THE Doctrine OF THE COVENANT OF REDEMPTION.  
Wherein is laid the Foundation of all our HOPES and HAPPINESS.  
Briefly Opened and Improved.  
By Samuel Willard, Teacher of a Church in BOSTON.  Psal. 89. 3. 
I have made a Covenant with my Chosen, I have Sworn to David my Servant.  
Boston, Printed by Benj. Harris over-again●●●e 5word●-House. 1●92.   

To the Reader.  
THE Great and Glorious God who has an absolute Dominion over his Creatures, might (had he pleased) have dealt with. Men in a way of Sovereignty only, requiring Duty and Obedience from them, without any promise of reward. But he has seen Good to transact with them in a Covenant way. There are but Two Covenants essentially differeing which the Most High has made with men, Viz. That of Works, And that of Grace. The first Covenant which man whilst in Paradise, was concerned in, is rightly termed a Covenant of Works, because Works or Doing, was the Condition of it. Thi● was soon broken, and so made Null, 〈◊〉 then the Lord out of his Infinite Goodness, was pleased to establish another Covenant The first was made with a Righteous P●●son, and so a Covenant of Wor●● between the Holy God and him. This latter was made with sinners and is therefore a Covenant of Reconciliation. And it is sitly styled the Covenant of Grace: Not but that there was Grace in the First Covenant, for His Divine Majesty did infinitely condescend in binding himself to his Creature: but to do thus to a fallen, forlorn sinful Creature, is by way of Eminent Grace. The Scripture speaketh expressly of Two Covenants, Gal 4. 24. And that not only as Divers, but as Opposite and differeing in their Natures. The Law of Faith is set in direct opposition to the Law of Works. Rom. 3. 27. For a man to find the Life of his hands, to live by his own Righteousness; and for him to depend solely upon the Righteousness of another, that is, of Jesus Christ for Life and Salvation, are contrary things. And from thence it is impossible for a man to be under both the Covenants at the same time; he cannot be the Child of two Mothers, the Child of Hagar, and of Sarah too.  
That the Covenant of Grace has for the substance of it been the same in all Ages, differing only in Circumstances & as to the manner of dispensations is denied by the Old Pelagians, and by Socinians, Arminians, and some Baptists at this day. But the Scripture assureth us, That Believers under the Old-Testament were not made perfect without us. Heb. 11. 40. They & we are saved by the same Christ & by the same Covenant, the Mediator of the Covenant has always been the same, Yesterday, to day, & for ever the same. The Son of God was an Intercessor for his People before his Incarnation. Zach. 1: 12. Believers under the Old-Testament were secured by him. Neither is there salvation in any other. If then the Partriarches were saved (as we know they were) it was by Jesus Christ: No man was ever saved since the world began but by him. Under the Old-Testament Faith in Christ was necessary in order to Justification & Salvation To him give all the Prophets Witness that through his Name, whoever believeth in him shall receive remission of sins. Promises which do concern Spiritual and Eternal as well as Temporal blessings, were made to Old-Testament believers. Our Saviour proveth that the bodies of Saints shall have a Glorious Resurrection to Eternal Life from the Covenant made with Abraham. They of old, Looked for a City which has Foundations, whose maker and builder is God. Which, if Heaven (and not Temporal Blessings only) had not been Promised them, they would not have done. Now if there is an Identity as to the Mediator, the Condition, the promises of the Covenant made with Believers in the days of the Old Testament and of the New, the Covenant must needs be effectually the same. When therefore by the Old & the New-Covenant, that of Works and of Grace are intended, the distribution is of the Genus into its Species. But when the Covenant of Grace as under the Legal or Evangelical dispensation, is meant (& so it often is in the Scripture) the distinction is of the same subject according to its various adjuncts.  
There is another Covenant which that of Grace is built upon, Viz. The Covenant of Redemption. That there have been blessed Transactions between God the Father and the Son from the Days of Eternity, concerning the Salvation of the Elect, is a glorious Truth, which (not the light of nature but only) the written word of God has revealed; That speaketh of God's Purpose and Grace given us in Christ Jesus before the world began, and of Eternal Life promised before the world began. These transactions were Foederal. The father said of the Son [in Tasim, si posuerit] If he shall make his Soul an offering for Sin, Isa. 53. 10. Whatever is required to a complete formal Covenant between two distinct Persons is to be affirmed, concerning what has passed between God and Christ with respect unto the Redemption of those that were from Eternity given to him; Articles of Agreement (to speak after our Nature) have been concluded, accepted, and exactly kept unto by them both. On this account the Lord Christ is said to be a Surety. He is not only Fidejussor but Expromissor. He has so undertaken to answer for his Elect, as that they were many of them set at liberty before the price of their Redemption was actually paid & that by virtue of this Covenant, wherein the Father did take the word of his Son Jesus Christ, that the thing should in due time be performed. As to the Efficacy of his Death, He was slain from the Foundation of the World. Believers that died in the beginning of time went to heaven because the Son of God had promised to lay down his life to satisfy divine justice in their behalf. Concerning the Covenant of Grace, this Author has Published a judicious Treatise ten years since, whereby the Churches have been edified. He has here, with the like solidity discoursed on the Covenant of Redemption, showing himself a workman that needs not be ashamed. The Reader will find therein Gospel Mysteries, with Brevity and yet Perspicuity (which is rare) explained, confirmed, applied, so as that both Learned and Unlearned (God has made us Debtors unto both) may thereby be built up in their most Holy Faith; in some more disputable Points, He expresseth his own Judgement without reflecting on those whom He differs from. It has been controverted amongst very Learned men, whether it is consistent with the Rectoral Holiness of that God who cannot look upon iniquity, to pardon sin without satisfaction made to his injured justice. Grotius, Vossius, Voetius, Turretin, Heidan, and of our own Divines, the great Owen and Mr. Burgess have inclined to the Negative in the Question mentioned. But others of great name and worth, (and in particular Dr. Twiss concerning whom our Mr. Norton in his Life of Mr. Cotton does truly affirms that he was if any of this age a Star of the first Magnitude) are for the Affirmative, with whom the Worthy Author does concur, but with such Modesty and Cander as no Ingenious person tho' of a differing Sentiment, can be offended at him. In Questions so Extrafundamental, (as long as the best of us know but in part) we may (to use Augustine's expression) be diversely persuaded Salva side et Caritate.  
Now the God of truth, bless these endeavours for glory to his own Name, the edification of his People, and the rejoicing of his Servant, and Grant that both Speaker and Hearers, Writer and Readers, may have Joy together in the Day of Christ.  
Boston, New-England. February 6th. 1693. Increase Mather   

CHAP I. An Introduction.  
THE Unparallelled and Incomprehensible Love of God to Sinful Man, displayed in the wonderful Affair of his Redemption and Salvation; is the great thing celebrated in the Scriptures; and is that which invites our most frequent, and raised Meditations. Paul therefore prays for his Ephesians, that they, together with all Saints, might be able to comprehend it, Eph. 3. 17, 18, 19 Nor is there one passage in this whole Transaction, but what is admirable and precious; it being the foundation of our hope to enjoy Eternal Life, who are by Nature Children of Wrath; and but for it, the whole forefeited Race of Adam must have perished hopelessly and everlastingly. The Contemplation of this is truly surprising: Time is too short; Eternity but long enough to spend in the Survey of it. This Love is a Fountain which sprang up in, and runs down to Eternity. It never knew a beginning, nor shall ever come to an end.  
Now there are two general heads, unto which our Speculation of this Glorious Mystery may be reduced.  
1. The Provision which God made for our deliverance before time, in the days of Eternity.  
2. The things which are done in time for the actual Accomplishment of it. They that would Search the Love of God to the Original, and follow it up to the Wellhead of it, must ascend beyond the Creation of the World, and look for it in that Eternity which had no Beginning. Not only the things that he hath done for us, but the thoughts also which he had of us, do Recommend his Transcendent Good Will unto us; the Meditation of them was very choice to David, Psal. 139. 17. That God bare Love to his People of Old, He Himself assures them, Jer. 31. 3. These Thoughts of his had lain hid from us, but that he was pleased to Reveal them to us in his Word, from whence we must borrow our Information: and it is our Duty and will be our Advantage to inquire into it, so far as we have Scripture Light to direct us. The former of these is that which is Designed in the Ensuing Treatise, by Divine Assistance. and in truth, all our Speculations about the latter will be dark, short, and confused, except we trace them hither. We shall neither know where our Salvation began, nor what Security there is for it, or how to act our Faith aright about it. Here is the Idea or Exemplar of all that is done in bringing of Fallen Man to Glory: here is the Ratification or Establishment of the whole concern: here we are acquainted with the leading Causes to, and unfailing Assurances of the Vocation, Justification, and Glorification of all Gods Chosen Ones: for here we find the first Link of that Chain, and that which fastens all, Rom. 8. 29, 30. The best and most suitable notion under which this great Affair may be represented to us for our Information, and satisfaction, is that of a Covenant; which being of so much use among men, is the more easily understood: and because it carries in it the strongest confirmation of things that Humane Nature is capable of, must needs be most accommodated to the establishing of our Faith. Nor is this a mere notion of man's Invention, but that which hath clear and firm footing in the Word of God, as will in its due place appear. Now this Covenant, is by some Divines called the Covenant of Suretyship; by others, the Covenant of Redemption; because there was in it a full Suretyship given for, and a firm Compact made about the Redemption of a number of Mankind, in order to their Salvation.  
The enquiry into, and right stating of the Doctrine of this Covenant, is of excellent advantage for our better understanding of the whole tenor of the Scriptures; the avoidance of many pernicious Errors which the ignorance of it, hath given advantage to take rooting among such as call themselves Christians; the true apprehension of the Terms of the Gospel Covenant; and the comforting of the Hearts of God's Children, against the many Temptations which assault them. I shall therefore, as God shall please to assist me, endeavour to pursue it in this method.  

1. To state the right notion of this Covenant?  
2. To prove from the Word of God, that there is such a Covenant.  
3. To Explain it in those several things wherein the special nature of it may be rightly concerned.  
4 To show the necessity of it in order to Fallen Man's Salvation.  
5. To show the Influence which it hath into the Covenant of Grace which is made with us.  
6. To draw some practica Inferences from it.    

CHAPTER 2. The right Notion of the Covenant of Redemption Stated,  
THere are two inquiries apt to be made about a matter of Discourse, viz. Ansit, and Quidsit, whether the thing be, and what it is. If the thing itself be taken for granted to be, the former is Superseded; but it it be Suspected, it must be Cleared: and either of these seems to claim the Precedency: for, though words be to signify things, yet they are often Dark, Ambiguous Aequivial; and till we know what they Indigitate, how shall we determine whether the thing be? And yet on the other hand, till we are satisfied that the thing is, it is superfluous to inquire into the nature of it, lest our dispute should prove to be about a non entity. To avoid both of these, I shall here only give some brief general account of the thing intended by the Covenant of Redemption, in order to the proof of the Assertion that there is such a thing; leaving the full explanation of it till afterwards.  
Let it then be here observed. It is certain that the whole concern of Man's Redemption and Salvation, had it consideration and determination in Gods eternal Decree. It is a sure rule, That whatsoever God doth in time, he purposed to do it before time: for he worketh all things according to the counsel of his will, Eph. 1. 11. God is a wise Agent; he must therefore know his own works; and this knowledge must be eternal, or else it could not be Divine, Acts 15. 18. Known unto God are his works from the foundation of the world. He is a free Agent, and so he doth nothing but what he will do: And that will had no beginning, being Immutable, Job 23, 13. he is of one mind and who can turn him? Now although the Decree of God, be with respect to him Decreeing, but one simple and undivided act; yet, in reference to the things Decreed, it is various, or hath many parts, in it: for which reason the scripture speaks of many thoughts and many purposes of his.  
Among these Decrees, Those of Predestination deserve to be peculiarly remarked by us; because they contain in them the Idea of that special government by which God leads all reasonable creatures to an everlasting state of happiness or misery. And among these, that of Election carries in it matter of singular and eminent comfort to all true believers, who by the knowledge of their Faith, come to be acquainted with their Interest in, and Title to it. In which Decree of Election, there was not only the designation of the end, unto which the Creature was appointed, but also the laying out of the whole way in which they were to be brought unto the Attainment of that end. The end to which men are appointed by Election, is Eternal Life. That which is the end of our Faith, is the Design of God's Election, and that is our Salvation, 1 Pet. 1. 9 Among the means, that which shines forth most illustriously, is man's deliverance from Sin and Wrath by the Obedience of Christ, who is the Eternal Son of God, and in fullness of Time was made man, in order to his Redeeming of us. This way of man's Redemption, had a room in Gods Eternal Purpose: Our Election therefore was in him, and that before the Creation, Eph. 1. 4. Not that Christ as Mediator was the Meritorious procuring Cause of our Election; but because in and by him we were to be made partakers of all the benefits which were to be the Fruits of this Electing Love to us. Hence than the Son of God was appointed to do those things for us, which were to procure all these benefits to be bestowed on us; and for this reason is he said to be Slain from the Foundation of the World, Rev. 13. 8. not that he was actually so, but because of the Designation of it; and so the Apostle expounds it, 1 Pet. 1. 20. who was verily Foreordained before the Foundation of the World.  
This Article in the Decree, is in the Scripture represented unto us, under the notion of a Covenant between God the Father, and God the Son; as will appear afterwards, together with the reason why it is exhibited under such a notion. So that by the Covenant of Redemption, under our consideration, we are to understand, An Everlasting Compact clearly made, and firmly Ratified, between God the Father, and God the Son, about the Redemption and Salvation of a number of the Children of Men; and this is a Covenant distinct from that which we call the Covenant of Works, which passed between God and Man at the first in Adam; as also from the New Covenant, or that of Grace, which is Indented between God and Man, in Christ as the Mediator of it. This is the thing about which our Enquiry is, and which may be laid open in the Sequel.   

