God as the Model of Fatherhood

It lies at the foundation of all correct apprehension and discharge of parental responsibilities, that parents take the right view of the principles, on which the family is constituted, and the model, if any, after which it is fashioned. When this view is once clearly taken, the great end of the family, as a religious institution, will be more apparent, and the sphere assigned to each member of it will be more distinctly defined. It surely harmonizes with the similes frequently used in the holy Scriptures, and pre-eminently sanctioned by our Saviour, that Heaven should be adduced as the Model of a Christian Family. And we shall find that the more prominent relations, there subsisting between God and his creatures, have their counterparts in this miniature earthly institution. This being true, we are only to inspect the principles, on which the order and happiness of heaven are based, that we may dis cover those which should be the rule of our earthly households. And the parent is to look at the great principles which control the conduct of God to his creatures, as those, the like of which, are to direct him, in the administration of his lesser and deputed dominion.  

God styles himself our Father. We are prone to regard this relation as rather nominal — as a title that he has borrowed from the endearing relations of this life. But we should rather regard him as the one, to whom the title originally be longs. God is our Father, and he is our only real Father. Are we the offspring of an earthly father? — are we guarded by the love of an earthly parent? — and is our infant dependence upon him? These things are true only in a secondary sense. But, of our Heavenly Father, it may be said, in a higher and truer sense, than it ever can be of mortals, that we are the offspring of His power — the protegees of His love, and that we are dependent upon Him for our daily existence, and our daily blessings. So that all the natural, lawful relations which subsist between earthly parents and their children, subsist, on ampler and unchanging grounds, between those very children, and their Heavenly Father. As the great prime Author of our existence, God is our Father — as the One whose care of us and compassion toward us is of old and unchangeable, he is our Father — as the One unto whom we are allied by an inti mate and eternal dependence, he is our Father.  

In the relation, then, of God to us, we have the first, great idea of a Parent — not that idea of the relation first acquired by us, but its original model.  

Is it not, therefore, the reverse of the truth to suppose that God, after he had instituted the relations of this life, and beheld the endearments of the family circle, borrowed from it the title of Heavenly Father, and assumed it as a symbol of his compassion? Does he not wear the title as originally his, and has he not modelled the parental relation after his own relation to his creatures; so that parents, at the head of their households, borrow the title of Father from God, and are not only fashioned after his image, as to the natures they possess, but also as to the sphere in which they move, and the duties which devolve upon them?  

We discover, then, this leading principle of the family constitution, that the father is deputed of God to hold that relation to his household — more especially to his children — which is a miniature of the relation subsisting between Jehovah and his creatures. As God is the creator of all, so he has made the father, in a secondary sense, the author of his children's being; and thus he be comes their nominal, while God is their real Father.  

Is God a creator of infinite benevolence, who delights in watching over, and securing the interests of every creature he has made ? See how, in the strength of parental affection, he has made a deep impress of this, his image, on the father's spirit. All his love and unwearied diligence for his little ones are the manifestations of this image; and they are, therefore, rightfully, and with a transcendent sweetness, appealed to by our Saviour, and the New Testament writers, as but the feeble illustrations of our heavenly Father's love. "If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him." 

And to complete the parental image, God has given the father authority over his household. Both by the laws of God and man, this authority is confirmed; and, within certain wholesome limitations, it is absolute; and there is implanted in the hearts of his little children, a sense of its rightfulness and propriety. And thus it is that the father is deputed of God to hold a relation to his household analogous to that which the great Father holds to the great family of man.  

Look, then, and see how completely, and with what infinite wisdom, God has constituted the family. It is a small circle. But it is a complete and a perfect nursery for a future and a happy existence. Here, in the apparent father, is the representative of the real Father in heaven, and the children look upon him as the author of their existence — as the one, bone of whose bone, and flesh of whose flesh, they are made. From this apparent father, they receive protection — they receive their daily bread — their shelter from the storm — their attention in sickness — their counsel in health — their sympathy in troubles, while all these gifts are only through this father, and from God. Still so God dispenses them. And why? Why! that all the embryo relations of future and growing existence may be compressed into a circle fitted to the infant powers of the new born intellect, and to the forming habits of the new-created spirit! 

