Post by Admin on Jun 8, 2024 12:47:36 GMT -5
2: Of the Covenant of Grace, in the Making and Administration of it.
Man's ruin is solely due to his sin, and his damnation is infinitely
just. Therefore, it was impossible for his recovery to proceed from
God by any necessity of nature. Although God is naturally good and
merciful, it was not necessary for this goodness and mercy to be
manifested in the infinitely costly and eternal redemption of his
malicious enemies who sought his life. As infinitely holy, righteous,
and faithful, God could have punished every sinful creature with
everlasting destruction (Psalm 11:5). Since God is infinitely and
independently blessed in himself, their ruin could not have impaired
his happiness (Exodus 3:14; John 5:26; 1 Timothy 6:15-16; 1 Timothy 1:11).
However, if the whole of mankind had been eternally ruined, his
wisdom and goodness in creating them would not have been as
clearly manifested. Creating a whole kind of rational beings that do
not answer the end of their formation in glorifying and enjoying God
would not have convincingly manifested his infinite wisdom, at least
to his enemies. If not one of them had shared his eternal favour, the
manifestation of his infinite goodness among them would have been obscure.
It is claimed in vain that, in such a case, God would have
immediately sent Adam and Eve to hell and prevented the
damnation of millions. When God made the covenant of works with
Adam, he had every particular person represented in mind.
Therefore, if the conditions had been fulfilled, every one of them
should have been brought into existence to receive their share of the
promised reward. This is similar to how the covenant of grace
secures the same with respect to those represented by Christ (Isaiah
53:10; Psalm 2:8; Psalm 22:27-31; Psalm 89:4). Similarly, when the
covenant of works was broken, God's equity and faithfulness ensured
that all the representees were under the curse and would receive
their share of the deserved penalty.
If, in his sovereign mercy and grace, God intended to recover any
part of self-ruined mankind, he could not have renewed the covenant
of works or entered into any other with them as immediate parties.
Firstly, their infamous character as sinners made it dishonorable
for him to have any direct dealings with them.
Secondly, the terms of the covenant of works became altogether impracticable through their
breach of it; perfect obedience to all its precepts could not be
performed, and full satisfaction for the infinitely criminal violation of
it could not be rendered. No part of which could be fulfilled by any
finite person, as Galatians 3:10 and Psalm 49:7 indicate.
Thirdly, all men in their fallen state are utterly incapable of performing anything
spiritually good or ceasing from that which is morally evil, partly due
to the curse of the broken law lying on their conscience as the
strength of sin, and partly due to the reign of corruption in their heart.
Fourthly, the whole structure of the covenant of works being of
God, his holiness, equity, and faithfulness were deeply invested in
securing its honour. Infinite holiness could not tolerate the wanton
violation of the holy and good commandment delivered to Adam, as
Habakkuk 1:13, Jeremiah 44:4, and Romans 7:12 indicate. Infinite
justice could not forbear punishing so horrendous a crime, as
Genesis 18:25, Deuteronomy 32:4, and Psalm 11:5-7 indicate. Infinite
faithfulness could not dispense with the execution of that death
which was doubly secured in the threatening, as Genesis 2:17, Titus
1:2, Numbers 23:19, 1 Samuel 15:29, and 2 Timothy 2:13 indicate.
Therefore, it was necessary that any covenant for the redemption of
fallen humanity should be made with a divine person who could
infallibly secure and, in the same nature that had sinned, fully pay
the debt as stated in the broken covenant of works, as Psalm 40:6-8,
Isaiah 53:4-5,10-12, Romans 8:3-4, 1 Thessalonians 5:9-10, Galatians
2:20, Acts 20:28, Titus 2:14, Hebrews 2:10-11,14,16, Hebrews 7:22,
Hebrews 9:15, Matthew 20:28, 2 Corinthians 5:21, 1 Peter 2:24, 1
Peter 3:18, 1 Peter 1:18-19, Revelation 1:5, and Revelation 5:9 indicate.
That misery which all men plunged themselves into by sin was the
reason for God making a new covenant for their redemption, as
stated in Ecclesiastes 7:29; Genesis 3:1-19; Hosea 13:9; Ephesians
2:1-10; Ephesians 1:7; Romans 3:9-20, 23; Romans 8:3,7-8; Romans
5:12-21; and Titus 3:3-4.
However, God's own amazing love and sovereign grace were the cause and spring of it, as mentioned in
Psalms 40:5; Psalms 136:23; Jeremiah 31:3,20,33; Isaiah 54:8-10;
Isaiah 63:7; John 3:16; 1 John 4:9-10,19; Luke 2:14; Ephesians 1:6-7;
and Ephesians 2:4-8.
Thus, it is commonly called the covenant of
grace. Originating from the mere grace of God and contracted
between two divine persons, it was made from all eternity. Hence,
Christ is represented as having his goings forth from of old, from
everlasting, as set up from everlasting, and foreordained before the
foundation of the world. Grace and eternal life are represented as
promised and given before the world began, and the kingdom of
heaven as prepared for men, and their names as enrolled in the book
of life before the foundation of the world.
This covenant of grace is, however, called the second covenant because it was first made and is
last executed, the breach of the covenant of works necessarily
preceding its entrance. It is also called the new covenant for much
the same reason and because of its everlasting stability and
excellency, as stated in Hebrews 8:6-13 and Jeremiah 31:31-34.
As this covenant took its rise from the infinite, the equal of all three
divine persons, they were equally employed in making it and took
their respective shares in the work of it, as mentioned in John 3:16;
Galatians 2:20; and Romans 15:30. It is evident that the Holy Ghost
was concerned in it. Firstly, his will is the same as that of the Father
and the Son, as stated in 1 John 5:7 and Deuteronomy 6:4.
Secondly, though he is independent and free in his agency, he was sent to
execute the plan of this covenant in publishing its messages, in
forming, anointing, and supporting the manhood of Christ, the
Representative of men, in it, in erecting and governing the church,
and in the effectual application of the blessings purchased by Christ
to man's person and nature. Therefore, he has the right to be the
Intercessor in the hearts of believers for the blessings of this covenant.
But this covenant of grace was made by God with his own Son as
Mediator between Him and humanity in a particular way. Firstly, the
Scripture clearly shows God as entering into a covenant with Christ,
Psalms 89:3-4,19-36. All of these texts have language too emphatic
to apply fully to the covenant of royalty over Israel made with David,
which was a symbol of the one made with Christ. Psalms 40:6-8,
Luke 22:29, Isaiah 53:10-12, and Zechariah 6:13 also mention this
covenant, with the latter referring to its future execution because it is
never finished. Therefore, we read of Christ's connection with a
better covenant in Hebrews 8:22, 7:6, and 9:15, and of its promises
being made or confirmed by God to Christ in Galatians 3:16-17 and Titus 1:2.
Secondly, God is shown as the God, Head, Master, and Judge of
Christ, giving, sending, helping, bruising, justifying, and glorifying
Him. This is evident in Psalms 22:1, 45:7, John 20:17, Ephesians 1:3,
1 Peter 1:3, 1 Corinthians 11:3, John 3:16, Romans 8:32, 8:3, 1 John
4:9-10, Isaiah 48:16, 13:1, 50:7-9, 53:10, Hebrews 2:10, 13:20, 1 Peter
1:21, Ephesians 1:20-23, and Philippians 2:9-11.
Thirdly, Christ is shown as God's servant, or sent messenger, in
Isaiah 13:1-7, 49:1-9, 61:12, John 6:27,29, and 10:36, as a Surety in
Hebrews 7:22 and Psalms 119:22, as made under the law in Galatians
4:4,9 and Romans 8:3-4, made obedient in Matthew 3:15,
Philippians 2:7-8, Hebrews 5:8, John 8:29, 10:18, 14:31, and 17:4,
made sin in 2 Corinthians 5:21, Isaiah 53:6,11-12, and 1 Peter 2:24,
made a curse in Galatians 3:13, made a sufferer for us in 1 Peter 1:19,
2:24, 3:18, Revelation 5:9, Ephesians 5:2,23,25-27, Matthew 20:28,
Luke 24:26, Isaiah 53:4-5,10, and 2 Corinthians 5:14-15, and as
receiving the reward of His work in Psalms 2:8, 21:1-7, 22:27-31, 110,
Isaiah 53:10-12, 49:3-9, Luke 24:26, John 17:4-5, Philippians 2:7-11, and Hebrews 2:9-10.
