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Chapter 1

OF THE INTERNAL ACTS AND WORKS OF GOD;

AND OF HIS DECREES IN GENERAL.

Having considered the nature, perfections, and persons in God,

I shall now proceed to treat of

his acts and operations; which are such as

are worthy of a Being possessed of those perfections

which have been described; and so must be worthy of our notice.

...

God is “actus purus et

simplicissimus”; He is all act; if one may so say;

having nothing passive in him;

and therefore must

be active and operative;

“My Father Works until Now,

and I Work”,

(John 5:17)

in which words

there is a term fixed, unto which God had worked, the then present time Christ spoke them; but

none from whence he began to work: he had not only worked in providence till then, since the

creation, and not only at the creation, but from all eternity; his active and eternal mind had always

been at work; the thoughts of his heart were always employed in devising, forming, and settling

things that should be done in time; and as the three divine Persons were taking infinite delight and

pleasure in each other, so in the foreviews of what would be done by each of them in time, for the

setting forth and manifestation of their glory.

The acts and works of God may be distinguished into internal and external. The “external” acts

and works of God, are such as are done in time, visible to us, or known by us; as creation, providence,

redemption, &c. His “internal” acts and works, which will be first considered, and are what were

done in eternity, are commonly distinguished into personal and essential. Personal acts are such as

are peculiar to each person, and distinguish the one from the other; and which have been taken

notice of already, in treating of the doctrine of the Trinity.

“Essential” acts are such as are common

to them all; for as they have the same nature and essence, they have the same understanding, will,

and affections; and the same acts appropriate to these belong unto them, both with respect to

themselves and the creatures they meant to make; that is to say, they mutually know one another,

love each other, and will each other’s happiness and glory; and have the same knowledge of, will

concerning, and affection for creatures to be brought into being by them; and among these internal

acts of the mind of God, are his purposes and decrees; and these are “purposed in himself”, (Eph.

1:9) for what is true of one of his purposes, is true of all; and that there are such in God is certain;

and which respect, not only the affairs of grace, but those of providence; even the whole earth, and

all things in it, (Rom. 9:11; Eph. 1:11, 3:11; Isa. 14:24, 27) and which go by various names in

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scripture; sometimes they are called, “the thoughts of his heart”; these are the deep things of God,

which lie in the inmost recesses of his mind; are only known by himself, and searched by his Spirit;

as the thoughts of a man can only be known by the spirit of man within him

(Ps. 33:11; Jer. 29:11;

1 Cor. 2:10, 11).

Sometimes they are called the “counsels” of God, said to be “of old”, ancient

ones, even from eternity; and to be “faithfulness and truth”; faithfully and truly performed in time,

(Isa. 25:1) and their being so called does not suppose any degree of ignorance, or want of knowledge

in God, or as if he was at a loss what to resolve upon; and therefore consulted with himself, or

others, what was fittest to be determined on; but because such resolutions, that are taken after mature

deliberation and consultation, are generally formed in the wisest manner; and commonly most

successful in the execution of them;

therefore the purposes of God, being made with the highest

wisdom, from thence they have the name of “counsels”. They are sometimes called “decrees”, and

so we commonly call them; being the determinations of the mind of God; what he has fixed, settled,

and resolved upon, (Dan. 4:17; Zeph. 2:2) and so the “determinate counsel” of God, (Acts 2:23)

sometimes they are expressed by “preordination” and predestination; so Christ is said to be

“foreordained” before the foundation of the world, (1 Peter 1:20) and men are said to be

“predestinated” to the adoption of children, and to an inheritance, (Eph. 1:5, 11)

that is, afore

appointed thereunto in the decrees of God; and often they are signified by his “will” and “pleasure”;

by the “counsel of his will”; and by his “counsel” and “pleasure”, (Rom. 9:19; Eph. 1:11; Isa. 46:10)

they containing and expressing his mind and will; what it is his pleasure should be.

Now concerning

these may be observed,

1. First, The proof to be given of them, that there are decrees and purposes in God; not merely

ideas of things future, but settled determinations concerning them; which may be evinced from the

nature and perfections of God. God is a Spirit, uncreated, infinite, operative, and active: he is a

pure act, as before observed; and must have been for ever active in himself; his eternal mind must

always have been employed, and continually at work; as the mind of man is never without its

thoughts, and the understanding has its acts, and the will its volitions;

so God never was without

the thoughts of his heart, the acts of his understanding, and the volitions of his will. The

“Sovereignty” of God over all, and his “independency”, clearly show, that whatever is done in

time, is according to his decrees in eternity;

for if anything comes to pass without the will of God,

or contrary to it, or what he has not commanded, that is decreed, (Lam. 3:37) how is he a sovereign

Being, that does according to his will in heaven and in earth, and works all things after the counsel

of his will? (Dan. 4:35; Eph. 1:11) and if anything is by chance and fortune, or the mere effect of

second causes, and of the free will of men, independent of the will of God, and if he works under

these, in subserviency to them, and takes his measures of operation from them, then he must be

dependent on them; and how then can it be said with truth, that “of him, and through him, and to

him, are all things?” (Rom. 11:36).

The “immutability” of God requires eternal decrees in him,

concerning everything that is in time; for if anything is done in time, that did not fall under his

notice and will in eternity, this must be new to him, and produce a change in him; or if an after will

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in time arises in him, respecting anything he would have done, which he willed not before, this

argues a change in him; whereas, in him there is “no variableness, nor shadow of turning”.

The knowledge of God, supposes and clearly proves and establishes the decrees of God;

he is a “God of knowledge, and by him actions are weighed”, (1 Sam. 2:13) he has knowledge of all actions

done in time; and such an exact knowledge of them, as if they were weighed by him, and before

him; and this knowledge of them is not successive, as they are performed; “Known unto God are

all his works from the beginning”, or from eternity, (Acts 15:18)

both what he would do himself,

and what he wills to be done by others: and this knowledge is founded on his decrees; he knows

that such and such things will be, because he has determined they shall be. Once more, the “wisdom”

of God makes it necessary that there should be eternal purposes and decrees in him, concerning

things future; he is the all-wise and only wise God, and in wisdom makes all his works;

which

cannot be supposed to be made without previous thoughts and determinations concerning them:

what wise man undertakes a building, without first determining what it shall be, of what materials

it shall be made, in what form and manner, as well as for what end? And can we imagine that the

all-wise God, who builds all things, should go about them without preconcerted measures, and

settled determinations concerning them;

“Who is wonderful in counsel, and excellent in working?”

(Isa. 28:29).

2. Secondly, The extent of the decrees and purposes of God, deserve notice and consideration:

and they reach to all things that come to pass in the world, from the beginning to the end of it. The

world, and all things in it, were created by and according to the will and pleasure of God (Rev.

4:11). The heavens, their creation, stability, duration, and passing away, and succeeded by new

heavens, are by a decree that cannot pass (Ps. 148:6).

The earth, in its different forms, before and

after the flood, its continuance, and final destruction, with the day or time of it, are by the word or

decree of God (2 Peter 3:5-7, 10). The sea, and the place the receptacle of it, and its boundary, the

sand, which its waters cannot pass, are by a perpetual decree (Job 38:10, 11; Prov. 8:29; Jer. 5:21).

The rain which is exhausted out of it, has its decree; and there is not a shower falls but by the will

of God; whether it be given as a mercy, to make fruitful seasons, or whether it be withheld, or

poured down in too great plenty, in a way of judgment;

it is all according to the word, will, and

decree of God (Job 28:26; Amos 4:7, 8, 5:8). The peopling of the world; the distinction of nations;

the rise, progress, and ruin of states, kingdoms, and empires, are all according to the decrees of

God; even every petty state and kingdom, as well as the four grand monarchies; the destruction of

the first of which, the Babylonian monarchy, as it was by the decree of the Watchers, and by the

demand of the Holy Ones; that is, by the decree of the most High; so the origin of it, and its rise to

all its glory and grandeur; and the same is true of all the rest

(see Deut. 32:8; Dan. 2:38-44, 4:17,

20).

Particularly, the people of Israel, a select and distinguished people from all others; their original

from Abraham, Isaac, and Jacob; their servitude in a land not theirs, for four hundred years; their

settlement in the land of Canaan; their government under judges and kings; and their several

captivities, were all determined; as well as their last destruction, when the desolations determined,

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were poured upon the desolate; and so is their future conversion and restoration (Gen. 15:14; Ex.

15:17; Dan. 9:26, 27; Rom. 11:25, 26). The church of God, in its different states, under the legal

dispensation; the time appointed of the Father, when it was under tutors and governors, (Gal. 4:1,

2) and under the gospel dispensation, the world to come, the time of reformation, when all things

became new; the former covenant waxed old, and vanished away, and the ordinances of it, and new

ones took place; and which continues to be the accepted time and day of salvation;

all are by divine appointment.

The persecutions and sufferings of the church of Christ

under the ten Roman emperors,

signified by ten days, (Rev. 2:10)

and under Rome papal,

for a time, and times, and half a time;

even forty two months,

or one thousand, two hundred and sixty days or years;

*Note:

The Current Time Period in History of

The New Testament 'Church Era',

since

JESUS ASCENED BACK to HEAVEN,

Until

JESUS RETURNS AGAIN,

which is also

PROPHETICALLY, BIBLICALLY SPEAKING:

THE THOUSAND YEAR REIGN of JESUS CHRIST

from HIS THRONE in HEAVEN,

over HIS KINGDOM of SAVED SOULS on EARTH,

NOW,

AND WHICH IS:

the time of the

church’s being in the wilderness,

and

of the witnesses prophesying in sackcloth,

and of the reign

of antichrist,

are all fixed by the Decree of God;

and when the time is up, the Angel will swear by

the living God, that time shall be no longer; that is, antichristian time,

(Rev. 10:6, 11:2, 3, 12:14, 13:5)

as well as the glory of the church in the latter day; for which there is a set time; and which

God will hasten, in his own time; when there will be great light and prosperity, numerous

conversions, a great spread of the gospel, and an enlargement of the interest of Christ, and much

purity and righteousness (Ps. 102:13; Isa. 60:1-22).

In short, everything respecting all the individuals

of the world, that have been, are, or shall be, all correspond with the decrees of God, and are

according to them; mens’ coming into the world, the time of it, and all circumstances attending it;

all events and occurrences they meet with, throughout the whole time of life; their places of

habitation, their stations, calling, and employment; their circumstances of riches and poverty, of

health and sickness, adversity and prosperity; their time of going out of the world, with everything

attending that; all are according to the determinate counsel and will of God,

(Eccl. 3:1, 2, 7:14; Acts 17:26; Job 14:5)

and particularly, all that relate to the people of God, as well their spiritual

and eternal, as temporal concerns; their election of God, their redemption by Christ, their effectual

calling, which is according to the purpose of God; the time, manner, and means of it; all their

changes in life; their afflictions and distresses, deliverances, and salvations from temptation and

trouble; yea, even the final state and condition of good men and bad men, is settled and determined:

but this will be more particularly considered under the special decrees of God, respecting rational

creatures. All that Christ was to be, do, and suffer for his people, are what the hand and counsel of

God before determined; his incarnation, the time of his coming into the world; all that he met with,

from the hand of God, from men and devils, while in it; his sufferings and death, and all

circumstances attending the same

(Gal. 4:4; Acts 4:28, 2:23; Luke 22:22, 37).

In a word, everything

that comes to pass in this world, from the beginning to the end of it, is pre-ordained; everything,

good and bad; good by his effective decrees; that is, such by which he determines what he will do

himself, or shall be done by others; and evil things, by his permissive decrees, by which he suffers

things to be done; and which he overrules for his own glory; yea, things contingent, which, with

respect to second causes, may seem to be, or not be, as the free actions of men; such as the

prophesies, founded on decrees, concerning the names of Josiah and Cyrus, and of actions being

performed by them of their own free will, many hundreds of years before they were born; nay, even

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things of the least importance, as well as the greatest; the hairs of mens’ heads are numbered; two

sparrows, not worth more than a farthing, and yet fall not to the ground, without the knowledge,

will, and purpose of God (Matthew 10:29, 30).

3. Thirdly, The properties of the purposes and decrees of God, may next be considered.

3a. As they are internal acts, they are immanent ones; they are in God, and remain and abide

in him; and while they are so, they put nothing into actual being, they are concerned about, until

they bring forth, or are brought forth into execution: then they pass upon their respective objects,

terminate on them, and issue in actual operation; and then they are called “transient” acts; and till

then they are secrets in God’s breast, and are unknown to men.

3b. They are eternal; as God himself is eternal, so are they; for, as some divines express it,

God’s decrees are himself decreeing, and therefore if he is from everlasting to everlasting, they are

so likewise; if the knowledge of God, respecting all his works, is from the beginning, or from

eternity, which arises from his decrees, then they themselves must be from eternity; and if the

particular decree of election was before the foundation of the world, as it was, (Eph. 1:4) the same

must be true of all the decrees of God, which are all of a date; for no new will, nor new act of the

will of God, arise in him in time.

3c. The decrees of God are most free; they are the free acts of his will, without any force or

compulsion, and are not influenced by any motive from without himself; as “he will have mercy

on whom he will have mercy”, and exercises it freely, and on whom he pleases; so he freely decreed

to have mercy as he pleased; as he hides the things of the gospel from the wise and prudent, and

reveals them unto babes, as seems good in his sight; he freely determined so to do: indeed, having

made those decrees, there is a necessity of the performance of them; but the making of them was

quite free.

3d. They are most wise decrees; as God is a wise Being, and does all his works in wisdom, so

his decrees are laid in the deepest wisdom; which, though unsearchable by us, and may be

unaccountable to us; yet there is, as the apostle expresses it, speaking of them, “a depth of the

riches, both of the wisdom and knowledge of God in them” (Rom. 11:33).

3e. They are immutable and unalterable; they are the mountains of brass, out of which come

forth the horses and chariots, the executioners of divine providence; signified by mountains, for

their immoveableness, and by mountains of brass, for their greater stability and firmness (Zech.

6:1-8). The decrees of the Medes and Persians, when signed and sealed, were not to be changed or

altered: but these are more unchangeable and unalterable than they were: we read of the immutability

of the counsel of God, (Heb. 6:17) his purposes and decrees, which, like himself, are the same

today, yesterday, and for ever; without any variableness, or shadow of turning.

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3f. The decrees of God are always effectual; they cannot be frustrated or disannulled, or become

of no effect;

“For the Lord of hosts hath purposed, and who shall disannul it? and his hand is

stretched out, and who shall turn it back?”

(Isa. 14:27).

The purposes of men are often frustrated,

through want of foresight, not being able to foresee what may turn up, which may hinder the

execution of their designs; but no unforeseen accident can arise to put any stop in the way of

executing the decrees of God; since all things are at once in his eternal view, who sees the end from

the beginning: men sometimes fail of bringing their resolutions into execution, for want of power:

but God is omnipotent, and is able to do, and therefore does whatever he pleases; he is in one mind,

and none can turn him; and what he desires, he does; his counsel stands, and he does all his pleasure;

and the thoughts of his heart are to all generations.

To say no more; the end of the decrees of God

is his own glory; he has “made”, that is, appointed “all things for himself”,

for the glorifying his perfections, (Prov. 16:4) there may be, and are, inferior ends,

as the good of his creatures, &c.

but

his glory is the supreme end, and all others are subordinate to it.

Chapter 2

OF THE SPECIAL DECREES OF GOD, RELATING TO RATIONAL CREATURES,

ANGELS, AND MEN; AND PARTICULARLY OF ELECTION.

The special decrees of God respecting rational creatures, commonly go under the name of

“predestination”; though this sometimes is taken in a large sense, to express everything that God

has predetermined; and so it takes in all that has been observed in the preceding chapter; which

some call eternal providence, of which, temporary providence is the execution; for with God there

is not only a provision of things future, but a provision for the certain bringing them to pass;

and

the counsel and will of God is the source and spring of all things, and the rule and measure according

to which he works, (Eph. 1:11) but predestination is usually considered as consisting of two parts,

and including the two branches of election and reprobation, both with respect to angels and men;

for each of these have place in both. Angels; some of them are called “elect” angels, (1 Tim. 5:21)

others are said to be “reserved in chains”, in the chains of God’s purposes and providence, “unto

the judgment” of the great day (2 Peter 2:4).

Men; some of them are vessels of mercy, afore prepared

for glory; others vessels of wrath, fitted for destruction; some are the election, or the elect persons,

that obtain righteousness, life, and salvation; and others are the rest that are left in, and given up

to blindness (Rom. 9:22, 23, 11:7).

Though sometimes predestination only respects that branch of

it called election, and the predestinated signify only the elect; for who else are called, justified, and

glorified, enjoy adoption and the heavenly inheritance? not, surely, the non-elect (Rom. 8:29, 30;

Eph. 1:5, 11). This branch of predestination, election, must be considered first; I shall begin with,

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1. The election of angels; of this the scriptures speak but sparingly, and therefore the less need

to be said concerning it: that there are some angels that are elect is certain, from the proof already

given: there is a similarity between their election and the election of men; though in some things

there appears a little difference.

1a. The election of angels, as well as of men, is of God; he is the efficient cause of it; it is God

that has chosen them, and distinguished them from others, and therefore they are called the “angels

of God”, (Luke 12:8, 9) not merely because they are his creatures, so are the evil angels; but because

they are his chosen, his favourites, and appointed to be happy with him to all eternity.

1b. Their election, as that of men, lies in a distinction and separation from the rest of their

species; they are not only distinguished from them by their characters, the one being holy angels,

the others the angels that sinned; but by their state and condition, the one being preserved from

apostasy, and continued in their first estate; the other left to fall into sin, and from their former

state, and reserved unto judgment.

1c. In their election they were considered as on an equal footing with others not elected, as men

are; as men are considered, when chosen, as in the pure mass, having done neither good nor evil,

so were angels; this must be out of all question, with respect to them, since the elect angels never

fell, never were in any corrupt state, and could not be so considered:

besides, their preservation from apostasy, and their confirmation, by grace,

in the state in which they were created, are in

consequence of their election; and therefore must be previous to the fall of the rest, who, with thine,

must be considered in the pure mass of creatureship; wherefore the choice of the one, and the

leaving of the other, must be entirely owing to the sovereign will of God.

1d. Their election, though it is not said to be made in Christ, as the election of men; nor could

it be made in him, considered as Mediator; since they having never sinned against God, and offended

him, they needed him not to mediate between God and them, and to make peace and reconciliation;

yet they might be chosen in him, as they seem to be, as an Head of conservation;

as an Head both

of eminence to rule over them, protect and preserve them in their state; and of influence, to

communicate grace and strength to them; to confirm them in their state in which they are; for Christ

is “the head of all principality and power” (Col. 2:10).

1e. Though the angels are not chosen to salvation as men are, as that signifies a deliverance

from sin and misery: seeing they never sinned, and so were never in a miserable condition, and

needed no Saviour and Redeemer; yet they are chosen to happiness, to communion with God now,

whose face they ever behold; and to a confirmed state of holiness and impeccability, and to the

enjoyment of God, and the society of elect men to all eternity. If the election of men to grace and

glory, is next to be considered; and it may be proper in the first place to take some notice of the

election of Christ, as man and mediator; who is God’s first and chief elect; and is, by way of

eminency, called his elect; “Behold, my servant, whom I uphold, mine elect, in whom my soul

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delighteth”, (Isa. 42:1) and oftentimes the chosen of God (Ps. 89:3; Luke 23:35; 1 Peter 2:4). Which

character not only denotes his choiceness and excellency, and the high esteem he is in with God;

who, though disallowed, disesteemed, and rejected by men, is chosen of God, and precious; but

either,

2a. It respects the choice of the human nature of Christ to the grace of union with him as the

Son of God. God prepared a body, or an human nature for him, in his eternal purposes and decrees;

in the book of which all the members thereof were written, which in continuance were fashioned,

when, as yet, before there were none of them (Heb. 10:5; Ps. 139:16).

Among all the individuals

of human nature, which rose up in the divine mind, to be brought into being by him, this was singled

out from among them, and appointed to union with the second Person in the Godhead; this was

sanctified, and set apart, and sent into the world; in which Joseph was a type of it, who was separated

from his brethren: and hence this human nature of Christ was anointed with the Holy Ghost above

his fellows, and hail the gifts and graces of the Spirit without measure; and was raised to such

honour and dignity, as none of the angels ever were, or will be (Heb. 1:13).

2b. The character of elect, as given to Christ, respects the choice of him to his office as Mediator,

in which he was set up, and with which he was invested, and had the glory of it before the world

began. He was first chosen and set up as an Head; and then his people were chosen, as members

of him; he was chosen to be the Saviour of the body, the church

*( which are ALWAYS LOCAL and PARTICULAR,

SPECIFIC CONGRAGATED ASSEMBLIES,

throughout The Worl, at any given Time in History,

of JESUS' SCRIPTURALLY ORGANIZED BELIEVERS,

BAPTISED into that FELLOWSHIP, by The Authority of God,

AS AN INSTITUTION of DIVINE ORIGIN),

as they are appointed to salvation

by him, he is appointed to be the Saviour of them; this is meant by laying help on one that is mighty;

and as their salvation is through his sufferings and death, he was foreordained,

before the foundation of the world, to be the slain Lamb;

through whose precious blood their redemption would be

obtained; he was set forth, in the eternal decree and purpose of God, to be the propitiation for sin,

to make atonement and satisfaction for it, and procure the pardon of it

(1 Peter 1:18-20; Rom. 3:25).

Christ is appointed to be the judge of quick and dead; as well as a day is appointed in which God

will judge the world in righteousness, by the man Christ Jesus,

whom he has ordained for that purpose, (Acts 10:42, 17:31).

But what will now be chiefly attended to, and what the scriptures

speak so largely of, is the election of men in Christ unto eternal life.

Some are of opinion that this doctrine of election, admitting it to be true, should not be published,

neither preached from the pulpit, nor handled in schools and academies, nor treated of in the writings

of men; the reasons they give, are because it is a secret, and secret things belong to God; and because

it tends to fill mens’ minds with doubts about their salvation,

and to bring them into distress, and

even into despair;

and because some may make a bad use of it, to indulge themselves in a sinful

course of life, and argue, that if they are elected they shall be saved, let them live as they may;

and

so it opens a door to all licentiousness: but these reasons are frivolous and groundless; the doctrine

of election is no secret, it is clearly and fully revealed, and written as with a sunbeam in the sacred

scriptures; it is true indeed, it cannot be said of particular persons, that such a man is elected, and

such a man is reprobated; and especially when both appear to be in a state of unregeneracy;

yet

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when men, in a judgment of charity, may be hoped to be called by grace, they may be concluded

to be the elect of God, though it cannot be said with precision; and on the other hand, there may

be black marks of reprobation on some men, or at least things have such a very dark aspect on

them, that we are apt to say, when we hear a man cursing and swearing, and see him in all excess

of wickedness with boldness and impudence, what a reprobate creature is this;

though indeed no man, be he ever so vile, is out of the reach of powerful and efficacious grace;

and therefore it cannot be absolutely said that he is rejected of God:

and whereas there may be only the appearance of grace, and not the truth of it,

in such that profess to have it; it cannot be said with certainty that

such an one is an elect person, yet in charity it may be so concluded: however, a truly gracious man

may know for himself his “election of God”, as the apostle affirms; and that in this way, the “gospel”

being “come” to him, “not in word only, but in power, and in the Holy Ghost”, (1 Thess. 1:4, 5)

who by means of it has begun, and will carry on and perform the work of grace in him;

wherefore

such persons will not be filled with doubts and fears about their salvation, nor be led into distress

and despair through the doctrine of election; nor need any be distressed about it that are inquiring

the way of salvation, or have any knowledge of it;

for the first question to be put to a man by

himself, is not, am I elected; but, am I born again? am I a new creature? am I called by the grace

of God, and truly converted? If a man can arrive to satisfaction in this matter, he can have no doubt

about his election; that then is a clear case and out of all question. The doctrine of regeneration,

which asserts that a man must be born again, or he cannot see and enter into the kingdom of heaven,

may as well be objected to, as that of election;

since it is as difficult to come to satisfaction about

a man’s regeneration, as about his election; and when once the one is a clear case, the other must

be likewise; and when it is, what thankfulness and joy does it produce! And if the apostle thought

himself bound to give thanks to God for his choice of the Thessalonians to salvation; how much

more reason had he to bless the God and Father of Christ for his own election,

as he does (2 Thess. 2:13; Eph. 1:3, 4).

With what exultation and triumph may a believer in Christ take up those words

of the apostle, and use them with application to himself,

“Who shall lay anything to the charge of God’s elect?” (Rom. 8:33)

yea our Lord Jesus Christ exhorts his disciples, rather to rejoice that

their names were written in heaven, than that the spirits were subject to them, or that they were

possessed of extraordinary gifts, as to cast out devils.

With great truth and propriety it is expressed

in the seventeenth article of the church of England, that the consideration of this doctrine is

“full of sweet, pleasant” and “unspeakable comfort” to “godly” persons:

and as for the charge of licentiousness,

what is there but what a wicked man may abuse to encourage himself in sin? as

even the patience and longsuffering of God; ungodly men may turn the grace of God into

lasciviousness, and every doctrine of it; and so this, contrary to its nature, use, and tendency. Strange!

that this doctrine should of itself lead to licentiousness, when the thing itself, contained in it, is the

source of all holiness; men are chosen according to this doctrine to be holy;

they are chosen through

sanctification of the Spirit, which is secured by this decree as certainly as salvation itself; wherefore

those reasons are not sufficient to intimidate and deter us from receiving this doctrine, professing

and publishing it; and the rather, since it is the doctrine of Christ and his apostles, frequently

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suggested and declared by them; what means else when our Lord speaks of the elect of God, for

whose sake the days of tribulation should be shortened; and that it was impossible the elect should

be deceived; and that God will avenge his own elect? (Matthew 24:22, 24; Luke 18:7)

how clearly

and fully does the apostle Paul enlarge on this doctrine of election in Romans chapter nine, eleven,

Ephesians chapter one, second Thessalonians chapter two, and in other places! and since it is so

plentifully declared in the Bible, and is a part of scripture given by the inspiration of God, and is

profitable for doctrine, and is written for our learning, to teach us humility, to depress the pride of

man, and to magnify the sovereign grace of God in his salvation;

we need not be ashamed of it,

nor ought we to conceal it; and the apostle exhorts to make our “election” as well as calling “sure”,

(2 Peter 1:10) but how should men do this, if they are not taught the doctrine of it;

led into an acquaintance with it;

instructed into the truth, nature, and use of it, and the way and means whereby

it is to be made sure?

I proceed then,

2b1. First, To observe the phrases by which it is expressed in scripture, whereby may be learnt

what is the true meaning of the words “election” and “elect”, as used in scripture with respect to

this doctrine. It is expressed by being ordained to eternal life (Acts 13:48).

As many as were ordained

to eternal life, believed; by which ordination is meant no other than the predestination, choice, and

appointment of men to everlasting life and salvation by Jesus Christ; and from whence it appears

that this is of particular persons, of some and not all, though many; that it is not to temporary

privileges and enjoyments, but to grace and glory; and that faith is not the cause, but the sure and

certain fruit and effect of it; and that both eternal life through Christ, and believing in him, are

infallibly secured by this act of grace.

Some, in order to evade the force and evidence of these words

in favour of election, would have them rendered,

“as many as were disposed for eternal life,

believed”;

but this is not agreeable to the use of the word throughout the book of the Acts by the

divine historian, where it always signifies determination and appointment, and not disposition; and

so by our translators it is rendered “determined” in Acts 15:2 and “appointed” in Acts 22:10, 28:23

and here “preordained” in the Vulgate Latin version, and by Arias Montanus;

and besides, there

are no good dispositions for eternal life in men before faith; whatsoever is not of faith, is sin; and

men, in a state of unbelief and unregeneracy, are foolish and disobedient, serving divers lusts and

pleasures; living in malice, hateful, and hating one another; without hope, and without God in the

world; and injurious to good men, (Rom. 14:23; Titus 3:3; Eph. 2:12; 1 Tim. 1:13)

and admitting

there may be what may be called dispositions for eternal life; let a desire of it, and seeking for it,

be accounted such; this may be where faith in Christ does not follow; as in the young man, who

asked what he must do to obtain it; and yet, when instructed by Christ, was so far from receiving

his instructions, and believing him, that he turned his back on him, and went away from him

sorrowful, (Matthew 19:16, 22).

Let an attentive hearing of the word be reckoned a good disposition

for eternal life; this was found in many of Christ’s hearers, and yet they believed not the report he

made, of which he complains; and it is highly probable, that many of those attentive hearers of him,

were, in a few days, among those that cried, Crucify him, crucify him,

(Luke 19:48, 23:18, 21; Isa.53:1)

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and after all, one would think that the Jews, who were externally religious, and were expecting

the Messiah; and especially the devout and honourable women, were more disposed for eternal

life, than the ignorant and idolatrous Gentiles;

and yet the latter rejoiced at hearing the word,

glorified it, and believed;

when the former did not, but persecuted the preachers of it: from whence

it follows, that the faith of the believing Gentiles did not spring from previous dispositions to eternal

life; but was the fruit and effect of divine ordination.

This act of God is also expressed by the “names” of persons being “written in heaven”, and in

the “book of life”, called, “the Lamb’s book of life”; because his name stands first in it, was present

at the writing of it, and is concerned in that eternal life which it has respect unto, (Luke 10:20; Heb.

12:22; Phil. 4:3; Rev. 13:8).

All which shows that it is an act of God in heaven, and respects the

happiness of men there; is of particular persons, whose names are in a special manner known of

God, and as distinct from others; and is sure and certain, and will abide. But the more common

phrases used concerning it, are those of being “chosen” and “elected”; hence the objects of it are

called God’s elect, and the election; that is, persons elected,

(Eph. 1:4; 2 Thess. 2:13; Rom. 8:33 11:7)

which clearly imply, that only some, and not all men, are the objects of it; “I speak not of

you all”, says Christ; “I know whom I have chosen”, (John 13:18) not all, but some of you; where

all are taken, whether persons or things, no choice is made; if some are chosen, others are not, but

left; and in this case the number chosen is but few; “Many are called, but few chosen”, (Matthew

20:16) hence those that are chosen, are called “a remnant; according to the election of grace”; and

those that are not chosen, the rest that are left (Rom. 11:5, 7).

Wherefore the election treated of is

not,

2b1a. An election of a nation to some external privileges, as the people of Israel, who were

chosen of God to be a special people, above all people on the face of the earth;

not for their quantity

or quality, their number or their goodness; but because such was the pleasure of God: but this choice

of them as a nation, was only to some outward benefits and blessings; as, besides the good land of

Canaan, the word, and worship, and ordinances of God, with others, mentioned in (Rom. 9:4, 5)

but in the same context it is observed, that they were not all Israel, or God’s elect, redeemed and

called people, in the most special sense; nor all children of God by adopting grace; nor were all

predestinated to the adoption of children by Christ: it was only a remnant of them that were of this

sort, which should be eternally saved;

and whom, if God had not reserved, they had been as Sodom

and Gomorrah (Rom. 9:6-8, 27, 29). And so this nation of ours is selected and distinguished from

many others, by various blessings of goodness, and particularly by having the means of grace; yet

all the individuals of it cannot be thought to be the objects of election to special grace,

and eternal glory;

2b1c. Nor of an election to offices; as the sons of the house of Aaron were chosen to minister,

in the office of priests, to the Lord; and as Saul was chosen to be king over Israel; and the twelve

were chosen to be the apostles of Christ; for there were many in the priestly office very bad men;

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and Saul behaved so ill, as to be rejected of God from being king, that is, from the kingdom being

continued in his family; and though Christ chose twelve to be his apostles, one of them was a devil:

so that though those were chosen to offices, and even to the highest offices in the church and state,

yet not to eternal life.

2b1c. Nor of an election of whole bodies and communities of men, under the character of

churches, to the enjoyment of the means of grace: Ephesians 1:4 is no instance of this. It is not

certain the apostle wrote that epistle to the Ephesians, as to a church, but to some there described,

as saints and faithful in Christ Jesus; and it is quite certain, that those who he says were

“chosen in Christ”,

were not the Ephesians only, but others also;

the apostle, and others, who were not

members of that church, yet shared in that grace, and other blessings aftermentioned, and were they

that first trusted in Christ; and though the Ephesians may be included, yet it is not said of them as

a church; besides, the phrase of being “chosen in Christ”, is sometimes used of a single person, and

so is not appropriate to communities and churches (Rom. 16:13).

To all which may be added, that

those said to be chosen in Christ, are not said to be chosen as a church, or to be one, or to church

privileges; but to holiness here, and to a blameless state, or a state of perfection hereafter; even to

grace and glory. Nor is the character of “elect”, given to the Colossians, (Col. 3:12) given to them

as a church; for the same may be observed of them as of the Ephesians, that they are not wrote to

as a church; but described by the same epithets as they are;

and if they were, this might be said of

them in a judgment of charity, since they all of them professed faith in Christ; and the greater part

of them, doubtless, in reality were possessed of it, as a fruit and effect, and so an evidence of their

election; by which the apostle enforces their mutual duties to one another. And in like manner the

Thessalonians are said to be chosen of God, and to know their election of God, since the gospel

was come to them, attended with the power and Spirit of God, (1 Thess. 1:4, 5; 2 Thess. 2:13)

and

all of them had made a profession of Christ, and therefore it might be charitably hoped they were

the elect of God; not chosen merely to outward means; but, as it is said, to salvation by Christ, and

to the obtaining of his glory. And when the apostle Peter speaks of some he writes to as elect,

according to the foreknowledge of God, and as a chosen generation, (1 Peter 1:2, 2:9)

he does not

write to them, and speak of them, as a church; for he writes to strangers, scattered abroad in several

countries; nor as chosen barely to the means of grace and outward privileges, but to grace and glory:

since they are said to be chosen “through sanctification of the Spirit, unto obedience, and sprinkling

of the blood of Jesus”.

2b1d. Nor is this act of election under consideration, to be understood of the effectual calling

of particular persons; though that is sometimes expressed by choosing men out of the world; when

they are separated and distinguished from the men of it; and by choosing, that is, calling the foolish

things of the world, and by choosing the poor of it, who become rich in faith, and appear to be heirs

of the kingdom, (John 15:19; 1 Cor. 1:26, 27; James 2:5) the reason of which is, because calling is

a certain fruit and effect of election, and is a sure and certain evidence of it; “For whom” God did

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“predestinate, them he also called” (Rom. 8:30). But then election and calling differ, as the cause

and the effect, the tree and its fruit, a thing and the evidence of it.

But,

2ble. This is to be understood of the choice of certain persons by God, from all eternity, to grace

and glory; it is an act by which men are chosen of God’s good will and pleasure, before, the world

was, to holiness and happiness, to salvation by Christ, to partake of his glory, and to enjoy eternal

life, as the free gift of God through him (Eph. 1:4; 2 Thess. 2:13; Acts 13:48). And this is the first

and foundation blessing; according to which all spiritual blessings are dispensed; and is, by the

apostle, set at the front of them all; and is the first link in the golden chain of man’s salvation

(Eph. 1:3, 4; Rom. 8:30).

2b2. Secondly, The next thing to be considered is, by whom election is made, and in whom it

is made: it is made by God, and it is made in Christ.

2b2a. It is made by God, as the efficient cause of it; God, who is a sovereign Being, who does

and may do whatever he pleases in heaven and in earth, among angels and men; and has a right to

do what he will with his own; as with his own things, temporal and spiritual blessings; so with his

own creatures. Shall he be denied that which every man thinks he has a right unto and does? do

not kings choose their own ministers; masters their servants; and every man his own favourites,

friends, and companions? And may not God choose whom he pleases to communion with him,

both here and hereafter; or to grace and glory?

He does this, and therefore it is called “election of

God”; of which God is the efficient cause, (1 Thess. 1:4)

and the persons chosen are called God’s elect (Rom. 8:33; Luke 18:7).

This act is sometimes, and for the most part, ascribed to God the

Father, the God and Father of our Lord Jesus Christ; as he is said to bless men with spiritual

blessings, so to choose them in Christ, before the foundation of the world, (Eph. 1:3, 4) and the

persons chosen are said to be “elect, according to the foreknowledge of God the Father, through

sanctification of the Spirit, unto obedience, and, sprinkling of the blood of Jesus Christ”,

(1 Peter 1:2)

where the Person that chooses is not only described as the Father, but is distinguished from

the Spirit, through whose sanctification, and from Jesus Christ, to whose obedience, and the

sprinkling of whose blood, men are chosen by him. Sometimes it is ascribed to Christ, and he takes

it to himself, “I speak not of you all; I know whom I have chosen”, (John 13:18) this cannot be

understood of Christ’s choosing his disciples to the office or apostleship, for all the twelve were

chosen to that; but of his choosing them to eternal life; and this is what he could not say of them

all, for one of them was the son of perdition;

and hence the elect are called Christ’s elect; not only

because chosen in him, and given to him, but because chosen by him; He (the Son of man) “shall

send his angels and they shall gather together his elect from the four winds” (Matthew 24:30, 31).

Nor is the blessed Spirit to be excluded; for since he has a place in the decree of the means, in order

that the end may be attained, and has so much to do in the blessings, gifts, and operations of grace,

leading on to the execution of the decree; he must have a concern with the Father and the Son in

the act itself, as the efficient cause of it. And this now being the act of God, it is for ever; for

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whatever God does in a way of special grace, it is for ever; it is unchangeable and irrevocable; men

may choose some to be their favourites and friends for a while, and then alter their minds, and

choose others in their room; but God never acts such a part, he is in one mind, and none can turn

him; his purpose, according to election, or with respect to that, stands sure, firm, and unalterable.

2b2b. This act is made in Christ, “according as he hath chosen us in him” (Eph. 1:4).

Election

does not find men in Christ, but puts them there; it gives them a being in him, and union to him;

which is the foundation of their open being in Christ at conversion, which is the manifestation and

evidence of this; “If any man be in Christ”, even in the secret way, by electing grace,

“he is a new creature”, sooner or later; which is an evidence of it;

for when he becomes a new creature, this

shows him to have been in Christ before, from whence this grace proceeds; but these two, an open

and secret being in Christ, differ in this, that the one is in time, and but a little while ago, the other

from eternity; the one is the evidence of the other;

“I knew a man in Christ above fourteen years ago”, says the apostle,

(2 Cor. 12:2) meaning himself;

who was, about that time, and not before, called, converted,

and become a believer in Christ, and so had open being in Christ; and, in this sense, one saint may

be in Christ before another; “Salute Andronicus and Junia who also were in Christ before me”, says

the same apostle, (Rom. 16:7)

they being called and converted before he was; but with respect to

electing grace, one is not before another, the whole body of the elect being chosen together in

Christ; which is the sense of the text in Ephesians:

and which is not to be understood of being

chosen for the sake of him; for though they are predestinated to be conformed to his image, that he

may be the firstborn among many brethren, and in all things have the preeminence; and unto

salvation by him, that he may have the glory of it; and to the obtaining of his glory, partake of it,

and have communion with him for evermore, that he may have praise from them to all eternity:

yet

not his merits, his blood, righteousness, and sacrifice, not his obedience, sufferings, and death, are

the cause of election; these are the meritorious cause of redemption, forgiveness of sin, and

justification, and salvation; not of election:

the reasons why men are elected, are not because Christ

has shed his blood, died for them, redeemed and saved them; but Christ has done all this for them

because they are elect; “I lay down my life for the sheep”, says Christ, (John 10:15) sheep and elect

are terms convertible, and signify the same persons, even such before they are called and converted;

as appears from the following verse: now it is not Christ’s laying down his life for them makes

them sheep, and elect; they are so previous to that; but because they are sheep, and chosen ones in

Christ, and given him by his Father, therefore he laid down his life for them.

Christ himself is the object of election; he is styled God’s elect;

and is said to be foreordained, before the foundation of

the world, to be the Saviour and Redeemer of his people (Isa. 42:1; 1 Peter 1:20).

Now, though as

a divine Person, he is, with his Father, the efficient cause of election; yet, as Mediator, he is the

means, by his obedience, sufferings, and death, of executing that decree: men are chosen in him as

their Head, and they as members of him; not one before another; he and they are chosen together

in the same decree; they are given to him in it, and he to them; they are put into his hands, and

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preserved in him; and hence have a secret being in him, and union to him; hence they partake of

all grace and spiritual blessings; they are first “of God in Christ” by electing grace, and then he is

made everything to them; and they receive everything from him they want (1 Cor. 1:30).