The little child is born, but he cannot under stand who gave him being, who causes the ravishing sensations of a healthful physical existence, to rush in upon his wondering and his gazing spirit. But soon it knows its mother, and learns to leap with joy at the sound of its father's foot steps. They become the first, rightful objects of his affections and his confidence. Ho regards them as possessing all things, and his infant eyes wait upon them for the supply of every need. And thus the child exercises towards them those feelings which, for a season, are right; but which, as its infant powers expand, should be hereafter transferred to God. They stand as the representatives of God to the child; being constituted the stewards of its affections, its habits, and its energies. They receive from it love, obedience, devotedness; not as the matters of their proprietor ship, but as tributes which, like faithful stewards, they are to transfer to God; that they may enter heaven, saying, "Behold I, and the children whom the Lord hath given me." 

The constitution, then, of the earthly family being so precisely similar to that of which God is the Father, it is both reasonable and scriptural to suppose, that there must be an equally striking harmony between the ends they contemplate, and the principles, or rules, on which their government is to be administered. And thus the lesser family appears to be, in the relations and dispositions it should cherish, an embryo of the greater: the traits that should and may be there cultivated, are the very traits which will fit us to be the affectionate and dutiful children of God. 

How sweetly and fully has God provided for the security of every portion of our existence! The family is the constituted sanctuary of our in fancy and childhood; and when we begin to ripen in understanding, the church stands, with its open arms, to acknowledge, guard, and cherish us; and when death removes, it but translates us to the sinless and eternal church, whose foundation is immovable, whose walls are salvation, and whose gates are praise. God is the ruler in heaven; Christ is the head of the church, and the father is the head of the family. And while there is a close relation, and intimate correspondence between the institutions, their designs and their laws, there is also a like relation and correspondence between their presiding officers. In short, the institutions are the same, under different phases. So that we have the church in the family — the church in the world, and the church redeemed! What a perfect and harmonious gradation ! How sweetly and tenderly has God adapted the relations of this life to fit us, by a right training and development, for the relations of the life to come!

From, The Family, A Religious Institution, by Erastus Hopkins, Troy, NY (1840)

Part 5: A Study of The Covenant of Redemption, by Patrick Gillespie

5. This Covenant is above the possible reach of all causes or occasions whatsoever, that render Covenants unstable and uncertain; for here,

(1.) There can be no place in either of the parties for unskillfulness nor rashness, in contriving or entering this eternal Compact, being the deed of parties, whose understanding cannot be searched out, Isa. 40.28, the depths whereof are to be admired, Rom. 11.33, O the depth of the riches both of the wisdom and knowledge of God; whose foolishness is wiser than men! 1 Cor. 1.25. who doth all his matters by counsel and eternal deliberation, Eph. 1.11, who worketh all things after the counsel of his will.

(2.) Nor is there place in either of the parties for unrighteousness, Rom. 3.5,6, Is god unrighteous? God forbid: nor for inconstancy or unfaithfulness (as is already proved) or any other thing that is contrary to Covenant-keeping.

(3.) Nor is there any weakness or wearying in either of the parties to perform their undertaking, against discouragement and opposition that stands in the way of performing what is mutually engaged; no such thing is incident to Jehovah, Luke 1.37, For with God nothing shall be impossible. Isa. 40.28. The creator of the ends of the earth fainteth not, neither is weary. Nor can Christ Mediator be impeached of such things, Isa. 42.4. He shall not fail nor be discouraged, till he have set judgment on the earth; and the Isles shall wait for his Law. And 63.1,—traveling in the greatness of his strength: I that speak in righteousness, mighty to save.

The Parties in this eternal transaction about the work of Redemption, were Jehovah on the one part; and the only Son of God on the other part. That these were the parties, and these only, is generally acknowledged; and it is plain Scripture, Psalm 89.3,I have made a covenant with my chosen. Heb. 1.5, For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son. And 5.5,6, So also Christ glorified not himself to be made an high priest; but he that said unto him, thou art my Son, to day have I begotten thee. As he saith also in another place, thou art a priest for ever, after the order of Melchisedec. And 10.5,7, Wherefore when he cometh into the world, he saith, sacrifice and offering thou wouldst not; but a body hast thou prepared me. Then said I, lo, I come (in the volume of the book it is written of me) to do thy will. The only difficulty lieth in the right understanding how these parties are to be considered: for clearing whereof, I shall lay down four Assertions.