Solemn confirmations of agreement by oaths and seals are
represented as being between God and his Son. To mark the infinite
importance, infallible certainty, and necessary belief of that which he
declared, God swore it to Christ, as in Psalms 110:4 and 89:3-4,35,
and in Hebrews 7:17,21,28. Christ pledged his heart or soul that he
would approach an offended God as an atoning priest and sacrifice,
as stated in Jeremiah 30:21. God conferred and Christ accepted the
seals of both dispensations of the covenant of grace. Christ did this in
obedience to his Father's law, as a solemn avowal of his fellowship
with the visible church, and of his readiness and cheerfulness in his
work, and as a means of exciting and strengthening the graces of his
manhood. But these seals were also confirmations of the engagement
between him and his Father relative to the redemption of man.
Thus, in circumcision, God signified and sealed to Christ that he
acknowledged him as the promised seed of Abraham, in whom men
should be blessed. Through his being cut off by blood-shedding and
death, his mystical body should be preserved and admitted to
fellowship with God, and they should derive their spiritual
circumcision from him, as in Genesis 22:18 and 17:10-14, and
Colossians 2:11-13. By receiving circumcision, Christ avowed himself
a debtor to fulfil the whole law of God, as in Galatians 5:3, and he
was ready to endure bloody sufferings and death as our Head and
flesh of our flesh, to preserve us and procure our fellowship with
God, as in Psalms 40:6-8 and John 8:21,23-30.
In baptism, God solemnly acknowledged Christ as acceptable to him
in his person and office, secured his furnishing him with all the
fullness of the Spirit for himself and his people, and signified that in
due time he should be delivered from and lifted above all waters of
trouble, as in Matthew 3:15-17. Christ avowed his readiness to plunge
himself into the depths of divine wrath in the full assurance of his
Father's support under and deliverance from it, as in Matthew 3:15,
Isaiah 50:7,9, Luke 12:50, and Matthew 20:22.
In granting the Passover to Christ, God solemnly acknowledged him
as his Lamb without spot, as in 2 Corinthians 5:21, Hebrews 7:26,
and Isaiah 53:7, and that by his death and the application of it to
men, deliverance and comfort should be secured for all his spiritual
seed, as in Isaiah 53:10-12, Hebrews 9:28, Exodus 12, Deuteronomy
16, and Numbers 9. By eating it, Christ avowed his immediate
readiness to undergo the most tremendous suffering and death for
procuring his people's salvation, as in Psalms 40:7-8, John 18:11, and Luke 22:15.
In Christ's partaking of the Holy Supper, God sealed to him that by
his death, he should be the eternal nourishment and comfort of his
people. His sufferings and their virtue should be solemnly
remembered and experienced among his people on earth until the
end of time and in heaven forever, as in Isaiah 53:10-12, Psalms
45:17, and Psalms 22:27-31. Christ solemnly avowed his intention to
enter immediately on his last sufferings and death and signified his
unition of his people into one mystical body with himself, Matt
26:26; 1 Cor 10:16-17.
Thus, the party on heaven's side is essentially God, viewed in the
person of the Father as upholding the majesty and authority of the
Godhead. He is to be seen, 1. As highly offended by man's sin, Ps
14:2-3; Ps 5:4-6; Jer 44:4; Hab 1:13. 2. As intending to demonstrate
the surpassing richness of his grace in redeeming a portion of
mankind, 2 Tim 1:9; Titus 1:2; Ps 136:23; Jer 31:3,20. 3. As infinitely
just and holy, who cannot help but give sin its deserved recompense,
and cannot save sinners except by magnifying his law, satisfying his
justice, and vindicating his holiness, Gen 18:25; Deut 32:4; Ps 11:5-7;
Exod 34:7; Isa 5:16; Isa 42:21; Matt 5:18.
The Son of God is the party contracting on man's side, 1 Tim 2:5-6;
Isa 7:14; Isa 9:6. He is considered, 1. As a person of infinite
perfection, possessing in himself sufficient wisdom, power, holiness,
justice, goodness, and truth for the remarkable and challenging task
of our redemption, Ps 89:19; Isa 9:6; Rev 1:4; Phil 2:6; Zech 13:7. 2.
As our rightful owner, who could save us if he wished, and who had a
gentle regard and compassion for the work of his hands, Ps 100:3;
Rom 9:20-23; Isa 43:21; Isa 54:5. 3. As a public head and
representative of all his chosen people, as his spiritual offspring, Eph
1:3-4,6-7; 2 Tim 1:9; Ps 89:3-4; Isa 53:10-12.
That it was made with him as a Representative of his spiritual seed is evident.
Firstly, all these covenants, which were typical or
emblematical of it, were made with parents as representatives of
their descendants. For instance, the covenant of preservation from
floods with Noah, Gen 9:9, the covenant of peculiar friendship and
relation with Abraham, Gen 17:7, the covenant of priesthood with
Phinehas, Num 25:12-13, the covenant of royalty with David, 2 Sam
7:11-19, and the covenant of possession of Canaan and peculiar
relation to God with Israel, Exod 19:5-6, Exod 24, Deut 5:2, Deut
29:11,15.
Secondly, Christ is, in a peculiar manner, compared with Adam, our
representative in the covenant of works, with respect to his
connection with his elect members, Rom 5:12-21, 1 Cor 15:21-22,45-49.
Thirdly, Christ and his spiritual seed are called by the same name of
Israel, Isa 49:3, Rom 9:6, Gal 6:16, Isa 45:17, Isa 44:23, Jacob, Ps
24:6, Isa 41:14, and Christ, 1 Cor 12:12, Gal 3:16, which plainly infers
that he is their head and they are his members, Eph 5:30, Eph
4:13,15-16, Col 1:18, Col 2:19.
Fourthly, the promises of this covenant respecting men were all
made to Christ, Gal 3:16-17, and before any of them existed, Titus
1:2, 2 Tim 1:9. Hence, they are sometimes directed to another person
than them, Heb 8:9-12. The first promise was published in a
threatening directed to Satan, Gen 3:15.
Finally, Christ was the Surety of this covenant, Heb 7:22, Heb 8:6,
Heb 9:15, Ps 119:122. Therefore, fulfilling the condition of it was
exacted from him instead of the represented covenantees, Isa 53:4-
12, 2 Cor 5:21, Eph 5:2,25-27, Matt 20:28, 1 Pet 1:19, 1 Pet 2:24, 1 Pet
3:18, Rev 5:9.
It was necessary for this covenant to be made with the Son of God as
our representative for several reasons.
Firstly, so that God's infinite
love and mercy could be expressed from all eternity, even before
those chosen for eternal life existed. Christ became their everlasting
Father and Husband, to whom they were married by proxy.
Secondly, if this covenant had not been made with a divine person as
our representative, it could not have been made at all. Those for
whom salvation was intended could only be seen as weak and
wicked, with no ability to fulfill the conditions of life.
Thirdly, it was made so that it might be a covenant of exceedingly rich and
absolutely free grace.
Fourthly, it was made so that righteousness
and life might be communicated to us in the same way that sin and
death were communicated to us through the covenant of works.
Fifthly, it was made so that the promises of this covenant might be
sure to all the elect. To ensure mercy was built up forever and God's
faithfulness was established in the heavens, it was necessary for the
representative to be mighty and unfailing, not discouraged or
seduced by Satan, Ps 89:2,19,22,28-29,33,36.
The party contracted for in this covenant were persons of mankind
chosen by God for everlasting life.
1. Only those chosen in Christ are blessed in him, as they and he
are considered as one body, with him as the head and they the
members, Ephesians 1:3-4; Hebrews 2:11; Isaiah 42:1,6;
Ephesians 5:23,30.
2. All those whom Christ represented become heavenly people, 1
Corinthians 15:47-49; Colossians 3:1-4; Ephesians 1:4; Ephesians 2:6.
3. Those for whom he undertook are represented as his spiritual
seed, begotten again in their regeneration, Galatians 3:16; Psalm
89:3-4; Psalm 22:30-31; Isaiah 53:10-11; James 1:18; 1 Peter 1:2-3.