2b3. Thirdly, The objects of election are to be next inquired after, who are men; for with such

only is now our concern; and these not as under such and such characters, as called, converted,

believers in Christ, holy and good men, and persevering in faith and holiness unto the end; for they

are not elected because they are called, converted, &c. but because they are elected they become

all this; and if they are not elected, especially until they have persevered unto the end, I can see no

need of their being elected at all; for when they have persevered unto the end, they are immediately

in heaven, in the enjoyment of eternal life, and can have no need to be chose to it:

and all these

characters put together, only amount to such a proposition, that he that believes, and endures to the

end, shall be saved. But God does not choose propositions, but persons; not characters, but men,

nakedly and abstractly considered; and these not all men, but some, as the nature of election, and

the very sense of the word suggests:

as in the effectual calling, the fruit and evidence of it, men are

taken out of the world, and separated from the men among whom they have had their conversation

in times past; so in election, they are distinguished from others;

as in redemption men are redeemed

out of every kindred, tongue, people, and nation; so in election they are chosen out of the same:

election and redemption are of the same persons, and are commensurate to each other; they are

distinct from the rest of mankind; vessels of mercy, in distinction from vessels of wrath; a seed, a

remnant, according to the election of grace; and election itself, as distinguished from the others,

called the rest; while some are given up to believe a lie, that they might be damned, others being

beloved of God, are chosen from the beginning to salvation by Christ;

for certain it is, that all the

individuals of mankind, neither partake of the means fixed in the decree of election, sanctification

of the Spirit, and belief of the truth; nor attain to the end of it, which, with respect to men,

is eternal life and happiness;

for all men are not sanctified by the Spirit of God; nor have all men faith in

Christ, the way, the truth, and the life; nor do all men enter into life, or are eternally saved; some

go into everlasting punishment. But the number of the chosen ones is not confined to any particular

nation: for as God is the God both of the Jews and of the Gentiles;

so those whom he has in election

prepared for glory, in consequence of which he calls them by his grace; these are not of the Jews

only, but of the Gentiles also; and who are eventually, for the most part, the poor of this world,

(James 2:5) men mean and despicable in the eyes of it; and these are but few in comparison, not

only of the men of the world, but even of those that are externally called;

“Many are called, but few are chosen”, (Matthew 20:16)

they are but a little flock, it is the pleasure of their heavenly

Father to give the kingdom to, prepared for them from the foundation of the world:

though considered

absolutely by themselves, they are a great multitude, which no man can number, (Luke 12:32; Rev.

5:9). And here is the proper place to discuss that question, Whether men were considered, in the

mind of God, in the decree of election, as fallen or unfallen; as in the corrupt mass, through the

fall; or in the pure mass of creatureship, previous to it; and as to be created? There are some that

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think that the latter, so considered, were the objects of election in the divine mind; who are called

supralapsarians; though of these some are of opinion that man was considered, as to be created, or

creatable; and others, as created, but not fallen.

The former seems best; that of the vast number of

individuals that came up in the divine mind, that his power could create, those that he meant to

bring into being, he designed to glorify himself by them in some way or another; the decrees of

election, respecting any part of them; may be distinguished into the decree of the end, and the decree

of the means. The decree of the end, respecting some, is either subordinate to their eternal happiness,

or ultimate; which is more properly the end, the glory of God; and if both are put together, it is a

state of everlasting communion with God,

for the glorifying the riches of his sovereign grace and goodness (Eph. 1:5, 6).

The decree of the means, includes the decree to create men, to permit them

to fall, to recover them out of it through redemption by Christ, to sanctify them by the grace of the

Spirit, and completely save them; and which are not to be reckoned as materially many decrees,

but as making one formal decree; or they are not to be considered as subordinate, but coordinate

means, and as making up one entire complete medium;

for it is not to be supposed that God decreed

to create man, that he might permit him to fall; nor that he decreed to permit him to fall, that he

might redeem, sanctify, and save him; but he decreed all this that he might glorify his grace, mercy,

and justice. And in this way of considering the decrees of God, they think they sufficiently obviate

and remove the slanderous calumny cast upon them, with respect to the other branch of

predestination, which leaves men in the same state when others are chosen,

and that for the glory of God.

Which calumny is, that according to them, God made man to damn him; whereas, according

to their real sentiments, God decreed to make man, and made man, neither to damn him, nor save

him, but for his own glory; which end is answered in them, some way or another. Again, they argue

that the end is first in view, before the means; and the decree of the end is, in order of nature, before

the decree of the means; and what is first in intention, is last in execution:

now as the glory of God

is the last in execution, it must be first in intention; wherefore men must be considered, in the decree

of the end, as not yet created and fallen; since the creation and permission of sin, belong to the

decree of the means; which, in order of nature, is after the decree of the end: and they add to this,

that if God first decreed to create man, and suffer him to fall, and then, out of the fall chose some

to grace and glory; he must decree to create man without an end, which is to make God to do what

no wise man would; for when a man is about to do any thing, he proposes an end, and then contrives

and fixes on ways and means to bring about that end:

and it cannot be thought that the all-wise and

only-wise God should act otherwise; who does all his works in wisdom, and has wisely designed

them for his own glory, (Prov. 16:4 they think also that this way of conceiving and speaking of

these things, best expresses the sovereignty of God in them; as declared in the ninth of the Romans;

where he is said to will such and such things, for no other reason but because he wills them; and

hence the objector to the sovereign decrees of God is brought in saying,

“Why does he yet find fault? who hath resisted his will?”

and the answer to it is taken from the sovereign power of the

potter over his clay; to which is added, “What if God willing”, &c. to do this or that, who has

anything to say against it? he is accountable to none (Rom. 9:15, 19, 20, 22).

And this way of

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reasoning is thought to suit better with the instance of Jacob and Esau, the children being not yet

born, and having done neither good nor evil, that the purpose of God, according to election, might

stand, (Rom. 9:11) than with supposing persons considered in predestination, as already created,

and in the corrupt mass; and particularly it best suits with the unformed clay of the potter, out of

which he makes one vessel to honour, and another to dishonour; on which Beza remarks, that if

the apostle had considered mankind as corrupted, he would not have said, that some vessels were

made to honour, and some to dishonour; but rather, that seeing all the vessels would be fit for

dishonour, some were left in that dishonour, and others translated from dishonour to honour. They

further observe, that elect angels could not

be considered in the corrupt mass, when chosen; since they never fell, and therefore it is most

reasonable, that as they, so those angels that were not chosen, were considered in the same pure

mass of creatureship; and so in like manner men; to which they add the human nature of Christ,

which is the object of election to a greater dignity than that of angels and men, could not be

considered in the corrupt mass, since it fell not in Adam, nor never came into any corrupt state;

and yet it was chosen out of the people, (Ps. 89:19) and consequently the people out of whom it

was chosen, must be considered as yet not fallen and corrupt; and who also were chosen in him,

and therefore not so considered. These are hints of some of the arguments used on this side of the

question.

On the other hand, those who are called sublapsarians, and are for men being considered as

created and fallen, in the decree of election, urge, (John 15:19) “I have chosen you out of the world”.

Now the world is full of wickedness, it lies in it, is under the power of the wicked one; the inhabitants

of it live in sin, and all of them corrupt and abominable; and therefore they that are chosen out of

them must be so too: but this text is not to be understood of eternal election, but of the effectual

calling; by which men are called and separated from the world, among whom they have had their

conversation before conversion, and according to the course of it have lived.

They further observe,

that the elect are called “vessels of mercy”; which supposes them to have been miserable, and so

sinful, and to stand in need of mercy; and must be so considered in their election: but though through

various means the elect are brought to happiness, which are owing to the mercy of God; such as

the mission of Christ to save them, the forgiveness of their sins, their regeneration and salvation;

and so fitly called “vessels of mercy”; yet it follows not that they were considered as in need of

mercy in their choice to happiness.

It is also said, that men are chosen in Christ as Mediator,

Redeemer, and Saviour; which implies, that an offence is given and taken, and reconciliation is to

be made, and redemption from sin, and the curse of the law broken, and complete salvation to be

effected by Christ; all which supposes men to be sinful, as it does: but then men are chosen in

Christ, not as the meritorious cause of election, but as the means, or medium, of bringing them to

the happiness they are chosen to. It is, moreover, taken notice of, that the transitus in scripture, is

not from election to creation, but to calling, justification, adoption, sanctification, and salvation.

But, for instance, can calling be supposed without creation? It is thought that this way of considering

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men as fallen, in the decree of election, is more mild and gentle than the other, and best accounts

for the justice of God; that since all are in the corrupt mass, it cannot be unjust in him to choose

some out of it to undeserved happiness; and to leave others in it, who perish justly in it for their

sins; or that since all are deserving of the wrath of God for sin, where is the injustice of appointing

some not unto the wrath they deserve, but unto salvation by Christ, when others are foreordained

to just condemnation and wrath for their sins?

But on the other hand, what reason also can there

be to charge God with injustice, that inasmuch as all are considered in the pure mass of creatureship,

that some should be chosen in it, and others be passed by in it; and both for his own glory? These

are some of the principal arguments used on both sides; the difference is not so great as may be

thought at first sight; for both agree in the main and material things in the doctrine of election; as,

2b3a. That it is personal and particular, is of persons by name,

whose names are written in the

Lamb’s book of life.

2b3b. That it is absolute and unconditional, not depending on the will of men,

nor on anything

to be done by the creature.

2b3c. That it is wholly owing to the will and pleasure of God; and not to the faith, holiness,

obedience, and good works of men; nor to a foresight of all or any of these.

2b3d. That both elect, and non-elect, are considered alike, and are upon an equal footing in the

decree of predestination; as those that are for the corrupt mass they suppose that they were both

considered in it equally alike, so that there was nothing in the one that was not in the other, which

was a reason why the one should be chosen and the other left; so those that are for the pure mass,

suppose both to be considered in the same, and as not yet born,

and having done neither good nor

evil.

2b3e. That it is an eternal act in God, and not temporal; or which commenced not in time, but

from all eternity; for it is not the opinion of the sublapsarians, that God passed the decree of election

after men were actually created and fallen; only that they were considered in the divine mind, from

all eternity, in the decree of election, as if they were created and fallen; wherefore, though they

differ in the consideration of the object of election, as thus and thus diversified, yet they agree in

the thing, and agree to differ, as they should, and not charge one another with unsoundness and

heterodoxy; for which there is no reason.

Calvin was for the corrupt mass;

Beza, who was co-pastor

with him in the church at Geneva, and his successor, was for the pure mass;

and yet they lived in

great peace, love, and harmony.

The Contra-remonstrants in Holland, when Arminianism first

appeared among them, were not agreed in this point;

some took one side of the question, and some

the other; but they both united against the common adversary, the Arminians. Dr. Twiss, who was

as great a supralapsarian as perhaps ever was, and carried things as high as any man ever did, and

as closely studied the point, and as well understood it, and perhaps better than anyone did, and yet

he confesses that it was only “apex logicus”, a point in logic; and that the difference only lay in the

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ordering and ranging the decrees of God: and, for my own part, l think both may be taken in; that

in the decree of the end, the ultimate end, the glory of God, for which he does all things, men might

be considered in the divine mind as createable, not yet created and fallen; and that in the decree of

the means, which, among other things, takes in the mediation of Christ, redemption by him, and

the sanctification of the Spirit;

they might be considered as created, fallen, and sinful, which these

things imply; nor does this suppose separate acts and decrees in God, or any priority and posteriority

in them; which in God are but one and together; but our finite minds are obliged to consider them

one after another, not being able to take them in together and at once.

2b4. Fourthly, The date of election is next to be considered. And certain it is, that it was before

men were born; “The children not being yet born—that the purpose of God, according to election,

might stand, (Rom. 9:11) nor can there be any difficulty in admitting this; for if there is none in

admitting that a person may be chosen and appointed to an office before he is born, as there can

be none, since God has asserted it of Jeremiah;

“Before I formed thee in the belly I knew thee, and

before thou camest out of the womb I sanctified thee”, or set thee apart,

“and I ordained thee a

prophet unto the nations”, (Jer. 1:5)

then there can be none in admitting that a person so early may

be chosen to grace and glory.

And this also is before the new birth, or before calling; for calling is

the fruit and effect of election; the apostle says of the Thessalonians,

“God hath from the beginning

chosen you unto salvation”, (2 Thess. 2:13)

not from the beginning of the preaching of the gospel

to them, or of the coming of that unto them; for that may come to, and be preached among a people,

but not to their profit; may be without success, yea, be the savour of death unto death,

(Heb. 4:2; 2 Cor. 2:16)

and when the gospel first came to the Thessalonians, and was preached among them,

some believed, and others did not; yea, the Bereans are preferred unto them, for their ready reception

of the word; indeed, to some at Thessalonica, it came not in word only, but in power, and in the

Holy Ghost; and which was an evidence of their election, and by which they might know it. But

then this was only a manifestation of their election; that itself was previous to the gospel’s coming

to them, and its operation on them; it was displayed therein, and thereby; but it commenced before;

(see Acts 17:1-4, 11; 1 Thess. 1:4, 5) nor was the choice of them from the beginning of their

conversion, or when they were effectually called by the gospel; for that, as has been observed, is

the effect and evidence of election; election is that according to which calling is, and therefore must

be before it; “whom he did predestinate, them he also called” (Rom. 8:30; 2 Tim. 1:9).

Nor is this

phrase, from the beginning, to be understood of the beginning of time, or of the creation; as in (John

8:44; 1 John 3:8) for though election began to operate and display itself in the distinct seeds of the

woman, and of the serpent, in Abel and Cain, the immediate posterity of the first man, and the

distinction has continued ever since; yet the thing itself which makes this distinction, or is the

ground of it, was long before; to which may be added, that this phrase is expressive of eternity; “I

was set up from everlasting; from the beginning; or ever the earth was”, (Prov. 8:23) that is, before

the world began, even from all eternity; as its being inclosed by such phrases as express the same

shows: and in this sense is it to be taken in the text in the Thessalonians; and it is in so many words

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affirmed by the apostle, that this choice of men to holiness and happiness, was made “in Christ

before the foundation of the world”, (Eph. 1:4) and elsewhere it is said, that the book of life of the

Lamb, in which the names of God’s elect are set down, and the names of others left out, was written

as early (Rev. 13:8 , 17:8). And that this act of election is an eternal act, or from eternity, may be

concluded,

2b4a. From the foreknowledge of God, which is eternal; God from all eternity foreknew all

persons and things; there is nothing in time but what was known to him from eternity (Acts 15:18).

Now men are elected according to the foreknowledge of God; and “whom he did foreknow he did

predestinate”, (1 Peter 1:2; Rom. 8:29)

wherefore, as the foreknowledge of God is eternal, the

choice he makes upon it must be so too; and especially as this foreknowledge is not a bare prescience

of persons and things, but what has love and affection to the objects of it joined unto it: wherefore,

2b4b. The eternity of election may be concluded from the love of God to his people; for it is to

that it is owing; “electio praesupponit dilectionem” election presupposes love; hence the apostle

sets the character of being “beloved of the Lord” first, to the Thessalonians being “chosen” by him

to “salvation”, (2 Thess. 2:13) it is the immediate effect of love, and is inseparably connected with

it; yea, is expressed by it; “Jacob have I loved” (Rom. 9:13).

Now the love of God is an everlasting

love; not only endures to all eternity, but was from all eternity: God loved Christ, as he affirms,

before the foundation of the world; and in the same place he says, his Father loved his people as

he loved him, (John 17:23, 24).

2b4c. It may be argued from the covenant of grace, which is an everlasting covenant, from

everlasting to everlasting; in which the goings of Christ as Mediator were of old, and promises

were made before the world began; and grants of grace were made, and blessings of grace provided

as early; and which covenant was made with the “chosen” of God; with Christ, the chosen Head,

and with his people, as chosen in him; so that if this covenant was from everlasting, and made with

chosen ones in Christ, their representative, then the choice of them in him must be as early,

(2 Sam. 23:5; Titus 1:2; 2 Tim. 1:9; Ps. 89:3; Mic. 5:2)

and nothing is more clear than that he was set up

as Mediator of this covenant from everlasting; and that his people were chosen in him, their covenant

Head, before the foundation of the world (Prov. 8:22; Eph. 1:4).

2b4d. This appears from the early preparation of grace and glory: grace was given them in

Christ before the world was, and they blessed so soon with spiritual blessings in him; as they are

a people aforeprepared for glory, that is, in the purpose of God; so glory is the kingdom prepared

for them from the foundation of the world; which is no other than a destination, or rather a

predestination of that for them, and of them to that

(2 Tim. 1:9; Eph. 1:3, 4 Rom. 9:23; Matthew 25:34).

2b4e. From the nature of the decrees of God in general, it must appear that this is eternal; for

if God’s decrees in general are eternal, as has been proved from his foreknowledge of whatever

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comes to pass; which is founded upon the certainty of his decrees, that so they shall be; and from

his immutability, which could not be established if any new thoughts and resolutions arose in him,

or new decrees in time were made by him; and therefore it may be reckoned a sure point, that such

a special decree as this, respecting so important an affair as the salvation of all his people, as well

as his own glory, must be eternal: and, indeed, the whole scheme of man’s salvation by Christ, the

“fellowship of the mystery” hid in him, in which there is such an amazing display of the wisdom

of God, is “according to the eternal purpose, which he purposed in Christ Jesus our Lord”, (Eph.

3:9-11) and which is no other than his purpose according to election, or respecting that.

2b5. Fifthly, The impulsive, or moving cause of this act in God, or what were the motives and

inducements with God to take such a step as this: and these were not—

2b5a. The good works of men; for this act passed in eternity, before any works were done; “The

children not being yet born, neither having done any good or evil; that the purpose of God, according

to election, might stand”, (Rom. 9:11) and since this was done before them, they could never be

the moving cause of it; they are the fruits and effects of it, and so cannot be the cause of it in any

sense: it is owing to electing grace that any good works have been done by men since the fall of

Adam; for what the prophet says of the people of Israel, is true of the whole world;

“Except the Lord of Sabaoth had left us a seed”, a remnant, according to the election of grace, a few, whom,

according to this decree, he makes holy and good, and enables them to perform good works, “we

had been as Sodom, and been made like unto Gomorrah”, Romans 9:29 should have been like to

the inhabitants of those cities, both in sin and punishment; as public and abandoned sinners, given

up to the vilest lusts, without any check or restraint.

Good works are what God has preordained,

that his chosen ones should walk in them, (Eph. 2:10) and therefore the election of the one, and the

preordination of the other, must be previous to them, and they not the cause of either; the same

cannot be both cause and effect, with respect to the same things: besides, there are no good works

truly such, before the effectual calling, which is the fruit of election; before that they have only the

appearance of good works, but are not really such, not being done in faith; and whatsoever is not

of faith is sin; nor from love to God, which is the end of the commandment; nor in the name and

strength of Christ; nor with a view to the glory of God.

Men must be first created in Christ, or be

new creatures in him, must be believers in him, and have the Spirit of Christ, and his grace put into

them, ere they can perform good works: all which are done at the effectual calling, and not before.

Moreover, God does not proceed according to mens’ works; nor are they the moving causes to him,

in other acts of his grace; as not in the mission of his Son, (1 John 4:10) nor in calling, (2 Tim. 1:9)

nor in justification, (Rom. 3:20, 28) nor in the whole of salvation, (Titus 3:5; Eph. 2:8, 9) and so

not in this first step to salvation, election; for then it would not be of grace, of pure free grace,

unmixed and unmerited grace, as it is said to be. And in the strongest manner it is denied to be of

works, and that established by an argument which is unanswerable (Rom. 11:5, 6).

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2b5b. Neither is the holiness of men, whether in principle or in practice, or both, the moving

cause of election to eternal life; it is an end to which men are chosen; “he hath chosen us in him—that

we should be holy”, (Eph. 1:4) not because we were holy, but that we might be so, and so denotes

something future, and which follows upon it; and it is a means fixed in the decree of election to

another end, salvation; to which men are chosen, “through sanctification of the Spirit”, (2 Thess.

2:13) yea, the sanctification of God’s elect is the object of God’s decree; is the thing decreed, and

so cannot be the cause of the decree;

“This is the will of God, even your sanctification”, (1 Thess.4:3)

not barely the approving will of God, as being agreeable to his holy nature and holy law; nor

merely the will of his precept, “Be ye holy”; but his decreeing will, or determinate counsel, that

men should be holy: besides, holiness in principle and practice, does not take place until the effectual

calling, and is the work of the Spirit of God in time, who calls men with an holy calling; not only

to holiness, but works a principle of grace and holiness in them, whereby they are influenced and

enabled, under the power of his grace, to live soberly, righteously, and godly.

2b5c. Nor is faith the moving cause of election; the one is in time, the other in eternity: while

men are in a state of unregeneracy, they are in a state of unbelief; they are, as without hope in God,

so without faith in Christ; and when they have it, they have it not of themselves, of their own power

and freewill; but they have it as the gift of God, and the operation of his Spirit, flowing purely from

his grace; and therefore cannot be the cause of electing grace: besides, it is the effect of that, it is

a consequence that follows upon it, and is insured by it;

“As many as were ordained to eternal life,

believed”, (Acts 13:48) it is proper and peculiar to the elect of God;

the reason why some men do

not believe is, because “they are not of Christ’s sheep”, (John 10:26) his elect, given him by the

Father; and the reason why others do believe is, because they are of Christ’s sheep, or his chosen

ones, and therefore faith is given to them; which is called, “the faith of God’s elect” (Titus 1:1).

Faith is not the cause of calling, and much less of election, which precedes that: the reason why

men are called, is not because they believe, but they are called that they might believe; in which

effectual call faith is given to them, as the evidence of their election.

Once more, faith is fixed as

a means, in the decree of election; and therefore cannot be the cause of it (2 Thess. 2:13). To which

may be added, if faith is the moving cause of election, men might be said rather to choose God and

Christ, at least first, than they to choose him; whereas our Lord says, “Ye have not chosen me, but

I have chosen you”, (John 15:16) the apostles had chosen him, but not first; he first chose them; so

that their choice of him had no influence on his choice of them:

but if faith is the moving cause of

election, then men rather choose Christ than he them; for what is faith but an high esteem of Christ,

a choosing and preferring him, as a Saviour, to all others? a choosing that good part which shall

never be taken away; and of the way of truth, or of Christ, who is the Way, the Truth, and the Life.

2b5d. Nor is perseverance in faith, holiness, and good works, the moving cause of election; but

the effect of it, and what is ensured by it: the reason why men persevere is, because they are the

elect of God, who cannot be deceived totally and finally, so as to have their faith subverted, and

overthrown, as that of nominal professors may be; because the foundation on which they are, stands

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sure; sealed with this seal, “the Lord knows them that are his” (Matthew 24:24; 2 Tim. 2:18, 19).

Should it be said, that it is the foresight of these things in men, which moves God to choose them;

it may be replied, that God’s foresight, or foreknowledge of things future, is founded on the

determinations of his will concerning them;

God foresees, or foreknows, that such and such a man

will believe, become holy, do good works, and persevere therein to glory; because he has determined

to give faith to them, work holiness in them, enable them to perform good works, and cause them

to persevere therein to the end, and so be saved; and what is this, but the doctrine contended for?

it is no other than a decree to give grace and glory to some persons for his own glory, and to deny

them to others.

The truth of all this might be illustrated and confirmed by the case of infants dying in infancy;

who, as soon as they are in the world, almost, are taken out of it. Now such a number as they are,

can never be thought to be brought into being in vain, and without some end to be answered; and

which, no doubt, is the glory of God, who is and will be glorified in them, some way or another,

as well as in adult persons: now though their election is a secret to us, and unrevealed; it may be

reasonably supposed, yea, in a judgment of charity it may rather be concluded, that they are all

chosen, than that none are; and if it is allowed that any of them may be chosen, it is enough to my

present purpose; since the election of them cannot be owing to their faith, holiness, obedience, good

works, and perseverance, or to the foresight of these things, which do not appear in them.

In short, these maxims are certainly true, and indisputable, that nothing in time can be the cause

of what was done in eternity; to believe, to be holy, to do good works, and persevere in them, are

acts in time, and so cannot be causes of election, which was done in eternity; and that nothing out

of God can be the cause of any decree, or will in him; he is no passive Being, to be wrought upon

by motives and inducements without him; for if his will is moved by anything without him, that

must be superior to him, and his will must become dependent on that; which to say of God, is to

speak very unworthily of him. God wills things because it so pleases him; predestination is according

to the good pleasure of his will; election is according to his foreknowledge; which is no other than

his free favour and good will to men, (Eph. 1:5; 1 Peter 1:2) no other reason can be given of God’s

will or decree to bestow grace and glory on men, for his own glory, and of his actual donation of

them, but what our Lord gives;

“Even so, Father, for so it seemed good in thy sight”

(Matthew 11:25, 26).

2b6. Sixthly, The means fixed in the decree of election, for the execution of it, or in order to

bring about the end intended, are next to be inquired into; which are, the principal of them, the

mediation of Christ, and redemption by him, the sanctification of the Spirit, and belief of the truth.

The mediation of Christ; Christ, as God, is the efficient cause of election; in his office capacity as

an Head, the elect are chosen in him, as members of him; and though his mediation, bloodshed,

sufferings, and death, are not the meritorious cause of election, yet Christ in them is the medium

of the execution of it; that is, of bringing the chosen ones, through grace, to glory, whereby God is

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glorified, and so the end of it is answered: men are said to be chosen “unto obedience, and sprinkling

of the blood of Jesus Christ”, (1 Peter 1:2) which words, though they seem to express the ends of

election, yet are such as have the nature of means, in order to further ends, the salvation of men,

and the glory of God therein.

Obedience may intend the obedience of Christ, both active and passive,

or his subjection to the law, and fulfilment of it, both with respect to its precepts and penalty, by

which men are justified in the sight of God, and so are entitled to eternal life and happiness; and

to the blood of Jesus Christ are owing, the redemption of men, the remission of their sins, and the

atonement of them, which issue in their salvation, and make way for the glorifying of the justice

of God, as well as the grace of God in it: and the “sprinkling” of this blood, denotes an application

of it to the conscience, whereby it is purged from dead works, and the heart sprinkled from an evil

conscience; and which speaks peace, and yields comfort, and causes the soul to rejoice in hope of

the glory of God. Moreover, men are chosen to salvation,

“through sanctification of the Spirit, and

belief of the truth”, as means to that end, (2 Thess. 2:13).

The sanctification of the Spirit, is the

work of grace on the heart, begun in regeneration, and carried on by the Spirit, until it is perfected

by him; and this is necessary to salvation, for without holiness, even perfect holiness, no man shall

see the Lord; and therefore it is fixed as a means of it, and is made as sure and certain by the decree

of election, as the end, salvation itself; and, being fixed as a mean, in this decree, confirms what

has been observed, that it cannot be the cause of it: and this proves that the doctrine of election can

be no licentious doctrine, but a doctrine according to godliness; since it makes such sure provision

for holiness, as well as for happiness.

“Belief of the truth” may signify, not a bare belief of the

Gospel, and the truths of it; for though they are to be believed by all the saved ones, yet this may

be where neither election, nor calling, nor sanctification, ever take place; even in reprobates, and

devils themselves: but faith in Christ, the Way, the Truth, and the Life; and believing in him with

the heart, unto righteousness, and with which salvation is connected, and to which it is necessary,

and is a mean of it; and which being fixed in the decree of election, as such is secured by it, and

certainly follows upon it.

2b7. Seventhly, The ends settled in the decree of election are both subordinate and ultimate;

the subordinate ones have indeed the nature of means with respect to the ultimate one: there are

many things to which the elect of God, predestinated or chosen, both with respect to grace and

glory, which are subordinate to the grand end, the glory of God.

So God is said to “predestinate”

them

“to be conformed to the image of his Son”,

to be made like unto him, not so much in his

sonship, nor in his sufferings, as in his holiness: man was made after the image of God, this by

sinning he came short of; in regeneration the image of Christ is stamped, the lines of his grace are

drawn upon, and he himself is formed in the hearts of his people; and into which image they are

more and more changed through transforming views of his glory; and which will be complete in

the future state, when saints will see him as he is; and to this they are predestinated, and that in

order to another end, that Christ “might be the firstborn among many brethren”; the brethren are

the predestinated ones, who are brethren to each other; and these are many, the many sons Christ

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brings to glory; and he is the firstborn among them; and that he may appear to be so, he is set up

as the pattern of them, to whose image they are predestinated to be conformed, that in all things he

might have the preeminence, (Rom. 8:29) moreover they are said to be “predestinated to the adoption

of children”, (Eph. 1:5) which may be understood either of the grace of adoption, the blessing itself,

which predestination to it is no other than a preparation of it in the purposes and decrees of God,

in his council and covenant, (2 Cor. 6:18) or the inheritance adopted to, which they obtain in Christ,

being predestinated to it according to a divine purpose, (Eph. 1:11) likewise they are chosen to be

“holy and without blame”, (Eph. 1:4)

even to unblameable holiness, which is begun in this life and

perfected in the other; when they will appear before the throne in the sight of God without fault,

without spot or wrinkle, or any such thing: also they are said to be chosen unto faith; “God hath

chosen the poor of this world, rich in faith”, (James 2:5) not that they were, or were considered

rich in faith when God chose them, but he chose them to be rich in faith, as the words may be

supplied, as well as to be heirs of the kingdom; and this end is always answered, such as are chosen

do believe; “as many as were ordained to eternal life believed” (Acts 13:48).

Once more, the elect

are chosen to obedience and good works; the text in (1 Peter 1:2) which has been already observed,

will bear to be interpreted of the obedience of the elect, in consequence both of their election and

their sanctification; and certain it is, that good works are what “God has before ordained that his

elect ones should walk in them”, (Eph. 2:10) these are subordinate ends which respect grace, and

are in order to a further end, glory and happiness, which is sometimes expressed by salvation; “God

hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ”, (1 Thess. 5:9)

and again,

“God hath from the beginning chosen you to salvation”, (2 Thess. 2:13)

salvation was

fixed upon, and the method of it contrived in eternity; Christ was sent into the world, and came to

effect it; he is become the author of it by his obedience and sufferings; this is not only published

in the Gospel, but it is applied to God’s elect in conversion; but the full enjoyment of it is yet to

come, (Rom. 13:11) the saints are now heirs of it, are kept unto it, and Christ will appear to put

them into the possession of it, and to this they are chosen, (1 Peter 1:2, 5; Heb. 1:14, 9:28)

this end

is also expressed by eternal life,

“As many as were ordained to eternal life” (Acts 13:48).

This is

begun in grace now, which is a well of living water springing up to it; he that believes has it already

in some sense; the knowledge of God and Christ is the beginning, pledge, and earnest of it; and it

will lie hereafter in a life of perfect knowledge and holiness, and in uninterrupted communion with

God to all eternity; and to this the elect are ordained.

Now all these ends, both respecting grace and glory, are subordinate ones to the grand and

ultimate end of all, the glory of God; for as God swears by himself, because he could swear by no

greater, so because a greater end could not be proposed than his own glory, he has set up that as

the supreme end of all his decrees; he has made, that is, has appointed,

“all things for himself”,

for

his own glory, (Prov. 16:4) as all things are from him, as the first cause, they are all to him as the

last end, (Rom. 11:36) and with respect to the decree of election, it is the glory of his grace mixed

with justice, which is the end of it; the election of men to unblameable holiness, and the

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predestination of them to the adoption of children, are said to be

“to the praise of the glory of his

grace”, (Eph. 1:4-6)

that his free and sovereign grace might be displayed and glorified thereby; and

that men who are the chosen generation and peculiar people, might show forth the praises of it; as,

they do in part now, and will do it perfectly hereafter; for they are a people he has formed for

himself both in election and the effectual calling, for this end and purpose, (Isa. 43:21; 1 Peter 2:9)

his great end in election is to

“make known the riches of his glory on the vessels of his mercy”;

that is, the riches, the fulness, and plenty of his glorious and sovereign grace and mercy on the

objects of it, (Rom. 9:23) and not the glory of his grace and mercy only, but of his justice also; for

which provision is made in the decree of the means, by setting forth, or pre-ordaining, Christ “to

be the propitiation”, or to make atonement,

“for sin; to declare his righteousness”, the justice of

God, “that he might be just, and the justifier of him that believes in Jesus”, (Rom. 3:25, 26)

and so

the glory of God, of his justice and holiness, as well as of his grace and mercy, appear to be great

in the salvation of men; here mercy and truth meet together, and righteousness and peace kiss each

other; and God is glorified in all his perfections, which is the great end in view.

2b8. Eighthly, The blessings and benefits flowing from election are many, indeed all spiritual

blessings; it is as it were the rule, measure, and standard according to which they are communicated;

the several chains in man’s salvation are connected with it, and hang and depend upon it, (Eph.

1:3, 4; Rom. 8:30) they need only be just named in order,

since they have been suggested under

the former heads.

2b8a. Effectual Calling.

“Whom he did predestinate, them he called”;

all the predestinated, or

chosen ones, are in time called, and are called according to the eternal purpose and grace of God

in election (Rom. 8:30; 2 Tim. 1:9).

2b8b. Faith and holiness, and indeed every grace of the Spirit. Holiness is both an end and a

mean in this decree, as before observed, and made certain by it; faith follows upon it as a free gift

of grace, and so hope and love, and every other grace.

2b8c. Communion with God. “Blessed is the man whom thou choosest, and causest to approach

unto thee”, (Ps. 65:4) to come into his presence, and enjoy it in his house, his word, and ordinances.

2b8d. Justification; which is secretly a branch of it, and openly as to the manifestation of it,

flows from it; “Who shall lay anything to the charge of God’s elect? it is God that justifieth”; that

is, the elect; who because they are chosen in Christ, they are justified in him (Rom. 8:33).

2b8e. Adoption; to which the elect are predestinated, and are denominated the children of God,

being given to Christ as such when chosen in him, before the incarnation of Christ, redemption by

him, or having the Spirit from him (Heb. 2:13, 14; John 11:52; Gal. 4:6).

2b8f. Glorification; “Whom he did predestinate them he glorified”, (Rom. 8:30) the elect, the

vessels of mercy, are “afore prepared for glory”, for eternal glory and happiness; and are chosen

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and called to the obtaining of the glory of Christ, which the Father has given to him to bestow upon

them, and which they will most certainly enjoy (Rom. 9:23; 2 Thess. 2:13, 14).

2b9. Ninthly, The various properties of election may be gathered from what has been said of

it; as,

2b9a. That it is eternal; it does not commence upon believing, and much less at perseverance

in faith and holiness; but it was an act in God before the foundation of the world (Eph. 1:4).

2b9b. It is free and sovereign; God was not obliged to choose any; and as it is, he chooses whom

he will, and for no other reason excepting his own glory, but because he will; “what if God willing”,

&c. and the difference in choosing one and not another is purely owing to his will

(Rom. 9:18, 22, 23).

2b9c. It is absolute and unconditional; clear of all motives in man, or conditions to be performed

by him; for it “stands not of works, but of him that calleth”, the will of him that calls (Rom. 9:11).

2b9d. It is complete and perfect; it is not begun in eternity and completed in time, nor takes its

rise from the will of God, and is finished by the will of man; nor is made perfect by faith, holiness,

obedience, and persevering in well doing, but has its complete being in the will of God at once.

2b9e. It is immutable and irrevocable; God never repents of, nor revokes the choice he has

made; some choose their friends and favourites, and alter their minds and choose others; but God

is in one mind, and never makes any alteration in the choice he has made;

and hence their state is

safe and secure.

2b9f. It is special and particular; that is, those who are chosen are chosen to be a special people

above all others, and are particular persons, whose names are written in the book of life; not in

general, men of such and such characters, but persons well known to God,

and distinctly fixed on

by him.

2b9g. Election may be known by the persons, the objects of it; partly by the blessings flowing

from it, and connected with it, before observed, bestowed upon them;

for to whomsoever such

blessings of grace are applied, they must be the elect of God, (Rom. 8:30)

they may know it from

the efficacy of the Gospel upon them, in their calling and conversion, (1 Thess. 1:4, 5)

and by the

Spirit of God testifying their adoption to them, to which they are predestinated, (Rom. 8:15, 16)

and they may be able to make it known to others by their holy lives and conversations;

which is

meant by making their calling and election sure, even by their good works, as some copies read,

(2 Peter 1:10) since both calling and election are to be made sure, and therefore by some third thing:

indeed no man can know his election of God until he is called; it would be presumption in him to

claim this character, until he is born again; nor should any man conclude himself a reprobate because

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a sinner, since all men are sinners; even God’s elect, who are by nature, and in no wise better than

others, but children of wrath, even as others.

There are many things objected to this doctrine of election; but since it is so clear and plain

from scripture, and is written as with a sunbeam in it, all objections to it must be mere cavil. It is

urged, that God is said to be

“good to all, and his tender mercies over all his works”, (Ps. 145:9)

which seems inconsistent with his choosing some and leaving others; but this is to be understood

not of his special grace, but of his providential goodness, which extends to the elect and non-elect,

the evil and the good, the just and the unjust, (Matthew 5:45)

and in this sense he is the saviour,

preserver, and bountiful benefactor of all men, but especially of them that believe (1 Tim. 4:10).

It is observed that Christ says he was sent not to

“condemn the world, but that the world through

him might be saved”,

and therefore not some only but all; but to understand this of all the individuals

in the world is not true, because all are not saved; and so this end of Christ’s mission, so understood,

is not answered; but by the world is meant the world of God’s elect, whom he was reconciling in

Christ, and for whom Christ gave his life, and became the propitiation for their sins, even for all

the chosen throughout the whole world, and particularly among the Gentiles.

Nor is 1 Timothy 2:4

any objection to this doctrine,

“Who will have all men to be saved,

and to come unto the knowledge

of the truth”;

for all men are not eventually saved, nor do all come to the knowledge of the truth of

the Gospel; nor indeed have all the means of that knowledge: but the sense is, either, that all that

are saved, God wills to be saved; or that it is his will that men of all sorts and of all nations, Jews

and Gentiles, should be saved; which agrees with the context (1 Tim. 2:1, 2, 7).

And when it is said

of God, that he is “not willing that any should perish, but that all should come to repentance”, (2

Peter 3:9) this must be interpreted, not of all mankind, but of the elect, to whom this and the

preceding epistle are inscribed, and who are in (2 Peter 3:8)

styled

“beloved”,

and in this verse, the

“us”

towards whom

“God is Longsuffering”;

now it is the will and pleasure of God that none of

those should perish, but all in due time be brought to faith in Christ, and to repentance towards

God: but objections from hence, with others of the like kind, are not sufficient to overturn this truth,

so abundantly established in the sacred scriptures.

*****

Chapter 3

OF THE DECREE OF REJECTION, OF SOME ANGELS, AND OF SOME MEN.

I make use of the word “rejection” in this article, partly because it is a scriptural phrase and

ascribed to God, and partly because it is that act of God which gives the name of reprobate to any;

and is the foundation of that character, “reprobate silver shall men call them, because the Lord hath

rejected them”, (Jer 6:30) and stands opposed to election, (1 Sam. 15:26, 10:24) but chiefly because

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the other word reprobation, through wrong and frightful ideas being affixed to it, carries in it with

many a sound harsh and disagreeable; or otherwise they are of the same signification, and no

amendment is made in the doctrine or sense of it, by using the one instead of the other. This doctrine

of rejecting some angels and some men from the divine favour, is spoken of but sparingly in

scripture, yet clearly and plainly; though chiefly left to be concluded from that of election, and

from whence it most naturally and rationally follows. I shall begin with,

1. The rejection of some of the angels, which consists of two parts:

1a. A non-election, or preterition of them, a passing over them or passing by them, when others

were chosen; and which may be concluded from the choice of others; for if some were elect, others

must be non-elect; if some were chosen, others were not; if some were taken, others must be passed

by and left: that some of them are elect is certain, they are expressly called “elect angels”, (1 Tim.

5:21) and consequently are distinguished from others who are not elected; or otherwise the title

and character of “elect” must be insignificant and impertinent. Both these were considered alike,

upon an equal foot, when the one were elected, and the other not; they were viewed as not yet

created and fallen, but as lying in the pure mass of creatureship or creability; God saw in his power

what creatures of this kind he could produce into being, as he also saw in his will whom he would;

and of those he could and would create, he determined to choose some and leave others, and both

for his own glory; for they could not be considered as fallen creatures, or in the corrupt mass, since

the elect angels never fell; and the moment they were elected, the others were passed by or rejected;

and so must be under the same consideration; and consequently the election of the one, and the

rejection of the other, must be wholly owing to the sovereign will of God:

both these were brought

into being as God determined they should, and are equally his creatures, (Ps. 104:4) and were both

made pure and holy creatures, angels of light, bright morning stars, shining in the purity and holiness

of their nature; for such were Satan and his angels in their original creation; the devil, our Lord

says, “abode not in the truth”, (John 8:44) which implies that he had been in the truth, though he

continued not in it; in his allegiance and fidelity to God his creator; in his integrity, purity, and

holiness, as a creature of veracity; but framing lies, he became the father of them.

What he was in,

but abode not in, is the “first estate”, of integrity, innocence, and happiness, in which he was created,

but kept it not (Jude 1:6). To some angels God decreed to give, and did give grace to confirm them

in the state in which they were created; these are the elect angels, who are said to be “mighty”, and

to “excel in strength”; not only in natural, but in spiritual strength. To others he decreed not to give

confirming grace, but to deny it to them; and which he was not obliged to give, it being what could

not be challenged by the laws and dues of creation, and was mere favour to those on whom it was

bestowed; wherefore the others were left to the mutability of their will, which is that weakness and

folly the angels were chargeable with in their creation state, (Job 4:18) hence of their own freewill

they sinned and fell, and left their habitation, (2 Peter 2:4; Jude 1:6) what their sin was by which

they fell, will be considered in course, when we come to the fall of Adam, and of theirs; this leads

on to observe the other part of the decree respecting them.