Assertion 1. Although God be on both sides of this Covenant; yet God is not to be the same way considered upon both parts of the Covenant; for upon the one part God is to be considered essentially, and it is opus essentiale, an act common to all the three Persons of the Godhead. The one party covenanting is Jehovah; God is common to all the three: upon the other part the Son of God is to be considered personally, an act peculiar to the Son of God, the second Person; else there could be no distinction of parties, no distinction of consents, and consequently no Covenant of Redemption, no compact about that work; and according to this distinction, we are to understand the Scriptures before mentioned.

Assertion 2. The Covenant of Redemption is transacted with Christ personal, not with Christ mystical, not with the elect Company, but singly with the Captain of Salvation; not with the head and body, the Church; but with the chosen head, unto whom God promised and had appointed a numerous seed, that should become a body to him. It was made with Christ, not as a public person, representing many; but as an eminent chosen person, chosen out among his brethren, Psalm 89.19, I have laid help upon one that is mighty, I have exalted one chosen out of the people. Heb. 5.1, For every high priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifice for sin; for though the mystical body of Christ were to reap the benefit of this transaction; yet they were not parties in the transacting their own Redemption. The Covenant of peace, kindness, reconciliation and life, was indeed made with Christ mystical, head and members; with him as a public person, representing all his seed and heirs that were chosen in him; but the Covenant of Redemption was not so.

These things confirm this Assertion.

(1.) The work and business transacted by this Covenant, was peculiar to Christ's person, the satisfying divine Justice, by paying a price; the act of Suretiship, and taking the broken-man's Law-place, etc. Sure this was peculiar to Christ personal.

(2.) It was he to whom a seed of his own begetting, comprehending all the elect, was promised; to whom a bride and a body, whereof he should be head and husband, with whom this Covenant was transacted. Now this was Christ personal: for it could not be, that God promised this seed to the seed; he did not promise a people to themselves; but to Christ their chosen head.

(3.) By this Covenant, God did promise and give the headship to Christ over that body, and did vest him with powers and authorities suitable; even with all power in Heaven and Earth: Now the headship and these great Authorities, were neither promised nor given to the head and body, to Christ mystical; but to Christ personal.

(4.) Christ plainly claims the work of this Covenant to himself singly and personally considered, and leaving out all others, even his own body, as having no accession to this that he was singly engaged in, Heb. 2.10, For it became him, for whom are all things, and by whom are all things; in bringing many Sons to glory, to make the Captain of their Salvation perfect through suffering. And 5.9, And being made perfect, he became the Author of eternal Salvation unto all them that obey him. John 17.4, I have glorified thee on the earth, I have finished the work which thou gavest me to do. Isa. 63.3, I have trodden the wine press alone, and of the people there was none with me.

Assertion 3. The Covenant of Redemption which was transacted with Christ personally considered, even with the only Son of God, the second person: was not made with Christ God; but with Christ God-man; the person transacting with Jehovah, was not the Son of God, considered as God, as the natural Son of God; but considered as God-man, as Mediator; this Covenant was stricken with Christ tw qeanJrwpw [the God-man - AKU], not tw logw [the Word - AKU]. And

1. That it was not made with Christ God, or considered as the natural only Son of God, is manifest: For,

(1.) Christ God could not be under the Law.

(2.) Nor represent man, and take his Law-place.

(3.) Nor can Christ God suffer and pay a price of blood.

(4.) Nor could Christ God receive a Mission and Mandates; he could not be a Messenger, nor be sent, if we speak properly.

(5.) Nor to Christ God could there be promises made, or any reward given, etc. These, and many such instances may serve for establishing the negative part of this Assertion; to wit, that the Covenant of Redemption was not made with Christ God: beside, that this will receive further confirmation by establishing the affirmative part of the Assertion.

2. The Covenant of Redemption was made with Christ God-man: For,

(1.) In this respect only, Christ could make a party distinct from the other party covenanting; to wit, Jehovah; it could not have been a Covenant except there had been two parties agreeing together. Now Christ God, the second person, could not constitute a party covenanting distinct from God considered essentially, as common to all the three, Father, Son and Spirit, John 10.30, I and my Father are one: It was therefore Christ God-man; that made the Covenant of Redemption.

(2.) Christ had a will distinct from Jehovah's will, only as he was God-man: for as God, his will is one and the same with his Father's will, and undistinguished from it, John 1.13, Not of the will of man, but of God. Now where there is a Covenant betwixt two, there must be two wills, else how can there be any agreement or consent of two; for consent is an act of the will: It follows therefore, that the Covenant was made with Christ God-man, since in this respect only, there are two wills meeting, consenting, and agreeing on the same thing.