4. Those whom he represented are God's spiritual Israel, Romans
9:6; Galatians 6:16; Hebrews 2:16. In this representation, these
people are considered as sinners, lost and undone in themselves
by the breach of the covenant of works, Hosea 13:9; Luke 19:10;
Matthew 18:11; Matthew 9:12-13; Romans 5:6,8,10.
5. As altogether unable to help themselves, Romans 5:6; Romans
8:7-8; 2 Corinthians 3:5; John 15:5; Jeremiah 13:23; Ephesians
2:1; Colossians 2:13.
6. As distinguished from the rest of the world in the sovereign
purpose of God, Matthew 20:23; 2 Timothy 2:19; John 17:6,12;
Ephesians 1:4; 1 Thessalonians 5:9.
7. As objects of the redeeming love of God, the Father, Son, and
Holy Ghost, John 17:23; John 17:6; John 13:18; John 15:15-16;
Ephesians 5:21,25; John 4:9-10,19; John 3:1.
It was therefore necessary that, in representing them, Christ should
not only bear the general character of Mediator, but in particular, he
should be:
1. Our Kinsman-Redeemer (Job 19:25; Isa 48:17) so that he might
marry the widowed human nature and the holy law and raise up
to them an offspring of good persons and works (Luke 3:38; Gen
3:15; Heb 2:11-16; Matt 3:15; Luke 24:26; Rom 7:4; Ps 22:30-31;
John 12:24). He might also deliver us from the slavery of the
broken law, sin, Satan, and the world (Gal 4:4-5; Gal 3:13; Rom
7:4; Rom 6:14; Rom 8:2; 1 Pet 1:18-19; Titus 2:14; Heb 2:14-15; 2
Tim 2:25-26; Isa 49:24-26; Gal 1:4; Gal 6:14). He might buy
back our mortgaged inheritance of eternal happiness (1 Thess
5:10; Eph 1:14; John 10:10; Rev 5:9) and avenge our blood upon
sin, Satan, and death, our murderers (John 8:44; Heb 2:14; 1
Cor 15:56; Rom 5:12; Dan 9:24; 1 John 3:5,8; Hos 13:14; Isa25:8).
2. Our Surety: Not indeed a Surety for God to us, it being
impossible to render his engagements by promise more certain
(Heb 6:17-18), nor a Surety merely bound to see our debt to the
law and justice of God paid or bound together with us the
principal debtors; it being impossible for us to do anything but
increase our debt (Rom 5:6; Rom 8:7-8; Rom 1:28-32; Rom 3:9-
18; 2 Pet 2:14). Nor a Surety for our faith, repentance, and new
obedience; these as privileges belong to the promises of the
covenant, for the fulfilment of which the Father is engaged (Ps
22:27-31). We cannot suppose Christ a Surety for our
performance of these as duties without admitting them into the
condition of this covenant, and so obscuring or rather
undermining the grace of it. But he is our Surety who undertook
by himself alone to pay our whole debt to the broken law and
offended justice of God (Gal 4:4-5; Matt 5:17-18; Matt 20:28;
Matt 3:15; Isa 53:6,10; 2 Cor 5:21; Rom 4:25; Rom 5:19; 1 Pet
1:18-19; 1 Pet 2:24; 1 Pet 3:18; Luke 24:26; Eph 5:2,25; 1 Thess
5:10; Titus 2:14; Rev 5:9).
3. Our Sacrificing Priest. Having engaged as Surety to satisfy the
penalty of the broken law for his elect sinners, it became
necessary that, as a Priest, he should offer himself in sacrifice to
God for the atonement of their guilt (Heb 7:22,26; Heb 5:1; Heb
9:14,28; Heb 10:5,10,14; Isa 53; Ps 22; Ps 69; Eph 5:2.
In the making of this covenant of grace:
1. The Son of God was constituted as the second Adam and agreed
to assume our nature and become a true man. Hence, he became
a substantial Mediator between God and men, capable of
subjecting himself to the law that binds us and paying our debt
of love to God and men. He was also capable of suffering for sin
in the very nature that had sinned (Psalm 40:6-8; Genesis 28:12;
John 1:51). In this view, he was constituted an official Mediator,
Head, and Representative of his elect (Isaiah 42:1,6; Psalm
89:19; 1 Corinthians 15:47; 1 Timothy 2:5-6; Hebrews 8:6; Hebrews 9:15).
2. All the particular persons of mankind chosen for everlasting life
were given to Christ by the Father in a manner that is becoming
of Jehovah. These persons were accepted by him and enrolled in
his book of life (John 17:6,9,12; Ephesians 1:4; Philippians 4:3;
Revelation 3:5, 13:8, 21:27; Luke 10:20; Isaiah 4:3).
3. The terms and everything relative to the salvation of these
persons were fully settled. This included what ransom should be
paid, in what form and time, what furniture for assistance in and
reward of his surety-service, Christ should have from God the
Father. In fine, every circumstance of time, manner, or degree in
which grace or glory should be bestowed on him and every one
of his members (Isaiah 53:10-12; Isaiah 49:1-12; Psalm 40:6-8;
Psalm 22:27-31; Psalm 139:16; Psalm 2:6-9). It was agreed that
in executing their plan of our redemption, the Father should act
the part of a sovereign Master and Judge with respect to the Son
and the persons to be saved by him (Isaiah 50:4-9; Isaiah 52:13-
15; Isaiah 42:1-7; Isaiah 49:1-9; Hebrews 2:10; Zechariah 13:7).
The Son should act the part of a Mediator, of a humbled and
honorary servant to his Father (1 Timothy 2:5-6; Isaiah 49:3;
Isaiah 52:13-15; Isaiah 53; Isaiah 61:1-3; Psalm 110; Psalm 72;
Psalm 119; Psalm 2). The Holy Ghost should act as the publisher
of the covenant-declaration, the furnisher, assistant, and
rewarder of Christ (Isaiah 11:2-4; Isaiah 61:1-3; Psalm 14:7), the
witness of Christ's and his Father's fulfillment of this covenant,
and as an effectual applier of the blessings of it to elect men
(Hebrews 2:5; Acts 2-19; John 14:16-17,26; John 15:26; John 16:7-14).
When "condition" is improperly used to mean only the duties that
must be performed before particular promised benefits can be
enjoyed, many things can be considered conditions. For example,
holiness must precede eternal happiness (Heb 12:14), and true
repentance of sin must precede God's fatherly pardon of it (Prov
28:13; 1 John 1:9). Faith is particularly required in the public
dispensation of this covenant by the gospel (Acts 16:31; Mark 16:16),
and is the appointed instrument by which God communicates and we
receive the blessings of it (John 1:12; Isa 45:22; Matt 11:28; Rom 5:1-
2; Eph 2:8), so it is more frequently called the condition of it by
divines.
Indeed, it could be called a condition of connection in it.
However, when "condition" is properly used to mean that which,
when fulfilled, gives the covenanters full right to claim the promised
reward, only the finished righteousness of Jesus Christ, by which all
the demands of the broken covenant of works are fully satisfied, can
be allowed as the condition of this covenant.
First, Christ took upon himself the whole debt of his elect world, all
that of which the payment secures them from eternal death (Rom
6:23; 1 Thess 5:10; Matt 20:28; 1 Pet 3:18; Rev 5:9) and entitles them
to eternal life (Matt 19:17; Matt 3:15; Matt 5:17-18; Rom 5:19,21).
Nothing, therefore, remains to be fulfilled by them as the proper
condition of this covenant (Dan 9:24; 2 Cor 5:21).
Second, it has been proven that the perfections of God's nature
required that the condition of the broken covenant of works should
be the condition of any covenant he could make for the recovery of
fallen men. Unless his truth and righteousness fail, the penalty must
be executed (Gen 2:17). Sin must be expiated to the full satisfaction
of his infinite majesty and perfection, which can by no means clear
the guilty (Exod 34:7). Unless the holy commandment is honoured
with perfect obedience, no one can enter into life (Gal 3:12; Matt
5:18; Matt 19:17).
Nothing but the righteousness of the Son of God can meet these high
demands, as stated in Matthew 3:15 and Romans 8:3-4. The
Scripture clearly states that Christ's fulfilment of all righteousness,
corresponding to the precept and penalty of the broken law or
covenant of works, is the proper condition for the eternal happiness
of his spiritual offspring, as seen in Isaiah 53:10-11, Luke 22:20,
Matthew 3:15, and many other verses. Only on his righteousness can
believers base their plea and hope for eternal salvation, as shown in
Ephesians 1:6-7, Colossians 1:14, Philippians 3:8-9, Romans 3:20-22,
and many other verses.