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1b. The appointment of them to wrath and damnation; in this they were viewed as sinful, fallen

creatures; this decree is meant by their being

“reserved in everlasting chains under darkness, unto

the judgment of the great day”, (Jude 1:6; 2 Peter 2:4)

for by chains are meant the purposes and

decrees of God, by which they are bound and held fast, and from which they cannot loose themselves;

and as the decrees of God are called

“mountains of brass”, (Zech. 6:1)

so they may be called chains

of iron and brass for the same reasons; namely, their firmness, mutability, and duration; they are

“everlasting” chains, and in these they are reserved under darkness; meaning either the state of

darkness in which they are, being deprived of that light and knowledge they had; and also being

under horror and black despair, without the least gleam of the light of joy and comfort; or that state

of darkness to which they are appointed and reserved, even that

“blackness of darkness”

to which

the wandering stars, as these may be said to be, are reserved, (Jude 1:13) and moreover they are

appointed and reserved

“to the judgment of the great day”,

to the great day of the last judgment;

when they will be brought forth in chains before the judgment seat of Christ, and will have their

final sentence passed and executed on them, which as yet seems not to have been done, (Matthew

8:29) then will Christ sit on the throne of judgment, and saints will stand by, together with the good

angels, as approvers of the righteous sentence: and therefore saints are said to

“judge angels”,

as

well as the world of the ungodly, (1 Cor. 6:2, 3) that is, the evil angels, to which judgment they are

appointed by the decree of God; and to endure eternal wrath and damnation; signified by

“everlasting fire, prepared”,

in the decrees and purposes of God,

“for the devil and his angels” (Matthew 25:41).

I proceed to,

2. The decree concerning the rejection of some of the sons of men. It may be observed, that we

can hear and read of the non-election and rejection of angels, and of their preordination to

condemnation and wrath, with very little emotion of mind: the devils may be cast down to hell, to

be everlastingly damned, and be appointed thereunto, and it gives no great concern; no hard thoughts

against God arise, no charge of cruelty, want of kindness to his creatures and offspring, and of

injustice to them; but if anything of this kind is hinted at, with respect to any of the apostate sons

of Adam, presently there is an outcry against it; and all the above things are suggested.

What is the

reason of this difference? It can be only this, that the latter comes nearer home, and more nearly

affects us; it is partiality to ourselves, our nature, and race, to which this is owing; otherwise, far

greater severity, if it may be so called, is exercised on fallen angels, than on fallen man; for God

has not spared one of the angels that sinned, provided no saviour for them, nor so much as given

them the means of grace; but consigned them all over at once to everlasting wrath and ruin: whereas,

not only a Saviour is provided for fallen men, and means of grace allowed them, but thousands,

and ten thousands, millions and millions of them are saved, by the abundant mercy and grace of

God, through Christ.

But to go on,

2a. First, I shall prove that there is a non-election, or rejection of some of the sons of men, when

others were chosen; and, indeed, from the election of some, may fairly be inferred, the non-election

of others. Common sense tells us, that of persons or things, if some are chosen, others must be left:

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if there is a remnant of the sons of men, according to the election of grace, then there are others

not included in it, which are left unchosen, and are called the rest.

“The election”,

that is, elect men,

“hath obtained it”,

righteousness and eternal life;

“and the rest were blinded” (Rom. 11:5, 7).

Our Lord says,

“I speak not of you all; I know whom I have chosen”, (John 13:18)

plainly intimating,

that all were not chosen, and it is certain one was not, and whom he calls

“the son of perdition”;

one, not only deserving of it, but appointed to it; for though chosen to an office, as an apostle, yet

not to grace and glory, (John 17:12) and how many such there be, no man can pretend to say; but

it is evident there are some, and who are generally described by negative characters; as not known

by God and Christ; the elect are God’s people, whom he knows; they are elect, according to his

foreknowledge; which carries in it love and affection to them; but of others Christ says,

“I never knew you”;

he knew them by his omniscience, but not with such knowledge as he knows the elect

of God; he never knew them as the objects of his Father’s love, and his own; he never knew them

as the objects of his Father’s choice, and his own; he never knew them in the gift of his Father to

him, (Matthew 7:23) hence they are represented as “not” loved, which is meant by being hated:

“Esau have I hated”;

that is, had not loved him, as he had Jacob; for it cannot be understood of

positive hatred, for God hates none of his creatures, as such, only as workers of iniquity; but of

negative hatred, or of not loving him; which, in comparison of the love he bore to Jacob, might be

called hatred: in which sense the word is used in Luke 14:26.

Moreover, they are spoken of as “not”

being given to Christ; for if there are some that are “given” to him “out of the world”, then there

must be a world which are not given, and for whom he has not so much concern as even to pray

for them, (John 17:6, 9) they are frequently described, as not having their names written, and not

to be found written in the Lamb’s book of life, (Rev. 13:8, 17:8, 20:15).

Now as election is signified

by the writing of names in the book of life, non-election is expressed by not writing the names of

some there; and if those whose names are written there, are the elect, then those whose names are

not written these, but are left out, must be non-elect: to which may be added, that our Lord says of

these persons, “Ye are not of my sheep”, and gives this as a reason why they believed not in him

(John 10:26). But the goats he will place on his left hand, pass sentence of condemnation on them,

and send them into everlasting punishment (Matthew 25:33, 41, 46).

Moreover, from the effects of election not having place in some persons, it may be concluded,

that there are such who are non-elect. The effectual calling is a certain fruit and effect of election;

“Whom he did predestinate, them he also called”, (Rom. 8:30)

not only externally, but internally,

with an holy and heavenly calling, to grace here, and glory hereafter. But are all called in this

manner? No; there are some who have not so much as the outward call by the ministry of the word,

have not the external means of grace; but as they sin without law, perish without it

(Rom. 10:14, 2:12).

Those who are chosen, are predestinated to be conformed to the image of Christ; they are

chosen to holiness, and through sanctification of the Spirit. But are all made like to Christ, and

conformed to his image? do not many bear the image of Satan, imitate him, and do his lusts? are

all men made holy, or have they the sanctification of the Spirit? Whom God predestinates he

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justifies, by the righteousness of his Son. But are all men justified? No; for though he justifies some

of all sorts and nations; as the circumcised Jews by faith, and the uncircumcised Gentiles through

faith, yet not every individual; yea, there is a world that will be condemned, and consequently not

predestinated to life (1 Cor. 11:32). They that are chosen, are predestinated to the adoption of

children, and enjoy both the grace and inheritance of children. But are all children and heirs? is

there not such a distinction among men, as children of God, and children of the devil; between

whom there is, and will be, an eternal difference? (1 John 3:10) and therefore there must be an

election, and a non-election among them. Moreover, whom God has predestinated, or chosen to

life and happiness, these he glorifies, (Rom. 8:30) they obtain the glory of Christ, which his Father

has given him for them, and to which they are chosen and called (John 17:22; 2 Thess. 2:13, 14).

But are all glorified? do not some go into perdition, even into everlasting punishment? and therefore

must be considered as non-elect (Rev. 17:8; Matthew 25:46). To all which may be added, that those

that are given to Christ, which is but another phrase for being chosen in him; these, he says, shall

come to him, and he will in no wise cast them out; yea, that they are his sheep, whom he must bring

to his Father, to himself, to his fold, to grace and glory (John 6:37, 10:16). But are there not some

whom Christ will drive away from him, and to then, say, “Depart from me, ye cursed into everlasting

fire” (Matthew 7:23, 25:41). All this put together most clearly and fully proves, that there are some

who are not chosen of God, but rejected by him.

2b. Secondly, The parts of this decree, concerning the rejection of men, are commonly said to

be preterition and pre-damnation.

2b1. Prov..eterition is God’s passing by some men, when he chose others: and in this act, or

part of the decree, men are considered as in the pure mass of creatureship, or creability; in which

state they are found, when passed by or rejected, and in which they are left, even just as they are

found, nothing put into them; but were left in the pure mass, as they lay, and so no injury done

them; nor is God to be charged with any injustice towards them: in this act sin comes not into

consideration, as it does in a following one; for in this men are considered as not created, and so

not fallen; but as unborn, and having done neither good nor evil (Rom. 9:11). And this is a pure

act of sovereignty in God, and to his sovereign will it is to be ascribed; who has the same sovereign

power, and greater, than the potter has over his clay, to make one vessel to honour, and another to

dishonour (Rom. 9:19, 20, 22). This being expressed, as before observed, by negative phrases, is,

by some, called negative reprobation.

2b2. Pre-damnation is God’s appointment, or preordination of men to condemnation for sin;

and is what is spoken of in Jude 1:4. “There are certain men crept in unawares, who were before

of old ordained to this condemnation”; and who are described by the following characters, “ungodly

men, turning the grace of God into lasciviousness, and denying the only Lord God, and, or even

our Lord Jesus Christ”; which, when observed, is sufficient to clear this decree of God from the

charge of cruelty and injustice: and this, by some, is called, positive reprobation. The word κριμα,

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translated “condemnation”, in the above quoted text, some render “judgment”, and interpret it of

judicial blindness and hardness of heart; which appeared in the persons embracing and spreading

false and pernicious doctrines spoken of; and this is, indeed, what they are foreordained, or appointed

to, as a punishment of former sins; for this hardness, &c. presupposes former sins, and an obstinate

continued course in them; either against the light and law of nature, which they like not to walk

according to, and therefore God gives them up, pursuant to his decree, to a reprobate mind, to do

things not convenient, (Rom. 1:24, 28) or against divine revelation, precepts, counsels, and

admonitions, like Israel of old, hearkening not to the voice of the Lord, in his word, nor paying any

regard to his instructions; and therefore he gives them up, as he determined to do, to their own

hearts’ lusts, and to walk in their own counsels, (Ps. 81:11, 12) and this is the sense of the word in

John 9:39. God hardens some mens’ hearts, as he did Pharaoh’s, and he wills to harden them, or

he hardens them according to his decreeing will;

“Whom he will he hardeneth”, (Rom. 9:18)

this

he does not by any positive act, by infusing hardness and blindness into the hearts of men; which

is contrary to his purity and holiness, and would make him the author of sin; but by leaving men

to their natural blindness and hardness of heart; for the understanding is naturally darkened; and

there is a natural blindness, hardness, and callousness of heart, through the corruption of nature,

and which is increased by habits of sinning; men are in darkness, and choose to walk in it; and

therefore God, as he decreed, gives them up to their own wills and desires, and to Satan, the god

of the world, they choose to follow, and to be led captive by, who blinds their minds yet more and

more, lest light should break in unto them, (Eph. 4:18; Ps. 82:5; 2 Cor. 4:4) and also God may be

said to harden and blind, by denying them that grace which can only cure them of their hardness

and blindness, and which he, of his free favour, gives to his chosen ones, (Ezek. 36:26, 27) but is

not obliged to give it to any; and because he gives it not, he is said to hide, as he determined to

hide, the things of his grace from the wise and prudent, even because it so seemed good in his sight,

(Matthew 11:25, 26). Hence this blindness, hardness, insensibility, and stupidity, are represented

as following upon non-election; not as the immediate effect of it, but as consequences of it; and

such as neither judgments nor mercies can remove; and bring persons to a right sense of sin, and

repentance for it (Rom. 11:7-10).

The sin and fall of Adam having brought him into a state of

infidelity, in which God has concluded him: and he does not think fit to give to every man that

grace which can only cure him of his unbelief, and without which, and unless almighty power and

grace go along with the means they have, they cannot believe; whereby the decrees, predictions,

and declarations of God are fulfilled in them, (John 12:37-40) yea,

as Christ is said to be set, or

appointed,

“for the fall of many in Israel”, (Luke 2:34)

so many are appointed to stumble at the

Word, at him, the Stone of stumbling, and Rock of offence, being children of disobedience, and

left as such; when, to those who are a chosen generation, he is a precious cornerstone, and they

believe in him, and are saved by him, (1 Peter 2:7-9) hence we read of some, who, because they

received not the love of the truth, that they might be saved, to them are sent by God strong delusions,

and they are given up to believe a lie, that they might be damned; not that God infuses any delusion

or deceit into them, but because of their disbelief of, and disrespect to him and his Word, he suffers

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their corruptions to break forth and prevail, not giving restraining grace to them; so that they become

a prey to them that lie in wait to deceive; and being easy and credulous, they believe lies spoken

in hypocrisy; which issue in their damnation; while others, beloved of the Lord, and chosen from

the beginning to salvation, obtain the glory of Christ (2 Thess. 2:10-14). But though all this is a

most certain truth, and is contained in the decree we are speaking of, yet condemnation, or everlasting

punishment, seems to be meant in the passage quoted; or, however, this is what some men are

foreordained unto.

Some will have it, that this refers to something forewritten, as they choose to render the word;

to some prophecy concerning the condemnation of those persons, and particularly to that of Enoch,

(Jude 1:14, 15) but it is not certain that prophecy was ever written; besides, a prophecy, or prediction,

of anything future, is founded upon an antecedent predetermination and appointment; God foretells

by his prophets what will be, because he has determined it shall be; if, therefore, the condemnation

of those persons was foretold in any written prophecy, it was because God had decreed it should

come upon them, or they be brought into it. It seems to have the same sense with God’s appointing

men unto wrath; which, though not in so many words expressed, is manifestly implied; as when

the apostle says,

“God hath not appointed us to wrath”,

who yet were children of wrath, and deserving

of it as others;

“but to obtain salvation by our Lord Jesus Christ”:

it suggests, that though he had

not appointed them, yet he had appointed others to wrath, and who are therefore called “vessels of

wrath, fitted for destruction”, by their own sins and transgressions (1 Thess. 5:9; Rom. 9:22). With

which agrees what is said of some wicked men, who are “reserved” in the purposes and decrees of

God, “to the day of destruction”; in consequence of which, “they shall be brought to the day of

wrath”, which God has appointed for the execution of his wrath; and hence the casting of the fury

of his wrath, in all the dreadful instances of it, is called

“the portion of a wicked man from God,

and the heritage appointed; unto him of God”, (Job 21:30, 20:23-29)

and this is the sense of Proverbs

16:4, for the meaning of the text is not, nor is it our sense of it, as some misrepresent it, as if God

made man to damn him; we say no such thing, nor does the text; our sentiment is, that God made

man neither to damn nor save him; but he made him for his own glory, and he will be glorified in

him, in one way or another: nor that he made man wicked, in order to damn him; for God made

man upright; men made themselves wicked by their own inventions; which are the cause of

damnation: but the true sense of the passage is, that

“the Lord hath made”,

that is, has appointed

“all things for himself”,

for his own glory: and should it be objected, that the wicked could not be

for his glory, it is added,

“Yea, even the wicked for the day of evil”;

that is, he has appointed the

wicked for the day of evil, to suffer justly for their sins, to the illustration of the glory of his justice.

2c. Thirdly, The causes of this act.

2c1. The efficient cause is God; it is the Lord, that makes all things for his own glory, and the

wicked for the day of evil; it is God that appoints to wrath, and foreordains to condemnation; what

if

“God willing to show his wrath”, &c

(Prov. 16:4; 1 Thess. 5:9; Rom. 9:22).

And,

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2c1a. It is an act of his sovereignty, who does what he pleases in heaven and in earth; he does

according to his will in the armies of the heavens, and among the inhabitants of the earth; as he

does all things, so this, according to the counsel of his will; for though it is sovereign, it is not in

such sense arbitrary as to be without reason and wisdom; it is a wise counsel of his, for his own

glory. The objector, introduced by the apostle, supposes this, that it is an act of his sovereign will;

and therefore says,

“Why does he yet find fault? for who hath resisted his will?”

and which the

apostle denies not, but reasons upon it, and confirms it (Rom. 9:19-22).

2c1b. It is agreeable to his justice: the same apostle treating on this subject asks,

“Is there

unrighteousness with God?”

that is, to love one and hate another, to choose one and not another,

before they were born, or had done good or evil; and he answers, “God forbid”; since in his act of

passing by one, when he chose another, he left him as he found him, without putting, or supposing,

any iniquity in him; without any charge of any sin or laying him under a necessity to commit any.

In the act of pre-damnation, he considers him as a sinner, and foreordains him to punishment for

his sins; and if it is no injustice in God to punish men for sin, it cannot be unjust in him to determine

to punish for it: if the judgments of God on antichrist are true and righteous, and display his holiness

and justice, it cannot be unrighteous in him to decree to inflict these judgments on him, and his

followers, here and hereafter:

if it is a righteous thing with God to render tribulation to them that

trouble his people, and so to them that commit any other sin, it must be agreeable to his justice to

appoint them to indignation and wrath, tribulation and anguish; even every soul of man that does

evil, if he pleases.

2c1c. Nor is this act contrary to his goodness; all persons and things are his own, and he may

do with them as he pleases, without an impeachment of this or any other perfection of his;

“Is thine eye evil”,

says he,

“because I am good?” (Matthew 20:15).

What distinguishing grace and goodness

has been exercised towards fallen man, when no degree of sparing mercy was shown to fallen

angels! and what goodness has been laid up, and wrought out, for many of the sons of Adam, though

others have been rejected! and even on them that are rejected, what riches of providential goodness

have been, and are bestowed on them, in the most plentiful and liberal manner! with what lenity,

patience, forbearance, and “longsuffering”, has God

...

“endured the vessels of wrath, fitted to

destruction”, fitted by themselves! (Rom. 2:4, 9:22).

This act of God is neither contrary to the

mercy, nor to the wisdom of God, nor to the truth and sincerity of God, in his promises, declarations,

calls, &c. nor to the holiness and justice of God; as I have elsewhere 213 made abundantly to appear.

2c2. The moving, or impulsive cause of God’s making such a decree, by which he has rejected

some of the race of Adam from his favour, is not sin, but the good pleasure of his will: sin is the

meritorious cause of eternal death, wrath, and damnation; wrath is revealed from heaven against

all unrighteousness and ungodliness of men, and comes upon the children of disobedience, whom

213 See John Gill's book, The Cause of God and Truth, part 3. chap. 1, 2.

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God leaves in it; the wages, or demerit of sin, is death, even death eternal: but then it is not the

impulsive cause of the decree itself; not of preterition, because that, as election, was before good

or evil were done, and irrespective of either; nor of pre-damnation, God, indeed, damns no man

but for sin; nor did he decree to damn any but for sin; but yet, though sin is the cause of damnation

and death, the thing decreed, it is not the cause of the decree itself: it is the cause of the thing willed,

but not the moving cause of God’s will; for nothing out of God can move his will;

if it could, the

will of God would be dependent on the will and actions of men; whereas, his purpose, whether

with respect to election or rejection, stands not on the works and will of men, but on his own will

and pleasure: besides, if sin was the cause of the decree itself, or of God’s will to reject men, then

all would be rejected, since all fell in Adam; all are under sin, all have sinned, and come short of

the glory of God; all are, by nature, children of wrath, and deserving of it: what then could move

God to choose one and reject another, but his sovereign goodwill and pleasure?

that then is the sole

moving and impulsive cause of such a decree; when we have searched the scriptures most thoroughly,

and employed our reasoning powers to the highest pitch, and racked our invention to the uttermost;

no other cause of God’s procedure in this affair can be assigned, but what Christ has expressed;

“Even so, Father, for so it seemed good in thy sight”; as to hide the things of his grace and gospel

from some, and reveal them to others; so to decree and determine within himself, to act in this

manner, (Matthew 11:25, 26).

2c3. The final cause, or end of this decree, is his own glory; this is the ultimate end of all his

decrees and appointments, and so of this, appointing the wicked for the day of evil; it was for this

purpose he raised up Pharaoh, and decreed all he did concerning him, that he might show his power

in him, his sovereignty and dominion over him, and that his name and glory might be declared

throughout all the earth: and the same view he has with respect to all the vessels of wrath, namely,

to show his wrath, and to make his power known, in their destruction, which is of themselves; it is

not the death and damnation of the sinner, in which he delights not, that is his ultimate end; it is

his own glory, the glory of his perfections, and particularly the glory of his justice and holiness

(Prov.. 16:4; Rom. 9:17, 22).

2d. Fourthly, The date of this decree is as ancient as eternity itself; wicked men are “before of

old”, said to be “ordained to condemnation” (Jude 1:4). Some who would have the word rendered,

“before written”, as already observed, suppose the text refers to a written prophecy, concerning the

condemnation of those men, and that regard is had to a parallel place in 2 Peter 2:1-3. So Grotius.

But if Jude had that in his view, he would never have said that they were “of old”, a long time ago,

before written, and prophesied of; since, according to the common calculation, that epistle of Peter

was written in the same year that this of Jude’s was: the date of election and rejection must be the

same; Esau was hated, as early as Jacob was loved, or rejected when he was chosen; and both were

done before they were born.

If men were chosen from the beginning, that is, from eternity to

salvation; then those that were not chosen, or not ordained to eternal life, were foreordained as

early to condemnation; and so is the Syriac version of the text in Jude,

“were from the beginning ordained”;

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the same date that is given of election in 2 Thessalonians 2:13.

And, indeed, there can

be no new decree, appointment, or purpose, made by God in time; if the decree of election was

from eternity, that of rejection must be so too; since there cannot be one without the other; if some

were chosen before the foundation of the world, others must be left, or passed by, as early; and,

indeed, those whose names are left out of the book of life, are expressly said to be “not written in

the book of life, from the foundation of the world” (Rev. 17:8). And from the whole,

2e. Fifthly, The properties of this decree will appear to be much the same with those of the

decree of election, and need be but just mentioned: as,

2e1. That it is an eternal decree of God. This did not arise in the mind of God in time, as no

new act does, but was made before the foundation of the world.

2e2. That it is free and sovereign, owing to his own will and pleasure, not moved to it by anything

out of himself; “He hath mercy on whom he will have mercy, and whom he will he hardeneth”,

(Rom. 9:18) and so he determined to do.

2e3. It is immutable and irrevocable; is it expressed by a decree, a preordination? all the decrees

of God are unalterable, there is an immutability in his counsel, let it be concerning what it may. Is

it expressed by a writing or a forewriting, as in Jude 1:4? It is such a writing as ever remains in full

force. Did Pilate say, “what I have written, I have written”, signifying it should remain without any

alteration? (John 19:22). Then it may be concluded, that what God has written shall remain, and

never be revoked; for he is in one mind, and none can turn him.

2e4. It is of particular persons; it does not merely respect events, characters, and actions; but

the persons of men; as they are persons who are chosen in Christ, and appointed, not to wrath, but

to obtain salvation by him; so they are persons who are foreordained to condemnation, whose names

are left out of the book of life, while others are written in it.

2e5. It is a most just and righteous decree; and no other but such can be made by God, who is

righteous in all his ways, and holy in all his works.

*****

Chapter 4

OF THE ETERNAL UNION OF THE ELECT OF GOD UNTO HIM.

The union of God’s elect unto him, their adoption by him, justification before him, and

acceptance with him, being eternal, internal, and immanent acts in God; I know not where better

to place them, and take them into consideration, than next to the decrees of God, and particularly

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the decree of election; since as that flows from the love of God, and is in Christ from everlasting,

there must of course be an union to him so early; and since predestination to the adoption of children,

and acceptance in the beloved, are parts and branches of it, (Eph. 1:4-6)

they must be of the same

date. I shall begin with the union of God’s elect in Christ.

I shall not here treat of any time acts of union; as of our nature to the Son of God by his

incarnation, when he became our brother, our near kinsman, flesh of our flesh, and bone of our

bone; and we and he were of one, that is, of one nature, (Heb. 2:11, 14, 16)

nor of the vital union

of our persons to him in regeneration, when we are quickened by the power and grace of God,

Christ is formed in our hearts, and we become new creatures in him, and are in him as living fruitful

branches in him, the living vine; which is our open being in Christ, in consequence of a secret being

in him from everlasting by electing grace (see Rom. 16:7; 2 Cor. 5:17, 12:2).

Nor of the more open

and manifest union of the saints to God hereafter; who being once in Christ, are always found in

him; die in union to him, rise from the dead by virtue of that union; and who will then, in soul and

body, be one in God, Father, Son, and Spirit; as the Father is in the Son, and the Son in the Father;

whose union to one another is the pattern and exemplar of theirs; and for the open manifestation

of which Christ prays (John 17:21, 23).

But I shall consider the union of the elect to God, as it is in its original, and as an eternal

immanent act in God; and which is no other than the going forth of his heart in love to them, and

thereby uniting them to himself; which love, as it is from everlasting, (Jer. 31:3; John 17:23, 24)

so it is of a cementing and uniting nature; and, indeed, is the bond of union between God and his

chosen people, or that by which he has taken them into near union with himself: love is the bond

of union among men, of friendship one to another; it was this which knit the soul of Jonathan to

the soul of David, so that he loved him as his own soul; it is the bond of the saints union to each

other; their hearts are

“knit together in love”:

hence “charity”, or love, is called,

“the bond of perfectness”,

or the perfect bond, which joins and keeps them together (Col. 2:7, 3:14).

It was love

which so closely cemented the hearts of the first Christians to one another,

insomuch that the

multitude of them were

“of one heart and of one soul” (Acts 4:32).

And now love must operate

infinitely more strongly in the heart of God, attracting and uniting the objects of it to himself, giving

them such a nearness and union to him which cannot be dissolved; nothing can

“separate from the love of God”;

not the fall of God’s elect in Adam; nor their actual sins and transgressions in a state

of unregeneracy; nor their revoltings and backslidings after conversion,

(Rom. 8:38, 39; Eph. 2:3,4; Hosea 14:4).

This bond of union is indissoluble by the joint power of men and devils. In virtue

of this, the people of God become a part of himself, a near, dear, and tender part, even as the apple

of his eye; have a place in his heart, are engraven on the palms of his hands, and ever on his thoughts;

the desires and affections of his soul are always towards them, and he is ever devising and forming

schemes for their welfare; how great is his goodness which he has laid up and wrought for them!

(Zech. 2:8; Ps. 139:17; Song 7:10; Isa. 59:16; Ps. 31:19).

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The love of Christ to the elect, is as early as that of his Father’s love to him and them, and

which, it seems, was a love of complacency and delight; for before the world was his “delights

were with the sons of men”, (John 15:9; Prov. 8:30, 31) and this is of the same cementing and

uniting nature as his Father’s; it is this which causes him to stick closer than a brother to his people;

and nothing can separate from his love to them, any more than from the love of the Father; having

loved his own, he loves them to the end. This bond of union remains firm and sure, and gives such

a nearness to him the church wished for;

“Set me as a seal upon thine heart, as a seal upon thine

arm” (Song 8:6; Prov. 18:24; Rom. 8:35).

The same may be said of the love of the Spirit; for it is

the everlasting love of God, Father, Son, and Spirit, which is the bond of the union of God’s elect

to the sacred three; they have all three loved the elect with an everlasting love; and thereby have

firmly and everlastingly united them to themselves; and hence because of the Spirit’s love of them,

and union to them, he, in time, becomes the Spirit of life and grace in them (Rom. 15:30). Now of

this love union there are several branches, or which are so many illustrations and confirmations of

it, and all in eternity; as,

1. An election union in Christ: this flows from the love of God, “electio praesupponit

dilectionem”, election presupposes love; (see 2 Thess. 2:13) particular persons are said to be chosen

in Christ, as Rufus, (Rom. 16:13) and the apostle says of himself and others, that God had chosen

them “in Christ”, and that before the foundation of the world (Eph. 1:4). Election gives a being in

Christ, a kind of subsistence in him; though not an “esse actu”, an actual being, yet at least an “esse

representativum”, a representative being; even such an one as that they are capable of having grants

of grace made to them in Christ, and of being blessed with all spiritual blessings in him, and that

before the world began, (2 Tim. 1:9; Eph. 1:3, 4) and how they can be said to have a being in Christ,

and yet have no union to him, I cannot conceive.

Besides, in election there is a near relation

commences between Christ and the elect; he is given to be an head to them, and they are given as

members to him; and as such they are chosen together, he first in order of nature, as the head; and

then they as members of him; nothing is more common with sound divines than to express themselves

in this manner, when speaking of the election of Christ, and his people in him; particularly, says

Dr. Goodwin 214,

“an the womb, head and members are not conceived apart, but together, as having

relation to each other; so were we and Christ (as making up one mystical body to God) formed

together in the eternal womb of election.”

And in the same place he says,

“Jesus Christ was the

head of election, and of the elect of God; and so in order of nature elected first, though in order of

time we were elected together; in the womb of election he, the head, came out first,

and then we,

the members.”

Now what relation can well be thought of nearer, or more expressive of a close union, than this

of head and members? Christ is the chosen head of the church, the church the chosen body of Christ,

214 Works, vol. 1. part 1. p. 62.

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the fulness of him that fills all in all, (Eph. 1:22, 23) hence is the safety and security of the saints,

being in Christ through electing grace, and united to him; and therefore said to be “preserved in”

him; herein and hereby put into his hand, made the sheep of his hand, out of whose hands none can

pluck them, nor they ever fall (Jude 1:1).

2. There is a conjugal union between Christ and the elect, which also flows from love, and

commenced in eternity. By the institution of natural marriage, the persons between whom it is

contracted become one flesh, as did Adam and Eve: and a nearer union than this cannot well be

conceived of; whose marriage was a shadow and representation of that between Christ and his

church; whom, having espoused, he nourishes and cherishes as his own flesh; and they become

one, and have one and the same name, Christ, that is, Christ mystical, (Eph. 5:29-32; 1 Cor. 12:12).

Now though the open marriage relation between Christ and particular persons takes place at

conversion, which is the day of their espousals to him, (Jer. 2:2) and the more public notification

of it will be when all the elect of God are gathered in, and shall in one body be as a bride adorned

for her husband, and the marriage of the Lamb shall be come; and this declared in the most open

manner, and the nuptials solemnized most magnificently (Rev. 21:2).

Yet the secret act of betrothing

was in eternity, when Christ, being in love with the chosen ones, asked them of his Father to be his

spouse and bride; and being given to him, he betrothed them to himself in lovingkindness, and from

thenceforward looked on them as standing in such a relation to him; and which is the foundation

of all other after acts of grace unto them: hence, because of his marriage relation to his church, he

became her surety, and gave himself for her, shed his precious blood to sanctify and cleanse her

from all the impurities of the fall, and other transgressions; that he might present her to himself a

glorious church without spot or wrinkle or any such thing; even just such a church, and in such

glory he had viewed her in, when he first betrothed her, (Eph. 5:25-27).

Song with the Jews there

was a private betrothing before open marriage, and the consummation of it; at which betrothing

the relation of husband and wife commenced, (Deut. 22:23, 24) and so Christ is said to be the

husband of the Gentile church before she was in actual being (Isa. 54:5).

3. There is a federal union between Christ and the elect, and they have a covenant subsistence

in him as their head and representative. The covenant flows from, and is the effect of the love,

grace, and mercy of God; these are spoken of along with it as the foundation of it, (Ps. 89:2, 3, 33,

34; Isa. 54:10) hence it is commonly called the covenant of grace, and this was made from

everlasting; Christ was set up as the mediator of it, and his goings forth in it were so early, (Prov.

8:23; Mic. 5:2) eternal life was promised before the world began, and blessings of grace so soon

provided, (Titus 1:2; 2 Tim. 1:9) all which proves the antiquity of this covenant, of which more

hereafter. Now this covenant was made with Christ not as a single person, but as a common head;

not for himself, or on his own account only, but for and on the account of his people; as the covenant

of works was made with Adam, as the federal head of all his posterity; hence he is said to be the

figure or type of him that was to come, (Rom. 5:14) so the covenant of grace was made with Christ

as the federal head of his spiritual offspring; and for this reason a parallel is ran between them in

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(Rom. 5:1-21; 1 Cor. 15:1-58) as if they had been the only two men in the world, the one called

the first, the other the second man. Christ represented his people in this covenant, and they had a

representative union to him in it; all that he promised and engaged to do, he promised and engaged

in their name and on their account; and when performed it was the same with God, as if it had been

done by them; and what he received, promises and blessings of grace, he received in their name,

and they received them in him, being one with him as their common head and representative.

4. There is a legal union between Christ and the elect, the bond of which is his suretiship for

them, flowing from his strong love and affection to them. In this respect Christ and they are one in

the eye of the law, as the bondsman and debtor are one in a legal sense; so that if one of them pays

the debt bound for, it is the same as if the other did. Christ is the surety of the better testament; he

drew nigh to God, gave his bond, laid himself under obligation to pay the debts of his people, and

satisfy for their sins; who being as such accepted of by God, he and they were considered as one;

and this is the ground and foundation of his payment of their debts, of his making satisfaction for

their sins, of the imputation of their sins to him, and of the imputation of his righteousness to them.

In short, it is the saint’s antecedent union and relation to Christ in eternity, in the several views of

it in which it has been considered, which is the ground and reason of all that Christ has done and

suffered for them, and not for others; and of all the blessings of grace that are or shall be bestowed

upon them, and which are denied to others: the reason why he became incarnate for them, and took

upon him human nature with a peculiar regard to them, was because they were children given to

him; and why he laid down his life for them, because they were his sheep; and why he gave himself

for them, because they were his church; and why he saved them from their sins, because they were

his people, (Heb. 2:13, 14; John 10:14, 15; Eph. 5:25; Matthew 1:21). In a word, union to Christ

is the first thing, the first blessing of grace flowing from love and effected by it; and hence is the

application of all others; “of him are ye in Christ Jesus”, first loved and united to Christ, and then

it follows, “who of God is made unto us wisdom and righteousness, sanctification, and redemption”,

(1 Cor. 1:30). Song Dr. Goodwin215 observes, that union with Christ is the first fundamental thing

of justification and sanctification and all. Christ first takes us, and then sends his Spirit; he apprehends

us first; it is not my being regenerate that puts me into a right of all these privileges; but it is Christ

takes me, and then gives me his Spirit, faith, holiness, &c.

Chapter 5

215 Works, vol. 3. part 2. p. 347.

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OF OTHER ETERNAL AND IMMANENT ACTS IN GOD, PARTICULARLY ADOPTION

AND JUSTIFICATION.

I shall not here treat of these as doctrines, in the full extent of them; or as blessings of grace

actually bestowed upon, and enjoyed by believers, with all the privileges and advantages arising

from thence; or as transient acts passing on them, and terminating in their consciences at believing;

but as internal and immanent acts, taken up in the mind of God from eternity, and which abide in

his will; in which they have their complete “esse”, or being, as eternal election has, being of the

same kind and nature, and are ranked with it as of the same date, and as branches of it (Eph. 1:4-6).

In the other view of them they will be considered hereafter in course, in a proper place. I shall begin

with,

1. Adoption; as predestination to it stands next to election, (Eph. 1:5) which is no other than

his will to adopt the chosen ones, which is his adoption of them; for as the will of God to elect any

is his election of them, so his will to adopt the same is his adoption of them; and the complete

essence of it lies in his will, and is as such an eternal immanent act of it; in like manner as election

is, and may be considered as a branch of it, at least of the same nature with it; and which agrees

with the sense of the word “adopto”, from whence adoption comes, which is compounded of “ad”

to, and “opto” to choose; so that adoption is God’s choice or election of some to be his children;

and by this option, or choice, of his they become so. The Greek word for adoption throughout the

New Testament is υιοθεσια, which signifies “putting among the children”; the phrase used by God

(Jer. 3:19). “How shall I put them among the children?” or a putting one for and in the room of a

son, that is a stranger and not a son by birth; a constituting and accounting such an one as a son,

according to choice, will, and pleasure: and divine adoption is an act of the sovereign grace and

good will of God, (Eph. 1:5) to which he is not induced by any motive out of himself; not by any

excellency in the creature; nor for want of a son; one or other of which is the case in human

adoptions; as of Moses, a goodly child, by Pharaoh’s daughter; and of Esther, a beautiful person,

and a relation by Mordecai; but divine adoption is of persons exceeding unworthy and undeserving,

nothing engaging in them; not only strangers, but children of wrath even as others, and like the

wretched infant in (Ezek. 16:1-63). It is an act of distinguishing grace; it is of men, and not angels;

who are servants and not sons, at least not by adoption; and of some men and not of all, though all

are alike in their nature state; and it is a most amazing act of unmerited love and free grace (1 John

3:1). Now this is an eternal act of grace:

1a. First, It did not begin in time, but commenced from eternity; it is an act of God’s will, and

has its complete essence in it; and the will of God is eternal, no new will, nor any new act of will,

arises in God in time; or otherwise he would not be the unchangeable God he is.

1a1. It is an act that does not first take place at believing; indeed the saints are “all the children

of God by faith in Christ Jesus”, openly and manifestatively, (Gal. 3:26) but then it is not faith that

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makes them children, but what makes them appear to be so; adoption is the act of God, and not of

faith; it is God that says, “How shall I put them among the children?” and again, “I will be their

Father, and they shall be my sons and daughters”, (Jer. 3:19; 2 Cor. 6:18) it is the work and business

of faith to receive the blessing of adoption, which it could not do, unless it had been previously

provided in the mind and by the will of God, and in the covenant of his grace; for the reception of

which Christ has made way by his redemption, one end of which is “that we might receive the

adoption of sons”, (Gal. 4:5) that is, by faith; for God has appointed faith to be the general receiver

of Christ, and of all the blessings of grace through him, and this among the rest; and to as many as

receive Christ, he gives εξουσιαν, a power, authority, dignity, and privilege to become the sons of

God openly; that is, to claim this as their privilege and dignity; which claim is made by faith; but

not the thing itself claimed; “even to them that believe on his name”, and who are described as

regenerate persons; which is an evidence of their sonship, though not the thing itself; “who are

born, not of blood, nor of the will of the flesh, nor of the will of man; but of God” (John 1:12, 13).

But though this describes such who are the sons of God openly, and who believe; yet,

1a2. Adoption does not first commence at regeneration; adoption and regeneration are two

distinct blessings, and the one is previous to the other; though they are commonly confounded

together by divines. Regeneration is not the foundation of adoption, but adoption the foundation

of regeneration; or, the reason why men are adopted, is not because they are regenerated, but they

are regenerated because they are adopted. By adoption they are put into the relation of children,

and by regeneration they have a nature given them suitable to that relation; and are made partakers

of the divine nature, that they may be made known to be heirs apparent to, and to have a meekness

for the possession, enjoyment, and use of it, the inheritance in heaven they are adopted to; for,

1a3. The act of adoption is previous to any work of the Spirit of God upon the hearts of his

people; “Because ye are sons, sons already, sons by adopting grace; God hath sent forth the Spirit

of his Son into your hearts”, both to convince, convert, regenerate, and effectually call by his grace,

and sanctify, and also to comfort, and to enable to cry Abba Father, witnessing to their spirits, that

they are the children of God; and hence he is called, “the Spirit of Adoption”; and it is his influences,

teachings, and leadings, which are the evidences of adoption; “For as many as are led by the Spirit

of God, they are the sons of God”; not that those influences, operations, and leadings, make them,

but make them evident to be such, (Gal. 4:6; Rom. 8:14-16).

1a4. Divine adoption, or sonship, took place before any work of Christ was wrought in time,

for any of the sons of men; it was before his incarnation and birth; forasmuch then, or because “the

children are partakers of flesh and blood”, the children of God, who are so by adopting grace;

therefore “he also”, Christ, “himself took part of the same”; for though the nature he assumed was

what was in common to all mankind, yet he assumed it with a peculiar view to the children of God,

the spiritual seed of Abraham; whose nature he is said to take, and for whose sake he was the child

born, and the Son given, (Isa. 9:6; Heb. 2:14, 16) and in consequence they must be the children of

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God before Christ suffered and died; and, indeed, he suffered and died for them under this character,

considered as the children of God by adopting grace; for he died not only for the elect of God among

the “Jews, but that also he should gather together in one the children of God that were scattered

abroad”; that is, those who were already the children of God by adopting grace, who were scattered

throughout the whole Gentile world. This relates to the gathering of all the elect in one, in Christ,

in the dispensation of the fulness of times; when Christ suffered as their Surety, Head, and

Representative; and when they were all considered as the children of God, whether in heaven or

on earth, and whether among Jews or Gentiles, (Eph. 1:10; John 11:51, 52) and in order to bring

these many sons to glory, it became him to be made perfect through sufferings, and that through

his redemption of them thereby, they might receive, actually in their own persons, the adoption

before provided for them, as before observed; see (Heb. 2:10; Gal. 4:5).

1b. Secondly, Adoption is an act of God’s free grace from all eternity.