(3.) In what respect only Christ had a will capable of bowing, yielding, and obeying, in that respect he is to be considered in the Covenant of Redemption; whereby he voluntarily yielded to do these things, which no natural necessity obliged him to, Heb. 10.7, Then said I, lo, I come (in the volume of the book it is written of me) to do thy will, O God. Now, it is evident, that Christ only as he was God-man, had a will capable of bowing and yielding, Matt. 26.39, Nevertheless, not as I will, but as thou wilt; for the will of Christ as God was not capable of bowing and yielding; for who hath resisted his will? Rom. 9.19. the Covenant therefore was made with Christ God-man.

(4.) In what respect Christ was inferior to God, or subordinate to him, and did receive offices, trust, mission, commands, &c. and did obey: In that respect only, was the Covenant of Redemption stricken with him; for by the tenor of that Covenant he did all these things, John 10.18, This commandment have I received of my Father. And 6.38,39, For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will that hath sent me. And it is manifest, that in this respect only, Christ, as God-man is inferior to God, John14.28, My Father is greater than I; for Christ God is equal with his Father, Psalm 2.6. It follows therefore necessarily, that the Covenant of Redemption was made with Christ God-man.

(5.) In this consideration only as Christ is God-man, the conditions and satisfaction performed by him, are performed by one party, and accepted by another; in this respect only there is sending and coming, asking and receiving, commanding and obeying, giving satisfaction and receiving it; for if Christ be considered as God, then there could be no performing and accepting of satisfaction; for so the party giving and receiving, sending and going, working and rewarding, being the same, all satisfaction is taken away; for the party the same every way, cannot be the giver and receiver of the satisfaction; so all distinction of parties is taken away, and consequently all Covenant-dealings enervated.

(6.) The Covenant of Redemption must be with Christ God-man, in regard that the satisfaction required upon God's part to be performed by Christ, and undertaken by him, was such as might stand in Law for our sin. Now it is not imaginable how the satisfaction of Christ God, could meet with the curse of the Law of works that had gone forth against man, Gal. 4.4,5, But when the fullness of time was come, God sent forth his Son, made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons. It rests therefore, that it was a satisfaction undertaken by God-man in the Covenant of Redemption.

(7.) In that consideration that Christ was Surety for his people, and Mediator betwixt God and man; in the same consideration was the Covenant of Suretyship and Redemption made with him; for he could not be a Surety in one respect, and act himself unto it in another; but it is plain Scripture that it was not Christ God that was Mediator and Surety; but Christ God-man, 1 Tim. 2.5, For there is one God, and one Mediator between God and man, the man Christ Jesus. Heb. 7.22, By so much was Jesus made surety of a better testament. 

(8.) In what consideration Christ did perform the Covenant of Redemption, in the same respect he is to be considered as a party-undertaker (for no man can probably think that one party undertook, and another performed); but it is above question, that Christ God-man did perform this Covenant, and fulfill the conditions therein required, 1 Tim. 3.16, And without controversy, great is the mystery of Godliness, God was manifested in the flesh, justified in the spirit, seen of angels, preached unto the gentiles, believed on in the world, received up into glory. Gal. 4.4. But when the fullness of time was come, God sent forth his Son made of a woman, made under the Law. Rom. 8.3, For what the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. I conclude therefore, that with Christ God-man was the Covenant of Redemption made. Besides these arguments, many more might be framed, from the particular commands, conditions, and promises of the Covenant of Redemption, which are competent only to Christ God-man, and no ways to Christ God.

From this which hath been said of Christ considered as God and as God-man, we may answer the question, How the Justice of God can have a satisfaction from, and by a person or party who is God? Answer.

(1.) If Christ God had been the party with whom the Covenant of Redemption had been transacted, then indeed the party giving, and the party receiving the satisfaction had been the same. But the Covenant being made with Christ God-man, a person different from offended God essentially considered; so it is another party that makes the satisfaction, than the party which was offended, and doth receive the satisfaction.

(2.) Christ God-man in one person, having man's nature that offended, united into a personal union with the Godhead; was thereby fitted so to stand in our place, and upon our side, as a party different from God, that he might therein satisfy wrath, and therein merit by making a full and real compensation to offended Justice.