Christ himself also bases his continuing intercession on his
righteousness, as mentioned in John 17:4, 1 John 2:1-2, and
Revelation 8:3-4. Furthermore, only the righteousness of Christ, our
Surety, as the condition of this covenant, can make eternal life a debt
to the covenanter or covenantees, as indicated in Romans 4:4-6, and
by it, our eternal redemption becomes a debt to Christ, founded on
his merit, which is both intrinsic and pactional, as he is both the
most high God and the fulfiller of the condition of this covenant
made with him, according to Isaiah 53:10-12, Psalm 40:6-8, and Acts 20:28.
As our faith, repentance, and new obedience cannot meet the
demands of the broken law, they are not proper conditions of this
covenant of grace. Instead, they are all inestimable benefits promised
in it, based on its fulfilled condition, as Philippians 1:29, Psalm
22:27, and Acts 5:31 illustrate. They presuppose every person in
whom they are present to already be within that covenant, as they
are not performable under the curse or condemning covenant of
works, as stated in Galatians 2:19, Galatians 3:10, 1 Corinthians
15:56, Romans 7:4, Romans 6:14, and Romans 8:2.
Being duties performed not under the law as a covenant but under it
as a rule of life, they cannot have pactional merit, but are founded on
union to and fellowship with Christ, an interest in his righteousness,
and a complete claim to eternal life, as mentioned in Luke 1:74-75
and Hebrews 12:28. Even faith cannot be properly called the
condition of the covenant of grace, any more than a child's receiving
and wearing his father's wages of service can be called the condition
that entitles him to such wages and obligates the employer to pay
them, as seen in Isaiah 53:10-12, Hebrews 2:10-16, and Psalm 22:30-31.
The covenant of grace excludes all boasting, as explained in Romans
3:27, Romans 5:20-21, and Titus 3:3,5. However, it could not do so if
our faith, repentance, and new obedience were the proper conditions
of it, as even the weakest expression of any of these graces under the
curse of the law and dominion of sin would be more reason for
boasting than Adam's complete fulfillment of the law in his state of
innocence.
As the perfection of God required that the condition of the surety
righteousness of Jesus Christ should be stated from the broken
covenant of works (Matt 5:17-18; Rom 8:3-4; Gal 4:4-5), it
necessarily included:
1. The holiness of his manhood, absolutely perfect in parts and
degrees, retained until the end of his humbled life (Heb 7:26;
Luke 1:35). Man, under the covenant of works, was
indispensably bound to retain the perfection of nature given to
him in creation, duly improved and strengthened. It was
necessary for Christ to afford it in the place of those who are
saved by him. To suppose that the law of God did not require
this holiness of nature is to suppose that the want of original
righteousness and the corruption of nature are not sins, for
where there is no law, there can be no transgression (Rom 4:15;
Rom 5:13). The admission of Christ's holiness of nature into his
surety righteousness to be imputed to us does not render our
holiness of nature unnecessary, any more than his obedience of
life renders our holy obedience unnecessary. Our holiness of
nature is an important part of our happiness purchased by
Christ's holiness of nature and life (Rom 5:10,15-21).
2. The holy obedience of his life, carried to the highest perfection
in parts and degrees and continued until his death (John 8:29;
Heb 5:8; Matt 3:15; Matt 5:17-18; Phil 2:8; Ps 40:8; Gal 3:10,12;
Rom 10:4-5; Rom 5:19; Matt 19:17; Lev 18:5; Deut 27:26).
Christ's retaining his holiness of nature and his perseverance in
this holy obedience were infinitely difficult, as he continued
under the curse of God in our stead (Gal 3:13; 1 Cor 15:56).
3. Full satisfaction to the penalty of the broken law incurred by
man's sin by voluntarily bearing the very same punishment that
we deserved, in all the essential ingredients of it.
In 1, Jesus was subjected to legal death, or the curse due to us for our
sin, as stated in Galatians 3:13 and Deuteronomy 21:23. This made
God legally angry with him, as stated in Psalm 89:38 and Psalm 22:1-
2. He was consigned into the hands of his avenging justice, which
demanded full satisfaction for all the sins imputed to him, without
any mercy or reduction, as stated in Zechariah 13:7, Isaiah 53, and
Romans 8:32. He was set up as the target of all the arrows and waves
of his Father's almighty wrath, as stated in John 18:11 and Psalm
69:1-2,14-15.
In 2, the infinite execution of this curse or condemning sentence of
the broken law was inflicted upon his soul, body, and person,
encompassing every aspect of the temporal or spiritual death flowing
from the curse itself, as stated in Genesis 2:17, Galatians 3:10,13,
Luke 24:26, Isaiah 50:6, Isaiah 52:14, Isaiah 49:7, Isaiah 53:2-12,
Psalm 22:1-21, Psalm 69:1-21, Psalm 40:2,6-8,12-13,17, John 12:27,
Acts 20:28, Hebrews 2:10, Hebrews 5:7, Hebrews 13:12, Revelation
5:9, Ephesians 5:2, 1 Peter 1:19, 1 Peter 2:24, 1 Peter 3:18, 2
Corinthians 5:21, Matthew 20:28, Matthew 26-27, Mark 14-15, Luke
22-23, John 5, John 8, John 10, and John 18-19.
The reign of indwelling lusts, the pollution of sin, and the eternity of punishment
did not come from the curse of the law itself, so they did not belong
to this punishment when inflicted on an infinitely holy and worthy
person. Jesus' infinite power and holiness prevented all
contamination from sin, as stated in 2 Corinthians 5:21 and Isaiah
53:7. The infinite dignity of his person made his temporary sufferings
of infinite value answerable to the demands of the law, as stated in
John 18:11, Acts 20:28, Romans 1:17, Romans 5:17-18, and 2Corinthians 5:21.
And being the only Son of God, who had
voluntarily taken on this curse for others, it did not prevent him from
receiving his Father's necessary support or occasional smiles, as
stated in Isaiah 42:1, John 3:34, Matthew 3:16-17, Matthew 17:1-5,
Matthew 4:11, Luke 10:21, Luke 22:43, and John 12:28.
As it was made with a person who is infinite, eternal, and
unchangeable in wisdom, power, holiness, justice, goodness, and
truth, and who could not fail to fulfil whatever he had undertaken,
this covenant left no room for a penalty in case of breach, Psalms
89:19,22; Isaiah 9:6; Isaiah 42:4; Hebrews 7:25. Since the condition
of this covenant was fulfilled by Christ, no proper penalty or
punishment can be inflicted on any of those represented by him that
would be to their detriment. The chastisements they suffer are
indeed connected to their sins, to promote their destruction, but they
proceed from God's redeeming love and are purchased by Jesus'
blood, and as such, they are connected to and always beneficial to
their persons and natures, Romans 8:1,33-39; Psalms 89:30-35;
Psalms 119:67,71; Hebrews 12:6-11; Revelation 3:19; Psalms 94:12;
Proverbs 3:12.
The promise of this covenant is of infinite importance in it, and
hence it is called the covenant of promise, Ephesians 2:12. 1.
Towards us, it is one continuous promise, or cluster, or constellation
of promises. Not one duty is required of us throughout its
dispensation, but God, in it, promises to work it in us, accept it from
us, and reward us for it, Ezekiel 36:26-27,31; Isaiah 60:7; Romans
15:16; Isaiah 3:10; 1 Corinthians 15:58. Even Christ's fulfilment of the
condition comes to us in a promise, Genesis 3:15; Daniel 9:24. 2. The
condition of it was, and is, attended by many promises to Christ. His
fulfilment of this condition flowed from his receiving his father's
promised furniture and assistance, and resulted in his reception of
his promised acceptance and reward, Isaiah 42:1-6; Isaiah 50:4,7,9;
Isaiah 52:13-15; Isaiah 49:1-9; Isaiah 53:10-12; Psalms 22:27-31;
Psalms 72; Psalms 110.
In their immediate application, some promises of the covenant of
grace relate to Christ as the head of his elect, as their object, and
others relate to the elect themselves. But there is such a oneness and
relationship between them that every promise fulfilled in him
terminates in their advantage, and every promise fulfilled in them
terminates in his glory and joy, Ps 22:27-31; Isa 53:10-12; Isa 42:1-7;
Isa 49:1-12.