1b1. The elect of God are frequently spoken of as a distinct number of men, given to Christ,

and as previous to their coming to him by faith, which is the certain fruit and consequence of that

gift; see (John 17:2, 6, 9, 24, 6:37) yea, they were given to Christ before the world was; for if grace

was given to them in him before the world began, they themselves must be given to him, and be

in him before the world began (2 Tim. 1:9). Now these were given to Christ in the relation of

children, and therefore must be children so early; “Behold, I, and the children which God hath

given me” (Heb. 2:13).

1b2. The elect of God were espoused to Christ in eternity; as has been shown in the preceding

chapter; which serves to illustrate and prove the relation of sonship to God so early; for as in natural

and civil marriage, if a man marries a king’s daughter, he becomes his son in law; as David to Saul:

or if a woman marries a king’s son, she becomes the king’s daughter: so the elect of God, his church

and people, being espoused to the Son of God, they become the sons and daughters of the Lord

God almighty, the King of kings; and hence the church is called the King’s daughter, (Ps. 45:13)

and these persons being betrothed to Christ, the Son of God, in eternity, as they were the spouse

of Christ, they must be, and must be considered as being the sons of God so early.

1b3. The elect of God were taken by him into the covenant of his grace, as children; the sum

and substance of which runs thus, “I will be a Father unto you, and ye shall be my sons and daughters,

saith the Lord almighty” (2 Cor. 6:18). Now this covenant was from everlasting; as the setting up

of Christ the Mediator of it so soon; and the promises and blessings, made and provided before the

world began, do abundantly testify. Besides, in this covenant, these same persons so early were

given to Christ, as his seed and offspring, his children, and he commenced the everlasting Father

of them (see Isa. 9:6, 53:10).

1b4. Predestination to the adoption of children, is mentioned along with election, as of the same

date with it, and as an illustration of it, and as an addition to it, or rather, a branch of it; as men by

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election are not only chosen to holiness, but to adoption, and the inheritance annexed to it (Eph.

1:4, 5). Adoption is a sentence of grace conceived in the divine mind, and settled by the divine will,

and pronounced in divine predestination, which is an eternal act of God; and so says Dr. Ames216,

“Adoption is a gracious sentence of God—which sentence is pronounced in the same variety of

degrees as justification; for it was first pronounced in divine predestination, (Eph. 1:5) afterwards

in Christ, (Gal. 4:5) then in believers themselves” (Gal. 4:6).

And all these pronunciations, and so all that Christ did in redemption respecting this, or the

Spirit of God does in revealing, applying, and witnessing it, yea, all that will be done in eternity to

come; for though now the saints “are the sons of God, it doth not yet appear”, clearly and fully,

“what they shall be”, even as sons, or what dignity and glory they shall be raised unto, in consequence

of this relation; I say, all these in time, and to eternity, serve only to open and expand the original

act of God’s will, in appointing and constituting them his sons in an eternity past.

2. Justification is an act of God’s grace, flowing from his sovereign good will and pleasure; the

elect of God are said to be “justified by his grace”; and as if that expression was not strong enough

to set forth the freeness of it, the word “freely” is added elsewhere; “Being justified freely by his

grace” (Titus 3:7; Rom. 3:24). Justification is by many divines distinguished into active and passive.

Active justification is the act of God; it is God that justifies. Passive justification is the act of God,

terminating on the conscience of a believer, commonly called a transient act, passing upon an

external object. It is not of this I shall now treat, but of the former; which is an act internal and

eternal, taken up in the divine mind from eternity, and is an immanent, abiding one in it; it is, as

Dr. Ames217 expresses it, “a sentence conceived in the divine mind, by the decree of justifying.”

Now, as before observed, as God’s will to elect, is the election of his people, so his will to

justify them, is the justification of them; as it is an immanent act in God, it is an act of his grace

towards them, is wholly without them, entirely resides in the divine mind, and lies in his estimating,

accounting, and constituting them righteous, through the righteousness of his Son; and, as such,

did not first commence in time, but from eternity.

2a. First, It does not begin to take place in time, or at believing, but is antecedent to any act of

faith.

2a1. Faith is not the cause, but an effect of justification; it is not the cause of it in any sense; it

is not the moving cause, that is the free grace of God; “Being justified freely by his grace”, (Rom.

3:24) nor the efficient cause of it; “It is God that justifies”, (Rom. 8:33) nor the meritorious cause,

as some express it; or the matter of it, that is the obedience and blood of Christ, (Rom. 5:9, 19) or

the righteousness of Christ, consisting of his active and passive obedience; nor even the instrumental

216 Medulla Theologiae, l. 1. c. 28. s. 2, 3.

217 Ibid. c. 27. s. 9.

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cause; for, as Mr. Baxter218 himself argues, “If faith is the instrument of our justification, it is the

instrument either of God or man; not of man, for justification is God’s act; he is the sole Justifier,

(Rom. 3:26) man doth not justify himself: nor of God, for it is not God that believes”: nor is it a

“causa sine qua non”, as the case of elect infants shows; it is not in any class of causes whatever;

but it is the effect of justification: all men have not faith, and the reason why some do not believe

is, because they are none of Christ’s sheep; they were not chosen in him, nor justified through him;

but justly left in their sins, and so to condemnation; the reason why others believe is, because they

are ordained to eternal life, have a justifying righteousness provided for them, and are justified by

it, and shall never enter into condemnation: the reason why any are justified, is not because they

have faith; but the reason why they have faith, is because they are justified; was there no such

blessing of grace as justification of life in Christ, for the sons of men, there would be no such thing

as faith in Christ bestowed on them; precious faith is obtained through the righteousness of our

God and Saviour Jesus Christ, (2 Peter 1:1) nor, indeed, would there be any room for it, nor any

use of it, if a justifying righteousness was not previously provided. Agreeable to this are the

reasonings and assertions of Twisse219, Maccovius220, and others. Now if faith is not the cause, but

the effect of justification; then as every cause is before its effect, and every effect follows its cause,

justification must be before faith, and faith must follow justification.

2a2. Faith is the evidence and manifestation of justification, and therefore justification must be

before it; “Faith is the evidence of things not seen”, (Heb. 11:1) but it is not the evidence of that

which as yet is not; what it is an evidence of, must be, and it must exist before it. The “righteousness

of God”, of the God-man and mediator Jesus Christ, “is revealed from faith to faith”, in the

everlasting gospel, (Rom. 1:17) and therefore must be before it is revealed, and before faith, to

which it is revealed: faith is that grace whereby a soul, having seen its guilt, and its want of

righteousness, beholds, in the light of the divine Spirit, a complete righteousness in Christ, renounces

its own, lays hold off that, puts it on as a garment, rejoices in it, and glories of it; the Spirit of God

witnessing to his spirit, that he is a justified person; and so he is evidently and declaratively “justified

in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor. 6:11).

2a3. Faith adds nothing to the “esse” only to the “bene esse” of justification; it is no part of,

nor any ingredient in it; it is a complete act in the eternal mind of God, without the being or

consideration of faith, or any foresight of it; a man is as much justified before as after it, in the

account of God; and after he does believe, his justification does not depend on his acts of faith; for

though “we believe not, yet he abides faithful”; that is, God is faithful to his covenant engagements

with his Son, as their Surety, by whose suretyship righteousness they are justified; but by faith men

218 Aphorism, 56.

219 Vindiciae Gratiae, l. 1. par. 2. s. 25. p. 197.

220 πρωτον ψευδος, Arminian, c. 10.

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have a comfortable sense, perception and apprehension of their justification, and enjoy that peace

of soul which results from it; it is by that only, under the testimony of the divine Spirit, that they

know their interest in it, and can claim it, and so have the comfort of it. But,

2a4. Justification is the object, and faith the act that is conversant with it. Now every object is

prior to the act that is concerned with it; unless when an act gives being to the object, which is not

the case here; for faith, as has been seen, is not the cause, nor matter of justification; what the eye

is to the body, that is faith to the soul: the eye, by virtue of its visive faculty, beholds sensible

objects, but does not produce them; they are before they are seen, and did they not previously exist,

the eye could not behold them; the sun is before it is seen; and so in innumerable other instances:

faith is to the soul, as the hand is to the body, receives things for its use; but then these things must

be before they are received; faith receives the blessing of justification from the Lord, even that

righteousness by which it is justified, from the God of its salvation; but then this blessing must

exist before faith can receive it (Ps. 24:5). Christ’s righteousness, by which men are justified, is

compared to a robe or garment, which faith puts on; but then as a garment must be wrought and

completely made, before it is put on, so must the justifying righteousness of Christ be, before it

can be put on by faith.

2a5. All the elect of God were justified in Christ, their Head and Representative, when he rose

from the dead, and therefore they believe: Christ engaged as a Surety for all his people from eternity,

had their sins imputed to him, and for which he made himself responsible; in the fulness of time

he made satisfaction for them by his sufferings and death, and at his resurrection was acquitted and

discharged: now as he suffered and died, not as a private, but as a public person, so he rose again,

and was justified as such, even as the representative of his people; hence when he rose, they rose

with him; and when he was justified, they were justified in him; for he was “delivered for their

offences, and was raised again for their justification”, (Rom. 4:25; 1 Tim. 3:16) and this is the sense

and judgment of many sound and learned divines; as, besides our Sandfords221 and Dr. Goodwins222,

the learned Amesius223, Hoornbeck224, Witsius225, and others. But,

2b. Secondly, Justification is not only before faith, but it is from eternity, being an immanent

act in the divine mind, and so an internal and eternal one; as may be concluded,

2b1. From eternal election: the objects of justification are God’s elect; “Who shall lay anything

to the charge of God’s elect? it is God that justifies”; that is, the elect. Now if God’s elect, as such,

221 De Descensu Christi. l. 3. s. 30. p. 59.

222 Work, vol. 4. part 1. p. 105, 106.

223 Medulla ut supra.

224 Summa Controvers. l. 10. p. 705.

225 Animadv. Irenic c. 10. s. 2. see the words of these authors at length, and of others before referred to, in my treatise on Justification.

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can have nothing laid to their charge; but are by God acquitted, discharged, and justified; and if

they bore this character of elect from eternity, or were chosen in Christ before the world began;

then they must be acquitted, discharged and justified so early, so as nothing could be laid to their

charge: besides, by electing grace men were put into Christ, and were considered as in him before

the foundation of the world; and if they were considered as in him, they must be considered as

righteous or unrighteous; not surely as unrighteous, unjustified, and in a state of condemnation; for

“there is no condemnation to them which are in Christ”, (Rom. 8:1) and therefore must be considered

as righteous, and so justified: “Justified then we were, says Dr. Goodwin226 when first elected,

though not in our own persons, yet in our Head, as he had our persons then given him, and we came

to have a being and an interest in him.”

2b2. Justification may well be considered as a branch of election; it is no other, as one expresses

it, than setting apart the elect alone to be partakers of Christ’s righteousness; and a setting apart

Christ’s righteousness for the elect only; it is mentioned along with election, as of the same date

with it; “Wherein”, that is, in the grace of God, particularly the electing grace of God, spoken of

before, “he hath made us accepted in the beloved” (Eph. 1:6). What is this acceptance in Christ,

but justification in him? and this is expressed as a past act, in the same language as other eternal

things be in the context, he “hath” blessed us, and he “hath” chosen us, and “having” predestinated

us, so he hath made us accepted; and, indeed, as Christ as always the beloved of God, and well

pleasing to him; so all given to him, and in him, were beloved of God, well pleasing to him, and

accepted with him, or justified in him from eternity.

2b3. Justification is one of those spiritual blessings wherewith the elect are blessed in Christ

according to election-grace, before the foundation of the world (Eph. 1:3, 4). That justification is

a spiritual blessing none will deny; and if the elect were blessed with all spiritual blessings, then

with this; and if thus blessed according to election, or when elected, then before the foundation of

the world: and this grace of justification must be no small part of that “grace which was given in

Christ Jesus before the foundation of the world was” (2 Tim. 1:9). We may say, says Dr. Goodwin227,

of all spiritual blessings in Christ, what is said of Christ, that his goings forth are from everlasting—in

Christ we were blessed with all spiritual blessings, (Eph. 1:3) as we are blessed with all other, so

with this also, that we were justified then in Christ!

2b4. Christ became a Surety for his people from everlasting; engaged to pay their debts, bear

their sins, and make satisfaction for them; and was accepted of as such by God his Father, who

thenceforward looked at him for payment and satisfaction, and looked at them as discharged, and

so they were in his eternal mind; and it is a rule that will hold good, as Maccovius228 observes, “that

226 Ut supra.

227 Ibid.

228 Theolog. Quaest. loc. 31. qu. 6.

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as soon as one becomes a surety for another, the other is immediately freed, if the surety be

accepted;” which is the case here and it is but a piece of common prudence, when a man has a bad

debt, and has good security for it, to look not to the principal debtor, who will never be able to pay

him, but to his good bondsman and surety, who is able; and so Dr. Goodwin229 observes, that God,

in the everlasting transaction with Christ, “told him, as it were, that he would look for his debt and

satisfaction of him, and that he did let the sinners go free; and so they are in this respect, justified

from all eternity.”

2b5. The everlasting transaction, the same excellent writer thinks, is imported in 2 Corinthians

5:19. “God was in Christ reconciling the world unto himself, not imputing their trespasses unto

them”. And the very learned Witsius230 is of opinion, “that this act of God may be called, the general

justification of the elect.”

And, indeed, since it was the determination of God, and the scheme and method he proposed

to take in Christ for the reconciliation of the elect, not to impute their sins to them, but to his Son,

their Surety; then seeing they are not imputed to them, but to him; and if reckoned and accounted

to him, then not to them; and if charged to him, then they must be discharged from them, and so

justified; and a non-imputation of sin to the elect, is no other than a justification of them; and thus

the apostle strongly concludes the imputation of Christ’s righteousness; which is the “formalis

ratio”, or the form of justification, from the non-imputation of sin, and the remission of it (Rom.

4:6-8).

2b6. It was the will of God from everlasting, not to punish sin in the persons of his elect, but

to punish it in the person of Christ; and that it was his will not to punish it in his people, but in his

Son, is manifest from his setting him forth in his purposes and decrees, to be the propitiation for

sin; and from his sending him forth in the likeness of sinful flesh, to condemn sin in the flesh; and

from his being made sin and a curse, that his people might be made the righteousness of God in

him. Now, as has been often observed, no new will can arise in God; God wills nothing in time,

but what he willed from eternity; and if it was the eternal will of God not to punish sin in his people,

but in his Son, then they were eternally discharged, acquitted from sin, and secured from everlasting

wrath and destruction; and if they were eternally discharged from sin, and freed from punishment,

they were eternally justified: Dr. Twisse231 makes the very quiddity and essence of justification and

remission of sin, which he takes to be the same, to lie in the will of God not to punish; and asserts,

that this will not to punish, as it is an immanent act, was from eternity.

229 Ut supra.

230 Ut supra.

231 Ut supra, p. 104.

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2b7. It deserves regard and attention, that the saints under the Old Testament, were justified by

the same righteousness of Christ, as those under the New, and that before the sacrifice was offered

up, the satisfaction given, and the everlasting righteousness brought in; for Christ’s blood was shed

for the remission of sins that were past, and his death was for the redemption of transgressions

under the first Testament (Rom. 3:25; Heb. 9:15). Now if God could, and actually did, justify some,

three or four thousand years before the righteousness of Christ was actually wrought out, taking

his Son’s word and bond as their Surety, and in a view of his future righteousness; why could he

not, and why may it not be thought he did, justify all his elect from eternity, upon the word and

bond of their Surety, and on the basis of his future righteousness, which he had engaged to work

out, and which he full well knew he would most certainly work out? and if there is no difficulty in

conceiving of the one, there can be none in conceiving of the other.

There are many objections made to this truth; some are so trifling as to deserve no notice; a

few of the more principal ones I shall briefly answer to, and chiefly those made, for the most part,

by the learned Turretine232.

2b7a. It is objected, that men cannot be justified before they exist; they must be, before they

can be justified; since “non entis nulla sunt accidentia”, &c. of a nonentity nothing can be said, nor

anything ascribed to it. To which I answer, whatever is in this objection, lies as strongly against

eternal election, as against eternal justification; for it may as well be said, how can a man be elected

before he exists? he must be before he can be chosen, or be the object of choice. I own, with

Maccovius233, that this is true of non-entities, that have neither an “esse actu”, nor an “esse cognitum”,

that have neither an actual being, nor is it certain, nor known that they shall have any future being:

but though God’s elect have not an actual being from eternity, yet it is certain, by the prescience

and predetermination of God, that they shall have one; for “known unto God are all his works from

the beginning”, or from eternity (Acts 15:18). And besides this, they have an “esse representativum”,

a representative being in Christ; which is more than other creatures have, whose future existences

are certain; even such a being as makes them capable of being chosen in Christ, and blessed in him

before the foundation of the world, and of having grace given them in him before the world was;

and why not then of being justified in him? (Eph. 1:3, 4; 2 Tim. 1:9). Moreover, as the same writer234

observes, “Justification is a moral act, which does not require the existence of the subject together

with it; but it is enough that it shall exist some time or other.”

2b7b. It is further objected, that if God’s elect are justified from eternity, then they were not

only justified before they themselves existed, but before any sin was committed by them; and it

seems absurd that men should be justified from sins before they were committed, or any charge of

232 Institut. Theolog. tom. 2. loc. 16. qu. 9. s. 3.

233 Loc. Commun. c. 69. p. 609.

234 Theolog. Ouaest. loc. 31.

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them brought against them. To which may be replied, that it is no more absurd to say, that God’s

elect were justified from their sins before they were committed, than it is to say, that they were

imputed to Christ, and he died for them, and made satisfaction for them before committed; which

is most certainly true of all those that live, since the coming and death of Christ: such that believe

the doctrines of the imputation of sin to Christ, and of his satisfaction for it, ought never to make

this objection; and if they do, they, ought to be fully content with the answer. As for the charge of

sin against God’s elect, that is not first made when brought to the conscience of an awakened sinner;

justice brought the charge against all the elect, in the eternal transactions between the Father and

the Son; or how came Christ to be bail and Surety for them? or how otherwise could there be a

transfer of the charge from them to Christ? and where is the grace of a non-imputation of sin to

them, and of an imputation of it to Christ, if it was not imputable to them, and chargeable on them?

2b7c. It is urged, that strictly and accurately speaking, it cannot be said that justification is

eternal, because the decree of justification is one thing, and justification itself another; even as

God’s will of sanctifying is one thing, and sanctification itself another; wherefore, though the decree

of justification is eternal, and precedes faith, that itself is in time, and follows it. To which it may

be answered, that as God’s decree and will to elect men to everlasting life and salvation, is his

election of them; and his will not to impute sin to them, is the non-imputation of it; and his will to

impute the righteousness of Christ unto them, is the imputation of it to them; so his decree, or will

to justify them, is the justification of them, as that is an immanent act in God; which has its complete

essence in his will, as election has; is entirely within himself, and not transient on an external

subject, producing any real, physical, inherent change in it, as sanctification is and does; and

therefore the case is not alike: it is one thing for God to will to act an act of grace concerning men,

another thing to will to work a work of grace in them; in the former case, the will of God is his act

of justification; in the latter it is not his act of sanctification; wherefore, though the will of God to

justify, is justification itself, that being a complete act in his eternal mind, without men; yet his will

to sanctify, is not sanctification, because that is a work wrought in men, and not only requires the

actual existence of them but an exertion of powerful and efficacious grace upon them: was

justification, as the papists say, by an infusion of inherent righteousness in men, there would be

some strength in the objection; but this is not the case, and therefore there is none in it.

2b7d. It is observed, that the apostle, reckoning up in order, the benefits which flow from the

love of God to the elect, in his famous chain of salvation, sets calling before justification, as

something antecedent to it, (Rom. 8:30) from whence it is concluded, that calling is in order of

time, before justification. To which I reply, that the order of things in scripture is frequently inverted.

The Jews have a saying235, that there is nothing prior and posterior in the law; that is, that the order

of things is not strictly observed; to put that first which is first, and that last which is last; but the

235 T. Bab. Pesachim: fol. 6. 2.

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order is changed, and therefore nothing strictly can be concluded from thence; even the order of

persons in the Trinity is not always kept to, sometimes the Son is placed before the Father, and the

Holy Spirit before them both; which, though it may be improved into an argument for their equality,

yet not to destroy the order among them; and so with respect to calling, it may be observed, that it

is sometimes placed before election, (2 Peter 1:10) but none but an Arminian would argue from

thence, that it is really before it in order of time, or that men are not elected until they are called:

on the other hand, salvation is placed before calling (2 Tim. 1:9). “Who hath saved us, and called

us”, &c. from whence we might, with as great propriety, argue, that salvation, and so justification,

precedes calling; as to argue, from the other text in Romans, that calling precedes justification, in

order of time. Indeed, nothing is to be concluded with certainty, one way or another, from such

modes and forms of expression. Justification, as a transient act, and declarative, follows calling;

but as an immanent act in God, it goes before it, of which we are only speaking, as ought always

to be remembered.

2b7e. It is affirmed, that those various passages of scripture, where we are said to be justified

through faith, and by fairly, have no other tendency than to show that faith is something prerequisite

to justification, which cannot be said if justification was from eternity. To which the answer is, that

those scriptures which speak of justification, through and by faith, do not militate against, nor

disprove justification before faith; for though justification by and before faith differ, yet they are

not opposite and contradictory. They differ, the one being an immanent act in God; all which sort

of acts are eternal, and so before faith; the other being a transient declarative act, terminating on

the conscience of the believer; and so is by and through faith, and follows it. But then these do not

contradict each other, the one being a declaration and manifestation of the other. What scriptures

may be thought to speak of faith, as a prerequisite to justification, cannot be understood as speaking

of it as a prerequisite to the being of justification; for faith has no causal influence upon it, it adds

nothing to its being, it is no ingredient in it, it is not the cause nor matter of it; at most, they can

only be understood as speaking of faith as a prerequisite to the knowledge and comfort of it, and

to a claim of interest in it; and this is readily allowed, that no man is evidentially and declaratively

justified until he believes; that is, he cannot have the knowledge of it, nor any comfort from it; nor

can he claim his interest in it, without faith; and this being observed, obviates another objection,

that if justification is before faith, then faith is needless and useless. It is not so; it is not of use to

justify men, which it is never said to do; but it is of use to receive the blessing of justification, and

to enjoy the comfort of it.

2b7f. It is asserted, that justification cannot be from eternity, but only in time, when a man

actually believes and repents; otherwise it would follow, that he who is justified, and consequently

has passed from death to life, and is become a child of God, and an heir of eternal life, abides still

in death, and is a child of wrath, because he who is not yet converted, and lies in sin, abides in

death, (1 John 3:14) and is of the devil, (1 John 3:8) and in a state of damnation, (Gal. 5:21) but

this latter especially cannot be admitted of, with respect to God’s elect, even while unconverted.

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And now, to remove this seeming difficulty, let it be observed, that the elect of God may be

considered under two different “heads”, Adam and Christ, and as related to two covenants at one

and the same time; as they are the descendants of Adam, they are related to him as a covenant head,

and as such, sinned in him, and judgment came upon them all to condemnation and death, and so

they are, by nature, children of wrath, even as others. But as considered in Christ, they are loved

with an everlasting love, chosen in him before the world was, and always viewed and accounted

righteous in him, and so secured from everlasting wrath and damnation; hence it is no contradiction

to say, that the elect of God, as in Adam, and according to the covenant of works, are under the

sentence of condemnation; and that as in Christ, and according to the covenant of grace, and the

secret transactions thereof, they are justified, and saved from condemnation. This is no more a

contradiction, than that they were loved with an everlasting love, and yet are children of wrath, at

one and the same time, as they most certainly are; nor than that Jesus Christ was the object of his

Father’s love and wrath at the same time, he sustaining two different capacities, and standing in

two different relations, when he suffered in the room and stead of his people; as the Son of God he

was always the object of his love; as the Surety of his people, bearing their sins, and suffering for

them, he was the object of his wrath, (Ps. 89:38).

2b7g. It is urged what the apostle says (1 Cor. 6:11). “Now ye are justified”; as if they were

not justified before; but the word now is not in the text; and was it, and admit that to be the sense

of it, it does not follow that they were not justified before: for so they might be “in foro dei”, in the

court of God, and in his account from eternity, and in Christ their Head and Surety, and especially

when he rose from the dead, before now; yet not till now be justified in “foro conscientiae”, in their

own consciences, and by the Spirit of God; which is the justification the apostle is there speaking

of. In a word, the sentence of justification pronounced on Christ, the representative of his people,

when he rose from the dead, and that which is pronounced by the Spirit of God in the consciences

of believers, and that which will be pronounced before men and angels at the general judgment,

are only so many repetitions, or renewed declarations, of that grand original sentence of it, conceived

in the mind of God from all eternity; which is the eternal justification pleaded for; and is no other

than what many eminent divines of the highest character for learning and judgment, have asserted,

as before observed; and it is to such as these Dr. Owen236 refers, when he replied to Mr. Baxter,

who charged him with holding eternal justification; “I neither am, nor ever was of that judgement;

though as it may be explained, I know better, wiser, and more learned men than myself, (and he

might have added, than Mr. Baxter,) that have been, and are.”

236 Doctrine of Justification vindicated from the animadversions of R. B. p. 9.

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Chapter 6

OF THE EVERLASTING COUNCIL BETWEEN THE THREE DIVINE PERSONS,

CONCERNING THE SALVATION OF MEN.

Having treated of the internal and immanent acts in the divine mind, and which are eternal; I

shall next consider the operations and transactions among the three divine persons when alone,

before the world began, or any creature was in being; and which are, chiefly the council and covenant

of God, respecting the salvation of men: these are generally blended together by divines; and indeed

it is difficult to consider them distinctly with exactness and precision; but I think they are to be

distinguished, and the one to be considered as leading on, and as preparatory and introductory to

the other, though both of an eternal date; and shall begin with the council of God, held between the

three divine persons, Father, Son and Spirit, concerning the affair of man’s salvation before the

world was. And it will be proper to enquire.

1. First, In what sense counsel, consultation and deliberation, can be ascribed to God, to the

divine persons; and,

1a. This is not to be understood as expressive of any want of knowledge, or of the least degree

of ignorance in God, or of his being at a loss in forming the scheme of salvation; since he is a God

of knowledge, of all knowledge, is perfect in knowledge, wanting nothing; is the only wise and

all-wise God, whose understanding is infinite, and reaches to all things, and nothing can escape it:

want of knowledge is often the case with men, and therefore they deliberate with themselves, and

consult with others; but it is not so with God; wherefore,

1b. Consultation in him is not in order to gain more knowledge, or to obtain more satisfaction,

and so more pleasure in the review of things; for since his understanding is infinite, there can be

no accession to it, nor increase of knowledge in it: men consult with themselves, and reason on

things in their own minds, or consult with others to gain more knowledge; and if this is not the

result of it, yet it gives them satisfaction and pleasure, when those they have an high opinion of

agree with them, and approve of their schemes; this makes their minds more easy, and confirms

and settles them; and thus in the multitude of counsellors there is safety and delight (see Prov.

11:14; 27:9). Nor,

1c. Does a council held between the three divine persons suppose any inequality between them;

usually indeed with men, in matters of moment and difficulty, persons supposed to be of superior

abilities are consulted, and their judgment taken; as Ahithophel by David, and the Israelites, whose

counsel with them was as the oracles of God; but this is not to be supposed here, when the Father

consults with the Son and Spirit, it is not because they have knowledge superior to him, or that he

needs any information from them; they are one in nature; and are equal in knowledge and

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understanding; the Father is omniscient, the Son knows all things, and the Spirit searches the deep

things of God; and yet may consult together; and three persons of equal knowledge and judgment

among men may consult together about an affair of importance, without supposing any superiority

and inferiority in them.

1d. Nor is consultation in God continued, carried on and protracted to any length, as it often is

with men, who when they have a matter of difficulty before them, do not suddenly and at once

determine; but take time and consider it in every point of view, that they may fix on the wisest and

most rational method of acting; consultations on an affair have been sometimes held many days

successively; but so it is not with God, counsel with him is as quick as thought, yea, it is no other

than his thought, and therefore they go together (Ps. 33:11). But,

1d1. When consultation about the salvation of man is ascribed to God, it is intended to express

the importance of it; not things trifling, but those of importance, are what men consult about and

deliberate upon; such is the work of men’s salvation of the greatest moment, not only to men, to

their comfort and happiness here and hereafter, but to the glory of God; the glory of all whose

perfections is greatly displayed in it, being so wisely contrived as it is for that purpose; wherefore

it is not put upon any footing; nor into any hands, but into the hands of the Son of God (Ps. 21:5;

John 17:4).

1d2. This way of speaking is used to set forth the wisdom of God displayed herein; schemes,

which are the fruit of consultation and deliberation, are generally the most wisely formed, and best

succeed: in the scheme of salvation by Christ, God has abounded in all wisdom and prudence; it is

the manifold wisdom of God, in which that is displayed in the greatest fulness and variety; insomuch

that angels, those wise and knowing creatures, desire to look more and more into it (Eph. 1:7, 8,

3:10).

1d3. This being the effect of a council between the three divine persons, shows their unanimity

in it; as they are one in nature, so they agree in one; and as in everything, so in this, the salvation

of men; the Father signified his mind that his Son should be sent to be the Saviour of men, when

he may be supposed to put such a question as in Isaiah 6:8. “Whom shall I send, and who will go

for us?” the Son, knowing his Father’s will, and assenting to it, declared his agreement with it,

“Here am I, send me”; and the Spirit approving of the Father’s motion, and the Son’s consent,

joined with the divine Father in the mission of him; “Now the Lord God and his Spirit hath sent

me”, (Isa. 48:16) and what inexpressible pleasure must such unanimity give to a believing soul, to

declare which is the design of the divine consultation. These things being observed, I shall endeavour,

2. Secondly, To give some proof that there was a council between the divine persons concerning

the salvation of men.

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2a. An argument in favour of this may be drawn from the purpose of God; all whose purposes

are called his counsels because they are founded in the highest wisdom, (Isa. 25:1) now the purpose

of God respecting the salvation of men, is the basis and foundation of the council held concerning

it, in which purpose, as well as council, all the three persons are concerned; for the scheme of

salvation, which is, “the manifold wisdom of God, is according to the eternal purpose which he”

(God the Father) “purposed in Christ Jesus our Lord”, (Eph. 3:10, 11) and the Son was not only

privy to this purpose or counsel, and agreed to it; but the Spirit also, who searches “the deep things

of God”, and approves of them, which are no other than the purposes and counsels of his heart (1

Cor. 2:10).

2b. It appears there was a consultation held about the salvation of men from the gospel, which

is an exhibition and declaration of the scheme of salvation, being called the counsel of God, (Acts

20:27) and the wisdom of God, the hidden wisdom ordained before the world, (1 Cor. 2:6) for it is

no other indeed than a transcript of the council and covenant of grace; the sum and substance of

the word and ministry of reconciliation, is that eternal transaction between God and Christ concerning

it, which the apostle thus expresses; God was in Christ reconciling the world unto himself, not

imputing their trespasses (2 Cor. 5:19).

2c. It may be reasonably concluded, from the consultation had between the divine Persons,

concerning the formation of man, thus expressed, “And God said, Let us make man in our image”;

which was said, not to angels, but to the other two divine Persons, the Son and Spirit; and it is not

necessary to understand the words as spoken the moment, or immediately before the creation of

man, but as spoken in eternity, in council between the divine Persons; for it may be rendered, “God

had said”; and, indeed, God had determined on this in the decree of election; for as in the decree

of the end, he chose some of the creatures his power could make, to be happy with him, for his own

glory; so in the decree of the means, he resolved on the creation of them; as has been before observed;

however, be it, that this consultation was immediately before the creation of man, as all the three

Persons were concerned in that, and in his creation; it may be reasonably argued, that if there was

a consultation of the divine Persons about the making of man at first, then much more about the

redemption and salvation of him. But,

2d. What would put this matter out of all doubt, is the sense of a passage in Zechariah 6:13 as

given by some learned men, if it can be established; “And the counsel of peace shall be between

them both”: some, indeed, interpret it of the Kingly and Priestly offices meeting in Christ, and of

the unanimity of them in him; since it is before said, “He shall be a priest upon the throne”; but it

seems rather to respect persons and things. Others have thought of Zerubbabel the prince, and

Joshua the high priest, who were unanimously agreed in building the second temple: but an edifice

of another kind, and of a spiritual nature, the church of God, seems to be intended, the building of

which is ascribed to a single Person only. Rather by the “counsel of peace”, may be meant the

gospel, called the counsel of God, and the gospel of peace, which was to be, and has been among

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Jews and Gentiles, preached to them, both as to them that are nigh, so to them afar off, as in

Zechariah 6:15 and which was a means of making peace between them, and reconciling them

together, (Eph. 2:17, 6:15) and in this sense of the words I formerly acquiesced237: but there is

another sense of them embraced by learned men, to whose judgment I pay a great deference; such

as Heidegger238, De Dieu239, Cocceius240, Witsius241, Dr. Owen242, and others, that this respects the

council concerning the peace and reconciliation in eternity, between Jehovah and the Branch,

between the Father and the Son, who in time was to become man. My objections to this sense have

been that this council in eternity was between the three Persons, and not two only; and that is what

is past; whereas this is spoken of as future: but when I consider that Jehovah and the Branch are

the only Persons mentioned in the text, and so could only, with propriety, be spoken of, though the

council was between the three; and that, in the Hebrew language, tenses are frequently put for one

another, the past for the future, and so the future for the past; and things are said to be, when they

appear to be, though they are before; the sense may be, that when the Man, the Branch, should

grow out of his place, and build the temple, and bear the glory, and sit a priest on his throne, then

it should clearly appear, that there had been a council of peace between them both, which was the

ground and foundation of all: and in this light, this sense of the passage may be admitted, and so

be a proof of the point under consideration. But if this is not the truth of this text; yet,

2e. That there has been such a transaction between the Father and the Son, which, with propriety

enough, may be called the “counsel of peace”, we have sufficient warrant from 2 Corinthians 5:19.

“God was in Christ reconciling the world unto himself, not imputing their trespasses”; by the

“world” is meant the elect of God, he so loved, as to send his Son to be the Saviour of, and for the

life of whom Christ gave his flesh, (John 3:16, 6:51) and about the peace and reconciliation of

those, or in what way to make peace and atonement for them, God was in Christ, or with Christ,

consulting, contriving, and planning the scheme of it; which was this, not to impute their sins unto

them, but to Christ, now called to be the Saviour of them; and this contains the sum of what we

mean by the council of peace. I proceed,

3. Thirdly, To observe, that the three divine Persons, Father, Son, and Spirit, and they only,

were concerned in this council.

3a. Not angels, for they were not then in being, they were not made till the heavens were. But

this council was before the heavens and the earth were made; and besides, the angels are the creatures

237 See my Exposition of Zech. vi. 13. See Gill on “Zech. 6:13”

238 Corpus Theolog. loc. 11. s. 12. p. 376.

239 In loc.

240 Summa de Foedere, c. 5. s. 88.

241 Oeconom. Foederum, l. 2. c. 1. s. 7, 8.

242 In Hebrews, vol. 2. Exercitat. 4. s. 10. p. 54.

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of God, his ministering spirits, and therefore he would never consult with them; they knew nothing

of this transaction until it was revealed unto them: and when it was, many of them, as some think,

were offended at it, left their habitation, and apostatised from God; not being able to endure it, that

the Son of God, in human nature, should be their Head, and so that nature be advanced above theirs,

which they perceived by this step would be the case: and as for those that stood and kept their first

estate, they were so far from assisting in this council, that they were entirely unacquainted with it,

until it was made known unto them; and when it was, though they highly approved of it, their

knowledge of it seemed to be imperfect; since they desire to look more and more into it, and “even

do” learn of the church the manifold wisdom of God in it (1 Peter 1:12; Eph. 3:10).

3b. Nor were men a party in this council; “For who hath known the mind of the Lord, or who

hath been his counsellor?” (Rom. 11:34) not any of the sons of men; for these also were not then

in being, and when they were, were but creatures, and soon became sinful ones, and destitute of

true wisdom and knowledge, and so unfit to be of such a council, had it been in time; and had God

summoned all the individuals of human nature together, and proposed it to them, that if they could

find out a way how they could be saved, consistent with his divine perfections, he would willingly

save them; after ever so long a time allowed them for consultation about it; and even if they had

the assistance of all the angels in heaven, they must have returned an “ignoramus”, and owned they

knew not any. No, none but the blessed Three in One were of this council, and fit to be of it; the

thing consulted about was “nodus Deo vindice dignus”, worthy only of God.

3b1. Jehovah the Father, the first Person in order of nature, though not of time, may reasonably

be supposed to give the lead in this affair, and proposed the thing to be debated and advised about;

he who, concerning the creation of man, proposed it to the other two Persons, might, with great

propriety, move for a consultation about his salvation: who is the Ancient of days, with whom is

wisdom, and who hath counsel and understanding, yea, is wonderful in counsel, as well as excellent

in working; and so infinitely fit to conduct an affair of this nature (Job 12:12, 13; Isa. 28:29).

3b2. Jehovah the Son, has the same wisdom, counsel, and understanding his Father has; for all

that he hath are his; nor does Christ think it any robbery to be equal with him; he is wisdom itself,

or “wisdoms”, he is possessed of the most consummate wisdom; in him, even as Mediator, are hid

all the treasures of wisdom and knowledge; and he himself says, “Counsel is mine, and sound

wisdom”, (Prov. 1:20; 8:14; Col. 2:3) yea, he is called “the Wonderful, Counsellor”, (Isa. 9:6)

which not only respects his capacity and ability to give the best counsel and advice to men, as he

does, but to assist in the council of God himself; and so the “Septuagint” interpreters understood

that passage, rendering it, “the Angel of the great council”; whereby it seems as if those Jews then

had a notion of this great transaction, and of the concern of the Messiah in it; to whom the whole

verse belongs: to which may be added, that Christ the Son of God, was as one brought up with his

divine Father, lay in his bosom, was privy to his designs, and must be in his council, and was on

all accounts fit for it.

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3b3. The Holy Spirit had a concern in this council, and was fit to be of it; Epiphanius says243,

as the Son is the Angel of the great council, so is the Holy Spirit; he is not only the Spirit of wisdom

to men, and by whom is given to them, to one the word of wisdom, and to another the word of

knowledge; and therefore must be possessed of the most perfect wisdom and knowledge himself,

(Eph. 1:17; 1 Cor. 12:8) but he is the Spirit of wisdom and understanding, and of counsel and

knowledge, to and resting on Christ as Mediator, (Isa. 11:2) and therefore must be a very proper

Person to be concerned with the Father and the Son, in this great council; for never was such a

council held as this, between such Persons, and on such a momentous and interesting affair. Which,

4. Fourthly, Is next to be considered more particularly and distinctly. Now the affair consulted

about, was not the salvation of men merely; nor who should be the persons that should be saved

with it; for both that was resolved on, and the persons fixed on who were to enjoy it, in the decree

of election, which stands firm and sure on the unalterable will of God; but who should be the

Saviour, or be the author of this salvation; and a proper person for this work, could never have been

devised, found out, and settled upon, by men and angels; this was the business of this great council.

By the decree of election the vessels of mercy were prepared for glory, or were ordained to eternal

life, God resolved to have mercy on them, and save them; but who should be the saviour, was

referred to this council to agree upon; it is true, indeed, that this was, in some respect, involved and

included in the Father’s purpose, according to election, who appointed some, not unto wrath, but

to obtain salvation by our Lord Jesus Christ, (1 Thess. 5:9) but then, though this was in the Father’s

purpose, it was necessary that the will of the Son should be expressed, and his approbation and

consent had; for which this council was called and held.

The case stands thus: it was in Jehovah the Father’s thoughts, to save men by his Son; he in his

infinite wisdom saw he was the fittest person for this work, and, in his own mind, chose him to it;

and this is meant by laying help on One that is mighty, exalting one chosen from among the people;

finding David his servant, and anointing him with his holy oil (Ps. 89:19, 20). Now in the eternal

council he moved it, and proposed it to his Son, as the most advisable step that could be taken, to

bring about the designed salvation; who readily agreed to it, and said, “Lo, I come to do thy will,

O God”, (Heb. 10:7) from Psalm 40:7, 8 and the Holy Spirit expressed his approbation of him, as

the fittest person to be the Saviour, by joining with the Father in the mission of him, as before

observed; and by forming his human nature in time, and filling it with his gifts and graces without

measure. The pleasure and satisfaction the three divine Persons had in this affair, thus advised to,

consulted, and approved of, is most clearly to be seen and observed at our Lord’s baptism (Matthew

3:16, 17).