(3.) Christ God-man, who makes the satisfaction as he is God, being one with the Father, while he satisfies the Father's Justice, he satisfies his own; but as he is God-man, being a party different from the Father, he is by the Sovereignty of free Grace given to be a Surety; and the satisfaction which he makes in our Nature as our Surety, is accepted by his Father, as by another party.

Assertion 4. Christ was chosen and predestinated Lord Mediator, and we are chosen in him before he is a party covenanting with Jehovah, about the work of our Redemption: I say,

(1.) He is first in order, in the eternal purpose of God, designed and set apart to do this work, before he gave an actual consent unto the Covenant of Suretiship. This followeth necessarily upon the former Assertion; for if the Covenant be made with Christ God-man, with Christ Mediator betwixt God and man, then he must needs be Mediator by some eternal act of the counsel of God antecedent in order of nature to this Covenant with him, which is made with him considered as God to be made manifest in the flesh.

(2.) I say, not only Christ is chosen; but we also are chosen in him, unto the fruit of that great labour and service which he was designed to undergo; for a Covenant of Suretiship and Redemption, does not only suppose a Redeemer and Surety predestinated to be undertaker for a lost people; but also a people designed to be partakers of the Redemption which he was to work. So that I say, this Covenant that was made with Christ God-man, does suppose Christ's headship, and our membership by eternal predestination, and by a co-ordination, which may be expressed in this order; first, the chosen head, and then the body; God did not first choose a body, and then had a head to seek for them; nor did he choose a head to be without a body, or as one that knew not of a body for that head; but Election, which was the first act of God's love in eternity, fell first upon Christ, whom God did choose to be the head of his body the Church, and the Captain of Salvation to all the chosen company; and having chosen him, he chose us in him, as our head, and as the first-born of the elect house and family, Rom. 8.29, For whom he did foreknow, he also did predestinate, to be conformed to the Image of his Son, that he might be the first born among many brethren. Eph. 1.4.According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love.

Part 4: A Study of The Covenant of Redemption, by Patrick Gillespie

Concerning the full answer whereof, I refer the Reader to what is written by Mr. Rutherford5 upon that question: For my part it satisfies me, that I see vestiges in the Scripture. (1.) That after the last Judgment, there shall be no use of such exercise and acts of Christ's Mediatory offices, as King, Priest, and Prophet to his Church as we are now under in this last Economy and dispensation of the Covenant of Grace; because there shall be no sin then, nor any enemy unsubdued; Christ having perfected his people, and presented them without spot to God, Eph. 5.27. and having subdued all his foes, and broken all opposition to his Kingdom, and the elect people being brought out of danger, so as they need no Temple or Ordinances, Rev. 21.4,22; 1Cor. 15.25. (2.) That Christ Mediator shall unquestionably cease from, and leave off such acts and exercise of his Mediatory-office, as his body the Church hath no need of; he shall be no Mediator of Reconciliation then, because there shall be no sin then; no Mediator to apply his death, or to intercede for sinners, for there shall be no sinners; he shall be no Mediatory King then to beat down his foes and opposers of his offices; for there shall be none, when he shall have put down all rule, and all authority and power, 1 Cor. 15.24. that is, all Magistracy and Government that now is, either in Church or State. (3.) It is manifest that after the last Judgment, there shall be a change of the Economic government, and that Christ shall render the kingdom Economic or dispensatory, to his father: but after what manner this change of government shall be, I do not so clearly understand: whether it shall be only by Christ's rendering an account to his Father of his deputed and delegated charge, having now saved all the elect, and subdued all rebels; or if it shall be by laying down his Commission, no more to rule in the former way of government; or whether the government shall be so changed, as the Father, Son, and Spirit, shall immediately govern the glorious Church, which seems to be insinuated, Rev. 21.22,23, And I saw no temple therein; for the Lord God almighty and the Lamb are the temple of it. And the City had no need of the Sun, neither of the Moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof. 1 Cor. 15.28, that God may be all in all. (4.) That Christ shall not then leave off to reign as Mediator, even when the fore-mentioned change is made; yet he remains the substantial glorified head of his mystical glorified body for ever, who shall appear eternally for us, as a pledge of the satisfaction once given, whose presence is a speaking token of the standing Confederacy and Peace betwixt God and us, in whose righteousness we stand clothed before God; in whose transactions and acting in the work of Redemption, God is eternally well-pleased, and by whose Covenant we stand and reign with him eternally and indefectibly in a confirmed state: else, [1.] To what end shall Christ stand glorified in our nature in heaven for ever? [2.] Why is the Lamb's throne in heaven eternal? Rev. 22.3. [3.] Else what means the Lamb's servants in heaven for ever? Rev. 22.3. and the new Song that is to the Lamb in heaven for ever, Rev. 5.12. and 7.10. [4.] Else what meaneth the Lamb's being in the midst of the glorified company, his leading them, being a temple, and a light unto them? Rev. 7.17. and 21.22,23. Sure the Lord Mediator as a glorified head of his glorious body in heaven, acteth as Mediator, though not as he acteth now; and though we cannot well determine what sort of leading, and what dispensation of influences from him are there (and no wonder if his union with us and headship over us even here, be a mystery, the knowledge whereof is referred to his coming again, John 14.20, At that day ye shall know that I am in my father, and you in me, and I in you): yet the Lamb's throne there, and his leading the redeemed, and being a light and temple to them, proves his peculiar headship to them. [5.] The blessings purchased by this Covenant of Suretiship, are partakers of eternity; they are eternal blessings: the Redemption obtained by the Mediator, is eternal Redemption, Heb. 9.12. and eternal Inheritance, Heb. 9.15. and eternal life, Titus 1.2. eternal Salvation, Heb. 5.9. and eternal Glory, 1 Pet. 5.20. You see then, that eternity is a property of the Covenant of Redemption, and that many things belonging to it are partakers of eternity: In a word, it is a Covenant which was transacted from eternity, before the foundation of the world was laid; it is as old as the Ancient of days; so that we cannot reckon the beginning thereof, Prov. 8.23, I was set up from everlasting, from the beginning, or ever the earth was: and which shall endure throughout eternity; for the righteousness of this Covenant, even the Surety-righteousness of Christ the Redeemer, shall be worn in glory for evermore, by all the redeemed people; and through the force and virtue of the blood thereof, shall the glorious Church stand and reign for ever, Rev. 19.8, And to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of Saints. And 5.9, And they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof; for thou was slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.