The promises that are immediately fulfilled in Christ himself were
made chiefly, if not solely, to him. Of these, the promises of
equipment for his work, in having a holy manhood formed for him,
and the Holy Ghost given to him in abundance, being fulfilled
antecedently to his performance of his humbled service, have their
foundation in the sovereign love of God along with our election, Heb
10:5; Isa 49:1-9; Isa 42:1-6; Isa 61:1; Isa 11:2-4; Isa 50:4,7,9; Ps
89:21; Matt 3:16; John 3:34.
But the promises of God's acceptance of his service,
including the
promise of his resurrection from the dead, Ps 16:10; Heb 13:20;
and the promise of his justification in the Spirit, in which he received an
ample discharge of all the debt which he had engaged to pay for his
people, Isa 50:8; 1 Tim 3:16; Rom 4:25; Heb 9:28; John 16:10;
and the promises of God's rewarding him for it, including a mediatorial
interest in God as his God and portion, heirship of him, and all
things in and with him, Ps 89:26-27; Heb 1-2; Rom 8:17; John 20:17;
Ps 45:7; Ps 16:11;
an exaltation to be God's prime minister and great
manager of all things related to the church, Acts 2:36; Ps 110:1-7; Ps
72; Ps 21; Ps 22:27-29; Isa 49:8; Isa 52:13; Dan 7:14; Matt 28:18;
Matt 11:27; John 3:35; John 5:22; Eph 1:22; Phil 2:8-11; Isa 9:6-7;
Isa 32:1;
a spiritual seed, numerous as the stars of heaven, and
blessed in him to the highest forever, Isa 53:10-12; Ps 89:4,29,36; Ps
22:30; Ps 72:17; Isa 45:17;
and complete victory over all his and his people's enemies,
Ps 110:1-2,5-6; Ps 89:23; Ps 22:27-28; Ps 45:5-6;
Mic 4:3; Mic 2:13; Mic 5:4-5; Zech 9:9-10; Zech 12:9; Zech 14:12; Ps
18; Ps 21; Ps 72; depend on his fulfillment of the condition of the
covenant.
All the promises that have their immediate fulfilment on the elect
were primarily made to Christ himself.
1. The scriptures plainly affirm this, Galatians 3:14, 16-17; Psalm 89:4, 28-36.
2. Christ is the great and primary heir of all things, divine promises not excepted,
Hebrews 1:2; Psalm 89:27; John 20:17; Romans 8:17.
3. These promises were made to be fulfilled upon condition of his fulfilling all
righteousness and so contain part of the reward promised to him,
Isaiah 53:10-12; Psalm 22; Psalm 69; Hebrews 2:8-10; Hebrews 12:2;
Philippians 2:8-11.
4. They were made, and the grace contained inthem given before the world began,
while not one of the elect existed, Titus 1:2; 2 Timothy 1:9.
It therefore follows,
1. That no conditional promises of this covenant
entail any spiritual benefit upon any person but such as are united to
Christ and clothed with his righteousness, which is the condition of
it, Isaiah 1:19; Isaiah 3:10; 1 Corinthians 15:58; Revelation 14:13;
Revelation 22:14.
2. That the very beginnings of grace are conveyed
into elect persons in promises, 1 Peter 1:23; James 1:18; Ezekiel
11:19; Ezekiel 36:26; Deuteronomy 30:6.
3. That spiritual union with
Christ gives one an actual interest in and begun possession of all the
promises, as an heir thereof in Christ, 1 Corinthians 1:30; 2
Corinthians 1:20.
4. That we ought to plead the promises only in the
name of Christ, John 14:13-14; John 16:23-24; Genesis 12:3; Genesis
22:18; Psalm 72:17; Ephesians 1:3.
5. That we ought never to dread
the failure of any promises. For, however much we have provoked
the Lord, Christ, to whom they were primarily made, never gave him
any provocation to break them, but an infinite and everlasting
ground and cause to fulfil them.
The promises immediately concerning the elect, in general, comprise
eternal life, which means all genuine happiness in time and
throughout eternity, and all the means to achieve it, Titus 1:2; 1 John
2:25; Isa 45:17. It could be viewed as including death to the broken
law, to sin, and to the world, Rom 7:4; Rom 8:2; Rom 6:2-14; Col
3:3-4; Col 2:20; Gal 1:4; Gal 2:19-20; Gal 6:14, and an endless life
from a reconciled God as its cause, on him as its upholding support,
with him as a gracious companion, and to him as the highest and last
end of it, Ps 27:1; Ps 142:5; Ps 73:24,26; Col 3:3-4; Rom 7:4; Gal
2:19; 1 Cor 6:20; 1 Cor 10:31.
Alternatively, this eternal life can be
considered in three different periods: before the elect's spiritual
union with Christ, between the moment of their union to him and
their death, and in their eternal state. In the first of these periods,
eternal life is on its way towards them, but they have neither title nor
possession of it in their own persons. In the second period, they have
full title to eternal life, but no more than an imperfect possession of
it. In the third period, they have full possession of it, as well as the
title to it.
Taking all these periods in connection, we may break down the
promise of eternal life into the following steps or articles:
1. The promise of security against anything that would hinder their
partaking of eternal life: that they shall be brought into natural
life (Isaiah 53:10). While the curse immediately thrusts them
into being as children of fallen Adam, the promise made to
Christ, and to them in him, secretly draws them into life, that
they may partake of his redemption. Also, despite many and
great dangers, their natural life shall be preserved until the
appointed moment of their marriage with Christ (Matthew
24:22; Ezekiel 16:6,8; Isaiah 65:8). No gravestone will be placed
upon them, fixing them under spiritual death, in order to their
passing over their day of grace, or in their committing the
unpardonable sin (Mark 3:29). Moreover, by God's infinite
wisdom, power, and love, all they meet with or do during their
alienation from God will be managed into occasions or means of
promoting their union to Christ (Ezekiel 20:36-37; Hosea 2:6-
7,14; Job 33:14-30; Luke 15:11-13; Acts 9:1-18; Acts 22; Acts 26;
Philemon 10-19; 2 Chronicles 33:11; John 4:6-29; Luke 23:39-
43). This promise is based on God's promise of preparations,
furniture, and assistance to Christ, and on that of preserving his
body from corruption in the grave (Isaiah 7:14; Isaiah 11:2;
Psalm 16:10).
2. The promise of spiritual union to Christ in the moment of love
fixed in God's eternal purpose and covenant (Isaiah 53:10;
Isaiah 54:5; Hosea 2:19-20; Ezekiel 16:8). This promise includes
the promise of the Spirit to convince, allure, apprehend,
conquer, and quicken their souls by showing them the things of
Christ and working faith in their hearts to receive him (Isaiah
44:3-5; John 16:7-14; Psalm 110:3; Psalm 45:4-5; Ezekiel 36:26-
27; Ezekiel 37:5,9,14; John 6:37,44-45,65; Psalm 22:31; Romans
15:12; Isaiah 11:10; Philippians 1:29; Ephesians 2:4-10).
This promise is based on God's uniting Christ's divine person with a
real manhood, and reuniting his soul with his body in his
resurrection (Ephesians 2:5-6; Isaiah 26:19; Hosea 6:2; Philippians
3:10; Philippians 2:3). The promise is of a free, full, irrevocable, and
everlasting justification, through their union with Christ as the Lord
their righteousness and the imputation of his fulfillment of the
covenant's condition to their person. It is theirs as the free gift of God
offered to them in the gospel, and by virtue of their communion with
Christ as their surety and husband (Isaiah 45:24-25; Isaiah 53:11;
Isaiah 42:21; Daniel 9:24; Romans 5:16-19; Romans 1:17; Romans
3:22; Philippians 3:9; 2 Corinthians 5:21).
This includes all the promises of full and irrevocable pardon of all
their sins, past, present, or future, in so far as they are transgressions
of the law as a covenant (Hebrews 8:12; Ephesians 1:7; John 5:24;
Isaiah 54:9; Isaiah 1:18; Isaiah 43:25; Isaiah 44:22; Jeremiah 50:20),
and of a full and irrevocable acceptance of their persons into a state
of favour with God, and of a full title to a real eternal life, begun here
in grace, and perfected hereafter in heavenly glory (Ephesians 1:6;
Romans 5:19; 2 Corinthians 5:21; Isaiah 45:24-25). These promises
are grafted upon that of a full justification made to Christ (1 Timothy
3:16; Isaiah 50:8; Romans 4:25; John 16:10).