But not only it was in this council consulted, who should be the Author of salvation; but also

in what way and manner it should be effected, both for the security of men, and for the display of

243 In Ancorato, s. 70.

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the glory of the divine perfections. Now it should be observed, that the elect of God, the persons

to be saved, were considered in this transaction as fallen creatures, which salvation by Christ

supposes; as sinners in Adam, on whom judgment came unto condemnation, as obnoxious to the

curses of the righteous law, and to the resentments of divine justice; and therefore satisfaction must

be made to the law and justice of God, the law must be fulfilled, and justice satisfied, by an atonement

made; this was signified to the Saviour found, who approved of it, as a most fit thing to be done;

hence God is gracious, and saith, “Deliver him from going down to the pit; I have found a ransom”,

(Job 33:24) this was found by infinite wisdom in this council; and whereas this ransom, satisfaction,

and atonement, must be made by obeying the precepts of the law, and by the suffering of death,

the penalty of it; this the law required of the transgressor of it; “Thou shalt surely die”; and so of

the Surety for him; wherefore, since it was necessary that the Captain and Author of salvation, in

bringing many sons to glory, should be made perfect through sufferings; it was proper that he should

assume a nature in which he would be capable of obeying and suffering, even a nature of the same

kind with that which sinned; this was notified in council to the Son of God, and he approved of it

as right and fit, and said, “A body hast thou prepared me”, a whole human nature, in purpose; and

now in council, signified he was ready to assume it in time. Moreover, it was seen proper and

advisable, that the human nature assumed, should be holy and pure from sin, that it might be offered

up without spot to God; and be a sacrifice to take away sin, which it could not be, if sinful; now

here a difficulty arises, how such a nature could be come at, since human nature would be defiled

by the sin of Adam; and who would be able to bring a clean thing out of an unclean? This difficulty

infinite wisdom surmounts, by proposing that the Saviour should be born of a virgin; that this

individual nature to be assumed, should not descend from Adam by ordinary generation, but be

formed in an extraordinary manner by the power of the Holy Ghost; and this was approved in

council, by both the Son and Spirit, since the one readily assumed this nature in this way, and the

other formed it. Once more, it appeared necessary that this nature should be taken up into personal

union with the Son of God; or, that the Saviour should be God and man in one person; that he

should be man, that he might have somewhat to offer, and thereby make reconciliation for the sins

of the people; and that he should be God, to give virtue to his deeds and sufferings, to make them

effectual to the purposes of them, and he be a fit Mediator, a daysman between God and men, and

take care of the things belonging to both. In short, the affair debated and consulted between the

three divine persons, was the peace and reconciliation of God’s elect by Christ, and the way and

manner of doing it; and therefore, as before observed, this transaction may, with great propriety,

be called, the council of peace; and which issued in a covenant of peace, next to be considered; in

this council everything relative to it was advised, consulted, and contrived; and in the covenant the

whole was adjusted and settled; and therefore I have considered the council as the preparation and

introduction to the covenant.

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Chapter 7

OF THE EVERLASTING COVENANT OF GRACE, BETWEEN THE FATHER, AND

THE SON, AND THE HOLY SPIRIT.

The council before treated of, is the basis and foundation of the Covenant of grace, and both

relate to the same thing, and in which the same persons are concerned. In the former, things were

contrived, planned, and advised; in the latter, fixed and settled. The covenant of grace is a compact

or agreement made from all eternity among the divine Persons, more especially between the Father

and the Son, concerning the salvation of the elect. For the better understanding these federal

transactions between them, before the world was, when there were no creatures, neither angels nor

men in being; and which lay the foundation of all the grace and glory, comfort and happiness, of

the saints in time and to eternity; it may be proper to consider,

1. The etymology and signification of the words used for “covenant”, in the writings of the Old

and New Testament, by which it will appear with what propriety these transactions may be called

a “covenant”. The books of the Old Testament were written in Hebrew, and the Hebrew word for

“covenant”, throughout those writings is ברית “Berith”; which, by different persons, is derived

from different roots. There are a set of men244 lately risen up, who derive the word from ברר

“Barar”, which signifies, to “purify”; and because the word we translate “make”, which usually

goes along with “covenant”, signifies, to “cut off”, they warmly contend, that wherever we meet

with this phrase, it should be rendered, “cut off the Purifier” by whom they understand the Lord

Jesus Christ. Now, though it will be allowed, that Christ is sometimes called a Refiner and Purifier,

(Mal. 3:3) yet not by any word or name derived from this root; nor is it likely, that a “Purifier”, or

“he that purifies”, should be expressed by a noun feminine, as “Berith” is; and not by a noun

masculine, or a participle belonging to this root; and though such a version of the phrase may happen

to suit tolerably well with a passage or two; yet there are many places in which, were it so rendered,

no sense could be made of them. If the word has the signification of purity, as a word of the same

letters, though differently pointed has, being twice translated “soap”, (Jer. 2:22; Mal. 3:2) which

is of a detersive, cleansing, and purifying nature. Rather as this is used for covenant, it may denote

the purity of intention, and sincerity of heart, that ought to be in all persons that enter into covenant

with each other; and which is most eminently true of the pure and holy divine persons, in their

covenant engagements. But the word “Berith, covenant”, may rather be derived, as it more commonly

is, either from ברא “Bara”; which, in the first sense of the word, signifies to “create”; a covenant

244 Called Hutchinsonians.

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being made with man, as soon almost as he was created, which covenant he transgressed, (Hosea

6:7) but the covenant of grace was made before the creation of man; though it was first made

manifest quickly after his fall, which was not long after his creation; the sum and substance of

which lies in those words, “The seed of the woman shall bruise the serpent’s head” (Gen. 3:15).

The word, in a secondary sense, may signify, to order or dispose of things; as in creation things

were disposed and put in an orderly manner, and with this may agree, the words διατιθεμαι, and

διαθηκη, used of a covenant in the New Testament, which signify, a disposing of things in a covenant

or testamentary way. It is further observed by some, that the same Hebrew word, in another

conjugation, signifies to “cut” in pieces and divide, and think that a covenant has its name from

hence, because it was usual at making covenants, to slay creatures for sacrifice, and cut them in

pieces, and lay them by each other, and the covenanters to pass between them; of which rite (see

Gen. 15:9, 10, 17; Jer. 34:18) to which way of making a covenant by sacrifice, the allusion may be

in Psalm 50:5. Or else the word may be derived from ברה “Barah”; which, among other things,

signifies to “eat” food; it being usual, when covenants were made and confirmed, for the parties

covenanting, to eat and feast together; as did Abimelech and Isaac, Laban and Jacob, (Gen. 26:30,

31:46) and it may be observed, that the Lord’s Supper, which is a feast, is a commemoration of the

ratification of the covenant of grace, by the blood of Christ, and wherein and whereby the faith of

God’s people is strengthened and confirmed, as to their interest in it. But after all, it may be best

to derive the word from this root, as it signifies to select and choose, and the rather, since all those

roots, ברה ברא ,ברר have this signification; and which well agrees with a covenant, into

which persons, of their own will and choice, enter; choose the persons to be concerned with them,

the terms and conditions on which they covenant with each other, and the things and persons they

covenant about; all which entirely agrees with this federal transaction, or covenant of grace we are

about to treat of.

The word used in the New Testament for “covenant”, is διαθηκη, by which word the Septuagint

interpreters almost always translate the Hebrew word “berith” in the Old, and comes from a word

which signifies to “dispose”, and that in a covenant way, as in Luke 22:29, where the Father is said

to appoint, or dispose, by covenant, a kingdom to his Son, as he also is said to appoint, or dispose

by covenant, a kingdom to his people; and the word from it, is used for a covenant in (Acts 3:25)

and in other places; and sometimes for a testament, or a man’s last will, (Heb. 9:16, 17) and we

shall see the use of the word in this sense hereafter, as it may be applicable to the covenant of grace;

the word signifies both covenant and testament, and some have called it a covenant testament, or

a testamentary covenant; hence the different administrations of the covenant of grace in time, are

called the first and second, the Old and New Testament; and even the books of scripture, written

under those different dispensations, are so distinguished (see Heb. 8:1-13; 2 Cor. 3:6, 14). In the

next place it may not be improper to observe,

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2. In what sense the word “covenant” is used in scripture, which may serve to lead into the

nature of it. And,

2a. It is sometimes used for an ordinance, precept, and command; so the order for giving the

heave offerings to the sons of Aaron, is called a covenant of salt, a perpetual ordinance, (Num.

18:19) the law for releasing servants after six years service, has the name of a covenant, (Jer. 34:13,

14) and this may account for the Decalogue, or Ten Commands, being called a covenant, (Deut.

4:13) for whatsoever God enjoins men, they are under an obligation to observe, nor have they a

right to refuse obedience to it; and, indeed, the covenant of works made with Adam, was much of

the same nature, only he had a will, consenting to obey, the bias of it being to the will of God, as

well as power to perform.

2b. A covenant, when ascribed to God, is often nothing more than a mere promise; “This is my

covenant with them, saith the Lord, my Spirit that is upon thee”, &c. (Isa. 59:21) hence we read of

“covenants of promise”, or promissory covenants, (Eph. 2:12) and, indeed, the covenant of grace,

with respect to the elect, is nothing else but a free promise of eternal life and salvation by Jesus

Christ, which includes all other promises of blessings of grace in it; “This is the promise that he

hath promised us”, the grand comprehensive promise, “even eternal life”, (1 John 2:25) and which

is absolute and unconditional, with respect to them; whatever condition is in that covenant, lay only

on Christ to perform; he and his work are the only condition of it. And so,

2c. We often read of covenants of God only on one side; of this kind is his covenant of the day

and of the night, (Jer. 33:20) which is no other than a promise that these should always continue,

without requiring any condition on the part of the creature, (Gen. 8:22) and the covenant he made

with Noah and his posterity, and with every living creature, with which latter especially, there could

be no restipulation, (Gen. 9:9-17) and so the covenant he promised to make for his, people, with

the beasts of the field, could be no other than a mere promise of security from harm by them (Hosea

2:18). But,

2d. A covenant properly made between man and man, is by stipulation and restipulation, in

which they make mutual promises, or conditions, to be performed by them; whether to maintain

friendship among themselves, and to strengthen themselves against their common enemies, or to

do mutual service to each other, and to their respective posterities; such was the confederacy between

Abraham, Aner, Eshcol, and Mamre; and the covenant between Abimelech and Isaac, and between

David and Jonathan (Gen. 14:13, 26:28; 1 Sam. 20:15, 16, 42, 23:18). Now,

2e. Such a covenant, properly speaking, cannot be made between God and man; for what can

man restipulate with God, which is in his power to do or give to him, and which God has not a prior

right unto? God may, indeed, condescend to promise that to man, which otherwise he is not bound

to give; and he may require of man, that which he has no right to refuse, and God has a right unto,

without making any such promise; and therefore, properly speaking, all this cannot formally

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constitute a covenant, which is to be entered into of free choice on both sides; and especially such

a covenant cannot take place in fallen man, who has neither inclination of will to yield the obedience

required, nor power to perform it. But,

2f. The covenant of grace made between God and Christ, and with the elect in him, as their

Head and Representative, is a proper covenant, consisting of stipulation and restipulation; God the

Father in it stipulates with his Son, that he shall do such and such work and service, on condition

of which he promises to confer such and such honours and benefits on him, and on the elect in him;

and Christ the Son of God restipulates and agrees to do all that is proposed and prescribed, and,

upon performance, expects and claims the fulfilment of the promises: in this compact there are

mutual engagements each party enters into, stipulate and restipulate about, which make a proper

formal covenant (see Isa. 49:1-6, 53:10-12; Ps. 40:6-8; John 17:4, 5). Which passages of scripture

will be produced, and more fully opened hereafter.

3. The names and epithets given to this federal transaction, or covenant of grace, between the

Father and Son, both in the scriptures and among men, may deserve some notice, since they may

help to give a better and clearer idea of this transaction.

3a. It is called, “a covenant of life”, (Mal. 2:5) for though it is said of Levi, yet of him as a type

of Christ; and if the covenant with Levi might be so called, much more that with Christ. Some

divines call the covenant of works, made with Adam, a covenant of life, and so it may be; but then

only as it respected that natural happy life Adam then lived, and as it contained a promise of

continuance of it, and confirmation in it, should he stand the trial of his obedience; but not a promise

of eternal life and happiness, such as the saints enjoy in heaven; for such a life was never designed

to be given by, nor could come through a covenant of works (see Gal. 3:21). But the covenant of

grace contains such a promise, a promise that was made by God, that cannot lie, before the world

was; that is, a promise made to Christ, in the covenant of grace, from eternity, who then existed as

the federal Head of his people, to whom it was made, and in whose hands it is put for them; he

asked life of his Father for them in this covenant, and he gave it to him, even length of days for

ever and ever; and therefore with great propriety may this covenant be called, a covenant of life

(see Titus 1:2; 2 Tim. 1:1; Ps. 21:4).

3b. It is called “a covenant of peace” (Mal. 2:5, Isa. 54:10). As the transaction between the

eternal Three, in which the plan and method of the peace and reconciliation of God’s elect was

consulted, may be called “the council of peace”; because that was a principal article considered in

it; so, for the same reason, the covenant may be called the covenant of peace; for what was concerted

in the council of peace concerning it, was fixed and settled in the covenant: as, that the Son of God,

in human nature, should be the Peace Maker, and should make peace by the shedding of his blood;

and hence, in the fulness of time, he was sent to be the Man, the Peace, according to promise and

prophecy, founded upon this covenant, (Mic. 5:2, 5) and had the “chastisement of peace” laid upon

him; that is, the punishment for the sins of the elect inflicted on him, whereby their peace and

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reconciliation was made, (Isa. 53:6) all which was by his own consent, and in consequence of the

covenant made between him and his Father, and which, therefore, is rightly called “the covenant

of peace”.

3c. It is commonly called by men, “the covenant of grace”; and properly enough, since it entirely

flows from, and has its foundation in the grace of God: it is owing to the everlasting love and free

favour of God the Father, that he proposed a covenant of this kind to his Son; and it is owing to the

grace of the Son, that he so freely and voluntarily entered into engagements with his Father; the

matter, sum, and substance of it is grace; it consists of grants and blessings of grace to the elect in

Christ; and the ultimate end and design of it is the glory of the grace of God.

3d. It is by some divines called, “the covenant of redemption”; and very truly, because the

redemption of God’s elect is a principal article in it: the Father proposed to the Son, that he should

raise up, restore, redeem Israel, his chosen ones; the Son agreed to it, and hence he was declared

and promised, and expected as the Redeemer, long before he came into this world to do this service;

Job knew him as his living Redeemer, and all the Old Testament saints waited for him as such,

having had a promise of it, which was founded on this covenant agreement; for as it was proposed

to him, and he agreed to it, to be the Redeemer, so it was promised him, that upon the condition of

giving himself, the redemption and ransom price for the elect, they should be delivered from all

their sins, and the effects of them, and out of the hands of all their enemies; see (Isa. 49:5, 59:20;

Job 33:24). But then,

3e. This covenant is the same with the covenant of grace; some divines, indeed, make them

distinct covenants; the covenant of redemption, they say, was made with Christ in eternity; the

covenant of grace with the elect, or with believers, in time: but this is very wrongly said; there is

but one covenant of grace, and not two, in which the Head and Members, the Redeemer and the

persons to be redeemed, Christ and the elect, are concerned; in which he is the Head and

Representative of them, acts for them, and on their behalf. What is called a covenant of redemption,

is a covenant of grace, arising from the grace of the Father, who proposed to his Son to be the

Redeemer, and from the grace of the Son, who agreed to be so; and even the honours proposed to

the Son in this covenant, redounded to the advantage of the elect; and the sum and substance of the

everlasting covenant made with Christ, is the salvation and eternal happiness of the chosen ones;

all the blessings and grants of grace to them, are secured in that eternal compact; for they were

blessed with all spiritual blessings in him, and had grace given them in him before the world was;

wherefore there can be no foundation for such a distinction between a covenant of redemption in

eternity, and a covenant of grace in time.

4. The contracting parties concerned in this covenant, are next to be considered more particularly

and distinctly. This covenant is commonly represented as if it was only between the Father and the

Son; but I see not why the Holy Spirit should be excluded, since he is certainly promised in it both

to Head and members; and in consequence of it, is sent down into the hearts of God’s covenant

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ones, to make application of the blessings, promises, and grace of the covenant to them, and to

work a work of grace in them; all which must be by agreement, and with his consent; and I think

there are some traces, and some footsteps of all the three Persons, as concerned in it, in the

dispensation and manifestation of this covenant to the people of Israel (Hag. 2:4, 5). However, as

in all covenants the contracting parties are,

4a. Distinct from each other, so in this; a covenant is not of one, but of more than one; no man

covenants with himself; at least such a covenant is not properly one; Job is, indeed, said to make

a covenant with his eyes, (Job 31:1) but that was no other than a resolution within himself to lay a

restraint upon his eyes, not to make use of them in such a manner as might tend to sin. The divine

Persons of the sacred Trinity are distinct Persons, as has been proved in the article on that subject.

And so they appear to be in their federal transactions with each other. He that called his Son to

service, and directed him, or proposed the work he should do, “to raise up the tribes of Jacob, and

restore the preserved of Israel”, &c. (Isa. 49:3, 5, 6) must be distinct from him to whom he proposed

all this; and he who in compliance with it said, “Lo, I come to do thy will, O my God!” (Ps. 40:7,

8; Heb. 10:7) must be distinct from him whose will he was so ready to do, and whom he calls his

Lord and God, as he was, by virtue of his covenant relation to him: and the Spirit, who was sent

by them both, in consequence of a covenant agreement, to be the Comforter of the covenant ones,

must be distinct from either.

4b. As they are distinct Persons, so they have distinct acts of will; for though their nature and

essence is but one, which is common to them all, and so their will but one; yet there are distinct

acts of this will, put forth by and peculiar to each distinct Person: thus their nature being the same,

their understanding must be the same; and yet there are distinct acts of the divine, understanding,

peculiar to each Person; the Father knows the Son, and the Son knows the Father, and they have a

distinct knowledge and understanding of one another, and the Spirit knows them both, and they

know him. And as their nature and essence, so their affections are the same; and yet there are distinct

acts of them, peculiar to each Person; the Father loves the Son, and has put all things into his hands;

the Son loves the Father, and is in all things obedient to him; the Spirit loves the Father and the

Son, and they both love him: so their will, though the same, there are distinct acts of it, peculiar to

each Person; and which appear in their covenanting with each other, and are necessary to it: there

is the Father’s distinct act of will notified in the covenant, that it is his will and pleasure his Son

should be the Saviour of the chosen ones; and there is the Son’s distinct act of will notified in the

same covenant, he presenting himself, and declaring himself willing, and engaging himself to be

the Saviour of them; which distinct acts of the divine will thus notified, formally constituted a

covenant between them; and as the holy Spirit dispenses his gifts and grace, the blessings of this

covenant, “severally as he will”, (1 Cor. 12:11) this is pursuant to an agreement, to a notification

of his will in covenant also.

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4c. These contracting Parties entered into covenant freely and voluntarily, of their own choice,

as all covenantors do, or should; hence the Hebrew word for covenant, as has been observed, comes

from a root, which signifies to choose; because men choose their own terms and conditions, on

which they agree to enter into covenant with each other, not being compelled and forced thereunto.

So it is in this everlasting covenant, the Parties were at entire liberty to enter or not into it: the

Father was under no necessity, nor under any obligation to save men; he could, in consistence with

his justice, and the other perfections of his nature, have destroyed the whole world of men, as he

destroyed all the angels that sinned; he was not obliged to make a covenant with his Son to save

them; it was of his own choice he did it; who will have mercy on whom he will have mercy: nor

was the Son compelled to enter into this covenant; but knowing his Father’s will, and agreeing to

it, voluntarily engaged in it, and said, “Lo, I come to do thy will”: and as the Spirit freely bestows

his grace, and the gifts of it in time, so he freely engaged to do it in the covenant in eternity.

4d. What they agreed in covenant, was what was in their power to perform; if one man enters

into a covenant with another, and agrees to do what is not in his power, and which he knows it is

not, when he enters into covenant, this is a fraud and an imposition on him, with whom he covenants;

and in course the covenant is null and void. But the contracting parties in the covenant of grace,

are able to perform whatever they covenanted about: the Father is able to make good all that he has

promised in it, either to his Son or to the elect in him; and the Son is able to do the work he engaged

to do; he had power to assume human nature into union with his divine Person, and to lay down

his life in that nature, having such a power over his own life, and to dispose of it at pleasure, as no

mere man ever had; and so being God, as well as man, was able to work out the salvation of his

people, which he undertook; the Father knew he was able to save them, and therefore laid help on

him, and called him to this work; and he knew himself to be equal to it, and therefore engaged in

it: and the Holy Spirit is a Spirit of power and might, and so able to perform the part he took in this

covenant.

4e. As in all covenants, however, the persons covenanting may be equal in other respects, yet

in covenanting there is an inequality and subordination; especially in covenants, in which there is

service and work to be done on one side, and a reward to be given in consideration of it on the

other; of which nature is the covenant of grace and redemption; and though the contracting parties

in it are equal in nature, perfections, and glory, yet in this covenant relation they voluntarily entered

into, there is by agreement and consent a subordination; hence the Father, the first Person and Party

contracting is called by his Son, his Lord and his God, a phrase always expressive of covenant

relation; (see Ps. 16:2, 22:1, 40:8, 45:7; John 20:17) and the Son, the second Person and Party

contracting, is called by the Father his Servant; “Thou art my Servant”, &c. (Isa. 49:3) hence the

Father is said to be “greater than he”, (John 14:28) not merely on account of his human nature,

about which there could be no difficulty in admitting it; but with respect to his covenant relation

to him, and the office capacity he has taken and sustains in it: and the Spirit, the third Person and

contracting Party, he is said to be sent both by the Father and the Son, to perform that part which

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he undertook in it: and this economy and dispensation of the covenant, thus settled in subordination

among themselves by agreement and consent, is done with great propriety, beauty, and decency,

suitable to their natural relations they bear to each other, as equal divine Persons for who so proper

to be the proposer of terms in the covenant, to direct and prescribe them, and to exercise a kind of

authority, as he who is the first Person in order of nature, and that stands in the relation of a Father

to the second Person; and since here was work and service to be done, the salvation of the elect,

and that in an inferior nature, in human nature, who so proper to engage in this service, and to

assume this nature, and in it yield obedience to the will of God, than the second Person, who stood

in the relation of a Son to the First? and with what congruity is the third Person, the Holy Spirit,

sent by both, to make application of the grace of both; who is said to be their Breath, and to proceed

from both.

4f. As in all covenants some advantages are proposed unto, and expected by all parties concerned,

so in this; as God’s end in all things, in nature, providence, and grace, is his own glory, so it is in

this covenant, even the glory of Father, Son, and Spirit; which must be understood not of any

addition unto, or increase of their essential glory, but of the manifestation of it; otherwise, as Christ

is represented saying to his Father, “My goodness extendeth not to thee”; thou art not the better for

my suretyship engagements in covenant, and the performance of them; thou hast no real profit and

advantage thereby; no new accession of glory and happiness accrues to thee by it; but the real profit

and advantage resulting from hence is, “to the saints that are in the earth, and to the excellent, in

whom is all my delight” (Ps. 16:2, 3). As for the glory promised to Christ, and which he expected

and pleaded on his finishing his work, (John 17:4, 5) this was either the manifestation of the glory

of his divine Person, hid in his state of humiliation; or his glory as Mediator, his kingdom and glory,

as such appointed to him, and promised him, upon the performance of his engagements, (Luke

22:29; 1 Peter 1:21; Heb. 2:9) of which more hereafter; and yet, even the benefit of this redounds

to the advantage of God’s elect, (John 17:22, 24) it is their salvation and happiness that is the grand

thing in view in these covenant transactions; this is “all my salvation” (2 Sam. 23:5). As the sum

of the gospel, which is no other than a transcript of the covenant of grace, is the salvation of lost

sinners by Christ; so the covenant, of which that is a copy, chiefly respects that, and that is the

result of it: hence Christ, the Covenantee, has the name of Jesus, because he undertook to save, and

came to save, and has saved his people from their sins, in consequence of his covenant engagements.

Chapter 8

OF THE PART WHICH THE FATHER TAKES IN THE COVENANT.

The various parts which each contracting Party take in this covenant, are next to be considered.

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The Father, the first person in the Trinity, takes the first place, and gives the lead in this covenant.

“All things are of God”, that is, of God the Father; they are of him originally, they begin with him;

all things in creation; he has made the world, and created all things by his Son; and so all things in

the salvation of men, “who hath reconciled us to himself by Jesus Christ”; he set on foot the council

of peace, and so the covenant of peace, “God was in Christ reconciling the world to himself”; that

is, God the Father; he planned the reconciliation of men in council, and proposed it in covenant,

and settled it with the other two persons; and he is not only the proposer, but the prescriber and

enjoiner of things in the covenant; he both proposed the work to be done, and took upon him the

authority, by agreement, to prescribe and enjoin it: hence we read of the injunctions and commands

laid on Christ with respect to his discharge of his office, as the mediator of this covenant, (John

10:18, 12:49, 14:31) it was the Father that called Christ from the womb of eternity to be his servant,

and directed and enjoined his work and service, as appears from (Isa. 49:1-6) and promised a reward

to him on condition of his performing the service, and to bestow benefits on the elect in him, and

for his sake. And let us,

1. First, Consider the work he proposed to Christ, which is the great and only condition of the

covenant, and which he prescribed and enjoined him to do; which was,

1a. To take the care and charge of the chosen ones; these, as he chose them in him, he put them

into his hands, not only as his property, but for their safety; and here they are safe, for none can

pluck them out of his hands; hence they are called “the sheep of his hand”, not only because they

are guided by his hand as a flock, but because they are under his care and custody; they were not

only given him as his portion and inheritance, but to be kept and saved by him; when they were

committed to him, he had this charge given to him by his Father, that “of all” that he had “given”

him he “should lose nothing”, not anyone of them; they were told into his hands, and the full tale

of them was expected to be returned: and which respects the whole of them, as their souls which

he has redeemed, and does preserve, so their bodies likewise; for the injunction was that he “should

lose nothing”, no part of them, not even their dust in their graves, “but should raise it up again at

the last day”, (John 6:39) as he will. God not only made a reserve of them in Christ for himself,

but they were preserved in him, and therefore are called the “preserved of Israel”, (Jude 1:1; Isa.

49:6) and that Christ, in a covenant way, by his own consent, was laid under such an obligation to

keep and preserve the elect safe to glory, appears from his own account, both from what he says

in his intercessory prayer; “those that thou gavest me, I have kept, and none of them is lost”, (John

17:12) and from what he will say at the last day, when they are all brought in; “Behold, I, and the

children which God hath given me”, (Heb. 2:13) all kept safe, and presented faultless; the kingdom

of priests, the whole number of the chosen vessels of salvation, will be delivered up complete and

perfect, agreeable to the charge committed to him, and his own voluntary undertakings.

1b. Whereas these same Persons made his care and charge, would fall in Adam, with the rest

of mankind, and that into a state of sin and misery, and under the curse and condemnation of the

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law, he proposed it to him, and enjoined it as his will, that he should redeem them from all this;

and hence agreeing to it, he was sent to do it, and has done it; this work, as proposed and prescribed

in the covenant of grace, is expressed by various phrases, in (Isa. 49:5, 6) as by “bringing Jacob

again to him”; by Jacob is meant the elect of God, especially among the Jews, the remnant according

to the election of grace: and “bringing” them “again”, supposes they were gone aside, apostatized

from God, and turned their backs on him, and were gone out of the right way, gone astray, and

become lost sheep: and the work of Christ, as enjoined him in covenant, and he undertook, was to

bring them unto God, and set them before him, to use Judah’s words, when he offered to be surety

for Benjamin, (Gen. 43:9) to bring them nigh to God; which he has done, by his obedience,

sufferings, and death, (Eph. 2:13; 1 Peter 3:18) and also this work of Christ is expressed by “raising

up the tribes of Jacob”; meaning the same persons sunk into a low estate through the fall, into an

horrible pit, into the mire and clay, into a pit wherein is no water: out of this low estate Christ was

to raise them, as he did, by the blood of the covenant, and made them kings and priests unto God;

and likewise by “restoring the preserved of Israel”, even the same chosen ones, among the people

of Israel; who, by the fall, lost their righteousness, and forfeited their happy life in innocence; these

Christ was to recover from their fallen sinful estate, and restore them, as he has done, to a better

righteousness, and to a life more abundant than what they lost, to an higher state of grace, glory,

and happiness: and if this should be thought by Christ to be too “light” and too “low” a thing for

him to be the Saviour of the elect among the Jews; it is farther proposed, that he should be “the

light of the Gentiles”, and “the salvation” of God “unto the end of the earth”, be the Saviour of all

God’s elect, both among Jews and Gentiles; not only to die for his people among the Jews, but to

bring again, raise up, restore, and gather together the children of God, scattered abroad throughout

the whole world; and be the propitiation, not for the sins of the chosen among the Jews only, but

of those in the whole world of the Gentiles; so that this takes in the whole work of redemption and

salvation, the work which Christ’s Father gave him to do, and which he undertook, and has finished,

(John 17:4) and with respect to the Gentiles, as well as Jews, our Lord says, “Other sheep I have”

to take care of, to lay down his life for, besides those among the Jews, “which are not of this fold”,

of the Jewish church state, but out of it; the Gentiles, them also I must bring, bring them again,

raise up, and restore, and set before his Father; bring them into his church, and among his people,

into an open state of grace, and to eternal glory; and this he says he must do, because his Father

enjoined it, and he agreed to do it.

1c. In order to this, the Father proposed to the Son to assume human nature in the fulness of

time, which was necessary to the work of redeeming the chosen people; as this was advised to in

council, it was fixed in the covenant; “A body hast thou prepared me”, (Heb. 10:5) not only in the

purposes and decrees of God, in the book of which “all the members of it were written, which, in

continuance, were fashioned, when, as yet, there was none of them”, before they were in actual

being, (Ps. 139:16) nor only in the prophesies of the Old Testament, in which it was foretold and

promised, that the Messiah should become man, be the child born, and born of a virgin, and that

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the Man, the Branch, should grow up out of his place; but this was provided in covenant, not an

human body only, nor an human soul only, but the whole human nature; which, though it had not

a real and actual, yet had a covenant subsistence, as it may be called; that is to say, the Father

proposing it, and the Son assenting, as he did, by the above words; there was an agreement, a

compact between them, that he should take into union with himself, a true body, and a reasonable

soul; both which were necessary, to suffer the whole curse of the law; a true body, in which he

might get his bread by the sweat of his brow, and suffer pains, sorrows, and death; bear the sins of

many in it, and be offered up for them; and a reasonable soul, that he might endure the punishment

of loss and sense; of loss, in being deprived for a while of the gracious presence of God, as when

on the cross; of sense, in feeling the wrath poured into his soul, which made it exceeding sorrowful,

as in the garden. And this nature proposed to be assumed, and was assumed, is of the same kind

with that which sinned, and to which death was threatened, as it seems proper it should; the same

flesh and blood with the children, and in which he was made like unto his brethren, excepting sin;

and to assume such a nature was necessary, that Christ might have somewhat to offer, that would

be acceptable to God, and satisfactory to his justice; this was part of the will of God enjoined in

covenant, and which Christ agreed to do; that whereas ceremonial sacrifices would be disapproved

of by him, as insufficient to take away sin, he would assume the body, or human nature, prepared

and provided in covenant for him, and offer it up, that sin might be condemned, and the righteousness

of the law be fulfilled; for it is “by this will”, or the doing of it, that “we are sanctified through the

offering of the body of Jesus Christ once for all”, (Heb. 10:5-10) and this being the will of the

Father, what he proposed and prescribed to be done; hence he is always represented as concerned

in this affair: he promised to bring forth his Servant the Branch, the Man the Branch, that should

grow out of its place; and he sent his Son, in the fulness of time, made of a woman, and in the

likeness of sinful flesh, to put away sin by the sacrifice of himself (Zech. 3:8, 6:12; Rom. 8:3; Gal.

4:4).

1d. Another branch of the work assigned to Christ, in the covenant, by his Father, and to which

he agreed, was to obey the law in the room and stead of his people; to which Christ has respect

when he says, “thy law is within my heart”, or I am heartily willing and ready to obey and fulfil it;

and which designs not only the law of mediation, or the command enjoined Christ as Mediator,

with respect to the performance of his several offices as such: so with respect to his prophetic office

Christ says, “The Father which sent me, he gave me a commandment what I should say, and what

I should speak—whatsoever I speak therefore, even as the Father said unto me, so I speak” (John

12:49, 50). And with respect to his priestly office, his laying down his life for his people; “I have

power to lay it down, and I have power to take it up again; this commandment have I received of

my Father” (John 10:18, 14:31). And with respect to his Kingly office; “I will declare the decree”;

that is, of his Father, the ordinance, statute, law, and rule of governing his people; for this refers

not to what follows concerning the generation of Christ, but to what goes before, concerning his

Kingly office: but also the moral law, which he agreed to be made under, and was willing to fulfil,

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and for which he came into the world, and did become the fulfilling end of it, whereby he magnified

it, and made it honourable; as it became him to do, as the Surety of his people, and which was

necessary to their justification; for “by the obedience of One, many are made righteous” (Rom.

5:19).

1e. Another part of the work proposed to him, and enjoined him by his Father, was to suffer

the penalty of the law, death; which must be endured, either by the sinner himself, the transgressor

of the law, or by his Surety, (Gen. 2:17) wherefore it became the wise, holy, and righteous Being,

“for whom, and by whom, are all things—to make the Captain of salvation”, his Son, whom he

appointed to be the Saviour of men, perfect through sufferings, for the satisfaction of law and

justice; and therefore he enjoined him to bear them, (Heb. 2:10) hence Christ says, speaking of

laying down his life for the sheep, “This commandment have I received of my Father”, (John 10:18)

and hence his sufferings are called, “the cup” which his Father had given him; not just then put

into his hands, for he spake of it long before, as what he was to drink of; but was what was ordered

him in the everlasting covenant, (John 18:11; Matthew 20:22) and hence also they are spoken of

by all the prophets from the beginning of the world: and this being the Father’s will in covenant,

hence likewise it is that the Father had so great an hand in them, as to bruise him and put him to

grief, to awake the sword of justice against him, and smite him; not to spare him, but deliver him

up by his determinate counsel, into the hands of wicked men, and to death itself; and the covenant

having somewhat of the nature of a testament, or of a man’s last will, there was a necessity of the

death of the testator to ratify and confirm it; which was to be done by the blood of Christ, called

therefore, the blood of the everlasting covenant (Heb. 9:15-17, 13:20).

1f. When the Father signified in covenant, his dislike of the continuance of legal sacrifices, as

insufficient to take away sin; he strongly suggested it was his will that his Son should become a

sacrifice for it, and therefore prepared him a body, or human nature, in the covenant, capable of

being offered up; and it was by his will expressed therein, that his covenant people are sanctified

through the offering up of the body of Christ (Heb. 10:5-10). This is the great condition of the

covenant, and on which all the blessings of it depend: “When thou shalt make his soul an offering

for sin”, or rather, “When his soul shall make an offering for sin”; that is, when he shall heartily

and willingly offer up himself, soul and body, a sacrifice for sin, then the benefits following should

be conferred both on Christ, and on his spiritual seed (Isa. 53:10-12). And,

1g. Farther, it was the will of the Father, in the covenant, that Christ should hereby make

atonement for the sins of the chosen ones; this was the work which was assigned him in covenant,

and is marked out in prophecy for him to do; namely, “To finish the transgression, to make an end

of sin, and to make reconciliation for iniquity”, (Dan. 9:24) and as he agreed to do it, for this purpose

he became man, and by his bloodshed, sufferings, and death, has made it; which lays a foundation

of solid joy in his people, (Heb. 2:17, 9:26, 10:14; Rom. 5:10, 11).

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1h. In close connection with the former, his work assigned him in covenant was, to bring in

everlasting righteousness, for the justification of the elect. God the Father in covenant, “called him

in righteousness”, or “to righteousness”, to work out a righteousness for his people, commensurate

to the demands of law and justice; and this call and proposal he answered and agreed to; hence the

church of old could say, “Surely in the Lord have I righteousness and strength”; and by virtue of

the suretyship righteousness of Christ, and his engagements in covenant, all the Old Testament

saints were justified, (Isa. 42:6, 45:24, 25).

1i. Lastly, The work which the Father proposed to, and prescribed to the Son was, “to feed the

flock of slaughter”; to which he replied, “I will feed the flock of slaughter”; even all the elect of

God, (Zech. 11:4, 7) and this feeding the flock committed to his charge, takes in his whole work

as a shepherd; taking care of his sheep, laying down his life for them, gathering the lambs in his

arms, carrying them in his bosom, gently leading those with young, protecting them from all harms

and enemies, bringing them into his fold here and above, setting them at his right hand, and

introducing them into his kingdom and glory. This is the work that was before him; and his reward

was with him, next to be observed (Isa. 40:10, 11).

2. Secondly, On condition of Christ’s engaging to do the above work proposed and prescribed

to him, the Father promised in the covenant many things; some to him personally, and others to

the elect, whom he represented and represented in it.

2a. Some things to himself, respecting his work, assistance in it, &c. a glory on the nature in

which he should do it, the honourable offices he should be invested with in it, and the numerous

offspring he should have.

2a1. As the work assigned him was to be done in human nature, which needed qualifications

for it, strength to do it, help and assistance in it, support under it, preservation from enemies, and

encouragement of success: all this was promised him, that as his human nature should be formed

by the Holy Ghost without sin, so it should be filled with his gifts and graces; that the Spirit should

be put upon him, and rest on him, as a Spirit of wisdom, counsel, might, knowledge, and of the

fear of God, whereby he would be qualified to execute his offices of Prophet, Priest, and King,

(Isa. 11:1, 2, 42:1, 61:1) and which was bestowed upon him without measure, (Ps. 45:7; John 3:34)

and that whereas the human nature, in which this work was to be done, would be attended with

weakness, with all the sinless infirmities of human nature, as it was at last crucified through

weakness; God promised to strengthen him, and he believed he would be his strength, and,

accordingly, he was the Man of his right hand, whom he made strong for himself, (Ps. 89:21; Isa.

49:5; Ps. 80:17) and that, as he would need help and assistance in that nature, it was promised him,

and he expected it, asked for it, and had it, (Ps. 22:1, 19; Isa. 50:7, 8, 49:8) and as it would want

support, under the mighty load of sin, and sense of wrath, that it might not sink under it, this was

promised and granted; so that he failed not, nor was he discouraged or broken, (Isa. 42:1, 4) and

as it would have many enemies, who would seek to take its life away before its time; God promised

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that he would keep and preserve him, and hide him in the shadow of his hand, and in his quiver,

and so secure him, as he did from Herod, and the wicked Jews, (Isa. 42:6, 49:2, 6) and since he

would be treated with great contempt in that nature, be despised by men, abhorred by the nation of

the Jews, and be a servant of rulers; he was told, for his encouragement, that the Lord would choose

him, and express delight and pleasure in him as his elect: and though disallowed of men, would be

chosen of God, and precious, (Isa. 42:1, 49:7) and accordingly, delight and well pleasedness in him

were expressed by his Father, when both obeying and suffering, (Matthew 3:17; John 10:17) yea,

success in his work was promised him, that “the pleasure of the Lord should prosper in his hand”;

that is, the work of the Lord be succeeded, which it was his will and pleasure to put into his hand.

Now all this was promised him in covenant, as an encouragement to engage in this work.

2a2. As he was to do and suffer much in his human nature, so it was promised him, that he

should have a very great glory conferred on him in that nature; not only that the glory of his Deity

should be manifested and displayed, which was hid, especially from many, during his state of

humiliation; for which, when he had done his work, he may be thought to pray, pleading a promise

made to him, (John 17:4, 5). But there was a glory to be put on his human nature, which was

promised in the everlasting covenant, and which he had with his Father, in promise, before the

world was; hence the prophesies of the Old Testament, which are founded on covenant engagements,

speak, as of the sufferings of Christ, so of the glory that should follow, and of Christ’s entering

through sorrows and sufferings, into his kingdom and glory; and Christ believed and expected that

he should be “glorious”, notwithstanding all his meanness in a state of humiliation, (Isa. 49:5; Luke

24:26) particularly it was promised him, that though he should die and be laid in the grave, yet that

he should not lie so long as to see corruption, but be raised again the third day, as he was, and so

had the glory given him, and which he had faith and hope of, (Ps. 16:9-11; 1 Peter 1:21) as also,

that he should ascend to heaven, and receive gifts for men, or in man, in human nature; and

accordingly he did ascend above all heavens, to fill all things, and gave the gifts to men he received,

and that in a very extraordinary manner; whereby it appeared he was glorified, as was promised

him, because the Spirit was not given in such a plentiful manner till Jesus was glorified, exalted at

the right hand of God, and made and declared Lord and Christ (Ps. 68:18; Eph. 4:8-10; John 7:39;

Acts 2:32, 36). Moreover, it was promised him, that in human nature he should sit at the right hand

of God; a glory and honour which none of the angels was ever admitted to; but, in consideration

of his obedience, sufferings, and death, he was highly exalted, as it was promised he should, and

a name given him above every name; being placed on the right hand of God, angels, authorities,

and powers being made subject unto him! (Ps. 110:1; Heb. 1:13; Phil. 2:7-9; 1 Peter 3:22) and now

he is seen crowned with glory and honour, and will come a second time in his own glory, and in

his Father’s glory, and in the glory of the holy angels, all according to the covenant agreement. In

a word, it was promised him in covenant: on condition of making his soul an offering for sin, among

other things, that God would “divide him a portion with the great”; give him as large and ample a

portion, yea, a larger one, than any of the great men of the earth: that he would make him his

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firstborn, higher than the kings of the earth: and that he should “divide the spoil with the strong”,

or take the prey out of the hands of the mighty, and deliver the lawful captive; which spoil and prey

being taken out of the hands of the strong, should be his portion and inheritance; and that because

he poured out his soul unto death, was numbered with the transgressors, and bore the sins of many

(Isa. 53:12).