4. Another Property of the Covenant of Redemption, is equality: They who distinguish Covenants into equal and unequal Covenants; by equal Covenants they understand such wherein there is equality in the parties or conditions, when the parties stand in equal terms, and do agree upon equal or like conditions.

No Covenant betwixt God and mere Man, can properly and strictly be called an equal Covenant; neither the Covenant of works made with man in his integrity, nor the Covenant of Grace made with fallen man; for beside the infinite distance and inequality of the parties, there is no proportion betwixt the terms and conditions given and required in these Covenants: And upon strict examination, there are but few equal Covenants betwixt man and man; for it is rare to find the condition and affairs of Parties entering in Covenant in such and equal poise, as that the inequality of their condition, and the moment and exigent of their affairs, does not influence the terms and conditions of their Covenants, so as to render them unequal.

But sure the Covenant betwixt Jehovah and Christ, is an equal Covenant:

1. This Covenant was betwixt parties equal; I do not say that the Man Christ, or Christ Mediator was equal with God; for in this respect there was an inferiority and subordination unto which Christ humbled himself, by giving his actual consent in this Covenant unto the designation of him to be the Person that should do the work of our Redemption; but considering Christ as the eternal Son of God, and antecedently to his actual consent to humble himself; yea, and after that consent too, considering Christ the second Person as the natural Son of God, the parties transacting this Covenant (though not quatenus, as they were considered in this Covenant-transaction) were equal in Power, Greatness, Wisdom, Honour, &c. as hath been before shewed from Phil. 2.6, Who being in the form of God, thought it not robbery to be equal with God. John 10.29,30, My Father which gave them me, is greater than all.—I and my Father are one.

2. This Covenant was betwixt equal parties, when they stood in equal terms, and were at a perfect freedom to choose or refuse, to give consent to this Covenant or refuse it, as pleased either party; there may be sometimes equality betwixt parties covenanting; yet the inequality of the condition and freedom at the time of transacting, may render the Covenant betwixt them unequal; as when the one party is not at freedom, is concluded by some pressure or necessity that is not upon the other party; hence often the terms are unequal: but in the Covenant of Suretiship (whatsoever inequality and subordination was subsequent, by the tenor of this Covenant) at the time when it was transacted from eternity, the parties stood both on equal terms, and were at perfect freedom to transact or not, as pleased either (as I have already proved); there was nothing in the condition of either party (abstracting from the purpose of the parties own will, and the design that acted them, which was common to both) that could conclude either party to enter into such a Covenant (If I may call a transaction that had no beginning, by the name of entering a Covenant in regard of our manner of conceiving thereof); for this Covenant was not only consented to by Christ, a person equal with God; but by him being in the form of God, Phil. 2.6,7, that is, while he stood in equal terms with God, and was under no necessity to be found in the form of a servant, till he humbled himself, and made himself of no reputation, &c.