The promises of a new covenant relation to God as their reconciled
and reconciling friend are also included, their adopting Father
(Hosea 1:10; Galatians 4:4-5; Romans 5:1-2; John 1:12; 1 John 3:1; 2
Corinthians 6:18; Jeremiah 3:4,14,19,22), and as their God, portion,
and all in all (Exodus 20:2; Psalms 50:7; Psalms 81:8,10; Jeremiah
30:22; Jeremiah 31:33; Ezekiel 37:23,27; Ezekiel 11:20; Hebrews
8:10; Genesis 17:7; Romans 8:17; Galatians 4:7). These promises are
grafted upon that of the acceptance of Christ and his work, and of his
mediatorial interest in God and heirship of all things (2 Corinthians
5:19; Ephesians 1:6-7; John 20:17; Romans 8:17).
The promises of sanctification of their nature and life (Ezekiel 11:19;
Ezekiel 36:26-27,29; Psalms 110:3; Psalms 22:30; 1 Thessalonians
5:23-24) proceed from their union with Christ (1 Corinthians 1:2,30;
Ephesians 2:10; 2 Corinthians 3:18; 2 Corinthians 5:17; Galatians 3:26-27.
These promises are based on the sanctification of Christ's humanity
in the womb, His filling with the Holy Ghost, and His resurrection
from the dead (Philippians 3:10-11; Romans 6:1-12; Romans 7:4;
Colossians 2:11-12; John 1:14, 16). The promises of perseverance in
their state of union with Christ as their husband, the Lord their
righteousness, and their head of influences, as well as in their
covenant relationship with God in Him (Jude 1; Colossians 3:3;
Jeremiah 32:40), and their possession and exercise of implanted
grace (Job 17:9; Proverbs 4:18) are promised, with the continued
inhabitation and influence of the Holy Ghost to promote them
(Ezekiel 36:27; John 14:16-17; John 16:13-14; Isaiah 27:3; Hosea
14:7; Colossians 2:19), and renewed fatherly pardons of their daily
sins of infirmity upon their renewed acts of faith and repentance
(Jeremiah 33:8; John 13:10; Isaiah 43:25; John 1:7, 9; John 2:1-2;
Micah 7:18-19), grafted on the promises of Christ's perseverance in
fulfilling His surety righteousness (Isaiah 42:4; Psalm 89:22), and of
the permanent security of His heavenly life (Psalm 21:4; John 14:19;
Colossians 3:3-4). The promises of spiritual comfort, which consist of
a sensible assurance of God's love, peace of conscience, and joy in the
Holy Ghost (Isaiah 40:1-2; Isaiah 44:23; Isaiah 49:10; Isaiah 61:2;
Isaiah 57:18), are grafted upon that of Christ's being full of joy with
His Father's countenance (Psalm 16:11; Psalm 17:15; Acts 2:28; Romans 8:29).
The promise of temporal benefits, including new-covenant
protection from all things really evil (Psalm 91:3-13; Zechariah 2:5;
Psalm 1:3-4; Psalm 41:1-4; Job 5:19-22; Isaiah 49:11; Psalm 121:6;
Revelation 7:16) and provision of all good things as proceeding
through Christ from the redeeming love of God (Psalm 34:10; Psalm
84:11; Psalm 85:12; Psalm 38:3, 19; Proverbs 3:2-24; Matthew 6:30-
33; Isaiah 65:21-23; Romans 8:32), is founded on the promise of
Christ's heirship of all things (Psalm 89:26-27; Hebrews 1:2; 1
Corinthians 3:22-23). The promise of a happy death, death disarmed
of its sting (Hosea 13:14; Psalm 23:4), death sanctified and
sweetened (1 Corinthians 3:22; Philippians 1:21, 23; Luke 2:29-30; 2
Corinthians 5:1-5), and at last destroyed in the resurrection (Isaiah
26:19; Isaiah 25:8; 1 Corinthians 15:54), is grafted upon Christ's
safety in and victory over death, and His resurrection from it .
This promise is based on Christ's safety in and victory over death, as
well as his resurrection from it (Psalm 16:10; John 11:25; Isaiah
26:19; 1 Corinthians 15). The promise of an honourable judgment at
the last day is also based on Christ's being the prime minister of
heaven and having dominion over all (Psalm 50:1-6; Psalm 96:13;
Psalm 98:9; Matthew 25:31-40; 1 Thessalonians 4:15-17; Colossians
3:4). The promise of eternal happiness begins in the soul at death
(Isaiah 35:10; Isaiah 57:2; 2 Corinthians 5:1-7; Philippians 1:23;
Luke 23:43; Revelation 14:13) and is completed in both the soul and
body on the last day (Isaiah 51:11; Isaiah 53:10; Daniel 12:2-3; John
5:28-29). This promise is grafted upon that of Christ's exaltation and
perpetual sitting at the Father's right hand (Revelation 3:21; Psalm
16:11; Psalm 110:1,5,7).
From the above hints regarding the parties involved and the parts of
this covenant of grace, it is evident that it should never be divided
into two, as if one covenant of redemption was made with Christ and
another of grace with the elect in their individual capacities.
1. The Scriptures mention only two covenants relating to the
eternal happiness of humans, of which the covenant of works,
which leads to bondage, is one. Therefore, one covenant of
deliverance must be the other, Gal 4:24. These two covenants
are referred to as the old and the new covenant, Heb 8:6-13; the
law and grace, Rom 11:6; Rom 6:14; the law of works and the law
of faith, Rom 3:27.
2. The blood of Christ is frequently called the blood of the
covenant, but never "of the covenants," as if it were the
condition of a covenant of redemption and the foundation of a
covenant of grace, Exod 24:8; Zech 9:11; Heb 9:20; Heb 10:29;
Heb 13:20. This proves that our salvation depends on only one
covenant and that Christ and his people obtain their eternal
glory by the same covenant.
3. If what some argue for as a distinct covenant of redemption is
separated, there is no proper covenant to be made with the elect,
but only a bundle of precious promises, freely giving and
conferring upon them the unsearchable riches of Christ. Nothing
required as an apparent condition in one promise is promised in
another, Isa 55:1-3; Acts 13:34; Rev 22:17; Ezek 36:25-31; Isa
1:18; Isa 43:24-25; Isa 57:17-18; Jer 3:19; Jer 31:33-34; Heb 8:10-12.
4. There is no reason why the new covenant should be split into
two more than to assert that one covenant of works was made
with Adam and another with his offspring, Rom 5:12-21; 1 Cor
15:21-22,45-49
Man's ruin is solely due to his sin, and his damnation is infinitely
just. Therefore, it was impossible for his recovery to proceed from
God by any necessity of nature. Although God is naturally good and
merciful, it was not necessary for this goodness and mercy to be
manifested in the infinitely costly and eternal redemption of his
malicious enemies who sought his life. As infinitely holy, righteous,
and faithful, God could have punished every sinful creature with
everlasting destruction (Psalm 11:5). Since God is infinitely and
independently blessed in himself, their ruin could not have impaired
his happiness (Exodus 3:14; John 5:26; 1 Timothy 6:15-16; 1 Timothy 1:11).
However, if the whole of mankind had been eternally ruined, his
wisdom and goodness in creating them would not have been as
clearly manifested. Creating a whole kind of rational beings that do
not answer the end of their formation in glorifying and enjoying God
would not have convincingly manifested his infinite wisdom, at least
to his enemies. If not one of them had shared his eternal favour, the
manifestation of his infinite goodness among them would have been obscure.
It is claimed in vain that, in such a case, God would have
immediately sent Adam and Eve to hell and prevented the
damnation of millions. When God made the covenant of works with
Adam, he had every particular person represented in mind.
Therefore, if the conditions had been fulfilled, every one of them
should have been brought into existence to receive their share of the
promised reward. This is similar to how the covenant of grace
secures the same with respect to those represented by Christ (Isaiah
53:10; Psalm 2:8; Psalm 22:27-31; Psalm 89:4). Similarly, when the
covenant of works was broken, God's equity and faithfulness ensured
that all the representees were under the curse and would receive
their share of the deserved penalty.