2a3. As an encouragement to Christ to engage in the above work proposed to him in covenant,

it was promised him, that he should be invested with, and sustain several honourable offices, which

he should execute in human nature; as, that he should be the great Prophet of the church; not only

“the minister of the circumcision for the truth of God” to the Jews, but be “for a light of the Gentiles”;

which is twice promised, where plain traces of this everlasting covenant are to be seen, (Isa. 42:6,

49:6) and he accordingly was expected to be a light to lighten the Gentiles, as well as to be the

glory of the people of Israel, (Luke 2:32) and he was so, by the ministry of his apostles, in the

Gentile world, and still is, by the preaching of his ministers in it; whereby men are turned from

darkness to light, and to show forth the praises of him who has called them out of the one to the

other (1 Peter 2:9; Eph. 2:17; Acts 26:18). It was also promised, and swore to by an oath in covenant,

that he should be a Priest; an honour which no man takes to himself, but he that is called to it, as

was Aaron; even Christ glorified not himself, to be called an High Priest; but his Father, who

invested him with this office, by an oath, to show the immutability of it; and that he should continue

in it, and be a priest on his throne (Ps. 110:4; Heb. 5:4, 5, 7:21; Zech. 6:13). Likewise, that he should

be King of Zion, of saints, over his church and people, and have a kingdom very large, from sea

to sea, from the river to the ends of the earth; of which government, and the increase of it, there

should be no end; a dispensatory kingdom, besides that of nature and providence, which he had a

right to, as a divine Person; but this is a kingdom disposed of to him in covenant and by promise;

“I appoint unto you a kingdom”, says Christ, “as my Father hath appointed me”, διεθετο, has

disposed of or appointed in covenant to me (Luke 22:29). Once more, God has appointed him in

covenant to be the judge of quick and dead; and has appointed a day in which he will judge the

world in righteousness, by that Man whom he has ordained; and accordingly, he has committed all

judgment to him, that all men should honour him as they honour the Father, (Acts 10:42; 17:31;

John 5:22, 23).

2a4. In consequence of fulfilling the condition of the covenant, engaging to do, and doing the

above work proposed in it; it was promised to Christ, that he should “see his seed, and prolong his

days”, (Isa. 53:10) that is, that he should have a spiritual offspring, a seed that should serve him,

and be accounted to him for a generation; that he should be an everlasting Father to them, and they

be his everlasting children; that as the first Adam was the common parent, and federal head of all

his posterity, who sinning, conveyed sin and death to them; so the second Adam becomes the Father

and federal Head of a spiritual offspring, and conveys grace, righteousness, and life unto them: it

was promised him, that this seed of his should be numerous, and continue long; yea, that these

children should endure for ever, and his throne be as the days of heaven; and that these should be

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his portion, and his inheritance; not only the elect among the Jews, but those among the Gentiles

also; and therefore he was bid to ask of his Father in covenant, and he would “give” him “the

heathen for his inheritance”, and the uttermost parts of the earth for his possession; which accordingly

he asked, and has, and is well pleased with his portion, and says, the lines are fallen to him in

pleasant places, and he has a goodly heritage, (Isa. 9:6; Ps. 22:30, 89:29, 36, 2:8, 16:6) yea, it was

promised him, that all persons and things should be put into his hands, to subserve his mediatorial

interest, and the good of his spiritual seed, his covenant people; even all the wicked of the earth,

whom he disposes of as he pleases, and rules with a rod of iron: he is given to be an Head over all

things to the church; for its preservation and security; and has power over all flesh, that he may

give eternal life to as many as the Father hath given him; and accordingly all things are put into his

hand, and all creatures are at his dispose; all power in heaven and in earth is given unto him, so

that he can order and appoint whatsoever he pleases for the good of his people (Ps. 2:9; Eph. 1:22;

John 17:2, 3:35; Matthew 28:18).

2b. There are other things which God the Father promised in covenant, respecting the elect, the

persons for whom Christ was a covenantee, and whom he represented in the covenant, and for

whose sake he was to do all the work proposed to him, and which he undertook. And,

2b1. It was promised, that upon Christ’s engaging in, and performing the work of redemption,

they should be delivered out of that state of misery sin brought them into, even out of the pit wherein

is no water, through the blood of the everlasting covenant, (Zech. 9:11) that they should be redeemed

from all their iniquities, original and actual, which should be cast behind God’s back, and into the

depths of the sea, never to be seen and remembered more to their condemnation, (Ps. 130:8) that

they should be ransomed from the hand of Satan, stronger than they, and the prey be taken from

the mighty, and the lawful captive delivered, (Jer. 31:11; Isa. 49:24, 25) that they should be freed

from the law, its curse and condemnation, Christ being made a curse for them, and sin condemned

in his flesh, (Rom. 8:1, 3, 33; Gal. 3:13) and that they should be secured from hell, wrath, ruin, and

everlasting destruction their sins deserved (Job 33:24).

2b2. That upon the faithful discharge of his office, as a Servant, particularly in bearing the sins

of his people, they should be openly justified and acquitted; that his righteousness he would bring

in, should be made known unto them, and received by faith; and so they should be manifestatively,

and in their own consciences, justified in the name of the Lord Jesus, and by the Spirit of our God

(Isa. 53:11; 1 Cor. 6:11; Ezek. 36:25).

2b3. That all their iniquities should be forgiven them, for Christ’s sake, and their sins and

transgressions be remembered no more. This is a special and particular article in the covenant, to

which all the prophets bear witness (Jer. 31:34; Acts 10:43).

2b4. That they should be openly adopted, and declared the children of God, and be dealt with

as such; that God should be their God, their Father, their Portion, and Inheritance; and they should

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be his people, his children, and heirs of him, and be treated as such by him; as they would be when

chastised for their sins, the rod being provided for them in covenant, as well as their inheritance

(Jer. 32:38; 2 Cor. 6:18; Ps. 89:30, 34; Heb. 12:7).

2b5. That they should be regenerated, their hearts spiritually circumcised to love the Lord, and

his fear put into them, and be made willing in the day of his power upon them, to be saved by him,

and to serve him, (Deut. 30:6; Jer. 32:39; Ps. 110:3) that they should be made new creatures, have

new hearts and new spirits put within them, in which are new principles of light, life, and love,

grace and holiness, joy, peace, and comfort; that the stony heart should he taken out of them, the

hardness and impenitence of it removed, and an heart of flesh given them, soft, penitent, and contrite;

or, in other words, that true, spiritual, evangelical repentance for sin should be granted to them

(Ezek. 36:26).

2b6. That they should have knowledge of God, as their covenant God and Father; even the least,

as well as the greatest, be all taught of God, as his children, and so believe in Christ; for those that

hear and learn of the Father, come to Christ; that is, believe in him (Jer. 31:34; Isa. 54:13; John

6:45). So that repentance and faith are not terms and conditions of the covenant, but are free grace

gifts granted, and blessings of grace promised in the covenant, and are as sure to the covenant

people, as any other blessings whatever, (Acts 11:18, 5:31; Eph. 2:8).

2b7. It is another promise in this covenant, that the law of God should be put into their inward

parts, and written on their hearts; that they should have a spiritual knowledge of it, and a cordial

respect unto it, a real delight in it, and serve it with their minds and spirits, and yield a constant,

ready, and cheerful obedience to it, (Jer. 31:33; Rom. 7:22, 25) as well as by the epistles of Christ,

and have the law of faith, or doctrine of the gospel, take place in their hearts, and dwell richly in

them, and they yield a professed subjection to it.

2b8. It is further promised by the Lord, in this covenant, that whereas they are weak and

strengthless, and unable to do any thing spiritually good of themselves, that he will put his Spirit

within them, who should work in them both to will and to do; and strengthen them with strength

in the inward man, and enable them to walk in his statutes, and to keep his judgments, and do them,

(Ezek. 36:27) so that likewise new spiritual and evangelical obedience, both to law and gospel, is

no term and condition of the covenant, but a blessing secured in it, which absolutely provides with

grace and strength to perform it.

2b9. Another article in this covenant, respecting the chosen and covenant people, is, that they

shall persevere in grace, in faith, and holiness, to the end; this is absolutely promised in it, and the

faithfulness of God is engaged to perform it; “I will put my fear in their hearts, that they shall not

depart from me” (Jer. 31:40; 1 Thess. 5:23, 24).

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2b10. Glory, as well as grace, is promised in this covenant; and to whom God gives the one,

he gives the other; eternal life was promised before the world began; and the promise of it was

made unto Christ in the everlasting covenant, and put into his hands for his people; and it is

represented as if it was the only promise in it, being the grand, principal, and comprehensive one;

“This is the promise that he has promised us, even eternal life”, (Titus 1:2; 2 Tim. 1:1; 1 John 2:25)

hence our Lord, in an authoritative way, as it were, demands the glorification of ALL the Father

has given him, and he undertook for in covenant, (John 17:24).

Chapter 9

OF THE PART THE SON OF GOD, THE SECOND PERSON, HAS TAKEN IN THE

COVENANT.

The part which the Son of God takes, and the place and office he has in the covenant of grace,

are next to be considered. Christ has so great a concern in the covenant, that he is said to be the

Covenant itself; “I will give thee for a Covenant of the people”, (Isa. 42:6, 49:8) his work, that

which was proposed to him, and he agreed to do, is, as has been observed, the grand condition of

the covenant, and he himself is the great blessing of it; he is the Alpha and the Omega, as of the

scriptures, so of the covenant of grace; he is the first and the last in it, the sum and substance of it;

he is everything, ALL in ALL in it; all the blessings of it are the sure mercies of him, who is David,

and David’s Son; he is prevented with all the blessings of goodness, and the covenant people are

blessed with all spiritual blessings in him, as their covenant head; all the promises are made to him,

and are all yea and amen in him; he sustains various characters and offices in the covenant. He is

the representative Head of his people in it; he is the Mediator, Surety, Testator, and Messenger of

it; of all which, more particularly and distinctly hereafter. At present I shall only observe Christ’s

assent to his Father’s proposals, his acceptance of them, and open declaration of his readiness and

willingness to act according to them, which formally constitute the covenant and compact between

them; his consent thereunto is fully expressed in Psalm 40:6-8. “Sacrifice and offering thou didst

not desire; mine ears hast thou opened: burnt offering, and sin offering, hast thou not required.

Then said I Lo, I come; in the volume of the book it is written of me: I delight to do thy will, O my

God! yea, thy law is within my heart”. Which words, though spoken and written by David, yet as

representing the Messiah, as is certain from the application of them to him by the apostle, in (Heb.

10:5-10) according to whom, the time when these words were spoken, was when “he cometh into

the world”, that is, at his incarnation, when he came from heaven to earth, by the assumption of

human nature, to do the will and work of his Father, which he proposed unto him; then he said all

the above in fact, what he had before said in word, in promise; “Lo, I come to do thy will”; for that

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this was said before is plain, since it was known to David, in his time, and written by him, as the

penman of the Holy Ghost, and as representing Christ, and was repeated and confirmed by Christ

at his coming into the world: and when could it be said before, but in the covenant of grace? Likewise

it appears, that this was said on the account of the insufficiency of legal sacrifices to atone for sin;

in proof of which the apostle quotes the words, “It is not possible that the blood of bulls and goats

should take away sin”; wherefore—he saith, “Sacrifice and offering thou wouldst not”, &c. that is,

though they were the institutions and appointment of God, yet he would not have them continued

any longer than the coming of Christ, because of the weakness and unprofitableness of them to

take away sin, and because they were to have, and had, their accomplishment in him; in the foreviews

of which this was said in David’s time, and earlier by Christ, in the covenant of grace; in which,

knowing his Father’s will concerning sacrifices, and their continuance, as well as the insufficiency

of them, freely declared that he was ready to come, in the fulness of time, and give himself an

offering for sin; as his Father had proposed to him he should (Isa. 53:10). This assent and consent

of his is first more obscurely and figuratively expressed; “Mine ears hast thou opened”, digged or

bored; expressive of his great attention, hearkening and listening with great diligence, to what his

Father proposed to him; see (Isa. 50:4, 5) and of his ready and cheerful obedience to his Father’s

will, signified thereby: the phrase seems to be used in allusion to the boring the servant’s ear, who

cared not to quit his master’s house, but was willing to serve him for ever, (Ex. 21:5, 6) the

Septuagint, and so the apostle render the words, “A body hast thou prepared me”; a part being put

for the whole; and which is supposed; for the ear could not be opened, unless a body was prepared;

by which is meant, not a part, but the whole of the human nature, soul and body; prepared, not only

in the purposes and decrees of God, but in the covenant of grace, where it had a covenant subsistence,

by the joint agreement of the divine Persons; for as the Father proposed it to the Son, that he should

have such a nature, he agreed to assume it, and therefore takes up these words, to show his ready

assent to it; “A body hast thou prepared me”; as it is thy pleasure I should have one, I am ready to

take it, at a proper time; that I might have something to offer, an offering of more avail, and more

acceptable, than the legal ones. This acceptance of his Father’s proposals is more clearly and fully

expressed; “Lo, I come to do thy will”; that is, to assume human nature, to lay down his life in it,

to suffer death, make atonement for the sins of his people, and obtain their redemption and salvation:

his willingness to do all this freely, and without compulsion; he himself, and not another, and

immediately, as soon as ever it should be necessary; he declares, with a note of admiration, attention,

and asseveration; and his heartiness in it is still more fully signified, by saying, “I delight to do thy

will”; it was with the utmost pleasure and complacency that be complied with it, and it would be

his meat and drink, as it was, to do it: and it is added; “Yea, thy law is within my heart”; it is in my

heart to fulfil it; I am ready to yield a cordial and cheerful obedience to it. Now all this was “written”

concerning him “in the volume of the book”; not of the scriptures in general only, nor of the

Pentateuch in particular, the only volume extant in David’s time, εν κεφαλιδι, at the head and

beginning of which is a declaration of the grace, will, and work of Christ, (Gen. 3:15) nor only of

the book of God’s purposes, (Ps. 139:16) but of the covenant; alluding to the writing, signing, and

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sealing of covenants; the covenant at Sinai is called, the book of the covenant (Ex. 24:8). Now in

this volume, or book, as the Father’s proposal is there written and contained, so is the Son’s assent

unto it, and acceptance of it. Add to all this, that the Character in which Christ here addresses his

divine Father, “My God”, is a phrase expressive of covenant relation, and is frequently so used

both with regard to Christ and his people. But, to observe no more, nothing more fully proves

Christ’s free and full assent and consent to do the will of his Father, proposed in covenant, than his

actual performance of it. Was it his will that he should take the care and charge of all his elect, and

lose none? he has done it (John 17:12). Was it his will that he should assume human nature? the

Word has been made flesh, and dwelt among men (John 1:14). Was it his will that he should obey

the law? he is become the end of the law for righteousness (Rom. 10:4). Was it his will that he

should suffer death, the penalty of it? he has suffered, the just for the unjust, to bring them to God

(1 Peter 3:18). Was it his will that he should make himself an offering for sin? he has given himself

to God, an Offering and a Sacrifice, of a sweet smelling savour (Eph. 5:2). In a word, Was it his

will that he should redeem his people from all their iniquities? Yes, he has obtained an eternal

redemption of them (Heb. 9:12).

Chapter 10

OF CHRIST, AS THE COVENANT HEAD OF THE ELECT.

There are various characters, relations, and offices, which Christ sustains in the covenant of

grace; among which, that of a federal Head is one: Christ is often said to be the “Head of the

Church”; not of any particular congregation of saints, in this or the other part of the world; but of

the church of the firstborn, whose names are written in heaven, even of all the elect of God, that

ever have been, are, or will be in the world, (Eph. 1:22, 23, 5:23; Col. 1:18) and he is a Head to

them in different senses; he is that to them as a natural head is to a natural body, and the members

of it; which is if the same nature with it, superior to it, communicates life, sense, and motion to it,

as well as overlooks and protects it; such an Head of influence is Christ to the church, the source

of life to it, from whom nourishment is derived, and all the supplies of grace, (Eph. 4:15, 16; Col.

2:19). He is an Head in a political sense, as a captain general is head of his army, and a king is head

of his subjects, (Judg. 10:18, 11:11; Hosea 1:11) and in an economical sense, as the husband is the

head of the wife, and a father the head of his children, and a master the head of his servants and of

his whole family (Num. 1:4; Eph. 5:23, 24; Isa. 9:6; Matthew 23:10). The headship of Christ in

these several senses, chiefly belongs to his Kingly office; but besides these, he is the representative

head of his church, or of all the elect of God; they were all considered in him, and represented by

him, when he covenanted with his Father for them; all that he engaged to do and suffer, was not

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only on their account, but in their name and stead; and all that he received, promises and blessings,

were not only for them, but he received them as representing them. As Christ was given to be the

covenant of the people, so to be an Head of them in it (Eph. 1:22). And thus,

1. Christ was considered in election; he was chosen as Head, and his people as members in him,

and so they had union to him, and a representative being in him before the world began; they did

not then personally exist, but Christ did, who represented them, and therefore were capable of being

chosen in him, as they were (Eph. 1:4).

2. Such a relation Christ stood in to them in the covenant, that was made, not with him alone,

but with all the elect of God, considered in him as their head and representative; hence we read of

“the covenant that was confirmed before of God in Christ”; which was of God made sure and firm

with his covenant people, in Christ, as their Head, before the foundation of the world; when as yet

they had not an actual being, only a representative one in Christ, (Gal. 3:17) and hence the covenant

was made sure to them in him, before the manifestation and application of it to Abraham, and his

spiritual seed spoken of in the preceding verse; so that “the law, which was four hundred and thirty

years after” that revelation and manifestation of the covenant to Abraham, “cannot disannul, that

it should make the promise of none effect”; for what commences in time, can never make void

what was confirmed in eternity.

3. The promises of grace and glory, made to the elect of God in covenant, were made to them,

as considered in Christ, their head and representative; for whereas these promises were made before

the world began, (Titus 1:2) they could not be made to them in their own persons, but as represented

by Christ, and therefore were made to him their Head, and to them in him; and hence the promise

of life is said to be “in” him, (2 Tim. 1:1) and indeed, all the promises are Yea and Amen “in him”

(2 Cor. 1:20). The apostle having said, that “to Abraham and his seed were the promises made”,

observes, “he saith not” and “to seeds, as of many, but as of one, and to thy seed, which is Christ”;

who is the head and representative of all his spiritual offspring, and in whom they are all collected

and considered; all the promises made, manifested, and applied to Abraham, and his spiritual seed,

were originally made to Christ, the everlasting Father of his spiritual offspring, the common Head

and Parent of them (Gal. 3:16).

4. All the blessings of grace, and grants of them in the covenant of grace, given and made to

the elect in it, were given and made to Christ first in their name, and as representing them, and to

them in him, as considered in him, their head and representative; for when these grants were made,

and blessings bestowed, they were not in actual being, only had a representative one in Christ their

head; hence grace is said to be given them “in Christ Jesus”, before the world began; and they to

be blessed with all spiritual blessings in heavenly places “in Christ”, as they were chosen in him

before the formation of the world (2 Tim. 1:9; Eph. 1:3, 4).

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5. Christ, in the everlasting covenant, engaged in the name of his people, to obey and suffer in

their stead; and accordingly he did both in time, as their Head and Representative. He obeyed the

law, and fulfilled all righteousness, not as a single individual of human nature, and for himself, but

as the federal Head of his people, as representing them; “That so the righteousness of the law might

be fulfilled in us”, says the apostle, (Rom. 8:4) that is, in the elect of God, they being considered

in Christ their Head, when he became the fulfilling End of the law for righteousness unto them;

and so they were made, or accounted, the righteousness of God “in him” their Head, (Rom. 10:4;

2 Cor. 5:21) in like manner as he in their name engaged to suffer for them; so in time he suffered

in their room and stead, as their head and representative; insomuch that they may be truly said to

suffer with him; they were all gathered together, recollected in one Head, “in Christ”, and sustained

and represented by him when he hung upon the cross, and are said to be “crucified with” him (Eph.

1:10; Col. 2:12).

6. In consequence of Christ’s covenant engagements and performances, when he rose from the

dead, he rose not as a private Person, but as a public Person, as the head and representative of all

those for whom he obeyed and suffered; and therefore they are said to be quickened and raised

together with him, as they were then also justified in him, when he himself, as their Head and Surety

was (Eph. 2:5, 6; Col. 3:1; 1 Tim. 3:16). Yea, Christ is also gone to heaven, not only as the

Forerunner of his people, but as their Head and Representative; he has taken possession of heaven

in their name, appears in the presence of God for them, and represents them, as the high priest did

the children of Israel, in the holy of holies; and hence they are said to be made to sit together in

heavenly places “in Christ Jesus” (Eph. 2:6).

7. The federal headship of Christ, may be argued and concluded from Adam being a federal

head and representative of all his natural offspring; in which he was “the figure of him that was to

come”, that is, Christ; for it was in that chiefly, if not solely, that he was a figure of Christ; at least,

that is the chief, if not the only thing the apostle has in view, (Rom. 5:14) as appears by his running

the parallel between them, as heads and representatives of their respective offspring: Adam, through

his fall, conveying sin and death to all his natural descendants; and Christ, through the free gift of

himself, communicating grace, righteousness, and life to all his spiritual seed, the elect, the children

his Father gave him: and hence these two are spoken of as the first and last Adam, and the first and

second man; as if they were the only two men in the world, being the representatives of each of

their seeds, which are included in them (1 Cor. 15:45, 47).

Now, as Christ stands in the relation of an Head to the elect, he has all things delivered into his

hands; in honour to him, and in love both to him and them, and for their good; God has given him

to be “Head over all things” to the church, (Matthew 11:27; John 3:35; Eph. 1:22) all persons and

things are under his command, and at his dispose, to subserve his interest as Head of the church;

even angels and men, good and bad, and all things in heaven and in earth; all power therein to

protect and defend his people, and to provide for them; all fulness of grace, and the blessings of it

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to supply them; the government of the church, and of the world, is on his shoulders, who represents

them; and therefore their persons, grace, and glory, must be safe in him; the covenant, and all its

blessings and promises, are sure in him, the Head and Representative of his people in it.

Chapter 11

OF CHRIST, THE MEDIATOR OF THE COVENANT.

Another relation, or office, which Christ bears in the covenant, is that of Mediator; three times

in the epistle to the Hebrews is he called the Mediator of the new, or better covenant or testament,

(Heb. 8:6, 9:15, 12:24) the same with the everlasting covenant, only so called in reference to a

former administration of it. The apostle Paul asserts, that there is “one Mediator between God and

men, the man Christ Jesus” (1 Tim. 2:5). Both Jews and Gentiles have a notion of a Mediator; the

Jews245 call the Messiah אמצעא , the Mediator, or middle one; and so Philo the Jew246, speaks of

the most ancient Word of God, as μεσος, a middle Person between God and men, not unbegotten

as God, nor begotten as man, but the middle of the extremes, one between both. The Persians247

call their God Mithras, μεσιτης, a Mediator; and the Demons, with the heathens, seem to be,

according to them, mediators between the superior gods and men; but we have a more sure word

of prophecy to direct us in this matter; Christ is the one and only Mediator. It will be proper to

enquire,

1. First, In what sense Christ is the mediator of the covenant; not as Moses, who stood between

God and the people of Israel, “to show” them “the word of the Lord”, (Deut. 5:5) to receive the

law, the lively oracles, and deliver them to them, said to be ordained, or disposed by angels, in the

hand of a mediator, supposed to be Moses (Gal. 3:19). Christ indeed is the revealer and declarer

of his Father’s mind and will, and the dispenser of the covenant of grace in the different

administrations of it, in each of the periods of time; but this more properly belongs to him as the

“angel” or “messenger of the covenant”, as he is called, (Mal. 3:1) than the mediator of it. Christ

is a mediator of reconciliation; such an one as interposes between two parties at variance, in order

to bring them together, and in some way or other reconcile them to each other. “A mediator is not

of one”, of one party; for where there is but one party there can be no difference, and so no need

of a mediator; but “God is one”, he is one party, the offended party, and man is the other, the

245 R. Joseph Albo, lkkarim, Orat. 2. c. 28.

246 Quis Rer. Divin. Haeres, p. 509. Vid. ibid. de Cherubim, p. 112.

247 Plutarch. de Isid. et Osir.

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offending party; and Christ is the mediator between them both to bring them together, who are

through sin at as great distance as earth and heaven; and he is the antitype of Jacob’s ladder, that

reaches both and joins them together; the daysman between them, who lays his hand on them both,

and makes peace between them; and so a learned Grecian248 interprets the word for “mediator”

ειρηνο ποιος, “a peacemaker”; and this work he performs not merely by way of intreaty, as one

man may intreat another to lay aside his resentment against an offender, and not pursue him to his

destruction, which lies in his power; or as Moses intreated God with great vehemence and importunity

to forgive the Israelites, or blot him out of his book; for however commendable this may be for one

man to intercede with another, or with God for an offender, in such a manner; yet it seems too low

and mean an office for Christ the Son of God, barely to intreat his Father to lay aside the marks of

his displeasure against a sinner, and not so honourable for God to grant it, without satisfaction;

wherefore Christ acts the part of a mediator, by proposing to his Father to make satisfaction for the

offence committed, and so appease injured justice. Christ is a mediator of reconciliation in a way

of satisfaction; reconciliation in this way is Christ’s great work as mediator; this is what was

proposed in covenant, and what he therein agreed to do, and therefore is called the mediator of the

covenant.

Reconciliation supposes a former state of friendship, a breach of that friendship, and a renewal

of it; or a bringing into open friendship again. Man in a state of innocence was in a state of friendship

with God, had many high honours and special favours conferred upon him; being made after the

image and likeness of God, had all the creatures put in subjection to him, was placed in a delightful

garden, had a right to eat of the fruit of all the trees in it but one; to him the creatures were brought

to give them names, and an help meet was provided for him; but man being in this honour abode

not long, sin soon separated chief friends, and he was drove out of his paradisaical Eden; and

appeared to be, as all his posterity are, not only at a distance from God, and alienation to him, but

enmity against him, as the carnal mind of man is; and in this state the elect of God were considered,

when Christ undertook in covenant to be the mediator of reconciliation for them; and in this condition

he found them, when he came to make actual reconciliation for them; “you that were sometimes

alienated and enemies in your mind by wicked works, yet now hath he reconciled”, (Col. 1:21) and

hereby has brought them into an open state of grace and favour with God; into greater nearness to

him, and into a more exalted state of friendship with him than was lost by the fall.

It should be observed, that the elect of God are considered in the covenant of grace as fallen

creatures; and that Christ being a mediator of reconciliation and satisfaction for them, supposes

them such. In the covenant of works there was no mediator; while that covenant remained unbroken,

and man continued in a state of integrity, he needed none; he could correspond and converse with

God without one; though he might have knowledge of Christ as the Son of God, and second person

248 Suidas in voce μεσιτης.

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in the Trinity, which was necessary to his worship of him, yet he knew nothing of him as mediator,

nor needed him as such; he could hear the voice of God, and abide in his presence without fear or

shame; it was after he had sinned, and not before, that he hid himself among the trees, on hearing

the voice of God: nor is there any mediator for angels, none was provided, nor admitted, for the

fallen angels, they were not spared; and the good angels needed not any, having never sinned; they

are admitted into the divine presence without a mediator to introduce them; they stand before God,

and behold his face continually. Some have thought that Christ is the medium of union of angels

with God, and of elect men, chosen in Christ, and considered as unfallen, which I will not object

to; but a mediator of reconciliation and satisfaction, Christ is only to fallen men, and they needed

one; a reconciliation was necessary, and without such a mediator the purposes of God concerning

elect men, the covenant of grace made on their account, the prophecies of the Old Testament, and

the salvation of men could not have been accomplished; nor the perfections of God, particularly

his justice and holiness, glorified in it.

Sin has been committed, which is offensive to God, provoking to the eyes of his glory, and

deserving of his wrath, even of eternal death; the law broken, which reflects dishonour on the

lawgiver, who is able to save and to destroy; justice injured and affronted, and which insisted on

making a satisfaction, and that nothing less than perfect obedience to the law, and a bearing the

penalty of it; fallen man could not make his peace with God, nor reconcile himself to him on such

terms; Christ, as mediator of the covenant, undertook to make reconciliation for elect men; and

God set him and sent him forth to be, and he is become the propitiation for their sins; and God is

pacified towards them for all that they have done, and has taken away all his wrath, and turned

himself from the fierceness of his anger, and removed all the visible marks and effects of his

displeasure.

Nor is this reconciliation Christ is the mediator of, as thus stated, any contradiction to the

everlasting love of God to his elect in Christ; where there is the strongest love among men, when

an offence is committed, there is need of reconciliation to be made. David had the strongest affection

for his son Absalom as can well be imagined; Absalom committed a very heinous offence, murdered

his brother Amnon, David’s firstborn, and heir to his crown; he fled from justice, and from his

father’s wrath and vengeance he might justly fear; Joab became a mediator between them, first

more secretly, by means of the woman of Tekoah, and then more openly in his own person, and

succeeded so far as to obtain leave that the young man be called from his exile; nevertheless, when

returned, David would not admit him into his presence until two years after, when, and not before,

a full and open reconciliation was made and declared; and yet all this while the heart of David was

towards his son, and continued, even notwithstanding his unnatural rebellion against him. And so

the love of God to his people is from everlasting to everlasting, invariably the same: with him there

is no shadow of turning; there is no change in God, as not from love to hatred, so not from hatred

to love; he is in one mind, and none can turn him, no, not Christ himself; nor was it the work of

Christ’s mediation, nor the design of it, to turn the heart of God; for that proceeded according to

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the unalterable and unchangeable will of God; nor did the mediation of Christ procure, nor was it

intended to procure the love and favour of God to his elect; so far from it, that itself is the fruit and

effect of that love (John 3:16; Rom. 5:8; 1 John 4:10). It was love that set forth and sent forth Christ

to be the propitiation for sin; it was owing to the good will and free favour of God, that a Mediator

was admitted for sinful men; and it appeared still greater, in providing one to be a Mediator of

reconciliation for them; and the reconciliation the scriptures speak of, as made by the blood,

sufferings, and death of Christ, is not a reconciliation of God to them, as to his love, but justice;

but a reconciliation of them to God; and that not so much of their persons, which are always

acceptable and well pleasing to God, as considered in Christ, in whom they were chosen, as for

their sins, (Rom. 5:10; 2 Cor. 5:19; Col. 1:20, 21; Heb. 2:17) and which is no other than a satisfaction

for them to divine justice; for the reconciliation of their persons in that way, is not to the love and

affections of God, from which they were never separated, but to the justice of God, offended by

their sins; and the whole is a reconciliation of the divine perfections to each other in the business

of salvation; for though these agree among themselves, yet with respect to that, had different claims

to make; the love and grace of God pleaded for mercy, and mercy pleaded for itself, that it might

be shown to the objects of love; but justice insisted on it, that satisfaction be made for the offences

committed; the difficulty was how to answer each of these pleas; Christ interposed, and offered

himself in the covenant, to be a Mediator of reconciliation, or to make satisfaction for sin; and so

mercy and truth have met together, and righteousness and peace have kissed each other.

Reconciliation then is the principal branch of Christ’s office in the covenant as Mediator. Another

follows, namely,

His intercession, or advocacy, which proceeds upon reconciliation or satisfaction made; “If any

man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the Propitiation

for our sins”, (1 John 2:1, 2) and it is his being the Propitiation for sin, that is the foundation of his

advocacy, or on which is grounded his plea for the remission of it; he is the Angel of God’s presence,

who always appears there for his people, and ever lives to make intercession for them; he is first

the Mediator of reconciliation, and then of intercession; as they are reconciled to God by his

sufferings and death, they are saved through his interceding life. He is called the Angel of God’s

presence, not only because he enjoys it himself; but because he introduces his people into it, and

presents their petitions to God, offers up the prayers of all saints, perfumed with the much incense

of his mediation; through which they become acceptable to God. Christ is the medium of access

to God, to the throne of his grace; there is no drawing nigh of sinful men to God without a Mediator,

without him he is a consuming fire; no man can come to the Father but by Christ; he is the only

Way, the new and the living Way; and through him, his blood, righteousness, and sacrifice, there

is access with boldness and confidence. And he is the medium of acceptance, both of persons and

services, which are only accepted in the Beloved, and become acceptable through his prevalent

mediation and intercession; and he is the medium of conveyance of all the blessings of the covenant

of grace to his people, which are all communicated in virtue of his advocacy for them; and he is

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the medium of the saints’ communion and fellowship with God now, as he will be the medium of

their glory and happiness to all eternity. The next thing to be considered is,

2. Secondly, The fitness of Christ for his work and office, as the Mediator of the covenant;

since a mediator was necessary, and he must be one of the divine Persons in the Trinity; the Son

of God being the middle Person in it, seems most proper and suitable to preserve the order, name,

and place of the Persons in it: it does not seem so decent, that the first Person should be a Mediator

to the second; but rather, since, as Dr. Goodwin expresses it, the suit of trespass was commenced,

and ran in the name of the Father, of the first Person for the rest; it seems most agreeable that the

reconciliation be made to him by one of the other Persons; and since the second Person bears the

name of a Son, as the first of a Father, it seems most in character that the Son should mediate with

the Father, than the Father with the Son; and since it was proper that the Mediator should become

the Son of man, as will be seen hereafter, it seems most agreeable, that he who is the Son of God

should become the Son of man; otherwise there would be two Sons in the Trinity, or two Persons

so called: and for the first or third Person to become a Mediator between God and man, does not

seem so becoming, as he who is the second or middle Person among them. But the principal fitness

of Christ for his office, as Mediator, at least for the execution of it, lies in the union of the two

natures, human and divine, in his one Person; whereby he is the Immanuel, God with us, God

manifest in the flesh; and as he partakes of both natures, he has an interest in, and a concern for

both; he is fit to be a Mediator between God and man; both to take care of things pertaining to God

and his glory, and to make reconciliation for the sins of the people.

2a. It was requisite that he should be man, assume human nature into union with his divine

Person, even a true body, and a reasonable soul.

2a1. That he might be related to those he was a Mediator, Redeemer, and Saviour of; that he

might be their brother, their near kinsman, their God, and so have an apparent right to redeem them,

as the near kinsman, according to the law, had Leviticus 25:48, 49.

2a2. That sin might be satisfied for, and reconciliation be made for it, in the same nature which

sinned; and whereas, according to the scheme of mediation and salvation by Christ, the same

individuals that sinned were not to suffer; it seems requisite and reasonable that an individual of

that nature should, in their room and stead, that so it might come as near to what the law required

as could be (Gen. 2:17).

2a3. It was proper that the Mediator should be capable of obeying the law, broken by the sin

of man: as a divine Person could not be subject to the law, and yield obedience to it; and had he

assumed the angelic nature, that would not have been capable of obeying all the precepts of the

law, which are required of men; and universal perfect obedience was necessary for the justification

of a sinner before God; hence Christ was made of a woman, that he might be made under the law,

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and yield obedience to it; by which obedience men are made righteous in the sight of God (Gal.

4:4; Rom. 5:19).

2a4. It was meet the Mediator should be man, that he might be capable of suffering death; as

God he could not die, and had he assumed the nature of an angel, that is uncapable of dying; and

yet suffering the penalty of the law, death, was necessary to make reconciliation; a sacrifice for sin

was to be offered, and therefore it was proper Christ should have somewhat to offer; even a true

body, and a reasonable soul, Which he did offer; peace was to be made by blood, and reconciliation

by the sufferings of death, and therefore a nature must be assumed capable of shedding blood, and

of suffering death; and without which he could not be made sin, and a curse for men, as the law

required he should. In a word, it was highly becoming, that the Captain of our salvation should be

made perfect through suffering, that he might be a perfect Saviour, which could not be, without

the assumption of human nature (see Heb. 2:10, 14, 15, 5:9, 8:3).

2a5. It was fit the Mediator should be man, that he might be a merciful, as well as a faithful

High Priest, have a fellow feeling with his people, and sympathise with them under all their

temptations, afflictions, and distresses, and succour and relieve them, from love and affection to

them, as their friend and brother (Heb. 2:17, 18, 4:15).

2a6. It was necessary that he should be holy and righteous, free from all sin, original and actual,

that he might offer himself without spot to God, take away the sins of men, and be an advocate for

them, (Heb. 7:26, 9:14; 1 John 3:5, 2:1) but it was not enough to be truly man, and an innocent

person; he must be more than a man, to be a mediator between God and man; it was requisite,

therefore,

2b. That he should be God as well as man.

2b1. That he might be able to draw nigh to God, and treat with him about terms of peace, and

covenant with him; all which a mere man could not do; and therefore it is with wonder said, and

as expressive of the arduousness of the task, of the difficulty of the work, and of the necessity of

a divine Person to do it; “Who is this that engaged his heart to approach unto me, saith the Lord?”

(Jer. 30:21) to mediate between him and sinful men, to lay his hands on both, and reconcile them

together; none but Jehovah’s fellow could or dared to do this.

2b2. That he might give virtue and value to his obedience and sufferings; for if he had been a

mere man, his obedience and righteousness would not have been sufficient to justify men, nor his

sufferings and death a proper sacrifice and atonement for sin. But being God as well as man, his

righteousness is the righteousness of God; and so sufficient to justify all that believe in him, and

them from all their sins; and his blood is the blood of the Son of God, and so cleanses from all sin,

and is a proper atonement for it.

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2b3. Being Mediator, Redeemer, and Saviour, it naturally and necessarily leads men to put their

trust and confidence in him, and rely upon him, for peace, pardon, and salvation; whereas, if he

was a mere man, and not God, this would entail a curse upon them; “for cursed is the man that

trusteth in man, and maketh flesh his arm”, (Jer. 17:5) and even to worship and adore him, and

ascribe divine honour and glory to him; which to do would be idolatry, was he not God; for though

he that is Mediator is to be worshipped by angels and men, yet not as mediator, but as God; for it

is his Deity that is the foundation of worship, and renders him the proper object of it; God will “not

give” his “glory to another”, (Isa. 42:8) not even the glory of being a Mediator to any other but a

divine Person; for of Christ, in his mediatorial capacity, are the words spoken, as appears from the

whole preceding context: it is necessary that the Mediator should be God, that he might be the

proper object of trust, worship, honour, and glory divine.

Nor is it any objection to his being a Mediator, as to his divine nature, that then the Father and

the Spirit would be Mediators too, the divine nature being common to them all; since it is not in

the divine nature, essentially considered, but as it subsists in the second Person, the Son of God,

that Christ is Mediator, and performs his office; and to exercise this office in it, is no lessening and

degrading of his Person, since it is a glory that none but a divine Person is fit to bear: and it may

be observed, that among men this office is sometimes assumed and exercised by one superior to

either of the parties between whom he mediates; and though the Father may be said to be greater

than Christ, considered in his office capacity, yet this does not suppose any subjection and inferiority

of his divine Person: nor is it any objection to Christ being Mediator, as to his divine nature, that

then he must be a Mediator to himself, or reconcile men to himself; for not to observe, that Christ

in his office may be distinguished from himself, as a divine Person; as one may be distinguished

from himself as to different circumstances of age, office, &c. there is no impropriety that Christ is

a Mediator for himself, or has made reconciliation and satisfaction to himself; for if the Father may

be said to reconcile men to himself by his Son, as in (2 Cor. 5:18, 19; Col. 1:20) why may not the

Son be said to reconcile men to himself, as God, by his sufferings and death as man? There is no

impropriety, that if a man has offended a society of men, one of that society should take upon him

to be a mediator for him, and reconcile him to that society, though he himself is a part of it, and as

such, equally offended as they: or, still nearer to the case in hand, supposing a rebellion in a nation,

against the king of it, and this king should have a son, who is heir to his throne, and so must be

equally offended with the rebels as his father, and yet should take upon him to be a mediator between

his father and the rebels, and make peace between them; where would be the impropriety of it,

though he himself, with his father, is the party offended?