3. The design that acted both parties in this transaction, was equal; for it was one and the same, a design of love acted both the Father and the Son; the carrying on a purpose of Grace and design of love which God had laid upon his elect people, acted Jehovah in sending Christ to do this work of Redemption, and in making him Surety for his people; and the same design also acted Christ in his consenting to take our Law-place, and in his coming accordingly to act our part, John 3.16, For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. With Gal. 2.20,—I live by the faith of the Son of God, who loved me, and gave himself for me. Even this Love-design which took up the delight and the thoughts of both the parties equally, and wherewith both parties were solacing themselves in the works without themselves; when as yet there was no world, nor Inhabitants thereof created, Prov. 8.31.Rejoicing in the habitable part of his earth, and my delights were with the sons of men.

4. This Covenant of Suretiship was made upon equal or like conditions and terms; there was an equality betwixt the stipulation and restipulation; the conditions promised to Christ, and these required from him by this Covenant; not that worthless man was a wager for God to work for; for he was far below the price that love put upon him. But understand it thus, (1.) There was an equality of Justice betwixt the conditions on the one part and the other; punitive Justice could exact no more of man, by the curse of the broken Covenant, than that which Christ suffered as his Surety, Gal. 3.13, Christ hath redeemed us from the curse of the Law, being made a curse for us; and remunerative Justice could give no less to his perfect obedience unto the Law of works, than the righteousness and life which he purchased, Rom. 8.4. That the righteousness of the Law might be fulfilled in us. (2.) There was an equality of proportion or merit betwixt the conditions required from, and performed by Christ, by virtue of this Covenant, and the conditions promised and performed unto Christ by this Covenant. Not a merit and satisfaction upon Christ's part de congruo (as the Schoolmen speak)6 whereby the friendship and love of the party injured doth accept of that which is not equivalent to the offence, which Vortius calleth God's Divine acceptilation(which properly had no place here, though the friendship and love betwixt God and Christ, be such as renders any thing done by him, acceptable); but a merit and satisfaction de condigno, there being a just and equal proportion betwixt the fault committed, and the satisfaction given, and betwixt the reward promised and given to Christ, and the obedience required from and performed by him, John 17.4,5, I have glorified thee on the earth, I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self. Phil. 2.7,8, But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man. And being found in fashion as a man, he humbled himself.—Wherefore God hath highly exalted him, etc.

5. The advantage redounding to both parties by this Covenant is equal; I mean, the glory and honour of this transaction; for no other profit and goodness can redound unto the all-sufficient good, Job 35.7, If thou be righteous, what givest thou him? or what receiveth he of thine hand? Psalm 16.2,3,—My goodness extendeth not unto thee: But to the Saints that are in the earth, and to the excellent, in whom is all my delight. I say of the Covenant of Suretiship, that though the profit is ours, and extendeth only to the redeemed people; yet the advantage of honour and glory, doth equally reach both the parties transactingin their own order; for thereby there is a peculiar honour of our Redemption and Salvation to God, the Author thereof, who gave Christ, and sent him to work this Redemption; and a peculiar honour to Christ Mediator, to the Lamb the grand Instrument that wrought it, and whose soul travailed in it. So that the honour accruing hereby is not peculiar to any one of the parties, but parted betwixt them, John 5.23, That all men should honour the Son, even as they honour the Father. Rev. 7.10,And cried with a loud voice, saying, Salvation unto our God which sitteth upon the throne, and unto the Lamb.

5. Another Property of the Covenant of Redemption, is order: that which is said of the Covenant of Reconciliation, that it'sordered in all things; is eminently true of the Covenant of Redemption: It is well-ordered Covenant; and how can it be made otherwise, since he that made it is the God of order, 1 Cor. 14.33. and God only wise, 1 Tim. 1.17. who knew well how to contrive the comely order which he designed.