If, in his sovereign mercy and grace, God intended to recover any
part of self-ruined mankind, he could not have renewed the covenant
of works or entered into any other with them as immediate parties.
Firstly, their infamous character as sinners made it dishonorable
for him to have any direct dealings with them.
Secondly, the terms of the covenant of works became altogether impracticable through their
breach of it; perfect obedience to all its precepts could not be
performed, and full satisfaction for the infinitely criminal violation of
it could not be rendered. No part of which could be fulfilled by any
finite person, as Galatians 3:10 and Psalm 49:7 indicate.
Thirdly, all men in their fallen state are utterly incapable of performing anything
spiritually good or ceasing from that which is morally evil, partly due
to the curse of the broken law lying on their conscience as the
strength of sin, and partly due to the reign of corruption in their heart.
Fourthly, the whole structure of the covenant of works being of
God, his holiness, equity, and faithfulness were deeply invested in
securing its honour. Infinite holiness could not tolerate the wanton
violation of the holy and good commandment delivered to Adam, as
Habakkuk 1:13, Jeremiah 44:4, and Romans 7:12 indicate. Infinite
justice could not forbear punishing so horrendous a crime, as
Genesis 18:25, Deuteronomy 32:4, and Psalm 11:5-7 indicate. Infinite
faithfulness could not dispense with the execution of that death
which was doubly secured in the threatening, as Genesis 2:17, Titus
1:2, Numbers 23:19, 1 Samuel 15:29, and 2 Timothy 2:13 indicate.
Therefore, it was necessary that any covenant for the redemption of
fallen humanity should be made with a divine person who could
infallibly secure and, in the same nature that had sinned, fully pay
the debt as stated in the broken covenant of works, as Psalm 40:6-8,
Isaiah 53:4-5,10-12, Romans 8:3-4, 1 Thessalonians 5:9-10, Galatians
2:20, Acts 20:28, Titus 2:14, Hebrews 2:10-11,14,16, Hebrews 7:22,
Hebrews 9:15, Matthew 20:28, 2 Corinthians 5:21, 1 Peter 2:24, 1
Peter 3:18, 1 Peter 1:18-19, Revelation 1:5, and Revelation 5:9 indicate.
That misery which all men plunged themselves into by sin was the
reason for God making a new covenant for their redemption, as
stated in Ecclesiastes 7:29; Genesis 3:1-19; Hosea 13:9; Ephesians
2:1-10; Ephesians 1:7; Romans 3:9-20, 23; Romans 8:3,7-8; Romans
5:12-21; and Titus 3:3-4.
However, God's own amazing love and sovereign grace were the cause and spring of it, as mentioned in
Psalms 40:5; Psalms 136:23; Jeremiah 31:3,20,33; Isaiah 54:8-10;
Isaiah 63:7; John 3:16; 1 John 4:9-10,19; Luke 2:14; Ephesians 1:6-7;
and Ephesians 2:4-8.
Thus, it is commonly called the covenant of
grace. Originating from the mere grace of God and contracted
between two divine persons, it was made from all eternity. Hence,
Christ is represented as having his goings forth from of old, from
everlasting, as set up from everlasting, and foreordained before the
foundation of the world. Grace and eternal life are represented as
promised and given before the world began, and the kingdom of
heaven as prepared for men, and their names as enrolled in the book
of life before the foundation of the world.
This covenant of grace is, however, called the second covenant because it was first made and is
last executed, the breach of the covenant of works necessarily
preceding its entrance. It is also called the new covenant for much
the same reason and because of its everlasting stability and
excellency, as stated in Hebrews 8:6-13 and Jeremiah 31:31-34.
As this covenant took its rise from the infinite, the equal of all three
divine persons, they were equally employed in making it and took
their respective shares in the work of it, as mentioned in John 3:16;
Galatians 2:20; and Romans 15:30. It is evident that the Holy Ghost
was concerned in it. Firstly, his will is the same as that of the Father
and the Son, as stated in 1 John 5:7 and Deuteronomy 6:4.
Secondly, though he is independent and free in his agency, he was sent to
execute the plan of this covenant in publishing its messages, in
forming, anointing, and supporting the manhood of Christ, the
Representative of men, in it, in erecting and governing the church,
and in the effectual application of the blessings purchased by Christ
to man's person and nature. Therefore, he has the right to be the
Intercessor in the hearts of believers for the blessings of this covenant.
But this covenant of grace was made by God with his own Son as
Mediator between Him and humanity in a particular way. Firstly, the
Scripture clearly shows God as entering into a covenant with Christ,
Psalms 89:3-4,19-36. All of these texts have language too emphatic
to apply fully to the covenant of royalty over Israel made with David,
which was a symbol of the one made with Christ. Psalms 40:6-8,
Luke 22:29, Isaiah 53:10-12, and Zechariah 6:13 also mention this
covenant, with the latter referring to its future execution because it is
never finished. Therefore, we read of Christ's connection with a
better covenant in Hebrews 8:22, 7:6, and 9:15, and of its promises
being made or confirmed by God to Christ in Galatians 3:16-17 and Titus 1:2.
Secondly, God is shown as the God, Head, Master, and Judge of
Christ, giving, sending, helping, bruising, justifying, and glorifying
Him. This is evident in Psalms 22:1, 45:7, John 20:17, Ephesians 1:3,
1 Peter 1:3, 1 Corinthians 11:3, John 3:16, Romans 8:32, 8:3, 1 John
4:9-10, Isaiah 48:16, 13:1, 50:7-9, 53:10, Hebrews 2:10, 13:20, 1 Peter
1:21, Ephesians 1:20-23, and Philippians 2:9-11.
Thirdly, Christ is shown as God's servant, or sent messenger, in
Isaiah 13:1-7, 49:1-9, 61:12, John 6:27,29, and 10:36, as a Surety in
Hebrews 7:22 and Psalms 119:22, as made under the law in Galatians
4:4,9 and Romans 8:3-4, made obedient in Matthew 3:15,
Philippians 2:7-8, Hebrews 5:8, John 8:29, 10:18, 14:31, and 17:4,
made sin in 2 Corinthians 5:21, Isaiah 53:6,11-12, and 1 Peter 2:24,
made a curse in Galatians 3:13, made a sufferer for us in 1 Peter 1:19,
2:24, 3:18, Revelation 5:9, Ephesians 5:2,23,25-27, Matthew 20:28,
Luke 24:26, Isaiah 53:4-5,10, and 2 Corinthians 5:14-15, and as
receiving the reward of His work in Psalms 2:8, 21:1-7, 22:27-31, 110,
Isaiah 53:10-12, 49:3-9, Luke 24:26, John 17:4-5, Philippians 2:7-11, and Hebrews 2:9-10.
Solemn confirmations of agreement by oaths and seals are
represented as being between God and his Son. To mark the infinite
importance, infallible certainty, and necessary belief of that which he
declared, God swore it to Christ, as in Psalms 110:4 and 89:3-4,35,
and in Hebrews 7:17,21,28. Christ pledged his heart or soul that he
would approach an offended God as an atoning priest and sacrifice,
as stated in Jeremiah 30:21. God conferred and Christ accepted the
seals of both dispensations of the covenant of grace. Christ did this in
obedience to his Father's law, as a solemn avowal of his fellowship
with the visible church, and of his readiness and cheerfulness in his
work, and as a means of exciting and strengthening the graces of his
manhood. But these seals were also confirmations of the engagement
between him and his Father relative to the redemption of man.
Thus, in circumcision, God signified and sealed to Christ that he
acknowledged him as the promised seed of Abraham, in whom men
should be blessed. Through his being cut off by blood-shedding and
death, his mystical body should be preserved and admitted to
fellowship with God, and they should derive their spiritual
circumcision from him, as in Genesis 22:18 and 17:10-14, and
Colossians 2:11-13. By receiving circumcision, Christ avowed himself
a debtor to fulfil the whole law of God, as in Galatians 5:3, and he
was ready to endure bloody sufferings and death as our Head and
flesh of our flesh, to preserve us and procure our fellowship with
God, as in Psalms 40:6-8 and John 8:21,23-30.