CHAP. 3. Scripture Evidence that there is such a Covenant of Redemption.  
THat the Word of God doth not in Terms mention such a Covenant by such a Title, must be acknowledged: but that it doth give us the account of a Covenant, which cannot be Interpreted of any other, yea which fully amounts to the thing, may safely be affirmed. We read, Psal 89. 3. I have made a Covenant with my Chosen, I have Sworn to David my Servant. There are divers Texts in Scripture, especially in the Old Testament, which have a double reference, partly to the Type, partly to the Antitype; or to the Antitype under the Type: This Psalm is one of those portions of Scripture, in which David is made a notable Type of Christ: Him therefore it mainly aims at. The Covenant with him, is here made the foundation of all Consolation to the People of God: Here than we have.  
1. The Subject Matter, viz. A Covenant.  
2. The firmness of it; I have made; Hebr. Cut, alluding to that Custom mentioned, in Jer. 34. 18. which was a solemn ratification; and I have Sworn; noting the Immutability of it, according to Heb. 6. 17, 18.  
3. The Parties in it; God on the one hand; I: God is the Speaker, Christ on the other hand, expressed in two words: My Choose: noting both his Excellency, and his Election; David my Servant; which must needs ultimately aim at Christ, as many Expressions in the Psalm will undeniably evince, especially those in verse 19 22, verse 28, 29. 35, 36. Christ is therefore elsewhere called David, see Jer. 30. 9 Ezek. 34. 34, 37. 24. and if we would know what Covenant this is, the Context clearly indicateth it, to be that which concerns the Redemption and Salvation of the People of God: for it was that wherein he was made helpful to his People, verse 19 wherein he was Anointed to his Offices of a Mediating Redeemer, verse 19, 20. made Gods Firstborn, verse 27. and hath an abiding Seed, verse 36. we also read, Zech. 6. 13. The Counsel of Peace shall be between them both; which clearly points to this Covenant under consideration.  
But I shall essay a little more particularly to make the thing evident. I will not here insist upon the opening of the nature of a Covenant in general, having done it in another Treatise; the sum whereof is.  
That it is a mutual obligation between two parties. That which I have now to do, is to make it manifest, that there is such a transaction between those two glorious persons, which amounts to, or is suitably expressed by a Covenant; and that with respect to fallen man's Redemption. In order to the clearing up of which, let it be observed.  
That God in discovering of his mind to us, is pleased to accommodate his language to our capacity, clothing divine truths with such words, as may best suit our understandings. When therefore we say, there is such a Covenant, it intends that there is that which is Analogous unto, and holds a full proportion with such a thing; and is best accommodated to our understanding and faith by such a resemblance. For evidence of this, let us lay together these particulars, and they will amoun to a Demonstration.  
1. That God hath from all Eternity Elected a number of Mankind to Glory. The Scripture is so full and clear for this, that it would be superfluous to insist upon it. This is the beginning of all saving good which comes to any of the Children of Men. From hence it is that Salvation takes its rise, Eph. 1. 3, 4, 5. 1 Thes. 1. 4. 5. Hitherto is the application of grace in Effectual Vocation restrained, Acts 13. 46. Ro. 11. 7. and what else can be designed in that Everlasting Love that God bears to men, from whence their Conversion proceeds? Jer. 31. 3. nor can all the Evasions of men, elude the application of these, and many more Scriptures, to Eternal Election. If Redemption and Salvation belong to the Works of God, then there was a Decree that past concerning them, unless we will deny that God works in them as a Cause by Counsel.  
2. That in this Decree of Election, God hath appointed for his Chosen, not only the end to which he will bring them, which is Glory; but also the means which are requisite in order thereunto. For this reason it is called the Counsel of his Will, Eph. 1. 11. now Counsel hath a proper and next reference unto the means. Counsel according to our conception of the thing, is a deliberate enquiry after the most suitable way for the accomplishing of a Design which one hath in his thoughts; and is ascribed to God after the manner of men. Wise Agents will contrive their Business in order to their setting about it. God's Purposes are displayed unto us under the consideration of end and means. He determines with himself, both what to do, and how to do it: and this properly refers to the Eternal Idea of his; and for this reason he assures his people that he knows what his own thoughts are, Jer. 29. 11. i e. what methods he hath contrived for the management of their Affairs.  
3. God's ultimate end in this Design, being the advancement of the glory of his Grace; hence by a wise and blameless Counsel, he ordered the permission of man to fall into such a State of Misery, as to put him into an absolute need of a Redeemer. That man's Fall came within the compass of the Decree, must needs be concluded, except we will assert some things to come to pass against or beside God's Will; which is to deny his actual Supremacy over the whole Creation; or how is that Eph. 1. 11. true? Man therefore had not Fallen, if he had not purposed to permit it; In which he acted his holy Sovereignty beyond the capacity of any Impeachment by the Creature. His spotless Holiness so ordered it, that no Iniquity could be laid to his Charge on this account, Psal. 141. 17. That the glory of his Grace was the end of this, so far as his Elect were involved in it, herein appears, because he took the occasion from hence, for the Illustration of that precious Attribute, Rom. 5. 20. and but for it the whole concern of Gospel Grace had been excluded; and that this Fall of Man put him into an absolute need of a Redeemer is manifest, both from the rigour of the Law, exacting death of all its Transgressor's, without any abatement, Ezek. 18. 4. Matth. 5. 17. the utter impotency of man, by the deadly influence of the Apostasy, to do any thing towards his own delivery, being left by it without strength, Rom. 5. 6. and the dreadfulness of the misery which he was under the efficacy of, and must undergo, if there were no Redemption for him, Rom. 6. 23. either he must perish with an Everlasting Destruction, or there must be a powerful Redemption laid in for him. This is the fearful condition in which this whole Race is involved.  
4. Hence, among the means, the Eternal Son of God was set apart in the Decree, to be a Redeemer. The Son of God was not only an actual Redeemer in time, but a chosen Redeemer from Eternity, and for that reason is called Gods Chosen One, Psal. 89. 3. and his Elect, Isa. 42. 1. That the Son of God came within the compass of the Decree, and had his Name written there, as one who was to become a Ransom for his People, is manifest by Scripture Testimony, Prov. 8. 23. I was set up from Everlasting. It is the Son who is the true Wisdom, that is brought in speaking here: the word [Set up] denotes the constituting of one in some Office; and therefore a noun from it signifies a Governor. It doth not design his natural Coessentiality with his Father, but his being ordained to some Employment; and what was that but this of a Redeemer? hence is he called A Lamb slain from the Foundation of the World, Rev. 13. 8. which must be intended with respect to the Decree. Hence our Election is involved in his, Eph. 1. 3, 4. Christ was not sent in haste into the World: it was not a rash and indeliberate Undertaking of his, but it was all Determined in the Counsel of God, in every passage relating to it, Acts 2. 23. 8. 4. 27, 28. when therefore he came in the Flesh, he professeth that it was to do his Father's Will, Psal. 40. 7.  
5 The Decree of God is a firm, stable, Immutable Purpose of his. A very Heathen could say, Nulla est Litura in Decretis Sapientum. The Medes and Persians, under a proud opinion of their infallible Wisdom, set a Stamp of Immutability upon all their Laws. But this is peculiar and proper to the Purposes of God. God's Wisdom is like himself, Infinite: he can never be wiser than he was, then when he established his Decree. He did it in Counsel, and his after thoughts cannot mend his former. It was his Will that things should be so, and he hath but one Will, which is not to be altered, Job 23. 13. Nor can he ever want for Power to put that in Execution, which he hath purposed; for he can do every manner of thing. The Records of Eternity shall stand unshaken; what he hath said shall certainly come to pass, Prov. 19 21. Psal. 102. 27.  
6. The Son of God, who was thus constituted Redeemer in the Decree, is a Person in the Godhead, infinitely free and uncompellable. Though the Doctrine of a Trinity of Persons in the Unity of the Divine Essence, be a Mystery beyond the capacity of our short Understandings to fathom; yet in as much as these are exhibited to us under the notion of three Persons, each one having a distinct Subsistence, (though all have but one and the same Essence) we must therefore allow to each of them all that is Essential to the God head: and thus we are to conceive of each of them to have a Divine Will; though it be one and the same in all. The Son of God, being God, is in this respect Coequal with the Father; for this reason he challenged this Equality as his due, Phil. 2. 6. and God calls him his Fellow, Zech. 13. 7. He is thereupon incapable of Compulsion. So that, upon an impossible supposition, that the Son had not complied with his Father's Will in this matter, he could not have been Decreed to be a Redeemer; and from this very Argument the Apostle proves, that what Christ did upon this account was his own voluntary act, Phil. 2. 5, 6, 7. The Father no sooner proposed it to him, than he readily complied with it.  
7. Hence, to the firm and immutable constituting of the Son of God a Redeemer in the Decree, there past an Eternal Transaction between the Father and him, which is best shadowed to us, by the notion of a Covenant: and because it had a proper respect 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 joined 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, through 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 Creation. 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 show 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 triple notion.  
1. Merely as he is a Divine Person, and so is only God.  
2. As he hath assumed our Nature into Union with his Person, and so is God-Man.  
3. As he hath a Mystical Union with all the Members of his Church, or with all Believers, in which sense he is also called Christ, 1 Cor. 12. 12. and under which of these considerations, he is a party in this Covenant, is variously apprehended. Here than we may conclude.  
1. That Christ Mystical is not the party in this Covenant; my meaning i●, that the Members of Christ, or his Spiritual Seed, were not jointly Covenanters with him here. The People of God are considered as a party in the Covenant of Grace, with whom God Indents through a Mediator: but they have no such consideration here. It is true, they are taken notice of in this Covenant, yea, it is for them that Happiness was contrived and secured in it, but that is as they stand related to the Terms of it. The Elect are not Agents, but Patients here. There is nothing in it required of them to be done by them, but all is to be done for them. They are not Undertakers, but are Undertaken for, Isa. 53. 10. and this is one difference between these two Covenants.  
2. Hence it is the Person of Christ alone that is the Party. It must be either Christ personal, or Christ Mystical: not the latter as is already declared. He was alone in this Undertaking. He only was to perform the work of Redemption, and had no Coadjutor, Isa. 63. 3. Redemption-work is appropriated to him. As he was to have the whole honour of our deliverance paid unto him, so that none might share with him in the Glory of it, he took none into Partnership with him in the work, but took it wholly upon himself: nay there was none in Heaven or Earth to be found to Undertake in this Business besides him, and therefore he stood alone in it.  
3. Christ merely considered as the Eternal Son of God, and the Second Person in the Blessed Trinity; and not as God and Man, by the Assumption of our Nature, is the other party in this Covenant. I know there are weighty Divines of another Persuasion, who labour by many arguments to prove that the Son of God, was looked upon as in our nature, or with respect to the Futurition of his assuming it, in the Indenting of this Covenant: But I suppose that conception will overthrow the very notion of a Covenant in this matter. The present conclusion that hath now been laid down, will be apparent by these things.  
1. This is (as hath already been observed) called a Covenant only by way of Analogy, as it is accommodated to our understanding; it being nothing else but that Article in the Decree, which concerns the Redemption of Man by Christ. There must therefore be such an Analogy observed in our conceptions of it, and it must be Interpreted by notions proper to a Covenant. Now, though the Father and the Son be one in Essence, and so have not two Wills, but one undivided; yet they are Two Persons, and as such, are conceived by us as consulting, deliberateing and concluding about things: hence the Divine Persons are so represented, Gen. 1. 26. and the reason of it is, because the things done are, to our manner of conception, the Fruits of Counsel. That there was not only a Divine Will in the Father sending, but also in the Son consenting to be sent by him, we must needs entertain; else we can have no rational and regular notion of a person sending, and of a Person sent. Although these are but one Will, yet it comes under a distinct consideration by us, though the manner of it be above our conception.  
2. Christ, not only as he is Man, but also as he is Son, is in the Oeconomical Dispensation of things, Subordinate; to his Father. Though in the Divine Essence he is Equal as he is God, (for, where there is a complete sameness, there must needs be a perfect equality) yet in the Oeconomy of the Administration of the Affairs of his Kingdom, he is Subordinate; The mere Assumption of our Humanity did not make him so; for his Person was not degraded by his Incarnation: he was still, in regard of that, In the Form of God, and counted it no Robbery to be Equal with him, Phil. 2. 6. but he voluntarily complied with his order. This is the common consent of Orthodox Divines, and that according to Scripture, Gal. 14. 29. My Father is greater than I Not as ●he is God, for so he asserts, Joh. 20. 30. My Father and I am one; but as he is the Father; considering Christ, not as man, but as Son. For this reason he is said to be Sent by the Father: which must needs have reference to the Eternal Covenant; and that this relates to his Person, therein appears, because how else can we Terminate the Incarnation upon the Son, as the Person assuming.  
3. Though it be true, that without the Humane Nature Assumed by the Son of God, the work of Redemption could not have been performed by him (which is the main stress of the reasonings for the other assertion) yet the Son of God both could and did undertake for the doing of this work, without the Humane Nature Assumed. The Incarnation therefore of the Son of God is rather a Condition of Redemption, or a thing requisite in him who was to be a Redeemer, in order to his fitness to go through with that great Undertaking; than a quality needed to render him a party. Though the Son of God could not actually Redeem us, but in our Nature; yet▪ without our Nature he could Covenant to Redeem us. Though he could not perform Obedience, active or passive, to the Law, but in our Nature; which was only concerned in this Obedience, as to the actual performance of it, yet he could Undertake without it, to obey the Law in it; and that is sufficient with respect to his Covenanting about it.  
4. The Son of God became man according to Covenant; and therefore is not tobe considered as man in the act of Covenanting. The Incarnation of the Son of God was one Article in this Covenant, as will be afterwards observed; it was one of the things undertaken by him, and for which he engaged. The futurition therefore of his being man depended upon this proposal and undertaking; and for that reason must needs presuppose it. Nor was it necessary that the person Covenanting must so be looked upon as man, for the Saving of the Elect before his actual coming in the Flesh; it was sufficient that the person was designed to this before time by promise or Covenant.  
5. The Covenant of Redemption was an Eternal Covenant; and therefore the party as such must come under an Eternal consideration, and that could only be in regard of his being the Eternal Son of God, or with respect to his Divine Personality. Though in the Decree, Christ is no sooner appointed to be a Redeemer than he is designed to be man, and therefore this also had an Eternal consideration in that; because the Decree was from Everlasting: and though in Eternity there be no Priority or Posteriority of time; for that would be to confound Time and Eternity: yet in the things themselves, there may be considered a priority and Posteriority of Nature and Order. Thus the cause is in order of nature before the effect: thus the Persons Covenanting are in order before the Covenant itself: and hereupon the Undertaking of the Son of God to be man, is in order before the futurition of his Incarnation. It hath a Causal Antecedency to the futurity of this Assumption, because that which made it future from Eternity, was the Compact which passed between his Father and him about it in the Days of Eternity.   