The order of this Covenant doth chiefly consist in these two things.
(1.) In God's beautiful contriving and ordering the methods and ways of our Redemption and Salvation.
(2.) In his comely ordering and adapting these Methods of Redemption to answer the ends and intents, which were purposed and proposed in this transaction.

Under the first of these, I comprehend,
(1.) His ordering and sending of a Saviour and Redeemer to fallen man.
(2.) His ordering the things that the Person designed should do and suffer for purchasing this Redemption.
(3.) His ordering the means whereby the purchased Redemption should be applied to the Redeemed people.
(4.) His ordering the efficacy of means towards the ends purposed by him, that there might be no misgiving in the matter.

Under the second, I comprehend God's ordering,
(1.) That the satisfaction of Divine Justice shall be, by a Surety.
(2.) That the satisfaction of the Surety shall meet with, and fully come up to the demands of the Law and Covenant of works, by his obeying the command, and bearing the curse.
(3.) That the Surety's satisfaction shall stand for the broken man's; he taking our Law-place upon him, and acting our part.
(4.) That Justice shall be so satisfied, as mercy be also entreated; that the means and methods of Redemption, may answer the intent of God, to glorify these two attributes, Justice and Mercy, in Man's Redemption. I do not say that the beautiful order of this Covenant consisted in these things only; but in these, and the like; which will appear further, when we come to speak of the subject-matter of this Covenant, and the things that were therein concluded.

6. Another Property of the Covenant of Redemption, is stability; God's Covenant with Christ is an immutable, inviolable transaction; and all the things therein concluded are firm and unalterable, nothing thereof can fail; for,

1. It is transacted in the unchangeable counsel of God's will, where all the decrees and conclusions are unalterable, Heb. 6.17,Wherein God willing more abundantly to shew unto the heirs of promise, the immutability of his counsel, confirmed it by an oath. Isa. 14.27, For the Lord of hosts hath purposed, and who shall disannul it?

2. It must be an inviolable Covenant, being transacted betwixt two parties who have all imaginable Properties that can ensure their dealings and transactions, and render them firm: For it is,
(1.) Betwixt God unchangeable, with whom there is no variableness, nor shadow of turning, James 1.17. I am the Lord, I change not, Mal. 3.6. And Jesus Christ, the same yesterday, and today, and forever, Heb. 13.8.
(2.) It is betwixt God the strength of Israel, who is not as the son of man, that he should repent, 1 Sam. 15.29. who hath sworn to Christ, and will not repent, Heb. 7.21. and Christ Jesus, in whom all the promises of God are yea, and amen, 2 Cor. 1.20.
(3.) It is betwixt the true God, Jer. 10.10. the God of truth, Deut. 32.4. and Jesus Christ, who is the truth itself, John 14.6. (4.) It is betwixt the faithful God which keepeth Covenant, Deut. 7.9. who abideth faithful, and cannot deny himself, 2 Tim. 2.13. and Jesus Christ the faithful witness, Rev. 1.6.

3. This must be a sure and inviolable Covenant, being a sworn confirmed Covenant; for God hath not only sworn and confirmed his Covenant with us, but he hath also confirmed this Covenant with an oath, and sworn to Christ, Psalm 89.35,Once have I sworn by my holiness, that I will not lie unto David. Heb. 7.21, For those Priests were made without an oath, but this with an oath, by him that said unto him, The Lord sware, and will not repent; thou art a Priest for ever, after the order of Melchisedec. Now the Argument used by the Apostle, from the confirmation of a Covenant, to the stability thereof, holds good and firm of this Covenant also, (though it be not the thing principally intended there), Gal. 3.15. Though it be but a man's Covenant, yet if it be confirmed, no man disannulleth or addeth thereunto.

4. Stability and Inviolableness most eminently agree to that Covenant; for which, and because of which the Covenant of Reconciliation made with us is firm, sure, and inviolable. Now 'tis manifest, that the stability of that Covenant springs out of this; and the inviolableness of the one, is given by the Holy Ghost, for the ground and cause of the stability of the other; See Psalm 89.33-36, Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness, that I will not lie unto David. His seed shall endure for ever, and his throne as the Sun before me. Isa. 55.3,4, I will make an everlasting Covenant with you, even the sure mercies of David. Behold, I have given him for a witness to the people, a leader and commander to the people.

5. Rutherford,  Treatise of the Covenant, p. 2. c. 12. p. 363.

6. Durand. lib. 3. dist. 21. quest. 2.