The mediation of Christ thus stated, meets with and militates against two errors; one of those,

who say he is only a Mediator as to his human nature; and that of others, who assert him to be only

a Mediator as to his divine nature. But most certain it is, that there are various acts and works of

Christ, as Mediator, in which both natures manifestly appear, and are concerned; not to make

mention of the incarnation itself, or Christ’s assumption of human nature, which manifestly implies

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both; for it was a divine Person that partook of flesh and blood, or assumed, not an angelic, but an

human nature: it was the Word, which was in the beginning with God, and was God, that was made

flesh, and dwelt among men; it was he that was in the form of God, and thought it no robbery to

be equal with him, that was found in fashion as a man, and took on him the form of a servant; it

was God manifest in the flesh. In the obedience of Christ both natures are to be perceived; not only

the human nature, in his being obedient unto death, even the death of the cross; but the divine nature

also; or otherwise, where is the wonder, that “though he was a Son, yet learned he obedience by

the things that he suffered”, (Heb. 5:8) and it was that which gave virtue to his obedience, and made

it satisfactory to the justice of God, and made the law more honourable than the perfect and perpetual

obedience of angels and men could do. In the act of laying down his life for men, both natures

appear; the human nature, which is passive in it, and is the life laid down; the divine nature, or the

divine Person of Christ, who is active in it, and laid down his life of himself, he having such a

power over his life as man, and that at his dispose, as no mere creature ever had; and both are to

be observed in his taking of it up again; his human nature, in his body being raised from the dead;

his divine nature or person, in raising it up of himself, whereby he was declared to be the Son of

God with power: he was put to death in the flesh, in human nature, and quickened in the Spirit, or

by his divine nature; the sacrifice of himself, was his own act, as Mediator; what was offered up

were his soul and body, his whole human nature; this was offered by his eternal Spirit, or divine

nature, which gave virtue to it, and made it a proper atoning sacrifice for sin. To observe no more,

the redemption and purchase of his people, is a plain proof of both natures being concerned in his

work as Mediator; the purchase price, or the price of redemption, is his precious blood, his blood

as man; but what gave virtue to that blood, and made it a sufficient ransom price, is, that it was the

blood of him that is God as well as man; and therefore God is said to purchase the church with his

own blood (Acts 20:28).

2c. It was not only requisite and necessary, that the Mediator should be God and man, but that

he should be both in one Person, or that the two natures should be united in one Person; or, rather,

that the human nature should be taken up, and united to, and subsist in the Person of the Son of

God; for the human nature, as it has no personality of itself, it adds none to the Son of God; it is

no constituent part of his Person; he was a divine Person, before his assumption of human nature;

and what he assumed was not a person, but a nature, and is called a “thing, nature, seed”, (Luke

1:35; Heb. 2:16) had it been a person, there would be two persons in Christ, and so two mediators,

contrary to the express words of scripture, (1 Tim. 2:5) and if the human nature was a person, as it

must be a finite one, what was done and suffered by it, must be finite also, and of no use but to that

person, and could have no sufficient virtue and value in them to justify men, and atone for sin; but

these two natures being in personal union, the works and actions of either, though distinct and

peculiar to each, yet belong to the whole Person, and are predicated of it; and so those of the human

nature have virtue and efficacy in them, from the personal union, to make them effectual to the

purposes for which they were designed, without which they would be ineffectual. Hence it may be

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observed, that Christ is described in one nature, by qualities, works, and actions, which belong to

him in the other, and is what divines call a communication of idioms, or properties; thus the Lord

of glory is said to be crucified; God is said to purchase the church with his blood; and the Son of

man is said to be in heaven, while he was here on earth, (1 Cor. 2:8; Acts 20:28; John 3:13) the

advantage of this personal union is, that the divine nature has an influence upon, and gives virtue

and dignity to whatsoever is done or suffered in the human nature; which is of the utmost concern

in the mediation of Christ: nor is it any objection that two natures should influence one and the

same action, or be concerned in the production or perfection of it; when it is observed, that the soul

and body of man, united together, concur in the performance of the same action, whether good or

bad. I shall next enquire,

3. Thirdly, How Christ came to be the Mediator of the covenant, even the Mediator of

reconciliation in it: it was owing originally to a thought in the heart of God, the offended Party;

whose thoughts were “thoughts of peace, and not of evil”, towards offending man; this affair began

with God the Father; “All things are of God”, that is, the Father, as appears by what follows; “Who

hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation”;

the doctrine of it, to publish and declare to the world; the sum and substance of which is, “to wit,

that God was in Christ reconciling the world unto himself”, (2 Cor. 5:18, 19) that is, consulting

with Christ his Son, and with him contriving the scheme and method of reconciling to himself the

world of his elect, considered as sinful fallen creatures in Adam: upon the first thought of peace

and reconciliation, a council of peace was held between the divine Persons, which issued in a

covenant of peace in which it was proposed to Christ, and he agreed to it, to be the Peace maker,

upon which he was constituted the Mediator of it; “I was set up from everlasting”, (Prov. 8:23)

says Christ; that is, by his divine Father; though not without his own consent: or, “I was anointed”,

which does not design a collation of any gifts, qualifying him for the office of Mediator; as when

he is said to be anointed with the Holy Ghost; only his investiture with that office, so expressed,

because the rite of anointing was used in the consecration of kings, priests, and prophets to their

office. And God not only set him up, but “set” him “forth”, in his eternal purposes and decrees, to

be the “propitiation for sin”, to make reconciliation and satisfaction for it, (Rom. 3:25) and declared

him in prophecy to be the Prince of peace, and the Man that should appear in human nature, and

make peace and reconciliation between him and men; he sanctified him, or set him apart to this

office before the world began; and in the fulness of time, sent him to be the propitiation, or

propitiatory sacrifice, for the sins of men; and even before his incarnation, being constituted in

covenant the Mediator of it, he acted as such, throughout the whole Old Testament dispensation:

he exercised in each of his offices then; his prophetic office, by making known to Adam the covenant

of grace, immediately after his fall; by preaching by his Spirit to the disobedient in the times of

Noah, the spirits that were in prison, in the times of the apostle Peter; and by his Spirit, in the

prophets testifying beforehand his own sufferings, and the glory that should follow. His Kingly

office, in gathering, governing, and protecting his church and people, who acknowledged him as

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their King, Judge, and Lawgiver: and his Priestly office, through the virtue of his blood reaching

backward to the foundation of the world, and therefore said to be the Lamb slain so early, (Rev.

13:8) and instances there are of his intercession under the former dispensation, (Zech. 1:12, 13,

3:1-4) the actual existence of Christ’s human nature from eternity, was not necessary to his being

a Mediator of the covenant; it was enough that he agreed in covenant, to be man in time; that this

was known he would be, and was certain he should be; and accordingly he was, from the instant

of the covenant making, reckoned and accounted, and bore the name of the God-man and Mediator,

and acted as such. Some parts of his work did not require the actual existence of the human nature;

he could draw nigh to God, as Jehovah’s fellow, without it; he could treat with God about terms

of peace, and promise to fulfil them, and covenant with God without it: it no more required the

actual existence of his human nature, to covenant with his Father, about the reconciliation and

redemption of man, than it required that the Father should assume such a nature to covenant with

his Son about the same: there were other parts of Christ’s work as Mediator, which required its

actual existence; as obedience to the law, and suffering death, the penalty of it; but then, and not

before, was it necessary for him to assume it, when the fulness of time was come agreed on, to

obey and suffer. It only remains now,

4. Fourthly, To show what a Mediator Christ is, the excellency of him, and the epithets which

belong to him as such. And,

4a. He is the one and only Mediator; “There is one Mediator between God and man, the Man

Christ Jesus”; and there is no other: the papists plead for other mediators, angels and saints departed;

and distinguish between a Mediator of redemption, and a mediator of intercession; the former, they

own, is peculiar to Christ, the latter common to angels and saints; but there is no Mediator of

intercession, but who is a Mediator of redemption and reconciliation; the instances produced are

insufficient, and respect either the uncreated angel, Jesus Christ himself, (Zech. 1:12; Rev. 8:3) or

saints, ministers, and members of churches in the present state, and not as departed, (Rev. 5:8) and

if is to be understood of departed spirits, it is only an (Rev. 6:9) instance of prayer for themselves,

and not for others: the passages in (Ex. 32:13; Job 5:1) with others, are quite impertinent.

4b. Christ is a Mediator of men only, not of angels; good angels need not any, and as for evil

angels, none is provided nor admitted, as before observed. Yet not of all men; for the world, said

to be reconciled to God by Christ, is not all the individuals in it; but the world Christ gave his flesh,

or human nature for the life of, since there is a world for which he is not so much as a Mediator of

intercession, and much less a Mediator of reconciliation (see 2 Cor. 5:19; John 6:51, 17:9). The

persons for whom Christ acted as a Mediator, by means of death, for the redemption of their

transgressions, were such as were called, and received the promise of the eternal inheritance (Heb.

9:15).

4c. Yet he is the Mediator both for Jews and Gentiles; for some of both these are chosen vessels

of mercy; and God is a covenant God, not to the Jews only, but to the Gentiles also; and Christ is

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a Propitiation, not for the sins of the Jews only, but for the sins of the whole world, or of God’s

elect throughout the whole world: and therefore both have access to God through the one Mediator,

Christ, (Rom. 9:23, 24, 3:29, 30; 1 John 2:2; Eph. 2:18).

4d. Christ is Mediator both for Old and New Testament saints; there is but one Mediator for

both, but one Way to the Father, which is Christ the Way, the Truth, and the Life; but one Way of

life, peace, reconciliation, and salvation; but one Redeemer and Saviour; but one name given under

heaven among men, whereby they can be saved; Old and New Testament saints are saved by the

grace of our Lord Jesus; he is the Foundation of the apostles and prophets.

4e. Christ is a prevalent Mediator, his mediation is always effectual, ever succeeds, and is

infallible; as his work was to make peace and reconciliation, and he agreed and engaged to make

it; he has made it, the thing is done, and done effectually; and as for his prayers, they are always

heard, his intercession ever prevails, and is never in vain; “I knew that thou hearest me always”

(John 11:42).

4f. Christ is an everlasting Mediator; he was Mediator from everlasting, and acted as such

throughout the whole Old Testament period and still continues; he has an unchangeable priesthood;

his blood always speaks peace and pardon, and he ever lives to make intercession; and when his

mediatorial kingdom will be completed, and there will be no need of him, either as a Mediator of

reconciliation or intercession, at least in the manner he has been, and now is; for sin being wholly

removed from the saints, even as to the being of it, they may have access to God, and he may

communicate unto them, without the intervention of a Mediator; as is the case of the holy angels;

though Christ may be the medium of the glory and happiness of his people to all eternity; and since

the happiness of the saints will greatly lie in beholding the glory of Christ as God-man, and the

glory of God will be most illustriously displayed in him, it may be admitted: I shall observe no

more, only that this office of Christ, as Mediator, includes his Kingly, Priestly, and Prophetic offices;

all which will be considered in their proper place.

Chapter 12

OF CHRIST, THE SURETY OF THE COVENANT.

The suretyship of Christ is a branch of his mediatorial office; one way in which Christ has acted

the part of a Mediator between God and men, is by engaging on their behalf, to do and suffer

whatever the law and justice of God required, to make satisfaction for their sins. The Greek word

for “surety” εγγυος, is used but once throughout the whole New Testament, (Heb. 7:22) and there

of Christ; where he is said to be made, or become, “the Surety of a better testament”, or covenant.

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And the word is derived either from εγγυς, “near”, because a surety draws nigh to one on the behalf

of another, and lays himself under obligation to him for that other; thus Christ drew nigh to his

Father, and became a Surety to him for them; hence those words, “I will cause him to draw near,

and he shall approach unto me; for who is this that engaged his heart to approach unto me, saith

the Lord?” (Jer. 30:21) or rather, it is derived from γυιον, which signifies the “hand” 249; because

when one becomes a Surety, he either puts something into the hand of another for security, or rather

puts his hand into the hand of another, or strikes hands with him; a rite much used in suretyship,

and is often put for it, and used as synonymous; see (Prov. 6:1, 17:18, 22:26). Suidas250 derives it

from γη, γυη, the “earth”, because that is the firmest of the elements, and remains immoveable,

and may denote the firmness and security of the promise, or bond, which a surety gives to one for

another. The Hebrew word for a “surety”, in the Old Testament, ערב , (Gen. 43:9) and elsewhere,

has the signification of “mixing”, because, as Stockins251 observes, in suretyship persons are so

mixed among themselves, and joined together, that the one is thereby bound to the other: and, upon

the whole, Christ, as a Surety, drew nigh to his Father on the behalf of the elect, struck hands with

him, and gave him firm security for them, and put himself in their place and stead, and engaged to

perform everything for them that should be required of him; for the better understanding this branch

of Christ’s office in the covenant, it may be proper to consider,

1. First, In what sense Christ is the Surety of the covenant. And,

1a. First, He is not the Surety for his Father, to his people, engaging that the promises made by

him in covenant shall be fulfilled; which is the Socinian sense of Christ’s suretyship252; for though

the promises were made to Christ, and are Yea and Amen in him; and many of them, such as respect

him, were fulfilled in him, and by him, as the minister of the circumcision, (Gal. 3:16; 2 Cor. 1:20;

Rom. 15:8). Yet, such is the faithfulness of God that has promised, that there needs no surety for

him; his faithfulness is sufficient, which he will not suffer to fail; he is God, that cannot lie, nor

deny himself; there is no danger of his breaking his word, and not fulfilling his promise, which

may be depended on, and strongly confided in: and if his word was not enough, he has joined his

oath to it; so that by two immutable things, in which it was impossible for God to lie, the heirs of

promise might have strong consolation, in believing the fulfilment of every promise made (Heb.

6:18). Besides, though Christ is equal with his Father, is Jehovah’s fellow, and has all the perfections

of Deity in him, yet he is not greater than he; and, with reverence to him be it said, he cannot give

a greater security, than the word and oath of God, or that will lay a firmer foundation for confidence

249 So Hesychius and others.

250 In voce εννυη.

251 Clavis Ling. Sanct. p. 810.

252 Crellius et Schlichtingius in Heb. vii. 22.

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in the promises of God; and it is with an ill grace these men advance such a notion; since they make

Christ to be but a mere man; and what dependence can there be upon him, when cursed is the man

that trusts in man, and makes flesh his arm? (Jer. 17:5) and what greater security is it possible that

a mere man should give, than what the promise of God itself gives? or what additional strength can

a creature give to that, to induce a stronger belief of it? Nor,

1b. Secondly, Is Christ in such sense a Surety, as civilians call a “fidejussor”, or such a surety

that is jointly engaged with a debtor, for the payment of a debt; or is so bound for another, as that

other remains under obligation, and the obligation of the surety is only an accession to the principal

obligation, which is made stronger thereby, and the creditor has the greater security; yet still the

principal debtor is left under his debt, that is not removed from him, and he is under obligation to

pay it, if able; and it is first to be demanded of him, or should his surety desert his suretyship, and

not make satisfaction. But now none of these things are to be supposed in Christ’s suretyship.

1b1. He is not a mere accessory to the obligation of his people for payment of their debts; he

and they are not engaged in one joint bond for payment; he has taken their whole debt upon himself,

as the apostle Paul did in the case of Onesimus; and he has paid it off, and entirely discharged it

alone.

1b2. Nor was any such condition made in his suretyship engagements for his people, that they

should pay if they were able; for God the Father, to whom Christ became a Surety, knew, and he

himself, the Surety, knew full well, when this suretyship was entered into, that they were not able

to pay, and never would be; yea, that it was impossible for them, in their circumstances, ever to

pay; for having failed in their obedience to God, all after acts of obedience, though ever so perfect,

could not make amends, or satisfy for that disobedience, since to those God has a prior right; and

their failure in obedience, brings upon them a debt of punishment, which is everlasting, and “ad

infinitum”; and, if left on them, would be ever paying, and never paid (see Luke 7:41, 42; Matthew

18:24, 25, 5:26, 25:46).

1b3. Nor is such a supposition to be made, that Christ might desert his suretyship, withdraw

himself from it; this indeed has been supposed by some: but though Christ was not obliged to

become a Surety, he voluntarily engaged in this work, and cheerfully took it on him; yet when he

had undertaken it he could not relinquish it, without being guilty of disobedience to his Father, and

of unfaithfulness to his own engagements; for from the instant he became a Surety for his people,

he became a Servant to his Father, and he called and reckoned him as such; “Thou art my servant,

O Israel; behold my servant whom I uphold”, (Isa. 49:3, 42:1) and laid his commands upon him,

both to obey his law, and lay down his life for his people, both which he undertook to do, and did

perform; or otherwise he could not have had the character of God’s righteous Servant, nor would

have been faithful to him that appointed him, nor to himself, (Isa. 53:10; Heb. 3:2) and consequently

could not be without sin, which God forbid should ever be said or supposed of the holy Jesus, who

did no sin, nor was guile found in his mouth; yet this has been supposed of him by some, and the

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dreadful consequences of it, which have been blasphemously uttered by some schoolmen and popish

writers, not fit to be mentioned. 1b4. Nor is it to be supposed, that Christ might not fulfil his

suretyship engagements, or not make satisfaction, as might be expected; since if he did not, it must

be either for want of will, or want of power; not of will, since the persons he became a surety for,

he bore the strongest affection to; these were the sons of men, in whom was all his delight from

everlasting; and such his love to them, that nothing whatever could separate from it: nor could it

be for want of power, since, as a divine Person, he is the mighty God; as Mediator, has all power

in heaven and in earth; as man, was made strong by the Lord for this work, and had a power, as

such, to lay down his life, and take it up again: and should he have deserted his suretyship, and not

have made the promised and expected satisfaction, the purposes of God, respecting the salvation

of the elect by Christ, must have been frustrated, and made null and void; the council of peace held

concerning it would have been without effect; the covenant of grace abolished; the salvation of

God’s people not obtained, and the glory of God, of his grace, mercy, truth, and faithfulness lost;

yea, Christ himself must have been deprived of his mediatorial glory; all too shocking to be admitted.

But,

1c. Thirdly, Christ is in such sense a Surety, as civilians call an expromissor, one that promises

out and out, absolutely engages to pay another’s debt; takes another’s obligation, and transfers it

to himself, and by this act dissolves the former obligation, and enters into a new one, which civilians

call “novation”; so that the obligation no longer lies on the principal debtor, but he is set free, and

the Surety is under the obligation, as if he was the principal debtor, or the guilty person. Now this

sort of suretyship being most similar, and coming nearest to Christ’s suretyship, is made use of to

express and explain it; though they do not in everything tally; for the civil law neither describes

nor admits such a Surety among men as Christ is; who so substituted himself in the room and stead

of sinners, as to suffer punishment in soul and body for them; but in some things there is an

agreement.

1c1. Christ, by his suretyship, has took the whole debt of his people upon himself, and made

himself solely responsible for it; he has dissolved thereby their obligation to payment or punishment,

having taken it on himself; so that they were by it entirely set free from the very instant he became

their Surety; it is a rule that will hold good, as Maccovius253 observes, that as soon as anyone

becomes a surety for another, the other is immediately freed, if the surety be accepted: which is

the case here; for from henceforward, God the Father looked for his debt, and expected satisfaction

of Christ, and let the sinners go free, for whom he engaged; he was gracious, and said, “deliver”

them “from going down to the pit; I have found a Ransom”, (Job 33:24) just as when the apostle

Paul became a surety for Onesimus; supposing him accepted as such by Philemon, Onesimus was

253 Theolog. Quaest. loc. 31. qu. 6.

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set free; the apostle taking the whole debt and wrong upon himself, and promising to repay and

make satisfaction, and which he wrote and signed with his own hand.

1c2. When Christ became a Surety for his people, their sins were no longer imputed to them,

but were imputed to Christ, were placed to his account, and he became responsible for them; it was

not, at the time of his sufferings and death, that God laid on him first the iniquities of his people,

and they were imputed and reckoned to him, and he accounted them as his own, (2 Cor. 5:19; Isa.

53:6; Ps. 40:12, 69:5) by which it appears, that obligation to payment of debts, or punishment, did

not lie upon the principal debtor, or guilty person, but upon Christ, who became their Surety; for,

1c3. The Old Testament saints were really freed from guilt, condemnation, and death, before

the actual payment was made by Christ their Surety; some had as full an application of the pardon

of their sins, and as clear a view of their interest in Christ’s righteousness, as their justifying

righteousness before God, as any of the New Testament saints ever had; the one were saved by the

grace of Christ as the other; yea, they were received into heaven, and actually glorified, before the

suretyship engagements of Christ were fulfilled (Isa. 43:25, 45:24, 25; Acts 15:11; Heb. 11:13-16).

So that it is a plain case, that the obligation to payment and punishment lay not on those for whom

Christ became a Surety, but was transferred from them to him; unless this absurdity can be admitted,

that such an obligation lay on glorified saints, till the actual payment was made by Christ; or that

there was a “limbus patrum”, as the papists say, where the saints, before Christ’s coming, were

detained; but were set free by him when he came.

1c4. It is certain that the Old Testament saints had knowledge of the suretyship engagements

of Christ, and prayed and pleaded for the application of the benefits of them to them, (Job 19:25;

Ps. 119:122; Isa. 38:14) and which they enjoyed: and such was the dignity of Christ’s person, and

his known faithfulness to his engagements, and the eternity of them, which with God has no

succession, they were always present with him, and in full view, as if actually performed; before

and after made no difference in the sight of God, with whom a thousand years are as one day, and

eternity itself as but a moment. And now, from this suretyship of Christ arise both the imputation

of sin to Christ, and the imputation of his righteousness to his people; this is the ground and

foundation of both, and on which the priestly office of Christ stands, and in virtue of which it is

exercised (2 Cor. 5:21; Heb. 7:20-22). I proceed,

2. Secondly, To consider what Christ as a Surety, engaged to do. And,

2a. First, He engaged to pay the debts of his people, and satisfy for the wrong and injury done

by them; this may be illustrated by the instance of the apostle Paul engaging for Onesimus; which

is thus expressed, “If he hath wronged thee, or oweth thee ought, put that on my account; I Paul,

have written it with mine own hand, I will repay it”, (Philem. 1:18, 19). Sin is a wrong and injury

done to divine justice, and to the holy law of God, broken by it; which Christ undertook to satisfy

for; and sins are debts; see (Matthew 6:12) compared with (Luke 11:4) not proper ones, for then

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they might be committed with impunity, since it is right and commendable to pay debts: but in an

improper sense, as debts oblige to payment, so sins to punishment; even to endure the curse of the

law, and death eternal, the sanction of it: these debts, or sins, are infinite objectively, as they are

contracted and committed against an infinite being, and require punishment of a creature ad infinitum;

and therefore not to be paid off, or answered, by a finite creature; but Christ being an infinite Person,

as God, was able to pay off those debts, and answer for those sins, and engaged to do it, and has

done it.

There is a twofold debt paid by Christ, as the Surety of his people; the one is a debt of obedience

to the law of God; this he engaged to do, when he said, “Lo, I come to do thy will”; thy law is

within my heart: and accordingly he was made under the law, and yielded perfect obedience to it,

by which his people are made righteous; and the other is a debt of punishment, incurred through

failure of obedience in them; the curse of the law he has endured, the penalty of it, death; and by

paying both these debts, the whole righteousness of the law is fulfilled in his people, considered in

him their Head and Surety. Now let it be observed, that these debts are not pecuniary ones, though

there is an allusion to such, and the language is borrowed from them; but criminal ones, a wrong

and injury done, as supposed in the case of Onesimus; and are of such a nature as deserve and

require punishment in body and soul, being transgressions of the righteous law of God; and God

is to be considered, not merely as a creditor, but as the Judge of the whole earth, who will do right,

and who will by no means clear the guilty, without a satisfaction to his justice; and yet there is a

mixture of grace, mercy, and goodness in God, with his justice in this affair, by admitting a Surety

to obey, suffer, and die, in the room and stead of his people, which he was not obliged unto; nor

does the law give the least hint of an allowance of it; nor do the civil laws of men admit of any

such thing, that an innocent person should suffer death in the room of one that is guilty, even though

he consents to it, and desires it; because no man has a power over his own life, to dispose of it at

pleasure; but God, who can dispense with his own law, if he pleases, has thought fit to explain it,

and put a construction on it in favour of his people, where it is not express; and allow of a

commutation of persons, that his Son should stand in their legal place and stead, obey, suffer, and

die for them, that they might be made the righteousness of God in him. This is owing to his sovereign

grace and mercy; nor is at all inconsistent with his justice, since Christ fully consented to all this,

who is the Province of life, and had power over his own life, as man, to lay it down, and take it up

again; and since justice is fully satisfied, by the obedience and death of Christ, and the law magnified

and made honourable, and more so than it could have been by all the obedience and sufferings of

angels and men put together.

2b. Secondly, Another thing which Christ as a Surety engaged to do, was to bring all the elect

safe to glory; this may he illustrated by Judah’s suretyship for Benjamin; thus expressed to his

father, “I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee,

and set him before thee, then let me bear the blame for ever” (Gen. 43:9). And thus Christ became

a Surety to his divine Father, for his beloved Benjamin, the chosen of God, and precious; as he

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asked them of his Father, and they were given into his hands, to be preserved by him, that none of

them might be lost; he agreed that they should be required of his hand, everyone of them, and pass

under the hand of him that telleth them, and their whole number appear complete, and none missing;

as will be the case, when he shall say, “Lo, I, and the children which God hath given me” (Heb.

2:13). Christ engaged to “bring” his people to his Father; this was the work proposed to him, and

which he agreed to do; “to bring Jacob again to him, and to restore the preserved of Israel”, (Isa.

49:5, 6) to recover the lost sheep, to ransom them out of the hands of him that was stronger than

they; to redeem them from all iniquity, and from the law, its curse and condemnation, and save

them with an everlasting salvation, and bring them safe to his Father in heaven; and because he

laid himself under obligation to do all this; hence he says, “them also I must bring”, into his fold

here, and into heaven and glory hereafter, (John 10:16) and “set” them “before” his Father; as he

did at his death, when all the elect were gathered together in one Head, even in him, to present them

in the body of his flesh, through death, holy, unblameable, and unreproveable in the sight of God;

and as he now does in heaven, where he appears in the presence of God for them, and they are set

down in heavenly places in him, as their Head and Surety; and as he will at the last day, when he

will deliver up the kingdom to the Father, the mediatorial kingdom, the kingdom of priests, complete

and perfect, as he received them; and having first presented them to himself, as a glorious church,

without spot or wrinkle, he will present them faultless before the presence of his Father’s glory,

with exceeding joy; and will be so far from bearing any blame, having so fully discharged his

suretyship engagements, that he will appear without sin unto salvation; even without sin imputed,

without the wrong done by his people put on his account; all being fully answered for according

to agreement.

Chapter 13

OF CHRIST, THE TESTATOR OF THE COVENANT.

1. First, The covenant of grace bears the name, and has the nature of a testament: it is often

called the new and better testament, as administered under the gospel dispensation, (Matthew 26:28;

Heb. 7:22, 9:15) in distinction from the former: it is called a testament, in allusion to the last will

and testament of men. And,

1a. Because it is the will of God himself, and not another; the will of him that is sovereign and

absolute, who does according to his will in heaven and in earth, in nature, providence, and grace.

The covenant is founded on the will of God, and is the pure effect of it; he was not obliged to make

it; he freely and of his own accord came into it; so all the contracting parties in it, as has been before

observed. A man’s will or testament ought to be voluntary; he is not to be forced nor drawn, nor

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pressed to make it, contrary to his inclination; or otherwise it is not his own will. The covenant, or

testament of God, is of his own making, without any influence from another; all the articles in it

are of his free good will and pleasure; as, that he will be the covenant God of his people; that they

shall be his sons and daughters; that they shall be his heirs, and joint heirs with Christ; that they

shall enjoy all the blessings of grace, redemption, pardon, justification, regeneration, perseverance

in grace and glory; for he hath bequeathed, in this will, both grace and glory to his people (Ps.

89:11; Luke 12:32).

1b. As a will consists of various legacies to various persons, so does the covenant of grace;

some to Christ, for he, under different considerations, is a legatee in it, and a testator of it: all the

elect, his spiritual seed and offspring, are bequeathed unto him, as his portion and inheritance, and

with which he is greatly delighted (Deut. 32:9; Ps. 2:8, 16:6). “As my Father hath appointed unto

me a kingdom”, says he, (Luke 22:29) his mediatorial kingdom, a kingdom of priests, and which

he disposed of to him in a testamentary way, as the word there used signifies. There are other

legacies, such as before suggested, respecting grace and glory, left in this will for the brethren of

Christ, among whom he is the firstborn, and so appointed principal heir, yea, heir of all things, and

they joint heirs with him; and what is given to them, is in trust with him for them, particularly the

inheritance bequeathed, which they obtain in him, and is reserved with him in heaven for them.

1c. In wills, what a man disposes of, is, or should be, his own; no man has a power to dispose,

nor ought to dispose of, what is another’s, or not his own; or otherwise, his will is a void will, and

such bequests void bequests. All the blessings of goodness, whether of nature, providence, or grace,

are all the Lord’s own, and he has a sovereign right to dispose of them as he pleases, and to give

them to whomsoever he will; and against which no one has any just cause or reason to object; and

if he does, it is to no purpose; “Is it not lawful for me”, says the Testator of the covenant, “to do

what I will with mine own?” Is thine eye evil, because I am good?” (Matthew 20:15).

1d. This will, or testament, of Jehovah, is an ancient one, it was made in eternity; it is called

an everlasting covenant, or testament; not only because it always continues, and will never become

null and void, but because it is from everlasting; the bequests and donations made in it were made

before the world began (2 Tim. 1:9). It is, indeed, sometimes called a new testament, not because

newly made, but because newly published and declared, at least in a more clear and express manner;

a new and fresh copy of it has been delivered out to the heirs of promise.

1e. It is a will or testament that is unalterable; “Though it be but a man’s covenant”, or testament,

“yet if it be confirmed” by his own handwriting and seal, and especially by his death, “no man

disannulleth or addeth thereunto” (Gal. 3:15). The covenant of grace is ordered in all things, and

sure; this testament, or will, is founded upon the immutability of the divine counsel; so that the

heirs of promise, the legatees in it, may have strong consolation, and be fully assured of enjoying

their legacies in it; which are the sure mercies of David, of David’s Son and Antitype, as all the

promises of it are Yea and Amen in him.

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1f. Testaments, or wills, are generally sealed as well as signed: the seals of God’s will or

testament are not the ordinances; circumcision was no seal of the covenant of grace; it was a seal

to Abraham, and to him only, that he should be the father of believing Gentiles; and that the same

righteousness of faith should come upon them, which came upon him, when in uncircumcision:

nor is baptism, which is falsely said to come in the room of it, and much less is it a seal of the

covenant; nor the ordinance of the Lord’s Supper; for though the blood of Christ, one of the symbols

in it, is yet not that itself: but the seals are the Holy Spirit of God, and the blood of Christ; and yet

the Holy Spirit is not such a seal that makes the covenant, or testament, surer in itself, only assures

the Lord’s people of their interest in it, by witnessing it to their spirits, by being in them the earnest

of the inheritance bequeathed them, and by sealing them up unto the day of redemption; properly

speaking, the blood of Christ is the only seal of this testament, by which it is ratified and confirmed;

and therefore called the blood of the covenant, and the blood of the new testament, (Zech. 9:11;

Matthew 26:28; Heb. 13:20).

1g. To all wills there are commonly witnesses, and often three, and in some cases three are

required. Now as God sware by himself, because he could sware by no greater; so because no other

and proper witnesses could be had, to witness this will made in eternity, God himself, or the three

divine Persons, became witnesses to it, the Three that bare record in heaven, the Father, the Word,

and the Holy Ghost (1 John 5:7). Unless we choose to conceive of things in this manner; that as

the Father, the first Person, gives the lead in all things in nature and in grace, and as he did in the

council of peace, so in the covenant of grace, or in this testament, he may be considered as the

maker of the will, or testament, and the Son and Spirit as witnesses to it.

1h. This will, or testament, is registered in the sacred writings, from thence the probate of it is

to be taken; the public notaries, or amanuenses, that have copied it under a divine direction, are the

prophets and apostles; hence the writings of the one are called the Old Testament, and the writings

of the other the New Testament, the latter being the more clear, full, and correct copy. The covenant

of grace having the nature of a testament, shows that there is no restipulation in it on the part of

men; no more than there is a restipulation of legatees in a will; what is bequeathed to them being

without their knowledge and consent, and without anything being required of them, to which they

give their assent. The covenant of grace is properly a covenant to Christ, in which he restipulates;

but a testament to his people, or a pure covenant of promise. Also it may be observed, that the

legacies in this testament are owing to the goodwill of the testator, and not to any merit in the

legatees; “For if theft which are of the law be heirs”, if they that seek eternal life by the works of

the law be heirs of grace and glory, then, says the apostle, “faith is made void, and the promise

made of none effect”, which declare it to be a free donation: and so again, “If the inheritance be of

the law”, or to be obtained by the works of it, “it is no more of promise”; these will not consist

with, but contradict one another; “but God gave it to Abraham by promise”; as he has done to all

the legatees in his covenant or will (see Rom. 4:14; Gal. 3:18).

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2. Secondly, The Son of God, the Lord Jesus Christ, may be considered as testator of the covenant

of grace, as it is a will or testament, and which is plainly suggested in Hebrews 9:15-17 for,

2a. Christ as God has an equal right to dispose of things as his divine Father, seeing all that the

Father has are his; as all the perfections of deity, so all persons, and all things in nature, providence,

and grace; particularly all the blessings of grace and of glory. He is over all God blessed for ever,

and all things are of him and owe their being to him, and are at his dispose; yea, all things are

delivered by the Father to him as mediator: and if the Spirit disposes of his gifts and graces, dividing

them to every man severally as he will; the Son of God may be reasonably thought to have a power

and right to dispose of the blessings of his goodness to whomsoever he pleases.

2b. Nothing is disposed of in the covenant, or testament, without his counsel and consent; for

though with respect to creatures, angels and men, it may be said of God, “with whom took he

counsel?” yet with his Son, the Wonderful Counsellor, the Angel of the great council, he did; for

the council of peace was between them both, the Father and the Son, which respected the salvation

of men, and the donation of grace and glory to them.

2c. Nor was anything given in covenant, or disposed of in the will and testament of God, but

with respect to the death of Christ; all promised in covenant was on condition of Christ’s making

his soul an offering for sin, and of pouring out his soul unto death, (Isa. 53:10-12) all the blessings

of grace bestowed on Old Testament saints, as they were legacies in this testament, so they were

given forth in virtue of the blood of the covenant, which had a virtue that reached backward; Christ

being the lamb slain from the foundation of the world; and there is no blessing of grace in the

covenant, but what is on account of the death of Christ the testator; redemption of transgressions,

that were under both the first and second testaments, was by means of death; and without shedding

of blood there was no remission under either dispensation; and it is the death of Christ that secures

from condemnation, as well as by it reconciliation is made.

2d. Whatever is given in this will, is given to Christ first, to be disposed of by him, so that he

is the executor as well as the testator of it; he was set up as mediator from everlasting; was prevented

with the blessings of goodness, or had them first given to him; he was possessed of a fulness of

grace, and grace was given to the elect in him before the world began; not only the blessings of

grace were put into his hands to dispose of, but eternal life, for he has power to give eternal life to

as many as the Father hath given him; whether this be considered as an inheritance which He, the

Word of God’s grace, the essential Word, is able to give among them that are sanctified by faith

in him; or as a kingdom prepared for them in the purposes of God, and which Christ gives a right

unto, and a meekness for; yea, he himself disposes of it in a testamentary way, “and I appoint unto

you a kingdom”, dispose of it to you by will and testament (Luke 22:29). Wherefore,

3. Thirdly, The death of Christ is necessary to put this will in force, to give strength unto it, that

it may be executed according to the design of the maker of it; “for where a testament is, there must

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also of necessity be the death of the testator; for a testament is of force after men are dead, otherwise

it is of no strength at all, while the testator liveth” (Heb. 9:16, 17). It is not the death of any, only

of the testator himself, that gives validity to his will, or renders it executable; and it is only the

death of Christ that gives force and strength unto, or ratifies and confirms the covenant of grace;

not the death of slain sacrifices, for though by the blood and death of these the first testament was

dedicated, ratified, and confirmed in a typical way, as these were types of Christ in his bloodshed

and death, (Heb. 9:19-22) yet the new testament is only, really, truly, and properly ratified and

confirmed by the death of Christ itself; and whereas the Father and the Spirit were jointly concerned

with Christ in making this will or testament, it was not necessary that they should die, nor could

they, since they never assumed a nature capable of dying; only it was necessary that one of the

testators should assume a nature capable of death, and in it die to give force to this will; and infinite

wisdom judged it most proper and fitting that the Son of God should do it, who took upon him, not

the nature of angels, who are incorporeal, immaterial and immortal spirits, and die not; but he

became a partaker of flesh and blood, of human nature, that he might die and ratify the testament

and will he was concerned in the making of; and this was necessary to give it strength and force:

not as if it was alterable until the death of Christ, as the wills of men are until their death, which

while they live are liable to be altered again and again; for the first thoughts of God always remain,

and that to all generations; his mind is never turned, his counsel is immutable, and so his covenant

and testament founded thereon is unalterable; nor that the inheritance bequeathed in this will could

not be enjoyed before the death of Christ; this indeed is the case with respect to the wills of men,

the legacies are not payable, nor estates bequeathed enjoyed, until the testator dies; but such is not

only the certainty of Christ’s death, and which with God was as if it was, before it really was, but

such is the virtue and efficacy of it, that it reaches backward to the beginning of the world, as before

observed; wherefore the Old Testament saints not only received the promise of eternal inheritance,

but enjoyed it before the death of Christ, though in virtue of it, for they are said to “inherit the

promises”, that is, the things promised, (Heb. 9:15, 6:11) but the death of Christ was necessary to

confirm the covenant or testament, that the legatees might appear to have a legal right to what was

bequeathed to them, law and justice being satisfied thereby; so that no caveat could be put in against

them, and no obstruction made to their claim of legacies, and their enjoyment of them; and no

danger of this will being ever set aside. There is another concern and part which Christ has in the

covenant, and that is the “messenger” of it, (Mal. 3:1) but as that respects the administration of it,

it will be considered in its proper place, after the fall of man.

Chapter 14

OF THE CONCERN THE SPIRIT OF GOD HAS IN THE COVENANT OF GRACE.

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Having considered the parts which the Father and the Son have taken in the covenant, the part

which the Holy Spirit has in it is next to be treated of; who was not a mere bystander, spectator,

and witness of this solemn transaction, compact, and agreement, between the Father and the Son,

but was a party concerned in it. And,

1. First, The third person, the Spirit, gave his approbation of, and assent unto every article in

the covenant.

1a. In general, what respected the salvation of the chosen ones; for that is the grand and principal

article of the covenant; “this”, says David, speaking of the covenant, “is all my salvation”, (2 Sam.

23:5) that is, the whole of his salvation; all things relative to it were provided for in it, and secured

by it; in the economy of which each Person took his part; and that of the Spirit is Sanctification;

which makes meet for the enjoyment of complete and eternal salvation; hence called “the

sanctification of the Spirit” (2 Thess. 2:13; 1 Peter 1:2). And this clearly shows, that the Spirit

approved of, and assented to the whole scheme of salvation, or of the thing itself in general; or

otherwise he would never have taken a part in it; and as it was the purpose and will of God the

Father to save men by his Son, and he appointed them to obtain salvation by him; so the Son of

God came to seek and save men, being sent of God for that purpose in which mission of him the

Spirit joined; “Now the Lord God, and his Spirit, hath sent me”, (Isa. 48:16) which is a plain proof

that he approved of and assented to it, that the Son of God should be the Saviour of men; and

whereas it was proper that the Son of God should assume human nature, and in it work out the

salvation of men; and which was agreed upon between the Father and the Son; so it was approved

of and assented to by the Spirit; as appears from his concern in the incarnation of Christ; for what

was “conceived in the Virgin was of the Holy Ghost”, (Matthew 1:18, 20) and, seeing it was

necessary that the Saviour of men should suffer and die for them, to satisfy law and justice; and

the divine Father enjoined his Son to lay down his life for them; to which command he became

obedient; so the Spirit declared his approbation of it, by testifying beforehand, in the prophets, “the

sufferings of Christ, and the glory that should follow”; as well as was assisting to the human nature

of Christ, in the sacrifice of himself; since it was “through the eternal Spirit”, he offered up himself

without spot to God (1 Peter 1:11; Heb 9:14). Once more, as it was highly proper, that as Christ

should be delivered to death for the offences of men, so that he should rise again for their

justification; or otherwise, the whole affair of salvation would have miscarried; hence the Father

in covenant enjoined his Son, as to lay down his life, so to take it up again; and which he did, and

in which the Spirit was concerned; and which showed his approbation of this closing part of the

scheme of salvation by Christ (see Rom. 1:4).