CHAP. 5. Of the Rise of this Covenant, or the Grounds of its being made.  
IT now follows, in the next place, that we inquire, from whence this Covenant had its Rise, or what was the ground of the making of it.  
This will be best understood by our careful observing where this Covenant is placed; and that is under the head of Election and it refers unto the means which were in it Ordained for the accomplishment of it in the Salvation of such as were Chosen. In the Decree (as in the prudent purposes of all wise Agents) there is the resolving of the End, and the laying out of the means by which it is to be advanced. These are inseparable in Gods Purposing, but distinguishable in the things purposed. In the Decree we find such a thing as Election, wherein God hath appointed men unto Salvation, and also contrived the way in which he will accomplish it; and to this way doth the Covenant of Redemption appertain: and therefore the rise of it was the mere good Pleasure of God, to advance the glory of the Riches of his Grace, by the Redemption of his Chosen, and bringing of them to Enjoy Eternal Life; for which end, he appointed his own Son to be the Redeemer, and Indented about it in a free Covenant.  
Here let it be observed.  
1. That a Covenant is not a Natural but a voluntary act. In every Covenant there is a consent of the parties Covenanting, to the Articles upon which it is built. Now consent is performed by the Will: and therefore there was no natural necessity of any such Contract as this between these glorious Persons: so that it was Gods mere good pleasure that gave Being to it. The very thing about which it is concerned was arbitrary with God. There was no necessity lying upon him to save any of the race of fallen man, who had by their own fault destroyed themselves: and therefore there could be no necessity lying upon him to contrive and fix a way in which this salvation was to be brought about. God doth nothing necessarily but what he doth naturally all his other acts are free. Election is a voluntary thing. Eph. 1 5.  
2. The consideration when this Covenant past, tells us th●t there could be nothing in the Creature to move these glorious persons to indent it. It must be mere good pleasure and nothing else, whatsoever can be said of the creature which men can suppose to have argument in it to move towards such a thing, is Posteriour to, and Consequent upon the Decree, to which this Covenant belongs. The object of it was a possible being; which as it had no being in itself, so was here appointed to have a being, and to pass through all these changes that have befallen it, being Predestinated thereunto. So that we can look at no consideration on this account, but what falls behind of having any possible influence into the Covenant. Not the state of integrity, in which man was at first; for in that state, had he continued in it, he had not needed a Redeemer. Not the miserable Estate he fell into by the Apostasy; for, though that was a step towards his Redemption, because it put him into a capacity for it, and brought him under a necessity of it; yet it could not put God upon thinking of his Recovery; because his Misery was deserved, and the Justice of God was concerned in it: and besides, this fell under the Decree of Election, as a Medium towards the Declaration of God's rich mercy in saving him. Not the prevision of any good nature or inclination in him; for there is not any such thing truly in any sinner by nature, nor the least disposition towards the acceptance of this Redemption on Gospel-terms, unless God do work it in him: nor is this always wrought in such as are supposed to be naturally best inclined, but at God's pleasure, Rom. 9 18. God therefore could have nothing out of himself to move him.  
3 The ultimate end of God's design in this Covenant, was the Illustration of the Glory of his Rich Grace in them ●●at are saved, so we are told. Eph. 1. 6. God is his own last end in all his works of Efficiency, and therefore had that ultimate respect in all his Decrees. There are several respects to his Glory which his several Works do bear: that of Fallen Man's Salvation was peculiarly designed for the Exaltation of the Praise of his Grace: That this Article might have a special manifestation by it. Hither then Election had an eye, and consequently, all the Contrivances that were laid for the bringing about of the Salvation to which men were Elected, were measured accordingly. Infinite Wisdom sought out the best way to make this Attribute to shine in its Lustre so as might be admirable; and it contrived this, which is ratified in this Covenant.  
4. Because there was a wonderful Love at work in it, to those that were Redeemed; hence the ●is; e of this Covenant may well be assigned to the love of God which he bore from Eternity to his Elect. He Chose them, and so Covenanted with his Son that he should Redeem them; and why did he so? it was because he loved them. The reason of this love is his good pleasure. The first act wherein this love was expressed, was in Choosing us in Christ, and Covenanting with him to Redeem us; in which he laid a sure and firm foundation for our Salvation: Gods sending of Cbrist is for this reason ascribed to his unparalleled love Joh. 3. 16. 1. Joh 4. 10.  
5. That which strains this love up to the highest degree, is that it was a free and deliberate act, both on the part of God the Father deputing, and of God the Son accepting and undertaking in this business, we cannot conceive how there should be any other way in which grace could possibly more shine forth than in Christ's Coming upon man's necessity, to do and die for him. A greater love than this cannot possibly be thought of, than that God should not spare His Own Son, & that Christ should not withhold himself. The Apostles argument concludes this to be the greatest gift, Rom. 8. 32. Now the putting of this into a Covenant adds Emphasis to it: that it should not only be thought of, but indented for, and firmly Ratified in an Everlasting and unchangeable Compact: that thus the sinners eternal salvation should be made sure against all that might be supposed to offer to prevent it. It was therefore that Grace might appear to be Grace indeed, and his love might be commended to us as most surprising, that he put it into such a method, which Infinite wisdom concluded upon as most proper to set it off by: and therefore, when God would call us to the contemplation of his great love to us, he leads us up thus far. Jer. 31. 3.   

CHAP. 6. When this Covenant was made.  
THE next enquiry is when this Covenant was made? This question seems to be here superfluous, since we have already taken notice that it was an Eternal Transaction: and being before time, it must needs also be without beginning: Jesus Christ therefore speaking of this design, saith, I was set up from Everlasting, Prov. 8. 23. and for this reason it is said of him, that he was Foreordained before the Foundation of the World, 1 Pet. 1. 20. It was agreed upon before time was between God the Father and the Son, that he should in time accomplish the Salvation of the Elect; but yet because, though in eternal Acts there is no succession, yet, as we before observed, there is an order, it may not be unprofitable to consider in what order this Covenant stands, and that for two reasons.  
1. Because of the Sub●apsarians, who though they acknowledge the Eternal Predestination of men to an Everlasting State of Happiness or Misery, do yet place it in order after man's Apostasy, and build it upon that.  
2. Because of the forementioned Judgement of those who presuppose the Decree of Christ's Incarnation, in order to the making of this Covenant with him considered as God and Man; wherein they do evidently make that Decree Antecedent to, and wholly distinct from this Covenant. Both of these do certainly misplace the Covenant, and give it a wrong station.  
As to the former of these it may suffice to make these few Remarks.  
1. That he who will rightly conceive of a Decree, must reduce all that refers to it to the two heads of End and Mean●. There is nothing that belongs to any Purpose, but it is either the thing purposed, or the way in which it is to be compassed: and therefore one of these two will take in whatsoever can be mentioned concerning it. But this is a principle against which I apprehend no rational objection can be made, being adapted to the common sentiments of Mankind.  
2. That God's design in his Decree was his own Glory; and that which Election had a peculiar respect to, was the Glory of his Grace. All Gods works of Efficiency were to set forth his perfections, and thereby exalt his Declarative Glory; which he accordingly disposed in his Eternal Decree, and hath a respect to in his Efficiency, Prov. 16. 4. In the choice which he made of men to Salvation, he contrived the advancement of that precious Attribute of Grace. This is pointed to as the end of all, Eph. 1. 4, 5, 6. It was to the praise of the Glory of his Grace.  
3. That the object of this Decree was Ens possibile, a possible Being. All Being's are either the first, or from the first. The first Being can be but one, and that is God. He only enjoyed a never Beginning Eternity; all other are the offspring of time, before which they had no Existence: and because they were to be from him, not by any necessity, but by a voluntary act, hence, God being a Cause by Counsel in all his free and transient acts, there must a Purpose pass with him in order to their Being: Antecedent to which purpose, in our conceptions, there could be no other consideration of the thing but as a mere possibility for it was by virtue of this purpose that it Past into a Futurition.  
4 All therefore that concerns this possible being in order to its reaching the designed end, belongs to the means. Hitherto, in respect of the Subject under our present consideration, viz. man, refer; His Creation; the state of integrity in which he was made; the Covenant of works which God put him under; the permission of the Apostasy by which he fell under the Curse of that Covenant, and so came to stand in need of Redemption. Either these things belongs to the Decree, or else there was no Decree about them; and so they fell out besides God's intention; or else we must assign two Decrees to God, and so two ends, and two orders, of Media respecting the same Subject; and so we must suppose that God lost his end in the First, which put him upon a new contrivance in the latter. How unbecoming it is to entertain such conceptions about the great God, let any Christian Judg. If then they appertain to the Decree, it must be either to the end or the means: not to the end, for that is the glory of Grace, which is not the things themselves, but that which Results from them: they then are but steps to it, and so must be of the means.  
5. All the means as they refer to the Decree, are Coordanate. In the execution indeed they are Subalternate, but not so in the purpose: I mean that though they are put into an order in the Decree, yet in the act of Decreeing they are all together. They are a Chain linked in one, and do all together make but one entire Medium; nor can we rationally conceive them to be here separable. If we consider the Permission of Man to fall, antecedent to the Future Coming of Christ to Redeem him, we can in no sense allow it to be a designed medium of the exaltation of free grace. If we consider of Christ as appointed to the work of Redemption, without the consideration of Man's Apostasy, we cannot conceive what he should come for. And for this reason the Covenant of Redemption cannot in order follow the Decree of permitting man to fall, but must be together with it.  
As to the Second, let it be remembered, that it hath already been made to appear, that the Covenant was made with the Second Person, and that his Incarnation was one thing put into the Covenant: so that it was this Covenant which gave Futurition to it: and therefore to suppose a Dtcree for the son of God to become man, antecedent to, and distinct from this Covenant, is not only Superfluous; for what need is there of two acts to pass for one and the same thing? but it is indeed to vacate the very Notion of the Covenant, by taking away the whole that belongs to it, and assigning it to a Decree supposed to be distinct from it: for if we look upon Christ as God-Man, or Decreed to be so, we must conceive that he hath voluntarily Undertaken it, for he was not so necessarily: and then we must also suppose it was for something; and that must be in order to his being a Redeemer; for on no other account did he ever design it: and if this be the Covenant itself, how should it be before it? Besides, the Decree being (as hath already been observed) not a personal but essential act, we may therefore safely and intelligently say, That one God in Three Persons, in Decreeing of the means of man's Salvation, stated and ratified this Covenant.   

CHAP. 7. Whether it be a Covenant of Works, or of Grace.  
IT may furthermore be Enquired, whether this Covenant of Redemption is to be accounted a Covenant of Works, or of Grace; and here let me premise: That it is certainly a Covenant distinct from both of those which ordinarily come under these Denominations among us. It is neither that which was made with Adam in Innocency; nor that which is made with us in and through a Mediator, for in both of these man is of one party; whereas he is not so in this, but only a Subject in respect of which it is made: But if the enquiry be, under whether of these considerations it is to be looked on in itself, it may be readily replied, that according to its respects, it may be accounted either the one or the other. Here than we are to look upon it, either with reference to the matter of it, and the terms between the parties, or to the end and design of it.  
1. If we consider the matter of it, and the terms which were agreed on between the Parties Covenanting, it fully agrees to a Covenant of Works; and indeed it bore a proper respect to the Covenant of Works which passed between God and man at first. for Christ was to be the Second Adam; and therefore he was to do that for us which the other failed of doing, and to restore us from that misery, which he by his failure brought upon us: hence that, 1 Cor. 15. 22. As in Adam all die even so in Christ shall all be made alive. But yet it was not the same Covenant with that; not only because he was a divers party, but also because he was differently concerned: for Adam was only to obtain the Blessing by his Active Obedience, and to fall under the Curse by his Disobedience, and that irrecoverably as to any power in himself, whereas the Son of God was to merit by his doing, and to make Satisfaction by his Suffering. But yet it ran in the tenor of a Covenant of Works, in which there is a work to be done, and a Reward to be given on the account of it. He was to purchase and pay for what he had, and that to the full price: on which account the Inheritance is said to be Purchased, Eph. 1. 14. and he is said to give himself a ransom, 1. Tim 2. 6. but this will be more fully spoken to, with the reason of it hereafter.  
2. If we consider the end and whole design of this Covenant, it issues in being a Covenant of Grace. Though it were so laid that Grace might appear consistent with Justice, and therefore there was a work to be done for the making way for it, yet it carried Grace in the aim of it, as will appear; for,  
1. The last end of it was for the advancement of Rich Grace. Eph. 1. 5. 6. and the very Satisfaction made unto Justice in order to it, puts a great lustre upon this Grace, in as much as Christ was to remove that obstacle out of the way by his obedience which man's sin had thrown into it. It was that God might express his free and undeserved favour to a number whom he had Chosen to be made partakers in it: that he might bestow upon man a Salvation which he never Laboured for; bring him to an heaven he never earned; every him with a portion which he could never have Purchased; and free him from a Misery which would else have Swallowed him up for ever, & which he had Procured to himself.  
2. Hence all the means which were agreed upon between these parties for this end, were the contrivances of this Grace. The whole Plot was so laid out, that in all of it there should be the Beams of Divine-Love and Favour shining forth: for,  
1. The whole provision of a Redeemer was of Grace: whether we consider it on the Father's part Proposing the thing, & accepting of the way: He was under no necessity to offer such a Proposal; it was absolutely free, yea, that he would be reconciled to sinners in such a way, was Grace The case is Criminal, man by his fall becomes a Delinquent; Justice might have fallen upon him, and refused to have taken any other in Exchange. Though the Satisfaction be valuable enough, yet the receiving it thus is voluntary, therefore it is Grace. Had God said the sinner himself shall Die, it had been just: or if we consider it on the Sons part undertaking it; he had no obligation lying upon him by any kind of necessity; he was God blessed for ever before: his Divine Essential Glory could not be augmented by it in the least, he had no Consanguinity to move him, for it was the Son of God that Covenanted, he took up the kindred or relation by Covenant: see for this Phil 2. 6. 7. it was therefore of mere grace.  
2. The work itself which he undertook to perform, considered with relation to this those for whom he was to do it, was also Grace. The Covenant of works requires of those that are under it, either to Do or to Suffer: but that when we fell short of doing, and have thereby exposed ourselves unto Suffering, another should interpose, and undertake to do and Suffer for us, this it requires not. The Son of God was in himself naturally under no Law, and therefore his putting of himself into such a condition as to be under it, and this that so he might do the greatest kindness, must needs be of Grace; and that was the very design of this Covenant, Rom. 8. 8. God Commendeth his love, in that whiles we were yet sinners, Christ Died for us. so, Gal. 4. 4. he was made of a woman, made under the Law, to Redeem them that were under the law.  
3 All the proffers of Salvation, which are in the Gospel made unto Sinners, are the results of this Covenant: Here they have their Foundation. We find that all the good that is tendered to Fallen men in the Gospel, is offered freely. We must indeed come for it; but without money, and without price, Isa. 55. 1. we must take it indeed, if we will have it, but it must be freely, Rev. 22 27. But whence is it that there are such liberal offers made to the children of men? why it flows from the Covenant of Redemption, and had it not been for this, there had never any such ●●ews been heard of in the World. Here was the Foundation laid for all the Saving Grace which is Dispensed in time to any of the children of men; and so it must needs be a Covenant of Grace.   

CHAP. 8. Who are Covenanted for?  
THE Title put upon this Covenant, viz: of Redemption, supposeth a Subject unto whom this Redemption is to be applied, and consequently for whom it was undertaken. But it is requisite that we Fix the due limits here, or else we shall be at a great loss in an Essential Point relating unto this Covenant, for only the Redeemed, and all of them are to receive the benefits of it; here then let these things be considered.  
1. It supposeth subject that stands in need of Redemption. To have undertaken it for any other, had been Supervacaneous. And there could be no other such monument but such a creature as is forfeited, and fallen into misery, and cannot get out ●● it again, till it be bought out, and rescued from it, Rom. 5. 6.  
2. There are two sorts of creatures that are reduced to this exigency, viz: fallen Angels and men. As to the Angels which kept their first station, though they needed Confirmation, yet not Redemption: and that this Confirmation of theirs doth derive from this Covenant to them, is nowhere in Scripture so much as insinuated. But those once Angels, now Devils are become miserable by their woeful revolt from God, being fallen under a Righteous Condemnation; and therefore they so far need Redemption, as that without it they must needs be Eternally miserable, and all mankind are by the Apostasy come under this infelicity: they are a company of dead Creatures, by virtue of that sin, the Gild whereof lieth heavy upon them, Rom. 5. 12.  
3. The Fallen Angels, or Devils, stand no way related unto this Covenant: but only men. God never thought of, or contrived a way for the Jayl-Delivery of Devils, but hath left them hopelessly under the Sentence which fell upon them when they rebelled against him, and therefore their misery is beyond all hopes of remedy: they are said to be Reserved in Everlasting Chains, Judas, 6. But God had more Gracious thoughts for man: and in this respect we find, that the Son of God in pursuit of this Covenant, meddled not with the Assumption of the Angelical nature, but took that only of Humanity, Heb. 2. 16. And the reason of this was because he had not covenanted to redeem Ang●l● but only men.  
4. That all mankind universally were not included in this Covenant, so as that the Son of God undertook to pay the Redemption price for them. How far there was some benefit to redound from it to mankind, I here dispute not: But that Christ became Surety to pay the Price for all, is not to be believed. As to the notion or distinction, of his redeeming all Sufficiently, and only some Effectually, it cannot be reconciled to sense, how then shall it be believed? It is one thing to pay a Price of sufficient value to redeem all, and another thing to pay it for their Redemption: and to suppose that he did it for this end, and yet they should perish at the last, is not only besides, but against Scripture, Joh. 6. 39 This is the Father's Will that hath sent me, that of all that he hath given me, I should Lose nothing; yea, if we consider the nature of the Covenant, it will evidence it to be inconsistent. The end of it hath been shown to be for the Glory of God's Grace, in the Salvation of his Redeemed: this Covenant was a Medium to that end, and therefore all that were so Covenanted for must certainly attain it, or else the Covenant so far loseth its design. This therefore is that which Christ Intercedes for in behalf of those whom he hath Redeemed, Joh. 17. 24. these are they whom his Father gave him, that he might Redeem them.  
5 That Those whom he Covenanted for, were a Definite Company of particular persons. Not only was the number of them agreed upon in this Transaction, but the individuals also were Determined. Here observe.  
1. The Covenant did not run Illimitedly. That he should pay a price for all, and that offers should be made to all, and that as many as would accept of them, might be made to partake in the benefits of it, was not the form in which this Covenant ran: There is indeed such an offer made in the Promulgation of the Covenant of Grace by the Gospel, to all unto whom it comes on such a condition: but, neither is this to all men, nor yet doth the Covenant of Redemption run so. and there is this reason for it among others, because it is one Article in this Covenant, that whom Jesus Christ doth Redeem, he shall save, and in order to it bring them to himself, John. 6. 37. and but for this, none would come to him, vorse. 44. and then where would be the seed that should serve him, and be counted to him for a generation?  
2. Nor did this Covenant run upon the Previous qualities of m●n before Conversion. It did not say that such sorts of persons should be redeemed, and others not: but it took in, as God saw meet, all sorts of persons, Jews and Greeks, Barbarians and Scythians; of every age, sex and disposition, some that proved civil before they were savingly changed; others who before they were brought home to Christ, were the vilest and most debauched of mankind. This appears to have been so, by the event, for which we have plentiful Scripture Testimony; and therefore it assures us, that it was not upon these terms that it stood-  
3. But it took in so many Individual persons, chosen according to the Sovereign pleasure of God. Hither the Apostle limits it, Eph. 1. 11. The Lamb's Book of Life, in which names are written, mentioned, Rev. 21. 27. refers properly to this Covenant: and they are persons who are written here; they have their names in it. The Son of God knew from eternity whom he was to Redeem, and God knew them. This is the Foundation of which the Apostle speaks, which hath such a Seal upon it, 2. Tim. 2. 19 who are his, this Indigitates the very persons: Our High Priest therefore had their names written upon his breastplate when he was to offer the Sacrifice for them, and make expiation in their behalf in the Holy Place.   

CHAP. 9 What are the Articles of the Covenant?  
IT Belongs to the nature of a Covenant that there are terms agreed upon, and concluded between the parties in it; or something in which each obligeth himself to the performance of: and by the distinct knowledge of these it is, that we come to have an insight into the particular nature of any Covenant. It is therefore needful that we take the account of the Articles of the Covenant of Redemption, that so we may discover the main and essential difference between that and the Covenant of Grace, to prevent our confounding of them one with the other. Here let it be observed that this is one of those Covenants which is made between equals & therein is divers from the other, which is made between a Superior, and inferior▪ They are equal, whether we consider them in their nature, Phil. 2. 6. or if we consider the things 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 man's 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 God's 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 men's 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 passed 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 man's Salvation, the first Covenant should be Satisfied in all the demands of it, That whatsoever that required should be fully responded. The consideration of man's 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 man's 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 suitable and sufficient Redeemer provided, who should undertake this work, and accomplish it in all things that were requisite for the completing 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 Sovereignty to accept of Satisfaction at the hands of any besides the proper Offender, the case being Criminal: it must therefore proceed from that Sovereign 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 Covenant; one Party Indented to be Inferior to the other. The Son of God was to take to himself a Nature, in which he was to be his Father's 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 than  
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 comprised 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 man's 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 through here, was according to the foreknowledge 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 respected as Covenanting, but only ● Covenanted for, inasmuch as the Divine Nature assuming the Humane, wrought it into a perfect subordination to itself: for it was not to have an Humane Personality, but to be of the Person of the Son of God, and to be an organ or instrument in and with which the Son of God was to do this work. It was a body, i. e. (an Humanity) Prepared for him, Heb. 10. 5.  
2 That in this nature he would become sponsor or surety for Gods Elect, and so put himself under the law, and stand responsible to it for all that was demanded of them whether of active obedience as they were God's subjects, or Passive, as they were sinners. Hence that Gal. 4. 4. 5. He was not only to be in our nature, but also in our stead, he was to do that we might be happy, and to die that we might be delivered from misery. This is included in Isa. 53. 10. Thus he became a surety by way of exchange, not as bound jointly with us, but as bound alone for us. God's Holiness did expect Obedience, and his Justice did exact Satisfaction from him upon our account. for this reason is he called, not only a Lamb, but a Lamb slain from the foundation, Rev 13. 8. for then was his death agreed upon and fully concluded: hence when they who were the instruments of it, had w●●●●ed their malice upon him, the 〈◊〉 of God acquaints us that it was according to Appointment, a thing determined long before, Acts 2. 23. the whole work that Christ did upon Earth, was nothing else but a fulfilling of this Covenant: he did not do it by any compulsion, but voluntarily; so he tells us, Joh. 10. 17, 18.  
2. The obligations which God the Father bound himself in, in this Covenant, were of two sorts.  
1. Such as relate to Christ's help and Encouragement in the Undertaking and Management of the work of man's Redemption: and these are principally three.  
1. The Investing him with such Offices as were needful for the discharge of this great Work. It was meet that the Son of God should come with Authority. There were great things to be done in the performance of this Business; and the acceptance of all depended on the good pleasure of God: The Redeemer therefore must not only be designed but Invested. The Son of God was, in our Nature to be Inaugurated in his Mediatorly Function; hence his being Anointed King, was according to the Decree, Psal. 2. 9, 8. and hereupon also he is said to be an Everlasting Priest, Psal. 110. 7. and a designed Prophet, Isa. 42. 6, 7. for these Prophetical Predictions concerning him were discoveries of the Tenor of this Covenant.  
2. The fitting of him for this work, with all the things which were requisite for his being every way furnished for the discharge of it, else his Offices had been in vain. God is not wont to send a Messenger without Legs. If God calls any to special Service, he furnisheth him, and this was promised to the Son: he was therefore to have an Humane Nature Hypostatically United to his Person, without which he could not have actually appeared in the Business of man's Redemption, or possibly have stood our Surety, according to the Tenor of the first Covenant. This is by a Synecdoche called a Body, and his Father is said to prepare it for him, Heb. 10. 5. and this refers to that ancient Covenant in which there was such a provision made as is expressed in Psal. 40. 7. He was also to have this Humane Nature fitted and qualified with all the necessary Endowments, whereby it might be capacitated for the doing of what was requisite, and to this end was his Unction promised, Isa. 61 1, 2 whereby he was not only Inaugurated in his Offices, but also his Humane Nature was Sanctified, and all those Graces which were needful for him in his active and passive Obedience▪ ●ere put into him in an overflowing measure, Psal. 45. 8. Joh. 3. 34.  
3. The affording to him all the supplies of all constant assistance in his Work, that so it might not fail in his Hand. It was a great work, and it was a frail nature in which it was to be performed; for this cause it would need mighty assistance to support or uphold it so as not to ●ail. There was Infinite Wrath which our Nature was to sustain, and therefore a mighty arm must be underneath to bear it up, el●e it would have been broken in pieces by it. Almighty Power therefore did stand engaged for him, whereby a good issue of this Affair was secured. God promised him that he should not sink under the weight of it, Psal. 89. 21. Isa. 42. 4, 6.  
2. Such as relate to the Fruit and Efficacy of his Undertaking: and these are comprehended in two things.  
1. The acceptance that this work should find at the Father's Hands. We have already observed, that not only the Valuableness of the Satisfaction offered, but also the Acceptance of it with God, is to be considered in the making of it a Redemption: because it is at God's liberty whether he will let the Prisoner of Justice go free, and receive another to stand in his room. Now God promised to his Son in this Covenant, that he would take content in this Satisfaction of his; that it should be a very grateful or pleasing thing to him; and accordingly it is expressed concerning him, Isa. 42. 1.  
2. The Reward which he should receive for this work of his. There was a Reward Indented for, and Christ had an Eye to it in this Work, and Improved it for his Relief, when he was under the sorest Agonies of Temptation, Heb. 12. 2. and that was.  
1. In regard of himself personally; that he should receive the highest honour and glory in our nature, Psal. 89. 27. this therefore was propounded after the nature of a reward, Isa. 53. 12. Phil. 2. 8, 9 Yea, such a Reward is promised, as shall give him full content, Isa. 53. 11. we find that his Work and Recompense are put together, Psal. 110. ult. He was to have the Everlasting. Honour of this Work ascribed to him, and to Triumph gloriously  
2. In regard of those who were to be Redeemed by him. As he Sanctified himself for their Sakes, and undertook to Redeem them by Satisfying for them, as a fruit of his Everlasting Love to 〈…〉 the Father promised him that he should Enjoy them as a Purchase, and that they should be a Generation of his Praise, Psal. 22. 30. Isa. 53. 10. He was assured that not one of all those whom he was to Die for, should ever be Lost, or finally miscarry, but they should all of them be brought to the Possession of that Glory which he should procure for them: that they should be his Spouse; and therefore we have him claiming this Reward, as that which he had Indented for, Joh. 17. 24. and these are the Summary Articles of this Wonderful Covenant.   