1b. The Spirit of God approved of and assented to all the promises in the covenant: there are

many exceeding great and precious promises in the Scriptures, which are transcribed from the

covenant, and are all Yea and Amen in Christ, and in which the Spirit has a concern; hence he is

called “the Holy Spirit of promise”, (Eph. 1:13) indeed, he himself is the great promise of the

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covenant; promised both to Christ the Head, and to his members, (Matthew 12:18; Isa. 42:1, 44:3;

Gal. 3:14) and he is concerned in the application of every promise to the elect; it is he that remembers

to them the word of promise, on which the Lord has sometimes caused them to hope; and it is he

that opens the promise to them, instructs them in it, and shows them what is contained in it, the

nature, use, and suitableness of it; it is he that applies the promises to them at a proper season, when

they are like apples of gold in pictures of silver; and he it is that keeps up their faith and hope, as

to the grand promise of eternal life; so that they, “through the Spirit, wait for the hope of

righteousness by faith”, (John 14:26; Prov. 25:11; Gal. 5:5) by which it appears, that he approved

of every promise of the covenant made in eternity, or he would never act the part he does, in the

application of them in time.

1c. The blessed Spirit approved of and gave his assent to all the grants made to Christ, and to

his people in the covenant, to the sure mercies of David, to the spiritual blessings wherewith the

elect are blessed in heavenly places in Christ; for he takes of these in time, and shows them to the

persons interested in them, and their interest therein, (John 16:14) which he would not do, if he had

not approved of the grants of these blessings to them, in the everlasting covenant; as for instance,

the blessing of a justifying righteousness, to be wrought out by Christ, was provided in the covenant;

and which being brought in, is revealed in the gospel from faith to faith: and besides the external

revelation of it in the gospel, the Spirit of God brings near this righteousness, and sets it in the view

of an awakened sinner, and shows him its suitableness, fulness, and excellency, works faith in him

to receive it, and pronounces in his conscience his justification by it; hence it is said of such, that

they are “justified in the name of the Lord Jesus, and by the Spirit our God” (1 Cor. 6:11). Pardon

of sin is another blessing of the covenant through Christ, and the Spirit takes the blood of Christ,

the blood of the covenant, shed for the remission of sin, and sprinkles it on the conscience, and

thereby speaks peace and pardon to it; saying, Son, or “daughter, be of good cheer, thy sins are

forgiven thee” (Heb 8:12, 10:22, 12:24). Adoption also, a blessing of grace, provided in the covenant,

and which the Spirit bears witness to and makes application of, and is sent down into the hearts of

the covenant and adopted ones for that purpose, and is hence called “the Spirit of adoption”, (2

Cor. 6:18; Gal. 4:6; Rom. 8:15, 16). In short, all the grace given to the elect in Christ, before the

world began, all the things that are freely given them of God in the covenant, the Spirit in time

makes known unto them, and declares and testifies their interests in them, (1 Cor. 1:12, 2:9-11).

All which abundantly prove his approbation of and assent unto everything contained in the covenant

of grace.

2. Secondly, There are many things which the Holy Spirit himself undertook and engaged in

covenant to do; and nothing more strongly proves this than his doing them; for had he not agreed

to do them, they would not have been done by him. And,

2a. First, Some things he has done, as he agreed to do, with respect to Christ; he formed the

human nature of Christ, in which he obeyed and suffered for the salvation of the elect: every

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individual of human nature is, indeed, made by him; “The Spirit of God hath made me”, says Elihu,

(Job 33:4) but the individual of Christ’s human nature, was “fearfully and wonderfully made” by

him, as David, representing him, says he was “in secret, and curiously wrought in the lowest parts

of the earth”, in the womb of the Virgin, according to the model of it, in the book of God’s purposes

and decrees; it was produced by the power of the Highest, the overshadowing of the Holy Ghost,

without the instrumentality of man; and so was free from the pollution of sin, propagated by ordinary

and natural generation, and therefore called the holy thing, born of the Virgin (Ps. 139:14-16; Luke

1:35). The Spirit of God filled the same human nature with his gifts and graces without measure,

which are the oil of gladness he anointed him with above his fellows, and thereby fitted and qualified

him as man, for the discharge of his office as Mediator, (Isa. 11:1-3, 42:1, 61:1) he descended upon

him as a dove at his baptism; which was the signal by which John the Baptist knew he was the

Messiah, and pointed him out as such to others; he assisted him as man, in the ministry of the

gospel, whereby he spake as never man did, and with an authority the Scribes and Pharisees did

not; and in the performance of miracles; for he cast out devils, as he himself says, by “the Spirit of

God” (Matthew 12:28). He also was concerned in Christ’s offering up himself a Sacrifice; and in

his resurrection from the dead, as before observed; whereby he glorified him, as well as by other

things, Christ said he would (John 16:14). All which he did according to covenant agreements and

settlements.

2b. Secondly, There are other things he has done, as he agreed to do, with respect to men; either,

2b1. To such as are in a public office and capacity, as the prophets of the Old Testament; whom

he inspired to speak and write as they did, (2 Peter 1:21) and the apostles of the New, who were

endowed with power from on high, with his extraordinary gifts to preach the gospel, in all languages,

to all people, and to confirm it with miracles, (Acts 1:4, 5, 2:4; Heb 2:3, 4) and ordinary ministers

of the word, in all succeeding generations, with gifts and grace suitable to their office; whom he

calls and separates to it, directs where they should go, he has work for them to do, and makes them

overseers of flocks or churches committed to their care, (Acts 13:2, 16:6, 7, 20:28) and it is he that

makes the word preached by them effectual to the conviction and conversion of sinners, and to the

comfort and edification of saints; and whereby he conveys himself into the hearts of men (1 Thess.

1:5, 6; 2 Cor. 3:6, 8; Gal. 3:2). All which he undertook to do, and has done. Or,

2b2. To such as are in a private capacity, to whom he is, 2b2a. A Spirit “of conviction”; he

convinces them of sin, original, actual, of all their sins of thought, word, and deed; of the demerit

of sin, and of the inability of men to make atonement for it; and brings them to such a sense of it,

as to loath it, and themselves for it; to blush and be ashamed of it, and to have such a godly sorrow

for it, which works repentance unto salvation. And “of righteousness”; of the insufficiency of their

own righteousness to justify them before God; and of the excellency and suitableness of the

righteousness of Christ. And “of judgment”; that there is one not to be escaped, and at which all

must appear, and in which there will be no standing, but in the righteousness of Christ (John 16:8).

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2b2b. A Spirit “of regeneration” and “renovation”; men must be born again, and they that are

born of God, even of the Spirit of God, are renewed by him in the Spirit of their minds; all things

are made new; a new man is created in them, a new heart and a new spirit are given unto them,

according to the covenant of grace; hence we read of “regeneration”, and “the renewing of the Holy

Ghost” (Titus 3:5).

2b2c. A Spirit “of faith”; all men have not faith, only God’s elect; and therefore true faith is

called the faith of God’s elect; and those that have it, have it not of themselves, it is the gift of God;

it is of the operation of God, a work of his almighty power, begun, carried on, and performed with

power, and that by the Holy Ghost: and therefore he is called “the Spirit of faith” (2 Cor. 4:13).

2b2d. A “Comforter”, under which character he is often spoken of, and promised by Christ,

that he should be sent by him, and from his Father, according to covenant agreements; and which

office, as he freely undertook in covenant, he performs, by shedding abroad the love of God and

Christ in the hearts of his people; by leading into the comfortable doctrines of the gospel; by opening

and applying the precious promises of it; by taking of the things of Christ, and showing them to

them; and by witnessing to them their adoption; and by being the earnest of their inheritance, and

the sealer of them up unto the day of redemption.

2b2e. A Sanctifier; if any are sanctified, it is by the Spirit of God; sanctification is his work,

and therefore called “the sanctification of the Spirit”, as before observed: it is the Spirit that begins,

and carries on, and finishes the work of grace and holiness upon the hearts of God’s elect, without

which no man shall see the Lord. He is the Spirit of strength to the saints, to enable them to exercise

grace, and to perform duties he is put into them according to the covenant of grace, to cause them

to walk in the statutes and judgments of the Lord to do them; to strengthen them to walk on in the

ways of the Lord, and to persevere in faith and holiness to the end. And all this the Spirit of God

does, as he engaged and undertook to do, in the everlasting covenant; and therefore he is said to

“come”, being sent, to do these things; not without his will and consent, but according to his

voluntary engagements in covenant, without which he could not be sent by the Father and the Son,

being equal to them; and this will account for the several passages where he is said to be sent by

the Father, in the name of Christ, and by Christ, front the Father (John 14:16, 26, 15:26, 16:7; Gal.

4:6). This being all agreed on, and settled in the covenant between them.

Chapter 15

OF THE PROPERTIES OF THE COVENANT OF GRACE.

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I shall close the account of the covenant of Grace with the epithets or properties of it; which

may serve to lead more fully and clearly into the nature, use, and excellency of it; and which may

in some measure be collected from what has been already observed. And,

1. It is an “eternal” covenant; not merely as to duration, being what will continue to eternity,

and so is called an everlasting covenant, but as to the original of it; it was made in eternity, and

commenced and bears date from eternity. The spring of it is the mercy, grace, and love of God; “I

said”, says God, “mercy shall be built up for ever”; there shall be such a display of it, as shall always

abide; and in order to this it follows; “I have made a covenant with my chosen”, with Christ, and

the elect in him; which is a standing everlasting monument of mercy; and now “the mercy of the

Lord is from everlasting”; not only as an attribute of God, but in the display of it to sinful miserable

creatures; and where is there a display of it so early but in the covenant? (Ps. 89:2, 3, 28, 103:17)

and which mercy is no other than the love and free favour of God exercising itself in such a manner

towards sinful men; and which love, as it was bore to Christ, so to his people in him, before the

foundation of the world (John 17:23, 24). The basis of the covenant, is God’s election of men to

eternal life; the foundation of God, which stands sure, and which laid a foundation for the covenant

of grace; it is built upon it; the covenant is made with Christ, God’s elect, and with men chosen in

him, and who were chosen in him to be holy and happy, before the foundation of the world (Eph.

1:4). The council of peace, which was introductory to the covenant of grace, was of old, from

everlasting; as all the counsels of God are; in this Christ was the everlasting Counsellor; as well as

in the covenant the everlasting Father: God was in Christ from eternity, forming the scheme of

man’s peace, reconciliation, and salvation; which prepared and furnished sufficient matter for the

everlasting covenant: Christ was set up as the Mediator of it “from everlasting”; from the beginning,

or ever the earth was; his goings forth in it, in acts of love and grace towards his people, “were of

old, from everlasting”; drawing nigh to his divine Father, and becoming their Surety, interposing

between him and them as Mediator, engaging to do everything for them law and justice could

require; and receiving on their account, all grants and promises made unto them, (Prov. 8:23; Mic.

5:2). The blessings of the covenant were put into the hands of Christ so early, and the elect were

blessed with them in him, as they were chosen in him before the foundation of the world, and are

the “grace” given to them in him, “before the world began” (Eph. 1:3, 4; 2 Tim. 1:9). There were

also promises made, particularly the grand promise of eternal life, which God, that cannot lie,

promised before the world was; and which promise of life is in Christ, as all the promises of the

covenant are, being put into his hands so early; the heirs of them not having an actual being, yet a

representative one in him their Head (Titus 1:2; 2 Tim. 1:1).

Now all this, proves the antiquity of the covenant of grace; nor is it any objection to it, that it

is sometimes called the “second” and “new” covenant, (Heb. 8:7, 8, 13, 9:15, 12:24) for it is so

called, not with respect to the covenant of works made with Adam, as if it was the second to that,

and newer and later than that; for it was made long before that, even in eternity, as has been shown;

but the distinctions of “first” and “second”, “old” and “new”, respect the different administrations

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of the same covenant of grace in time: the first administration of it began immediately after the fall

of Adam, and continued under the patriarchs, and under the Mosaical dispensation, unto the coming

of Christ; and then a new administration of it took place, which made the first old, and is called the

second, with respect to that; and yet both, for substance, are the same covenant, made in eternity,

but variously administered in time.

There are several time covenants made with men; as with Adam, Noah, Abraham, the children

of Israel, Phinehas, David, &c. But the covenant made with Christ, and the elect in him, was not

made in time, but in eternity. It is a notion that commonly obtains, that God makes a covenant of

grace with men when they believe, repent, &c. but it is no such thing; the covenant of grace does

not then begin to be made, only to be made manifest; it then openly takes place, its blessings are

bestowed, its promises applied, its grace is wrought in the hearts of men, when God puts his fear

there, gives a new heart, and a new spirit, and puts his own Spirit there, to work faith, repentance,

and every other grace; but then the covenant is not new made, but all this is done in virtue and in

consequence of the covenant of grace made in eternity, and according to the tenor of that.

2. The covenant of grace is entirely free, it is altogether of free grace; grace is the moving cause

of it; God was not induced to make it from any motive and condition in men. Each of the parties

entered freely into it; the Father, of his own grace and good will to men, proposed the terms of the

covenant to his Son; and the Son of God, from his great love he bore to the same persons, voluntarily

agreed unto them; and the same love in the blessed Spirit, engaged him to undertake what he did

in it; hence we read, as of the love of the Father, and of the love of the Son, so of the love of the

Spirit, (Rom. 15:30) which love of the three divine Persons, no where more clearly and fully appears,

than in the covenant of grace, and the performance of it. The act of election, which is the basis of

the covenant on which it proceeds, and to which it is commensurate, is entirely of grace, and not

of works, and therefore called “the election of grace”, (Rom. 11:5, 6) the matter, sum and substance

of the covenant is of grace; the blessings of it are all of grace, they all go by the name of “grace”,

given in Christ before the world began (2 Tim. 1:9). Adoption is owing to the free favour of God;

a justifying righteousness is the gift of his grace; pardon of sin is according to the riches of his

grace; and so every other blessing. The promises of it, which are exceeding great and precious,

flow from the grace of God: when promises are made, the faithfulness of God is engaged to fulfil

them; but it is of his grace and good will that he makes them; he is not obliged to make promise of

any thing to his creatures. The grace of God greatly appears in making faith the recipient of all

blessings and promises; which itself is not of men, but is the gift of God; and by divine wisdom is

put in the place it is, to receive all the blessings and promises of the covenant; “That it might be

by grace”; that it might appear that all is of grace; “to the end the promise”, and so every blessing,

“might be sure to all the seed” (Rom. 4:16). The end of making the covenant is, the glory of the

grace of God; as God has made all things for himself, for his own glory, in nature and providence;

so all things in grace, and particularly the covenant of grace, is made and stored with all the blessings

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of it, to the glory of his grace, (Eph. 1:3-6) and therefore with great propriety may, on all accounts,

be called the covenant of grace.

3. This covenant is absolute and “unconditional”: the covenant of works is conditional: Adam,

according to it, was to continue in that happy state in which he was created and put, while he obeyed

the voice of God, and abstained from the forbidden fruit; but if he eat of that, he was to be stripped

of his happiness, and die; the language of that covenant is, do this and live; if obedient to it, then

blessing and life; but if disobedient, then cursing and death. The covenant God made with Abraham

and his seed, concerning their having the land of Canaan for an everlasting possession, was

conditional; if willing and obedient, and so long as they behaved themselves well, according to the

laws of God given them, they were to possess it, and enjoy the good things of it, (Isa. 1:19) but if

otherwise, to be dispossessed of it; and accordingly, when they broke the laws of God, their

neighbouring nations were let in upon them, and harassed and distressed them, or they were carried

captive by them out of it; as, first by the Assyrians, then by the Chaldeans, and at last by the Romans;

in which state they now are. But not such is the covenant of grace, that is without any conditions

on the part of men. Some, indeed, make it to be a conditional covenant, and faith and repentance

to be the conditions of it. But these are not conditions, but blessings of the covenant, and are as

absolutely promised in it, as anything else; the promise of a “new heart”, and of a “new spirit”,

includes the gift of faith, and every other grace; and that of taking away the “stony heart”, and

giving an “heart of flesh”, is fully expressive of the gift of the grace of repentance, (Ezek. 36:26).

Besides, if these were conditions of the covenant, to be performed by men in their own strength,

in order to be admitted into it, and receive the benefits of it; they would be as hard, and as difficult

to be performed, as the condition of the covenant of works, perfect obedience; since faith requires,

to the production of it, almighty power, even such as was put forth in raising Christ from the dead,

(Eph. 1:19, 20) and though God may give men means, and time, and space of repentance, yet if he

does not give them grace to repent, they never will. Christ’s work, and the Spirit’s grace, supersede

all conditions in the covenant, respecting men; since they provide for everything that can be thought

of, that is required or is wanting: Christ’s work of redemption, atonement, and satisfaction for sin,

as has been observed, is the only condition of the covenant; and that lies on the Mediator and Surety

of the covenant, and not on the persons for whose sake it is made; “When thou shalt make his soul”,

or, “if his soul shall make an offering for sin”, (Isa. 53:10) then such and such things are promised

in the covenant, both to him and to his seed. Otherwise, the promises to them are absolute and

unconditional, and run in this strain, I “will”, and they “shall”, without any “ifs” or conditions; as,

I “will” be their God, and they “shall” be my people; I “will” put my law in their hearts; I “will”

forgive their iniquities; they “shall” all know me, from the least to the greatest; I “will” put my fear

in their hearts, that they “shall” not depart from me; I “will” sprinkle clean water upon you, and ye

“shall” be clean; I “will” give you a new heart, and a new spirit, and an heart of flesh; and I “will”

take away the stony heart, and I “will” put my Spirit within you, and “cause” you to walk in my

statutes, and ye “shall” keep my judgments, and do them, (Jer. 31:33, 34, 32:38, 40; Ezek. 36:25-27).

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The blessings of the covenant are not suspended on any conditions to be performed; they do not

wait for any, but take place without them. Redemption by Christ, the great article of the covenant,

was not deferred on account of any condition to be performed by men; but Christ, in the fulness of

time agreed on in covenant, when men were without strength to do anything, died for the ungodly;

while they were yet sinners Christ died for them; and when enemies, they were reconciled to God

by the death of his Son; and herein appeared the love of God; not that we loved God, but that he

loved us, and sent his Son to be the propitiation for our sins (Rom. 5:6, 8, 10; 1 John 4:10). Adoption

takes place among men, who were not the people of God; and justification has for its objects the

ungodly; and God forgives the iniquities of men, and remembers them no more, though they have

done nothing to deserve it, but are guilty of the greatest ingratitude and unkindness; and regeneration

finds men dead in trespasses and sins, foolish, disobedient, serving divers lusts and pleasures,

without any previous dispositions or preparations in them for it (Hosea 1:10; Rom. 4:5; Isa. 43:25;

Eph. 2:4, 5).

4. The covenant of grace is “perfect” and complete, wanting nothing; it is “ordered in all things”;

and if in all things, nothing can be wanting in it, (2 Sam. 23:5). It is full of precious promises;

promises of all sorts, promises of things temporal, spiritual, and eternal; so that there is nothing

that a believer stands in need of, nor any state nor condition he can come into, but there is a promise

of what he wants, and which is suitable to him, (1 Tim. 4:8; Heb. 13:5, 6) it is full of rich blessings

of grace; of all spiritual blessings, of blessings of goodness, which Christ, as Mediator, is made

most blessed with; of goodness inconceivable and inexpressible, laid up in the covenant, and in the

hands of Christ, for the covenant ones: it provides all things pertaining to life and godliness; for

the implantation of life itself, and of every grace; for the beginning, carrying on, and finishing the

work of grace on the heart; for the food, nourishment, support, and maintenance of the spiritual

life in it; for the peace, joy, and comfort of believers; for grace, and spiritual strength to exercise

grace, perform duties, bear and suffer all that they are called unto; for their perseverance in faith

and holiness to the end; and for their eternal life and happiness; grace and glory are secured in this

covenant; even “all salvation”, the whole of it, and all the parts of it (2 Sam. 23:5). And it is so

ordered, as to secure the spiritual and eternal welfare of God’s elect, so to advance the glory of

God, Father, Son, and Spirit; the Father is glorified in and by Christ the Mediator of it; and Christ

is glorified by the Spirit, who takes of the things of Christ, and shows them to his people; and the

Spirit is glorified by being the earnest, pledge, and seal of the heavenly inheritance (Isa. 49:3; John

16:14; Eph. 1:14).

5. It is an “holy” covenant; so it is called, (Luke 1:72) where God, by visiting and redeeming

his people, and raising up an horn of salvation for them, or by sending Christ to be the Redeemer

and Saviour of them, and to be his salvation to them, which is the grand article of the covenant of

grace, is said by all this, “to remember his holy covenant”. The contracting parties in this covenant

are, the holy Father, and the holy Son, and the holy Spirit, with respect to whom this epithet is

thrice expressed in (Isa. 6:3; Ps. 111:9) the matter of it is holy; the promises of it are holy, (Ps.

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105:42) the blessings of it are holy; what are called the mercies of David, (Isa. 55:3) are called

οσια, the “holy” things of David, in (Acts 13:34) and nothing can more strongly engage to a concern

for holiness of heart and life, than the promises of the covenant; (see 2 Cor. 6:18, 7:1) yea, the

covenant provides fully for the sanctification of all the covenant ones; expressed by writing the

laws of God in the hearts of them, putting his fear into them, giving them new hearts and new

spirits, taking away the stony heart from them, and putting his own Spirit within them, to enable

them to walk in his statutes, keep his judgments, and do them (Jer. 31:33, 32:39, 40; Ezek. 36:26,

27).

6. It is a sure covenant, firm and immoveable, more immoveable than rocks and mountains;

they may depart, but this covenant shall never depart, (2 Sam. 23:5; Isa. 54:10) it is “kept”, or

“observed” 254, as the word rendered “sure”, in the first of those places, signifies; it is kept inviolably

by God that made it; hence he is sometimes described as a God “keeping covenant”, (Neh. 9:32)

his faithfulness, which he will never suffer to fail, is engaged to keep it, and therefore it is he will

not break it, and men cannot, (Ps. 89:33, 34) it is secured by the oath of God, and the immutability

of that; for as the counsel of God is confirmed by his oath, so is the covenant of God; for it follows

in the place now referred to (Ps. 89:35). “Once have I sworn by my holiness, that I will not lie unto

David”. And that is another reason why the covenant will not be broken; and why the word or

promise that is gone out of his mouth shall not be altered. The covenant is also ratified and confirmed

by the death of Christ, the Testator, as has been shown in a former chapter; whence the blood of

Christ is called the blood of the covenant, which has sealed and confirmed it. The promises of the

covenant are Yea and Amen in Christ; that is, sure and firm; and the blessings of it are the sure

mercies of David, and the whole of it is confirmed in Christ (2 Cor. 1:20; Isa. 54:3; Gal. 3:17).

7. It is frequently called an “everlasting” covenant (2 Sam. 23:5; Isa. 54:3; Heb. 13:20). It is a

covenant that will stand fast with Christ for ever, with whom it is made, and is what God has

commanded for ever, and will be always fulfilling; the effects of it will be always seen and enjoyed,

in time and to all eternity, (Ps. 89:28, 111:9). It is a covenant that will never be antiquated, nor give

way to, nor be succeeded by another; the covenant of works is broken, and has been succeeded by

an administration of the covenant of grace; and that first administration being not faultless, but

deficient with respect to clearness and extensiveness, is waxen old, and vanished away, and has

given place to a new administration of it; which will continue unto the end of the world, until all

the covenant ones are gathered in: but though these two administrations differ in some things, as

to some external circumstances and ordinances; yet the matter, sum, and substance of them is the

same, even Christ, who is the same yesterday, today, and for ever: he is the foundation of the

apostles and prophets, of Old and New Testament saints, who all partake of the same spiritual

שמרה 254 “servatum”, Tigurine Version.

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benefits and blessings, and of the same promises; and both are saved in the same way, by the grace

of our Lord Jesus Christ; even by the grace of the covenant, which is invariable and perpetual.

Chapter 16

OF THE COMPLACENCY AND DELIGHT GOD HAD IN HIMSELF, AND THE DIVINE

PERSONS IN EACH OTHER, BEFORE ANY CREATURE WAS BROUGHT INTO BEING.

Having finished what I had to say concerning the internal acts of God, and the eternal transactions

between the three divine Persons, before any creature, angel or man, was made; I should now have

entered upon the external acts and works of God in time, but that I thought it might be proper, first,

to observe the complacency, delight, and satisfaction God had in himself, in his own nature and

perfections, before any creature existed; and would have had, if none had ever been brought into

being: as also the pleasure he took in the foreviews of his eternal purposes and decrees being

executed in time; and of the success of those transactions, which were between the divine Persons

in God, in the council of peace, and covenant of grace; and especially the mutual delight and

complacency each divine Person had in one another, when alone, in a boundless eternity, and all

of them had in the chosen vessels of salvation.

1. First, The complacency, delight, and satisfaction, which the divine Being had in himself, in

his own nature and perfections, before the existence of any creature; and would have had the same

if no creature had ever existed: in his nature, in the contemplation of the unspeakable glories of

Deity, and in the special properties and mutual relations of the three persons to each other, and in

the perfections of his nature. God is a most perfect being, entire and wanting nothing; he is

El-shaddai, God all-sufficient, who has a sufficiency in and of himself, and needs nothing from

creatures; he is the blessed one, God blessed for evermore; completely happy in himself, as has

been proved, when his perfections were considered; whatever perfection or excellency is in creatures,

angels or men, it is all from him, and is in him to the highest degree, and therefore as in them can

add nothing to his pleasure and happiness: the perfections of God are indeed displayed in the

creatures in a glorious manner; the heavens declare his glory, and the earth is full of it; but then

these displays are made not for his own sake, but for the sake of others, that they may understand

his eternal power and Godhead, or be left without excuse; and though his perfections are very

brightly displayed herein, yet they are clearer in himself, and so can give him no new pleasure and

satisfaction, nor add anything to his felicity and blessedness; for though it is said, “For thy pleasure

they are and were created”, (Rev. 4:11) “pleasure” there does not signify delight but will; and so

it should be rendered by thy will, or according to it, “they are and were created”; and though when

they were made, and he had reviewed them, they appeared to him all very good, and he expressed

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his well pleasedness in them; yet this raised no new joy in him, nor added anything to his happiness,

complete in himself; which would have been the same if a creature, or any of the works of creation

had never been made, nor if any of the sons of men had ever been redeemed; for the benefit arising

from the redemption of men by Christ, and the satisfaction made for them by him, redounds not to

God, but to the redeemed, and for whom the satisfaction is made; “My goodness extendeth not to

thee”, says Christ, “but to the saints that are in the earth, and to the excellent in whom is all my

delight”, (Ps. 16:2, 3) nor does he need the worship and obedience of angels or men; nor does he

receive any additional pleasure and happiness from them; what are the highest and loudest praises

of angels, to him who is exalted above all blessing and praise? or the prayers and petitions of

indigent creatures? the benefit from them is to them, and not to him; what is all the righteousness,

and what are the best works done by men to him? “Is it any pleasure to the Almighty that thou art

righteous? or is it gain to him that thou makest thy ways perfect? If thou be righteous, what givest

thou him? or what receiveth he of thine hand? Can a man by all this be profitable to God?” No, he

cannot; when the best of men have done all they can, they must own they are but “unprofitable

servants”, with respect to him. “Who hath first given to him, and it shall be recompensed to him

again; for of him, and through, him, and to him are all things?” (Job 22:2, 3, 35:7; Luke 17:10;

Rom. 11:35, 36). Since then nothing in time, in and from creatures, add anything to the essential

glory, bliss, and happiness of the divine Being; it clearly appears, that his going forth in the works

of creation, did not arise from necessity of nature, but was according to his sovereign will; and that

he had infinite delight, pleasure, and complacency in himself, before any creature was made, and

would have had the same, if they had never been.

2. Secondly, As Jehovah took delight and pleasure in himself, in his own nature, and the

perfections of it, so in the internal and eternal acts of his mind; his purposes and decrees, formed

in his eternal mind, according to the good pleasure of his will; these concern all things done in time,

from the beginning to the end of the world; the formation of the heaven, earth, and sea, and all that

are in them; everything that has been, is, or shall be, since the world began to the consummation

of all things; for there is a purpose for everything under heaven, and a time for every purpose (Eccl.

3:1). And these all lay before God, at once and together, in his all-comprehending mind; he saw

the end from the beginning, and every intervening thing; “Known unto God are all his works from

eternity”, (Acts 15:18) and he delighted in them, as he saw them in himself, in his mind and will,

and in the foreviews of the accomplishment of them in time; who calls things that are not, as though

they were; they stood all before him in his view, as if really in execution; nor does the execution

of them add any new joy and pleasure to him: particularly all those purposes and resolutions of his

mind, concerning the redemption, conversion, and salvation of his chosen ones, and the state and

condition of his church, in all the periods of time, were viewed within himself, with the utmost

delight and pleasure; the plan of their peace and reconciliation, drawn in the council of peace, and

everything respecting their salvation, settled in the covenant of grace. These transactions gave him

infinite pleasure and satisfaction; and on these his thoughts have ran ever since, with the utmost

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delight, in the foreviews of all things, taking place in time and to eternity, according to these ancient

settlements. But what I would chiefly attend unto is,

3. Thirdly, The delight and complacency which each divine Person had in one another, before

any creature was in being; with respect to two of the divine Persons, this is strongly expressed in

Proverbs 8:30. “Then I was by him, as one brought up with him, and I was daily his delight, rejoicing

always before him”: when all this was, may be learned from the preceding verses; when there were

no depths, no fountains abounding with water; before the mountains were settled, while as yet he

had not made the earth, &c. (Prov. 8:24-29) and the third Person is not to be excluded.

3a. First, The delight and complacency of the Father in the Son, is declared in the following

expressions; which are borrowed from the delight and pleasure parents take in their children; being

“by” them, “brought up” with them, “nursed” up by them, “playing” before them; which must be

understood with a decency becoming the divine Persons, and not be strained beyond their general

design, which is to express the mutual delight of the Father and the Son in each other: “Then I was

by him”, from eternity, or before the world was; I, a person, as the pronoun is expressive of; not a

nature, not the human nature of Christ, which is no person; and still less a part of it, the soul of

Christ, which then had no existence; but I, a divine Person, the eternal “Logos”, the Word and

Wisdom of God, who is all along speaking from Proverbs 8:12. “I Wisdom”, &c. to this very

passage, the same with the Word John speaks of, and much in the same language (John 1:1). “In

the beginning was the Word, and the Word was with God, and the Word was God”; to which Word

he ascribes the creation of all things, and therefore must be before thine, as well as be a divine

Person; and he is in both places represented as a distinct Person, as he must be, from him, by whom,

and with whom, he was a Person eternally existing; being not only before Abraham, but before

Adam, or any creature was in being; a Person co-existing, as a Son with the Father, being co-essential

and co-eternal with his Father; and was by him, and at his side, on a level with him; Jehovah’s

fellow, equal to him, possessed of the same perfections; and being by him, and in his presence, was

infinitely delighted in by him; and was “as one brought up with him”, as a Son with a Father, and

so denotes his relation to him, being begotten of him, his own Son, the Son of the Father, in truth

and love; and the Father’s tender regard of him, and delight in him; being, as some render the word,

“nursed up” by him, and carried in his bosom, as a nursing Father bears the sucking child; so to

express the exceeding great tenderness of the Father to the Son, and his delight in him, the only

begotten Son, he is said to be “in the bosom of the Father” (John 1:18.) Though the phrase may

also have respect to Christ, in his mediatorial capacity, who was foreordained and constituted as

Mediator by his Father, and trained up in his office, and to whom he pointed out the work he was

to do as such; to bring Jacob again, to raise up the tribes of Jacob, and restore the preserved of

Israel; and be his salvation unto the ends of the earth (Isa. 49:5, 6). “And I was daily his delight”;

day by day, or every day; not that there are, properly speaking, days in eternity; but the phrase is

expressive of the constant and invariable delight the Father had in his Son; as well as the greatness

of it is signified by the word in the plural number, “delights”; he was his exceeding great delight,

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superlatively delightful to him; and so he was, as he was his Son, a Son of delights, the dear Son

of his love; whom he loved before the foundation of the world, with a love of complacency and

delight; he was always his beloved Son, in whom he was well pleased; partly because of his likeness

to him, being the image of the invisible God, the express image of his Person; as every like loves

its like; and partly because of the same nature with him, having the same perfections, even the

whole fulness of the Godhead in him: he was also his delight, considered in his office as Mediator;

“Behold my Servant, whom I uphold; mine Elect, in whom my soul delighteth” (Isa. 42:1). He

delighted in him, as engaging in covenant to be the Mediator and Surety of it; as with admiration,

so with the utmost pleasure and delight, he said, “Who is this that engaged his heart to approach

unto me, saith the Lord?” (Jer. 30:21) to strike hands with me, and become a Surety for my people.

And with equal pleasure did he behold him acceding and assenting to his proposals in covenant,

saying, “Lo, I come to do thy will, O my God!” (Ps. 40:7, 8). He delighted in him as the God-man;

being fit, as such, for the work he assigned unto him; and whereas he proposed to him in covenant,

to assume human nature in time, for that purpose, and he agreed unto it, he viewed him henceforward

as the God-man; and he bore the repute of it with him, and considered him under this character; he

delighted in the foreviews of his future assumption of human nature; and a little before the time,

by Zechariah, one of the last of the prophets, expressed his joy at the near approach of it; “Behold,

I will bring forth my Servant, the Branch”; that is, speedily, in a very short time; and again, “Behold

the Man, whose name is the Branch, he shall grow up out of his place”, (Zech. 3:8, 6:12) which is

signified to be future, yet near. And he delighted in the foreviews of that obedience to his will his

Son should yield in that nature, by which the law would be magnified and made honourable; and

of his sufferings and death in it, whereby full satisfaction would be given for the sins of his people;

and of his glorification at his right hand in that nature he had promised him; and of his own glory

displayed in the salvation of men by him, and a full accomplishment of that; an affair his heart was

so much set upon from everlasting. In the foreviews of all this was Christ as Mediator, Redeemer,

and Saviour, as well as God’s own Son, the object of his infinite delight and pleasure from

everlasting.

3b. Secondly, The Son of God also had the same delight and pleasure in his divine Father,

before the world was; and when there was no creature in being, he was then “rejoicing always

before him”; rejoicing in being possessed of the same nature and perfections his Father was, being

like and equal to him in all things; and rejoicing that he stood in such a relation to him as a Son to

a Father; with what exultation does he repeat the words of his Father to him, declaring this relation;

“The Lord hath said unto me”, and that was in eternity, “Thou art my Son, this day have I begotten

thee” (Ps. 2:7). He delighted in the foreviews of his future incarnation, as being agreeable to his

Father’s will; “A body hast thou prepared me”, (Heb. 10:5) which he spoke with pleasure, and as

being willing and desirous to assume it; in which he should do his Father’s will and work, and

which would be his meat and drink, and accomplish the salvation of his people, which was the “joy

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set before him”; and he rejoiced in the foreviews of his Father being glorified by it, and of his own

glory upon it (John 13:31, 32, 17:1, 4, 5).

3c. Thirdly, Though the third Person, the Holy Spirit, is not mentioned in the passage in Proverbs;

yet as the Father delights in the Son, and the Son in the Father, so both of them delight in the Spirit,

as proceeding from them, and he in them; for these Three are One, of the same nature and perfections,

and have a mutual in being in each other, and so a complacency in one another; for as the Father

is in the Son, and the Son in the Father, (John 10:38, 14:10) so the Spirit is in them, and they in

him; and in consequence must have a mutual delight in each other: the Spirit, as he is of the same

nature with the Father and the Son, always took infinite delight in his own nature and perfections;

and as he was privy to all the thoughts, purposes, and counsels of God, which are the deep things

he searches and reveals; he must have taken pleasure in them, and in the foreviews of the execution

of them; and as he approved and assented to all the articles in the council and covenant of peace,

he must have had infinite delight in the view of the accomplishment of them, as well as of those

things which he himself in covenant undertook to perform.

3d. Fourthly, This mutual delight and complacency which each Person had in one another, lay

in and arose from the perfect knowledge they had of each other; “As the Father knoweth me”, says

Christ, “so know I the Father”, (John 10:15) and the Spirit knows them both, and the things that

are in them, (1 Cor. 2:10, 11) and hence arises mutual love to each other; the Father loves the Son,

and the Son loves the Father, (John 3:35, 5:20, 14:31) and the Spirit proceeding from them both,

loves them both; and it cannot be otherwise, since there is such a nearness to, and mutual in being

in each other. Moreover,

4. Fourthly, The three divine Persons had from eternity, and before any creature was in actual

being, the utmost delight and complacency255 in the elect of God, and in the foreviews of their

salvation and happiness. The joy and delight of the Son in them are strongly expressed in Proverbs

8:31. “Rejoicing in the habitable part of his earth, and my delights were with the sons of men”; that

is, from everlasting; before ever the earth was made, or any creature in it; then was the Son of God

“rejoicing in the habitable part of the earth”; in the foreviews of those spots of ground, houses, and

cottages, where it was known the chosen vessels of mercy would dwell: for God has “determined

the times before appointed, and the bounds of their habitation”; and Christ knew beforehand in

what places he should have a people, and in which this and that man should be born again, (Acts

17:26, 18:10; Ps. 87:4-6) and as lovers express their love to the objects of their love, by saying they

love the ground on which they tread; so Christ having loved his people with a love of complacency

and delight, rejoiced in the foresight of those parts of the habitable world, where he saw their

habitations would be: the church of God on earth may be called the habitable part of his earth, being

255 Of the love of delight and complacency of God towards the elect, see a Treatise of mine, called the Doctrines of God’s Everlasting

Love to his Elect, &c. p. 52, &c.

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the dwelling place which he has chosen for himself as such, and where he delights to dwell, and

they were from everlasting his Hephzibah and Beulah. Some respect may be had to the new earth,

or the second Adam’s earth; in which only righteous persons will dwell; and where the tabernacle

of God will be with men, his chosen ones; and where he will dwell with them a thousand years;

and in this also the Son of God was rejoicing in the foreviews of: nor am I averse to take in the

human nature of Christ, into the sense of the words; who though with respect to his divine Person,

and mediatorial office, is the Lord from heaven; yet, as to his human nature, he was “curiously

wrought”, by the power and skill of the Holy Ghost, “in the lowest parts of the earth”, in the womb

of the Virgin, and therefore called “the fruit of the earth”, being born of an earthly woman, (Ps.

139:15; Isa. 4:2) and which human nature is a tabernacle God pitched, and not men; a tabernacle

for the eternal Word to dwell in, and where the fulness of the Godhead dwells bodily; and in the

views of this the Son of God was rejoicing before the world was; and in time expressed his desire

of it, and delight in it, before it became his habitation; as may be concluded from his frequent

appearances in an human form, before his incarnation, as forshadowing it; as to Adam, Abraham,

Jacob, and other patriarchs; he rejoiced in the foreviews of it, as it would be of the same kind with

that of the children given him, and he had undertook to redeem and save; and as it would be the

produce of the holy Spirit, and so free from sin; and as it would be filled and adorned with his gifts

and graces; and as after he had done the will of God in it, it would he crowned with glory and

honour, and set down at the right hand of God: and all this joy and delight were with a peculiar

respect unto the elect of God, as follows; “And my delights were with the sons of men”, the posterity

of Adam, fallen creatures, the chosen of God among them, who sinned in him, and on whom

judgment came unto condemnation, and who are conceived and born in sin, and are by nature

children of wrath as others; and yet the delights of Christ, his exceeding great delight, expressed

by the plural number, were with them as they were loved by his Father, chosen in him, and given

to him; and as he viewed them redeemed by him, washed in his blood, and clothed with his

righteousness; and as he saw them in the glass of his Father’s purposes and decrees, in all the glory

he designed to bring them to, even to be a glorious church without spot or wrinkle, or any such

thing. Now not only the Son of God took delight and complacency in the elect of God, before the

world was; but the Father and Spirit also; for God the Father of Christ loved them, and chose them

in him, before the foundation of the world, (2 Thess. 2:13; Eph. 1:4). And this love was a love of

complacency and delight; because he delighted in them, therefore he chose them to be his peculiar

people, as he did Israel of old, in a national sense (Deut. 10:15). And from the same delight in them

arose the council held by him with the other two Persons concerning them; and the covenant of

grace he entered into with them. And so the Holy Spirit, his delights were with the same Persons,

as they were chosen in Christ, through sanctification by him; and in the foreviews of their being

temples for him to dwell in; and in whom he should abide as the earnest and pledge of their future

glory; and as the sealer of them to the day of redemption; and as they should be sanctified and made

meet by him for eternal glory and happiness.

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Thus we see what delight and complacency, satisfaction and happiness, God had in himself

before any creature existed; and would have continued the same, if none had ever been created: so

that he needed not for his own sake, to go forth in acts of power, to bring creatures into being, since

he would have been as happy without them as with them; wherefore the production of them into

being is purely the effect of his sovereign will and pleasure; and we see what the thoughts of God

were employed about, and chiefly concerned in, in eternity; and the whole furnishes an answer to

those curious questions, if it is proper to make them; What was God doing in eternity? what did

his thoughts chiefly run upon then? and wherein lay his satisfaction, delight, and happiness?

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