CHAP. 10. The necessity of this Covenant, in order to Man's Salvation.  
IT may be enquired what ground there was for such a Covenant as this? or, what reference Man's 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. Thus 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 merely 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 dependence, 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 the design, the necessity is more lose 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 Man's Posterity. There was no tie of Nature upon him, to give a pardon to, and bestow Salvation upon any of that Ruined 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 mere Good Will, Rom. 9 18. No man can give any other reason of the thing itself, than that which he gives of the choice of the Subject in particular. The same reason why he chooseth this man, and not the other, is to be assigned why he chooseth any at all, and that is, because it so seemed good unto him, Mat. 11. 24. for they were all equally capable.  
2. 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, than 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 Sovereignty 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 a Covenant; so was Adam at the First: but still the act of consent itself, 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 God's Justice and Holiness, that there should be a counterprice paid to make satisfaction for sin, in order to the sinner's salvation, may be disputed, I know this assertion is by some defended against the Socianians, & as stiffly 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 things 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 Mirror 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 condecency 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 the laying out of all his Works of Efficiency in the Eternal Decree. Hence we have eminent displays of God's Holiness, in the Displeasure that he discovers against Sin; and of his Justice in that he will not let it go unpunished. He therefore order 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 God's 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 for 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 natural 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. divines distinguish of those Attributes which appear to us in the consideration of God's 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. Holiness 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 passed between him, and Rational Being's: so that these do suppose the Reasonable Creature as 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 God's 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 been, or they might not have been. That they are voluntary acts of Choice, and depend on his Will. Whatsoever concerns any Second Being, was at God's 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 God's Dispensations both of Creation and Providence: whatsoever God doth by necessity of nature, needed not to have passed 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 Sovereignty or Lordship in making of the Decree. We may see Infinite Wisdom, Holiness, Justice, Grace, in the contrivance itself: and reason good, for it was contrived on purpose for the Declaration of these: but in the contrivance itself, his Supreme absolute Liberty was asserted: and therefore the Apostle reduceth the answer to all the Disputes and Uprisings of men's 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 reference 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 Gild which it leaves upon the Sinner, and by virtue 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 Gild 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 be 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 Sovereignty 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 Sovereignty in regard of the thing itself, 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 shows himself merciful and gracious in pardoning Iniquity, Transgression, and Sin, he shows himself to be God, which he should not do, if these were not his Innate Perfections. These are therefore Letters of his Name, Exod. 34. 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 God's 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 God's Judgements 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 we 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 itself. Justice appears in the manifestation of God's 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 Sovereignty may do what he will with the Creature; and that is Just in itself, 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 Lawgiver. The Law of Gubernation, is the Rule of Government. men's Laws are called their Decrees, because they deliberate about them, and then Decree them, and so make them authentic. God's 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 authentic: 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 owes 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 he 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 God's 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. etc. and indeed, because God 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 to a Covenant of Works; but it was reserved for another Covenant, viz. that of Grace. But there was no obstacle 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 Interpreter of his own mind, and he hath thus expounded it, by declaring 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 Promises to all that believe in his Son, of Pardon, Peace, Salvation; of delivering them from the Curse of the Law, etc. 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 inexorably requires Satisfaction for all the breaches made upon it. It will have Reparation for all damages, and Thunders Curses upon all that become Transgressor's of it in any one Article, Gal. 3. 10. and God, whose honour stands engaged to it, to see that there be no injury offered to it, will take care that it shall be answered to the least punctilio, 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.  
1 He must be one that might be both God and Man in One Person. The nature of this Suretyship, 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 Suretyship, 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 mere man might answer the Covenant; for the First adam's would have done, if he had stood, who was but a mere man: yet as to Passive Obedience or Suffering, Adam could not expiate his own Gild 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 mere 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; it was his mere 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 bore 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. etc. Ezek. 26. 5.  
4. That the Son of God could not become actually engaged to be man's Surety, so as that our Redemption should be secured by it, but only by a Covenant: and this will be manifest in the consideration of these things.  
1. It was absolately free for the Son of God to choose 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 plainly 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 Suretyship could not have bee● authentic, 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 therefore they 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 God's 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 fullness 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 of 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 die, 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 to 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 itself 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 man's 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 been already proved. Those promises, compacts, and engagements between God the Father and God the Son, gave the fututition to Christ's 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 man's Redemption, than  
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 missed of this Illustration, and never been thus spoken of. Socinians indeed labour to persuade us, that the Satisfaction of Christ for Sin, destroys the notion of Grace appearing in 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 enhanceth 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 God's Sovereignty, 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 passed by the high affronts which are by man's sin offered to his glorious Name; yet, to consider, that when man was become so involved or entangled 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 bosom, yea and freely appoint him to this Office, that he should by submitting to the Law, yea doing and dying in 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 God's 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.   

CHAP. 11. Of the Influence that the Covenant of Redemption hath into the Covenant of Grace, which is made with us.  
THE Foundation of Fallen Man's Salvation is laid in the Covenant of Redemption: here was the price provided to buy him out of the hands of Revenging Justice, and purchase for him the Eternal Inheritance. Here also was security given that all those for whom it was provided should be made happy partakers in the benefit of it. But still there is something wanting in order to the bringing of them into the actual enjoyment of this Title, and having this Security made over unto them, and for this the Scripture points us to another Covenant distinct from this, which is by some called the Covenant of Reoenciliation; but is more generally known by the name of the Covenant of Grace. Not as if the former were not of mere Grace; but here, the Grace which was laid up in the former, breaks forth and is applied effectually unto them, who were before the heirs of it. Nor can these Covenants be confounded, without greatly darkening the knowledge of the wonderful Mystery of the Love of God to men. These Covenants are Essentially divers one from the other, having neither the same Parties, nor the same Articles in them. In the former the Father and the Son are the parties, in this latter, God and Man. In the former, the Justice of God was to be satisfied; in the 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 dependence 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 entered into. Grace is free, else it were not Grace; and God might have expressed 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 provis●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 stopped, 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 entitled 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 mere 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 persuades 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 tenor 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 Covenant of Redemption, that being the pattern according to which it is made, and the reason of this is grounded in the former consideration: for till men are bought out of the hands of the Law they are not free to be indented with in a way of Grace they are not Sui Juris, they cannot Covenant for themselves; they are the servants of sin and satan, and prisoners of the Law: except therefore Christ have paid the price for them, they are in no capacity for this Grace, but must abide under their former state of Condemnation.  
3 All the encouragement which an awakened sinner hath to embrace & take hold of the Grace which is exhibited in the Gospel Covenant, ariseth, or is fetched from the Covenant of Redemption. There is a previous Conviction which is wont to be wrought in the heart or conscience of a sinner, in order to the proposal of the Terms of the Gospel to him: and this is requisite, for without this Conviction he cannot be brought to see any need that he stands in of the benefits of the New-Covenant; and consequently cannot be persuaded to give them entertainment. Now in the working of this Conviction, he is made to see and apprehend his forlorn wretched state, and how he came to fall into it: that an holy law hath been broken by him; that by virtue hereof he lies under guilt, and is fast bound by a Sentence of Condemnation, to suffer the wrath of God, and vengeance of hell: that he hath to do with a God who is a just and a righteous Judge, who will stand to his word, and is unchangeable, and will give accomplishment to all that he hath said without fail. So that when he is under the terror of these Convictions, and now the Grace of God is tendered him in the Gospel, and he is spoken to, and treated with about the things of his peace: he is told that God is Gracious, ready to pardon, willing to receive him into favour, and to bestow salvation upon him; although these thing are glad tidings in themselves, yet there will arise demurs and inquiries in him about the matter, and he will be ready to say, how can these things be? he will presently demand, how then shall the Justice of God be satisfied for me? how shall the mouth of the law be stopped? how shall the first Covenant be fully answered and stand inviolable? neither is it to be supposed, that such an one can believingly cast himself upon the Gospel Grace, and place his reliance upon Christ, till he be well satisfied upon this account. That is not to be accounted for a true faith which rashly adventures upon accepting of tendered mercy, and never considers how it comes, or in what way his sin may be so pardoned, as that God may salve the honour of his Justice in the Applying of Justification unto him. Now this discovery is to be made in the Contemplation of the Covenant of Redemption: here alone it is that this is to beseen: for in that it was that this provision was made: Here is the great discovery of the Suretyship of Christ, in which he put himself in the sinner's room and undertook to satisfy for him, and God accepted of him in that Relation; and accordingly all that he did afterwards in the work of his Humiliation was on this score, and in the Accomplishment of this Undertaking of his, and so it was done on the account of us Sinners 2 Cor. 5. 21. Nor indeed could all that Christ actually did and sustered give us a through satisfaction on this account, without our being able to refer it to this Covenant, in which it is that we come to know what is the Efficacy and Acceptableness of it. We cannot then enter into the Covenant of Grace, without having an eye on the Covenant of Redemption: for in the exerting of Justifying Faith, we do not only believe that we shall be Saved, but we believe in Christ for Salvation, to come to us from his merit, by the application of the virtue of his active and passive Obedience to us for our Justification: and the acceptance of our persons and duties in him, being Sprinkled with his Blood: and all this is a proper result from the Covenant we are now treating of.  
4. A true Believer, who is entered into the Covenant of Grace with God, cannot strongly plead for any Covenant-mercy at his hands without running up hither. It is true, the Covenant of Grace is sure: it hath its firm and inviolable promises belonging to it, and every one that hath entertained it by a true and living Faith, is under the promises of it, and hath such a Title to them as can never fail him. But let us observe, The Covenant of Grace hath its Conditions; and it is certain upon daily experience, that the best Believers do but poorly on their part perform that which is required of them, and are often failing in, and falling short of their Duty in this regard: i● therefore they must always fix their eye upon that, and look no farther than themselves, they would not seldom, be driven off from Prayer, and lose their active hopes of acceptance with God; especially when they are over taken with gross prevarications, and woeful scandalous failures in their Covenant Obligations: and these things have sometimes held them under doubts, and fears, and darkness: and where shall they have their Souls lifted up again, and encouraged to go to God for the Grace and help which they need, but by remembering the Covenant made with Christ, in which they are given to him, and undertaken for by him? and not only so, but it is to be remembered, that there is no Meritorious virtue in the best Obedience or Covenant keeping which they over attain unto, to impetrate any mercy at the hands of God for them. Their Righteousness when it is best, is but ragged and defiled. There is something in all they do which wants a pardon, or else it cannot be accepted of them; and all the right that we have in any of that good which is laid up in the Promises of the Covenant of Grace, is derived to us from the merit of Christ's Obedience and Satisfaction; and we can believingly ask for it upon no other score. When therefore David pleads with God for good, he begs of him to be his Surety, Psal. 119. 122. All the Encouragement that a Child of God hath to be importunate with God, and wait on him with expectation to be made to partake in his favours, which derive through the Covenant of Grace, is in this, that he knows, or is made to have an active hope, that his name is written in the Covenant of Redemption; and therefore he may boldly ask it for Christ's sake; because he hath both purchased this good at the hands of God, and also that he did it for him in particular.  
5. It is the Covenant of Redemption that establisheth, or maketh unchangeable, all the mercies and promises of the Covenant of Grace. For; although it is so that God, who is one party in the Covenant he unchangeable, and cannot falsify his word which he hath past; yet we who are on the other party, are mutable, and consequent  might violate the condition, and so come under a forfeiture, and lose the Promises: and therefore such as look no farther than the Covenant of Grace, and consider the conditions of ●●, and the threaten annexed to it, such ●●, Rom. 8. 13. Hebr. 10. 38. & the like, have been ready to deny the Doctrine of Perseverance; and set up the uncomfortable Doctrine of total and final Apostasy, whereas this Covenant affords us a complete Salvo for all this, because in it, there is a security provided for the people of God, and a promise made to the Son that none of those whom his father hath given him shall be lost, or be suffered to draw back to perdition. The mercies of the Covenant of Grace are sure mercies, because they are the mercies of David, Isa. 55. 3. i e. They are such as were promised to him; viz. to Christ, of whom David was a Type. The promises indeed are invariable, but if it be enquired how they came to be so, it is to be observed that they are said to be in him, 2 Cor. 1. 20. It is he who gives them their confirmation: on this account it is that when God speaks of his continuing his mercy to his people, notwithstanding all their falls and false deal in his Covenant, he Comemorates another Covenant as the ground of his so doing, Psal. 89. 33, etc. Not the Covenant which was made with David's Children, which intends the Covenant of Grace, but that which was plighted with David himself, i. e. with Christ, and that is the Covenant of Redemption. Emblematical of this are these observable Scriptures, 1 Kings 15. 3, 4, 5. 2 King. 8. 16. 34. and a clear distinction is therefore made between these two Covenants in that memorable place, Ezek. 16. 60. There is the Covenant made with them in the days of their youth, i. e. in the Wilderness, which was a Covenant of Grace, under Ceremonies, Signs and Types: this God saith he will Remember, i. e. graciously; he will perform the good for them which was held forth in it, notwithstanding all they had done to provoke him to the contrary. But how will he do this? he will establish unto them an Everlasting Covenant, i. e. the Covenant of Redemption: and therefore observe, he doth not say he will establish it with them; but unto them; i. e. he would make them receive the application of all the good which was provided for them in it: yea, indeed, this is it which sets God on work, to bring about the mercy intended for his Chosen, when they are doing all they can to withstand it, and lay the greatest blocks in the way to it; because he hath engaged to do this in the Eternal Transaction that passed between him and his S●● about it.   

CHAP. 12. The A●●●●●tion of this Truth by way of Information.  
THE Doctrine of the Covenant of Redemption is not merely speculative, but exceeding practical and it will not be amiss, to subjoin some brief improvement of it, and here;  

USE I.  
May be by way of Information: there are several inferences which may be drawn from and confirmed by it: let a few be here taken notice of:  

INFERENCE I.  
We may here see the ground of the certainty, and infallibility of the Coversion and Salvation of all Gods Elect. The right conception and consideration of this Covenant, will take away all doubts about it, and afford many undeniable evidences of it; and in particular.  
1. We may strongly argue from the inexpressible love of God, which herein discovers itself abundantly. The same love which gave Christ for us in the fullness of time, provided him for us in the days of Eternity; and that is set forth as incomparable, Joh. 5. 16. God so loved, &c: there is no reddition. Nay here is the Emphasis of it; he not only gave him for us when we needed him, but he provided him for us before we needed him: that he made sure of this salvation for us before all ages and generations. This Covenant was the Lords own Doing every way, and may well be marvellous in our eyes. He first thought of it, when there was none to put him in mind of it in his Infinite Wisdom; and he Indented it: and sure he would never have done all this if his heart had not been set upon the Salvation of his Chosen. It was he who propounded, and ratified this Covenant with his own Son, Psal. 89. 3. and would he have made it, and so ratified it, with such firm and inviolable ●ngagements, if he had not been fully resolved upon the unfailing accomplishment of it?  
2 This will be farther pleaded: because the Individual names of those who were thus to be redeemed by Christ, were put into the Articles of this Covenant. There was not only an agreement made, that there should be a Common price paid, a Common stock laid in, which might be sufficient for as many as would make improvement of it; It might then have been uncertain whether any at all should have been saved by it: but the very persons were covenanted for; and this is evidently intended by the writing of their names in the Book of life, of which mention is made in the Scripture, Rev. 13 8. 17. 8. Which is nothing else but the book of the Covenant of Redemption, in which provision was made for the restoring of dead sinners to life again by Jesus Christ, it is therefore called the Lamb's book, because these were given to him to redeem. And Names must needs indigitate persons: so that the individuals were indented for, and this is a book which hath no blots in it: those that are here written must needs be saved: what saith Christ himself about it? Joh. 6. 37. All that the Father hath given me shall come unto me.  
3. All these are firmly promised and engaged to Christ in this Covenant, they shall be his Seed, upon the performance of the Articles that were proposed unto him. This was one Encouragement that his Father offered to him, see Isa. 13. 10 Psal. 22. 30. and how do they come to be the Seed of Christ, and consequently the Children of God, but by being brought into the Covenant of Grace, and under the Promise of Eternal Life, Gal. 3. 26. Now this was the Word and Promise of God himself; The Unchangeable God, the God that cannot Lie: and it is made to his own Son; and upon it he undertook the work, and went through it, in expectation of the complete Accomplishment of it, Heb. 12. 2. for the Joy that was set before him, etc. and what can we possibly conceive to be more firm?  
4. The Sufficiency of the Redeemer must needs make this Salvation sure to those for whom it was provided. In this Covenant God took care to provide one who was every way able to do the work which he was to Engage in; and therefore it was utterly impossible that it should fail in his hands. For this reason he is said to be a strong Redeemer Jer. 50. 34. and Mighty to save, Isa. 63. 1. see also for this, Deut. 33. 23 Psal. 83. 19 He is able to bear down all Opposition that can be made against him and there is no adverse power that can so interpose as to obstruct this Salvation, but it is carried on with a strong hand: needs than must it be without fail brought about.  
5 By this Covenant, that which lay in the way as the great Obstacle or hindrance of man's Salvation, is altogether removed, so as it shall no longer impede it: viz. the justice of the first Covenant. Fallen man is by a Righteous Law condemned, and Justice demands the life of the sinner for its satisfaction: but in the Covenant of Redemption, Justice itself is not only pacified, but stands as deeply engaged for the Salvation of God's Redeemed, as any other of the Divine Attributes: it is in Combination with mercy in this business, Psal. 85. 10. and by virtue of this transaction, not only Grace and Mercy, but Justice also appears gloriously, and triumphantly in the sinner's deliverance, 1 Joh. 1. 9 and what is there then that should impede this business? Righteousness here breaks forth with Lustre, and God no way wrongs either his Truth or his Holiness, in saving the chief of sinners by Jesus Christ. For the Son of God becoming a surety for miserable man, who was by the fall undone, and became insolvent to the Law, he dischargeth him of all his Obligations to that Covenant; & having given complete satisfaction to it in all its demands, the sinner is, by the highest Act of Justice, discharged of that debt: and now God declares his Righteousness in Justifying of him, Rom. 3. 26. and therefore when the Apostle makes a Challenge, he strengthens it by forming such an argument as this, Rom. 8 34. Who is he that Condemneth? It is Christ that Died.  
6. Hence if any of God's Elect should fail of being brought into the Covenant of Grace, and so being saved; this Covenant would so far be defeated and made void. For, if the Covenant were so made as that the Names of those who were to be Redeemed, were all put into it, then either all these must be brought into the possession of the good Provided for them or else there must be some of those lost whom the Father had given to Christ, against which he himself declares, and it would certainly tend greatly to his Dishonour. Those then who have attained to be able to read their names written in the book of Lise, and have so made their Flection sure, may hereby be assured, of their secure standing in this Covenant, and comfort themselves in the confident expectation of the unfailing assistance of the Grace of God, to Preserve them unto Life Eternal, according to Phil. 1. 6.   

INFERENCE II.  
Here we see where and whence those Absolute promises Recorded in the Scripture, have their Original. There is a great dispute in the world about Absolute Promises. The Arminians, do wholly deny any such to be at all. The Antinomians do err as much on the other hand in asserting them to be made to sinners as sinners. A right understanding of this Covenant, and the true rela●ion which these promises have to it, will give us light for the clearing of all these doubts. Here then take these following Assertions.  
1. That there are no promises of Gods special favour Recorded in His Word, but what do belong unto some Covenant or other. All God's deal with mankind, which refer to their Everlasting Estate, are in the way of a Covenant. As soon as God had Created man, he plighted a Covenant with him, in which Life and Death were set before him: and when the Covenant was violated by man's sin, and he had forfeited the Life that was promised, and purchased the Death threatened in that God having a design of saving a number of this unhappy race, made the discoveries of an Hope to him, by bringing in a New-Covenant, & this was revealed unto man immediately upon his Apostasy. This indeed is a way best suited to the nature of man; and God hath vouchsafed thus to accommodate himself thereunto, see, Psal. 111. 9 Isa. 55. 3. And elsewhere frequently.  
2 That it is of the nature of a Covenant Promise to be joined with some Condition. This Conclusion follows from the consideration of a Covenant in General, which is a Mutual Obligation, wherein there are two parties engaged each to the other: so that the engagement on one part, stands related to the engagement on the other part, & thereupon it is Hypothetical. A Covenant Promise is a Promise which is made with a relative respect to something that is expected from him to whom it is made, on the performance whereof the Obligation of the Promise stands and on the failure whereof it becomes void: and therefore there is sometimes expressed, always intended, a Threatening to take place instead of the Promise, in case of such a failure: and a person hath no farther hold on the Promise, than as he is under the Condition of it. So was the promise of the first Covenant, Isa. 56. 2. And therefore there was also a Threatening, Gen. 2. 17. Thus also is the Gospel Covenant Promise expressed and connected, Mark, 16, 16.  
3 That these Absolute Promises are therefore called Absolute, because they have to depending Condition in the Covenant of Grace. Hither we are to refer all such Promises as do engage the giving of the conditions of the Covenant of Grace to these or those. Many such as these are to be found in the Book of God, particularly in Isa. 57 18 Ezek. 36. 25, 26, 27. And several more of the same Tenor.  
These Promises can have no condition depending in the Covenant of Grace, for so they would argue a contradiction; for God to say, I will Convert you, if you will Convert yourselves; I will give you a New heart, if you will make a New Heart to yourselves; I will give you Faith to believe, if you will believe in your own strength. These promises represent God plainly undertaking, freely and fully to work that in sinners, which is required in the Gospel Covenant, in order to their being made partakers in the good therein promised; and for that reason are they said to be Absclute, with respect to the Gospel Covenant, because they bear no respect to the Condition which is therein propounded and required so as to engage for it.  
4. That all these promises have their Conditions, and the performance of them, contained in the Covenant of Redemption. Hence it is that they are given in the Word of God, to be the discoveries of the great Efficacy of that Covenant, and to assure us of the certain and unfailing fulfilment of it: that no sin or unworthiness of the Creature, shall be able to obstruct it, how much soever they have done to throw blocks in the way, and to provoke God to reject them, yet it shall not prevent the breaking out of his grace in the Accomplishment thereof; because all that Gods Elect do or can do, to hinder their own Salvation, and bring wrath upon themselves, is taken care about, and full satisfaction is made for it in that Covenant by our Surety: and hereupon do these Conclusions follow.  
1. That those Promises are not of Universal Application. They do not engage God to all men universally: they are not made to Sinners as Sinners; i e. ●one can challenge the application of them to themselves on that account, or for this reason, because they are Sinners. But they are confined to the Election of God, or to those who are comprehended in the Covenant of Redemption; and they only do obtain them, Rom. 11. 7. The Election hath obtained. It is not for every one that reads these Promises, to confide and lot upon it, that they are made unto him, and to take them to be the ground of his Faith, and to conclude that by virtue of them, he shall be Saved. God only knows whom they belong to, before such time as there is a particular application made of them by his Spirit, Rom. 9 6.  
2. That no man can challenge these Promises as his own, till he be brought under the Covenant of Grace, and the Conditions of it are wrought in him. These Promises do not discover any other way of Salvation unto men, than that which is Revealed in the Gospel. which is by Faith in Christ, and Repentance unto Life: and therefore though these promises are not annexed to the Gospel Condition, or depend upon it, yet they do engage for it, viz. to give a New Heart; to bestow Faith and Repentance upon them, etc. and upon this account, they discover themselves to belong to this or that man in particular, in the application which the Spirit of God doth make of these conditions to him: When therefore the Condition is wrought in the Soul, than the man may and aught to apply them, and take to himself the comfort of them, and acknowledge the Love of God to him, and his Faithfulness to his own purposes, and promises which he made to Christ in the Eeerlasting Covenant: but till then we have no assurance. Our Election is only made sure, by securing our Calling, 2 Pet. 1. 10.  
3. This notwithstanding, these promises are useful to be looked upon by the Awakened, though at present Unconverted Sinner, to Engage him to wait upon, and hope in God for the performance of the work in him, and that notwithstanding his own sinful unworthiness and weakness: since they declare to him, that God's Grace is absolutely independent on any qualifications in the Creature, and cannot be obstructed by the absence of them; and may thereupon direct him whither to go for Grace to believe, and for Sanctification; and whence he must derive it, if ever he partake in it. They say that God is the Author of all and therefore all the Objections and Discouragements which they are ready to gather from the conditions in that Covenant of Grace, and their own inability to perform them, are here recovered, by showing them who is the Author of this Grace: and because he hath absolutely said that he will do it for some, it gives us hope that if we wait upon him for it, he will do it for us.  
4 Yea these promises signify to all where the Gospel comes, that there is no hindrance on God's part, why he may not come and pardon and heal the sinner nor any impediment on our part by reason of Impenitency, unbelief, or great transgressions, but that he may look over, break through, and for all them come to us, and afford us this Salvation for his own Great Names Sake, and by virtue of the Covenant which he hath made with his own Son; and that notwithstanding all our unworthiness, and indisposedness to entertain it. In a word, these Promises signify that the business of Redemption is secured, and that God hath already taken up, & is satisfied in the Suretyship of His Son, and accounts himself under an inviolable bond to perform the Good promised, for all those who were appointed to be the Heirs of this great Salvation: and how much of encouragement is there in this for poor guilty sinners that have no other hope before them?   

INFERENCE III.  
Here we see upon how strong a foundation a believers hopes for Glory are laid. We have observed that there is a near connection between the Covenant of Redemption and that of Grace: and here is one principal inference which is to bedrawn from the connection that he who by Faith in Christ is brought into the Covenant of Grace, may derive the strength of hope and holy confidence to himself from the Ancient Covenant of Redemption; because his being in this undeniably supposeth him to have been included in that: and then, no wonder if his faith be often shaken, and his hopes unsettled, if he do not keep his eye continually upon this. But a right speculation here will wonderfully nourish and strengthen him. Hope is a believers Anchor, with which he keeps himself from running adrift in hours of Temptation: it is that which he Lives upon till he comes to Heaven, Rom. 8. 24. How much then may he strengthen this by such a contemplation? for from this Covenant there flow down to him these Glorious discoveries.  
1 Here he sees that satisfaction is made to the Justice of God for his sins; and that his happiness is bought and paid for. He may here discern, not only a sufficient price, but a Covenant price laid down; such as was indented for by God himself, and therein all his demands answered; and therefore it is accepted by him: to that the law hath nothing, as a Covenant, to implead him for; whereby all the charges of satan and his own misgiving heart that are made against him are fully confuted: and it no ways dasheth his Hope to reflect and consider what he hath been in himself, (though it humbleth and abaseth him) considering what he now is in Christ Jesus, Rom 8. 1. Here he knows where he hath a right and title to the Glorious inheritance, and how it was procured for him: that it is already bought and paid for in his name, and for that reason it shall assuredly be bestowed upon him in due time.  
2 Here he sees all the hard conditions of life, which are propounded in the Law, to be fully satisfied and performed. The Law saith do this and Live, ie. do it perfectly and constantly, without any failure or defect: though this were fair and easy to man in integrity, when he had the Image of God upon him, yet now he finds it hard, yea an impossibility in himself to comport with all; & the more he endeavours, the more apprehensive he is of his short coming: and this makes a legal life to be an horrible slavery. But he here is certified that Christ became surety for all this, and that he hath fully performed those terms to a tittle, and this upon his account; so that hereupon he hath brought him to stand upon better terms of Salvation, Gal. 4. 5. and now, his daily defects, though they grieve him, yet they do not hinder or damp his expectation of the life which is Promised.  
3 Here also he sees Jesus Christ to be the undertaker for all that which is to be do●e by him in order to Salvation i e. for the performing and accomplishing of the very Gospel Covenant. When the law is satisfied for our offences, there is yet something to be done by us in order to Salvation The new Covenant requires Faith, and Holiness, and Perseverance: and as we could not put the First Grace into ourselves, by conversion, so neither can we carry the work on when it is begun, nor withstand all the powerful Temptations that lie in our way, and be Faithful ●nto the Death, that we may receive the Crown of Life: and yet all this must be, according to the tenor of the Covenant, and the looking merely upon this, makes a Child of God sometimes to be afraid whether he shall hold out, he finds so much strength set against him, and so much infirmity attending on him. But here is his Hope settled; in this Covenant Jesus Christ was the undertaker for this also; for he is to bring his Redeemed to Glory Heb, 2. 10. hence that Promise, Joh 6. 37. He gave himself for his Church, not only to satisfy for them, but also to sanctify them, Eph. 5. 25. etc. so that now he knows whither to go, and where to ask for all the help that he stands in ●eed of where it cannot be denied him.  
4 Here he also sees all his Objections satisfactorily answered, and Doubts resolved. When any thing offers to perplex him he brings it hither, and here he finds a full relief against it. If the Terrible Aspect of God's Justice Terrifies him, he comes hither and finds it to be satisfied, and kissing of Mercy. If the consideration of God's spotless Holiness startles him, he sees it glorified in Jesus Christ, and mightily advanced in bringing so much Honour to God by this way of Salvation thus laid out. If the thoughts of his Sins Amaze him, and the Terrible Threatinings against them become a Terror to him, here he finds the Curse exacted, and all his Sins satisfied for, and the whole penalty of them born: when his sins look never so great and formidable to him, here he finds, a sacrifice provided which is of infinite value. If his own Righteousness ashame him, by reason of the woeful imperfection of it, and the many blemishes that there are upon it, here he discovers One that is Perfect and Everlasting laid in for him. If his own Weakness discourage him, and he be ready to sink under the sense of it, here he finds a strength prepared for him, Even an Everlasting Arm underneath to support him. So that in nothing that can carry any appearance of a Discouragement in it, is he at a loss in this Covenant to find a full relief against it.  
5. And here he hath strong grounds of Confidence against all the Enemies of his Salvation. He need not be afraid of any accusations they can bring in against him, before God, though he knows that there is too much that can be truly said against him, by reason of his daily follies, short come, aberrations: because he knows that, his name being in the Covenant, that will speak more for him, than all they can do against him; and his Redeemer at the Right Hand of God is his Advocate, to answer all that can be brought in against him by way of accusation, Rom. 8. 34. Nor needs he be afraid of their undermine, or forcible opposition, though he knows that they are too subtle for him, and a great deal stranger than he is; because he is assured of this, that his Redeemer is Strong, and Faithful, and must answer for him to God, being in that Covenant engaged to bring him to Salvation. And what should impair the hopes of such an one? Or who shall be able to make him ashamed of this Hope?   

INFERENCE IU.  
Here we see the True and proper ground or reason of the Justification of a sinner. This Article hath a great deal of Mystery in it, and many are lost in their Speculations about it, for want of a Clue to lead them through i●. But the consideration of the Covenant of Redemption, will clear this great Truth from all difficulties which men are perplexed with about it. The Justification of a sinner, though as it is conferred upon him in a way of Imputation, it is an act of Rich Grace; yet in itself it is a Law act, and aught to proceed according to Truth and Equity; it is a Scripture Assertion, Prov. 17. 15. And the consideration of this oftentimes makes an awakened soul to stumble and haesitate: he is ready to say, shall not the Judge of the Earth do right: now I have sinned, I have transgressed the Law, and it can never cease to be a truth, that I have so done: how then shall God Pronounce me just, righteous, acquitted, who am a sinner. What Truth can there be in such a sentence? for my Faith cannot make the least satisfaction for my sins; and my obedience is imperfect, & if God should be strict to mark the iniquity mixing with it, I could not stand: where then is the Righteousness of God, which is so much celebrated in Scripture, how doth he stand to his own Law, which saith that the sinner shall die? Now all these scruples will come to be fully taken off, and the Soul will be abundantly satisfied in the Contemplation of this Covenant. for;  
1 If faith in Jesus Christ were only propounded in the Covenant of Grace, for our Justification, we could not possibly reconcile the Law and Grace, if there were no farther discovery made of the reason and ground of this. If God had not stood engaged in the first Covenant to the terms of it, and his Holiness and Justice been concerned in that engagement, it had not been so hard to understand how he might acquit the sinner by bestowing of a Free Pardon upon him, and there would have been no need for us to look any farther than to Grace in it, supposing it consistent with Sovereign Holiness thus to have done. But when we remember that there was such a Covenant, and that both God's Holiness and Justice, and truth were deeply concerned in it, to see to the complete performance of it, and that therefore the breach of it must be satisfied for, or else there can be no pardon or acquittance given; how shall we take up satisfied in such an Offer, until we see how or in what way this satisfaction can be made? and when we are Convinced, that neither our Faith nor Obedience can be Meritorious, or answer the Demands of the Law, we must needs look yet farther?  
2. Hence, in the Covenant of Grace, the Obedience of Christ is propounded to a sinner, as the Matter of the Justification which he is to believe in him for. Christ's Righteousness is exhibited as both the Meritoorius, and also the Material cause of our being acquitted before God. To persuade us to Embrace it, and Cast ourselves upon it, it presents it before us as a Perfect Righteousness, which is every way full, and answerable to the Law in all points, having enough in it to answer all the Demands of that whatsoever, hence we read, Rom: 5: 18, 19 How completely this makes up all that which was procured by Man's Offence: but,  
3 The way how this Righteousness came to be ours by Imputation, and so accepted for us unto our Justification, is discovered in and by the Contemplation of the Covenant of Redemption; in which we may Observe.  
1. That we were there Covenanted for. This Covenant was not made with us but for us. Though Christ were the only Party Covenanting with his Father, yet we were the Subjects of the Covenant. That great Transaction was made with respect to us, and in order to the bringing about of our Salvation: so that, as Christ was the Redeemer, so we were the Persons to be Redeemed by Him; Galatians, 4: 5.  
2. That hence all that Christ did in that Great Work, was for us, or upon our account. He Lived not for Himself, neither Died He for Himself, but for us, Gal. 2. 20. 2. Cor. 5. Ult. He had no occasion to put himself into the Condition of a Redeemer upon his own account: He Owed no Active Obedience to the Law for himself, being the Eternal Son of God: nor did he deserve to suffer any Penalty for himself, for he was without sin; it was therefore for such as did need all this to be done for them, Gal. 4. 4. 5.  
3 That what he thus did was upon agreement between his Father and him. That there first past a firm Covenant about it, before he engaged actually in the doing of it: so that there was a firm Foundation laid for the securing of the Fruit and Benefit of it, and for this reason, the Blood of Christ is called the Blood of the Everlasting Covenant, Hebr. 13: 20. Because it was Shed upon this Compact.  
4. That he had a firm and inviolable Promise from his Father, that all this should be made ours, and that we should reap the fruit and benefit of it, Isa. 53. 10. It was a Promise made by God who cannot lie, and it was sealed by Two Immutable things, Hebr. 6. 18. There was God's Purpose and his Oath to confirm it. Now when all these things are put together, they clear up the Righteousness of Gods Proceeding: for though it be a sinner that stands at the Bar, and one who is in himself by Law a man of Death; yet when it is made to appear that he was redeemed by an Everlasting Covenant. That Temporary Covenant of Works cannot infringe it, but must be subservient unto it. And since he is Righteous in his surety, how Unrighteous soever he is in himself, God is Righteous in Justifying of him, and no injustice can justly be charged upon him, in declaring him to be Righteous, by virtue of this Righteousness. So that our Justification is built upon a Foundation which is stronger than the Earth or Heavens.   

INFERENCE V.  
Here we Learn that man's whole Salvation proceeds from God himself, It plainly tells us how little hand poor man hath in his own deliverance from misery, and obtaining of blessedness, and this will be discovered in two Propositions.  
1 That the foundation of man's Salvation was laid in this Covenant. From hence it is that it derives its rise and original, that any of the undone Children of Adam are brought to Inherit eternal Glory, they own the whole acknowledgement of it hither Fallen man could not have been saved without such a Covenant: his happiness absolutely depended upon the good will of God; and these are the first thoughts that God entertained in himself about man's delivery; and here began the futurition of it. If God had not Chosen them first, they would never have Chosen him. If Christ had not come to be a Redeemer, all the children of men must have died hopelessly in their sins, and if God the Father had not Covenanted with his Son about his coming on this great errand, he had certainly never come again, if Christ's obedience had not been accepted with God upon the account of those for whom he both Did and Died, it could never have been Imputed to them so as to be accounted the procuring cause of their Salvation, and if God had not thus Covenanted with his Son about it, it had never been thus accepted. No one of these things could have been left out, in this great affair. Now all this proceeds from God himself, it is his own doing, The creature that is to be saved by it, was not there to speak for itself, for it was before the Creation; so that neither was there any other Created being to speak unto God in its behalf. If God had not thought of it and done it, it had never been; for this was an eternal act; it passed in the Divine Counsel, and was ratified there before the world was.  
TWO That all that which contributes to man's Salvation, ariseth and flows down from this Covenant whatsoever else can be mentioned or thought of, that hath any influence into the eternal Salvation of the children of men, is hither to be reduced, as to the Original of it, Here were the contrivances and ways for the accomplishment of all this business laid out, and most wisely delineated: Here was all that was needful to bring sinners to the actual possession of eternal life prepared: yea the very Covenant of Grace in and by which the Treaty is held and carried on between God and Sinners under the Gospel Dispensation is here fountained. Not only the Redemption itself, but the Application of the Redemption is wholly derived from hence in all the parts and steps of it: in this Covenant it was that Christ was made all for us, that he might be so to us 1. Cor 1. 30. All the Promises which were made, of providing the Ordinances for, and giving them to men, of sending them the means of Grace and the calls of the Gospel; of sending the Holy Spirit to them, and into them, of drawing sinners home to Jesus Christ, & making them to comply with him on his terms, of keeping them in him, and preserving them from Falling away from Grace after they are in him; and of bringing them to, and making them to inherit Eternal Glory at the last, they are all the promises of this Covenant, and the engaged benefits of Christ's Undertaking were made to him upon it, and were fulfilled eminently upon his having done the Work, Eph. 4. 10. etc. So that all this is of God: because it is all of it laid up in God's Covenant; yea in such a Covenant wherein there were none engaged as Parties undertaking, but such Persons as were God.  
Hence also the Application of this good to us must needs be acknowledged to this, and here must be assigned the reason why any of us do believe that we may be saved: it was not because we were inclined or disposed to it more than others, but because our Salvation was Secured for us in that Covenant, and must be in this way Promoved: and how may this serve to hid pride from man, and lead him up to an humble acknowledgement of the Fountain of all his hopes?     

CHAPTER XIII. The Farther Application by Way of Exhortation, and Consolation.  

USE II.  
For EXHORTATION, and DIRECTION, to the People of God; and that in Four Respects.  
1 LAbour to Clear up and to be satisfied in your Interest in and Relation to this Covenant. Rest not Contented till you have gotten some good Evidence that your Names were written in the Book of Life, and to move you hereto, Consider these Two Things.  
1. It is a Thing that may be known. Although the Eternal Transaction between GOD the Father, and GOD the Son, be a Secret Hidden from the World, and no Man can have any particular knowledge of it referring to himself, till he be made partakers in the special fruits of it: yet the Believer in regard of himself, may obtain a clear acquaintance with it: he may be able to discern and read it. There is a way Revealed in the Scripture whereby we may come to know what was contrived about us in the days of Eternity, and be assured that Jesus Christ hath paid the full Price of our Redemption: not only that he hath done so for some, but for us in particular. Were it not so, that Precept in, 2. Pet. 1. 10. had been superfluous: yea all the Commands given us to Prove and Try our own State were vain: For unless our Trial Issue here we are still left at a loss. But there is a Promise made to the People of God that 〈◊〉 him, that He will show them His Covenant, Psal. 25. 14. i e. The Great secret of the Covenant of Redemption, shall be discovered to them, by making of them to know that God loved them with an Everlasting Love.  
2 The foundation of all your Consolation is laid in this Covenant. All the Comfort of the Children of God resolves ultimately into this, that Christ Loved us and gave himself for us: but this he did not do for all the world but only for a select company, whom his Father had given unto him, and these are they whom he Covenanted for before the world was made. If ever we be saved, it must be by the virtue and application of the satisfaction of Christ to us; this is applied to none but those whom he indented for, and was appointed by his Father to Redeem: so that if we would know whether our sins are Pardoned, and Justice be atoned to us, it must be by knowing that Christ's death is become ours, and accepted for us: and the way to be satisfied in this, is by finding our names ●● that roll or list, which was entered in ●he record: of Heaven before time was: and till we come to understand this, how can we be free from the fears and terrors of the wrath to come!  
Now the Scripture way wherein we are directed to arrive at this knowledge, is by following of the streams up to the fountain. There are some streams of common bounty, which flow from God the Fountain of Goodness, to all the World; he being the common Benefactor to all his Creatures; and there are none but do partake more or less of his Benignity, Psal. 145. 9 Mat. 5. 45. But yet a man may swim in the fullness of all these favours, yea be glutted with them, and yet be an utter stranger to this Covenant, Psal. 17. 14. These are kindnesses which God can allow to his Enemies. But there are other distinguishing favours, which the great King reserves to bestow only on those whom he hath set his heart upon, & is resolved to make them his special favourites: so that whosoever is made to enjoy any of these, he may hereby certainly know that God hath a mind to honour him, and intends Eternal Life for him. There are peculiar tokens of the Love of God which he gi●es to none but such as have found Grace in his sight; and those that enjoy them, may from thence unerringly conclude that they were given to Christ in an Everlasting Covenant. We may read the descent of these in Rom. 8: 29. 30. There is a white Stone, and a new Name which is not Legible by any but him who hath it. This God bestows upon none other but those who were thus Covenanted for. There is a powerful work of Conversion wrought in the Soul, by causing the man to pass from death to life, the donation of the Spirit of Adoption by which we are enabled to Cry, Abba Father, the infusion of the Grace of Sanctification, in which there is a wonderful change made, a New Creature brought forth, all old things passed away, and all things become new in him. Now these are all the gifts of saving Grace, they are the secret conveyance from the Wellhead of Electing Love, they are the Covenant Mercies, and things that Accompany Salvation: if then you are called by his power, seized by his Spirit, sanctified by his Grace; you may by this be assured that you were Chosen in Christ, and Covenanted for with him. These benefits are not scattered promiscuously, but are given peculiarly. Labour therefore to have and discover such Operations as these in your hearts, and to be more and more acquainted with the reality of them: this will be the way to derive joy and consolation from the Fountain, and fetch down comfort into your Souls as far as from Eternity.  
2 Be exhorted to make improvement of your interest in this Covenant, for your establishment against the temptations which may assault you. We may safely determine, that all the shake or unsettling of a believers saith, and all the discouragements under which he Labours at any time, do arise either from a want of his being fortified in this Covenant, or from a neglect of applying and improving it seasonably: For this hath enough in it to dissolve all doubts, and answer all objections, if it be wisely improved by us: use it therefore;  
1 To silence all the accusations which may arise from the Covenant of Works. A Believer is sometimes greatly Puzzled, and in a Shock of sore Temptation he is hurried to the Old Covenant, where sin is declared against, and the sinner is condemned, and Justice stands engaged to do execution accordingly: and now he is greatly perplexed to think how the Law and Grace can consist, and so how such a Sinner as he is can be Saved, and he is ready to sink under it. Indeed in the Covenant of Grace he hears of pardon and forgiveness, which are assured to the Sinner upon believing, and that is a precious thing; but he knows not how to reconcile this to what the Law saith; that God is Holy and of purer eyes than to behold Iniquity, that Sinners shall not stand in his sight; & such an one hath he notoriously been; and how should he make those things to bear? Now Repair to the Covenant of Redemption, and take a through view of it, and there you shall find that all this is sufficiently taken care about, and every difficulty that you can think of, is altogether removed. The Covenant of Grace indeed speaks of favour and mercy to Sinners, freely to be bestowed upon them by God through Christ, but in the Covenant of Redemption you may see how all this is brought about, and be satisfied ●● it: for in this Covenant there is an Offering provided, a complete Sacrifice la●● in: here is the Blood of a Saviour to be shed, his precious life to be laid down in exchange for the life of the Sinner, in which there is infinitely more value than in the lives of all the World; and therefore all the Law require● at the hands of the Sinner is here answered. Here is Justice sitting in Triumph, Holiness gloriously Exalted, the Law fulfilled to the utmost of all that it can demand: here God declares his hatred against Sin sufficiently, and all that was demanded in the Covenant of Works, is made good to the utmost farthing; and now what should hinder the flowing down of the Grace of the New Covenant to the Salvation of God's Elect, since it appears, that he can be both Just and the Justifier of them that believe?  
2 To remove all the doubts that may arise in you respecting the Covenant, of Grace. In this very Covenant, Satan the adversary of God's People seeks to find many slaws, and thereupon to pester their minds and disturb their tranquillity, so as that many times they cannot with that quietness repose themselves upon it, or suck that sweet and comfort out of it, which is therein provided for them: and the usual stratagem which he is wont to entangle them by, is the consideration that though there are very great and Precious Promises held out to the Children of God in that Covenant, enough to satisfy their most enlarged desires, if they could appropriate them to themselves; yet in the Gospel all these Promises come with conditions annexed to them, and therefore they are no farther ours than the condition is to be found wrought in us, and we can no more use Them for our Establishment, than we are able to make out these conditions: & these conditions are of two sorts; viz. either such as are required in order to our being made Partakers in these Promises, or such as are requisite in order to our coming to the complete fruition of the good laid up in them. Respecting the former, there is so much Counterfeit in the world, and it is a thing so easy to be mistaken about: and led into a vain presumption, yet he troubles them with doubts whether they are indeed true Believers, or have sincerely Repent and Turned to God. Now for the clearing up of this, they are to confer the Rules given in the Scriptures, and wait for the Co-Witness of the Spirit.  
But to the latter, the trouble is, a believer finds Satan filling him with fears whether he shall ever be able to perform them: his faith is so weak, and the Temptations which Assault him are so strong, that he shall fail, and his faith give in: his Obedience is so poor and uneven, that it will never find acceptance with God: and this Perseverance is a Terrible thing; how shall he ever be able to hold out against all the Furious Shocks which he is to encounter, and be faithful to the Death, and if he do not, be must expect to lose the Crown: It is an hard thing to maintain his Integrity, in the midst of all the Allurements and affrightments that are in his way, and if he fail or fall short he is lost after all: Now if you find yourselves to be at any time thus shaken, your business is, presently to repair to the Everlasting Covenant, and there you shall find satisfaction and good security against these fears. For,  
1 You shall here find all these conditions which are thus required of you in the Covenant of Grace to be firmly and faithfully undertaken for by the Lord Jesus Christ. For, we observed before, that in the Covenant of Redemption, one Condition that was laid upon and required of the Son of God, was that he should bring many Sons to Glory; and for that end he undertook to do all that for them and in them, that was requisite for the accomplishment of it: so that he stands obliged not only to answer the Law for them, but the Gospel too. The fulfilment of every condition that is necessary in order to their Participation in Life Eternal, is incumbent on him to see to; If there be any thing, which is a necessary medium to Glory, required of us, he is engaged to see it done in us and for us, else it would not be a Complete work of Redemption. If He should deliver us from the Law, so far as to make it a possibility for us to be saved by Grace, and yet leave us to Perish for want of the Evangelical Obedience, without which there is no Salvation, we were in a miserable state; for we can no more do this of ourselves than we could the other: but it is far otherwise. That would be an Arminian mock Redemption; and it would be but to save us from one Hell, to throw us into a Worse. But, as the Son of God was to answer the Law for us, so was he to give us the Grace and Strength to answer the Gospel in all the Demands of it: and therefore the security is in him, whose Strength will Manifest and Magnify itself in our Weakness  
2. Hence you shall here find all those Absolute Promises which are upon Scripture Record, given for your comfort. It is true an Unbeliever can make no challenge of them to himself, or make a living of them: they are not a Dish that is set before every one to feed upon: but a believer may and aught to reckon them to be his own, and to suck all the Marrow and Fatness out of them. And when you have well pondered of these Promises you may strengthen your Faith by arguing after this manner; viz. That although in the Covenant of Grace all these things are required of you, and they must be found in you if ever you be saved; yet in the Covenant of Redemption all this is undertaken for: for this is the proper language of these Promises. When God saith He will give you a New Heart, and put his Spirit upon you, and put his Fear into your Hearts, and you shall never departed from him, and the like; these Promises belong to some, there are they who are designed & pointed at by them, and who are they but such as are Ordained to Salvation from Eternity? and these are they who are Effectually called in Time. You may therefore upon the consideration of your vocation be assured of the Accomplishment of them in you; for though you might fail, yet God cannot.  
3. Hence also Jesus Christ hath Promised to send his Spirit into the hearts of his people, to dwell in them, to teach them, to keep them by his Power, and that through Faith to Salvation. When Jesus Christ left this earth as to his bodily presence, he then gave his Spirit to be the Guardian of his People, that they might not be left Orphans: and it is he who hath undertaken to do all that in them and for them which they need: to keep their weak Grace alive; to prevent its being quenched by the many waters of Temptation that would otherwise swallow it up, and utterly extinguish it in them: and this is a Fruit also of the Covenant of Redemption. And hence it comes to pass, that though Adam in his integrity, lost all his stock by the prevelancy of a Temptation, that was too hard for him, yet a believer in the hand of the Spirit of God, notwithstanding all the frailties that attend upon him, shall never lose his little stock, but both keep and increase it. So that if, when we look upon the Condition required in the One Covenant, we lay by it, the consideration of the undertaking and Provision that is made for the performance of it in another Covenant, that may quiet and satisfy our souls in this regard, and enable us to Triumph over all Doubts and Fears, which Assaults us.  
3. Be therefore directed whither to go for all the strength and assistance, for the discharge of the Duty, which is lying upon you, and required of you in your place and station; and for comfort in the doing of it. We are often discouraged by the weight of Duty, and are ready to sink under it, upon the experience we have of our own imperfections; whereas if we look back unto this Covenant we shall there find that taken care for effectually; for here we may observe.  
1. That the Perfect Obedience which was required, and was to Merit our acceptance with God, was laid upon Jesus Christ; and hereupon it is taken off from us.  
He was to do as well as to Dy. We have taken notice that his Active Obedience was required in, and became a Condition of this Covenant, as well as his Passive; and God hath respect to it: he looks upon i●, and imputes it to us: and so the Law is answered, and all the happiness which man once forfeited is purchased. What though we cannot perfectly obey? yet because he hath done it for us, there is our Security, and we may account it ours, because it was performed in our Name.  
2. That Sincerity, under our greatest imperfections render our performances acceptable to God. If our hearts be right in the Duties we do, if they are True and Faithful to God, if we can truly plead Uprightness and Integrity; they shall preserve us. No weakness that inf●uenceth our Obedience, shall cut it off from his favour, or prevent his smelling a savour of rest in it. He that had not a Lamb to offer, might offer Two Turtle Doves. The ground of this is here, because Christ is accepted for us in the Covenant of Redemption, and so we come to be accepted through him in the Covenant of Grace.  
2 That Christ is engaged not only to do for us, but in us, too, all the works that are needful. All that is requisite to our pleasing of God, and obtaining of Glory. His Almighty power stands concerned in it: hence Paul's Prayer for his Colossians, Col. 1. 9, 10, 11. In a word, This Covenant hath provided a Christ for us to go to for all that we can stand in need of, in order to the bringing of us home to the Kingdom: For the Subduing of all our Enemies the Conquering of our Corruptions, the Recovering of us from our Apostasies, the Establishing of our Grace, the Perpetuating of our Perseverance; So that there can nothing be wanting for the satisfaction of a believing Soul, but here it is to be had fully: and the encouragement to go to him with boldness for it, is fetched from the consideration of this Covenant; Because GOD the FATHER stands firmly Engaged to His SON, for the doing of all this for us; and he cannot deny us when we come and humbly and believingly claim it at his hands, upon this scope.  
4. Labour we to see, admire and Magnify those riches of Grace that are laid up for poor man in this Covenant. The Covenant of Redemption hath matter enough in it for us to study upon and contemplate for ever. A believer, when himself, cannot look upon this Covenant without admiration, and Ecstasy: it is full of unsearchable wonders. Here are the greatest engagements imaginable to oblige us to love and serve God. Here is matter enough to Elevate our Praises to the highest strain! for,  
1 Here we learn what were the Everlasting thoughts of God concerning us, even thoughts of mercy and peace, when we find our names written in That Book, we are sure that God Remembered us before we were or any other creature to make mention of us to him: and what a sweet and ravishing contemplation is here. The Physician was provided before the Malady was contracted, when we were not, God thought of us for good, and made the way of this good sure and unalterable: he enroled a Covenant for us in the Records of Eternity. The Father and Son did, of their own accord, thus consult for the Everlasting welfare of a company of worthless Worms: they contrived the matter between themselves, resolved to build the Declarative Glory of Divine Grace upon so mean a Subject as sorry man. Here we see what a difference was put between us and the Children of Wrath; how precious God's thoughts of us were, that among such multitudes whom he passed by, he should fix his heart upon us, and mark us out for a Kingdom, and how astononishing a thing is this?  
2. Here also we may observe the Infinitely Wise Contrivance of man's Salvation. There are all the Mysteries of Wisdom concerned in this Covenant. Here is a way found out to Save Fallen Man, which would altogether have puzzled and nonplussed the Understandings of Angels and men; if they had sat themselves to study about it, it would never have come into their thoughts. Nay, the Angels themselves are still amazed at it, and desirous to be Gazing into the Mystery of it, although it be Revealed. Who could ever have told God, had he seen meet to inquire of him, how a Sinner should be Saved, and Justice remain Inviolated. Now in this Covenant, we see that all things are so contrived as that there is no flaw, nor any the least disagreement between the Covenant of Works, and the Covenant of Grace, but both have their honour and glory, and yet the sinner is saved out of the hands of the Law, and delivered from Wrath and Vengeance, Rom. 3. 26.  
3. Here we see how sure a ground and foundation there is laid for the certain Salvation of all Gods Elect; in that every thing which was requisite to i●, in all the parts of it, is here fully provided: and all that might possibly have hindered it, is taken care about that it be removed out of the way. The Gild of Sin lay as a great Mountain to separate between God and us; and as long as it there lay, there was no coming at him: he was a consuming Fire; but now this Gild is removed away, and this Mountain is thrown into the depths of the Sea. The pollution of sin lay as a woeful obstruction to man's happiness, and whilst it abode, he must needs be miserable: but here is a washing and a cleansing prepared, a Fountain opened for it, which can take it all away. There was a Legal Obedience required as the Condition of man's happiness, and without such a Righteousness, he could not be entitled to it: but here is an Everlasting Righteousness brought in, and whatsoever else might be mentioned, here it is to be found: so that there is now nothing to hinder the Eternal Salvation of every Believer.  
4. Here we may read the Faithfulness of God to his own Word and Promise made to his Son; when we find ourselves Converted, and made partakers in saving Grace; and so we may be led up to the true reason of our accepting of Christ, by faith in him, not to be in us, or any natural good dispositions of ours, but in the fidelity of God. If he should have let us alone to ourselves, and not have sought us up and brought us home to Christ, as we should never have come to him, so we could never have accused him of falsehood; for we did not know ourselves to be the Subjects of those promises, till by the effect he made it known to us. But because he had promised it, therefore he fulfilled it: and this is the reason why the Gospel which became a savour of Death to others, was made a savour of Life to us: the same means that hardened others in their sins, softened us, and broke us off from our sins, and brought us home to God; and this will help to confirm us in the assurance that the same Faithfulness will do the rest that remains to be done for us, in the accomplishment of our complete Salvation.  
5. Here also we may acquaint ourselves with what deep engagements Jesus Christ hath laid upon us to love, and fear, and serve him, in that he undertook for our Redemption and Salvation from Eternity; and that which serves more especially to set forth our Obligation and Debt to him in this respect, is the consideration how he was circumstanced in this Covenant, in thr●● or four respects.  
1. That it was a free and voluntary engagement on his part. He was under no tie of natural necessity to do this work. He was a person at full and free liberty in himself to be engaged or not engaged for us. It was at his own pleasure whether he would become a Surety, and give himself up for our Redemption: Hence that Joh. 10 18. I have Power, etc. the word implies a Liberty or a Right to a Thing. He was a Divine Person, and therefore enjoined in himself the highest Liberty and Sovereignty over his own actions. If he had refused to do this for us, he had not injured us at all. And needs must it be a very great bond which is laid upon us, by one that doth us the greatest kindness, who was no farther obliged to it, than he himself pleased to make himself to be: for the more free the love is, the greater doth it appear to be.  
2. That he thus engaged for us before we desired it of him. He did not tarry to be asked by us; he did not wait for our petitions to be put up to him requesting him that he would put in for us, and become our Propitiation: but before we had a being, or were in any capacity of enquiring after him, he then put in, undertook, and made himself fast by a Convenant and a Promise. It had been incomparable love for him to have undertaken such a thing for us, upon our most ardent and importunate entreaties: yea it would have looked like a thing that was unreasonable, for us ever to have requested him to engage himself in our behalf: but for him to interpose, and take up our cause, and become responsible for us, Unsought! this carries the greatest Force in it, 1 John 4. 9  
3 That the 〈…〉 took upon him 〈…〉 most condesc● 〈…〉 been,; viz 〈…〉 sinners room 〈…〉 provoked the 〈…〉 against him 〈…〉 Wrath an● 〈…〉 Law wer● 〈…〉 him now 〈…〉 our sins 〈…〉 to the 〈…〉 for us, 〈…〉 to suffer 〈…〉 against 〈…〉 and dre●● 〈…〉 God, 〈…〉 in maki●● 〈…〉 Who 〈…〉 like unto 〈…〉 things an 〈…〉 tention, 1 〈…〉  
4 The 〈…〉 for, 〈…〉 men, no● 〈…〉 enemy's Rom● 〈…〉 ●ittle kindness 〈…〉 is a great 〈…〉. They 〈…〉