In baptism, God solemnly acknowledged Christ as acceptable to him
in his person and office, secured his furnishing him with all the
fullness of the Spirit for himself and his people, and signified that in
due time he should be delivered from and lifted above all waters of
trouble, as in Matthew 3:15-17. Christ avowed his readiness to plunge
himself into the depths of divine wrath in the full assurance of his
Father's support under and deliverance from it, as in Matthew 3:15,
Isaiah 50:7,9, Luke 12:50, and Matthew 20:22.
In granting the Passover to Christ, God solemnly acknowledged him
as his Lamb without spot, as in 2 Corinthians 5:21, Hebrews 7:26,
and Isaiah 53:7, and that by his death and the application of it to
men, deliverance and comfort should be secured for all his spiritual
seed, as in Isaiah 53:10-12, Hebrews 9:28, Exodus 12, Deuteronomy
16, and Numbers 9. By eating it, Christ avowed his immediate
readiness to undergo the most tremendous suffering and death for
procuring his people's salvation, as in Psalms 40:7-8, John 18:11, and Luke 22:15.
In Christ's partaking of the Holy Supper, God sealed to him that by
his death, he should be the eternal nourishment and comfort of his
people. His sufferings and their virtue should be solemnly
remembered and experienced among his people on earth until the
end of time and in heaven forever, as in Isaiah 53:10-12, Psalms
45:17, and Psalms 22:27-31. Christ solemnly avowed his intention to
enter immediately on his last sufferings and death and signified his
unition of his people into one mystical body with himself, Matt
26:26; 1 Cor 10:16-17.
Thus, the party on heaven's side is essentially God, viewed in the
person of the Father as upholding the majesty and authority of the
Godhead. He is to be seen, 1. As highly offended by man's sin, Ps
14:2-3; Ps 5:4-6; Jer 44:4; Hab 1:13. 2. As intending to demonstrate
the surpassing richness of his grace in redeeming a portion of
mankind, 2 Tim 1:9; Titus 1:2; Ps 136:23; Jer 31:3,20. 3. As infinitely
just and holy, who cannot help but give sin its deserved recompense,
and cannot save sinners except by magnifying his law, satisfying his
justice, and vindicating his holiness, Gen 18:25; Deut 32:4; Ps 11:5-7;
Exod 34:7; Isa 5:16; Isa 42:21; Matt 5:18.
The Son of God is the party contracting on man's side, 1 Tim 2:5-6;
Isa 7:14; Isa 9:6. He is considered, 1. As a person of infinite
perfection, possessing in himself sufficient wisdom, power, holiness,
justice, goodness, and truth for the remarkable and challenging task
of our redemption, Ps 89:19; Isa 9:6; Rev 1:4; Phil 2:6; Zech 13:7. 2.
As our rightful owner, who could save us if he wished, and who had a
gentle regard and compassion for the work of his hands, Ps 100:3;
Rom 9:20-23; Isa 43:21; Isa 54:5. 3. As a public head and
representative of all his chosen people, as his spiritual offspring, Eph
1:3-4,6-7; 2 Tim 1:9; Ps 89:3-4; Isa 53:10-12.
That it was made with him as a Representative of his spiritual seed is evident.
Firstly, all these covenants, which were typical or
emblematical of it, were made with parents as representatives of
their descendants. For instance, the covenant of preservation from
floods with Noah, Gen 9:9, the covenant of peculiar friendship and
relation with Abraham, Gen 17:7, the covenant of priesthood with
Phinehas, Num 25:12-13, the covenant of royalty with David, 2 Sam
7:11-19, and the covenant of possession of Canaan and peculiar
relation to God with Israel, Exod 19:5-6, Exod 24, Deut 5:2, Deut
29:11,15.
Secondly, Christ is, in a peculiar manner, compared with Adam, our
representative in the covenant of works, with respect to his
connection with his elect members, Rom 5:12-21, 1 Cor 15:21-22,45-49.
Thirdly, Christ and his spiritual seed are called by the same name of
Israel, Isa 49:3, Rom 9:6, Gal 6:16, Isa 45:17, Isa 44:23, Jacob, Ps
24:6, Isa 41:14, and Christ, 1 Cor 12:12, Gal 3:16, which plainly infers
that he is their head and they are his members, Eph 5:30, Eph
4:13,15-16, Col 1:18, Col 2:19.
Fourthly, the promises of this covenant respecting men were all
made to Christ, Gal 3:16-17, and before any of them existed, Titus
1:2, 2 Tim 1:9. Hence, they are sometimes directed to another person
than them, Heb 8:9-12. The first promise was published in a
threatening directed to Satan, Gen 3:15.
Finally, Christ was the Surety of this covenant, Heb 7:22, Heb 8:6,
Heb 9:15, Ps 119:122. Therefore, fulfilling the condition of it was
exacted from him instead of the represented covenantees, Isa 53:4-
12, 2 Cor 5:21, Eph 5:2,25-27, Matt 20:28, 1 Pet 1:19, 1 Pet 2:24, 1 Pet
3:18, Rev 5:9.
It was necessary for this covenant to be made with the Son of God as
our representative for several reasons.
Firstly, so that God's infinite
love and mercy could be expressed from all eternity, even before
those chosen for eternal life existed. Christ became their everlasting
Father and Husband, to whom they were married by proxy.
Secondly, if this covenant had not been made with a divine person as
our representative, it could not have been made at all. Those for
whom salvation was intended could only be seen as weak and
wicked, with no ability to fulfill the conditions of life.
Thirdly, it was made so that it might be a covenant of exceedingly rich and
absolutely free grace.
Fourthly, it was made so that righteousness
and life might be communicated to us in the same way that sin and
death were communicated to us through the covenant of works.
Fifthly, it was made so that the promises of this covenant might be
sure to all the elect. To ensure mercy was built up forever and God's
faithfulness was established in the heavens, it was necessary for the
representative to be mighty and unfailing, not discouraged or
seduced by Satan, Ps 89:2,19,22,28-29,33,36.
The party contracted for in this covenant were persons of mankind
chosen by God for everlasting life.
1. Only those chosen in Christ are blessed in him, as they and he
are considered as one body, with him as the head and they the
members, Ephesians 1:3-4; Hebrews 2:11; Isaiah 42:1,6;
Ephesians 5:23,30.
2. All those whom Christ represented become heavenly people, 1
Corinthians 15:47-49; Colossians 3:1-4; Ephesians 1:4; Ephesians 2:6.
3. Those for whom he undertook are represented as his spiritual
seed, begotten again in their regeneration, Galatians 3:16; Psalm
89:3-4; Psalm 22:30-31; Isaiah 53:10-11; James 1:18; 1 Peter 1:2-3.
4. Those whom he represented are God's spiritual Israel, Romans
9:6; Galatians 6:16; Hebrews 2:16. In this representation, these
people are considered as sinners, lost and undone in themselves
by the breach of the covenant of works, Hosea 13:9; Luke 19:10;
Matthew 18:11; Matthew 9:12-13; Romans 5:6,8,10.
5. As altogether unable to help themselves, Romans 5:6; Romans
8:7-8; 2 Corinthians 3:5; John 15:5; Jeremiah 13:23; Ephesians
2:1; Colossians 2:13.
6. As distinguished from the rest of the world in the sovereign
purpose of God, Matthew 20:23; 2 Timothy 2:19; John 17:6,12;
Ephesians 1:4; 1 Thessalonians 5:9.
7. As objects of the redeeming love of God, the Father, Son, and
Holy Ghost, John 17:23; John 17:6; John 13:18; John 15:15-16;
Ephesians 5:21,25; John 4:9-10,19; John 3:1.
It was therefore necessary that, in representing them, Christ should
not only bear the general character of Mediator, but in particular, he
should be:
1. Our Kinsman-Redeemer (Job 19:25; Isa 48:17) so that he might
marry the widowed human nature and the holy law and raise up
to them an offspring of good persons and works (Luke 3:38; Gen
3:15; Heb 2:11-16; Matt 3:15; Luke 24:26; Rom 7:4; Ps 22:30-31;
John 12:24). He might also deliver us from the slavery of the
broken law, sin, Satan, and the world (Gal 4:4-5; Gal 3:13; Rom
7:4; Rom 6:14; Rom 8:2; 1 Pet 1:18-19; Titus 2:14; Heb 2:14-15; 2
Tim 2:25-26; Isa 49:24-26; Gal 1:4; Gal 6:14). He might buy
back our mortgaged inheritance of eternal happiness (1 Thess
5:10; Eph 1:14; John 10:10; Rev 5:9) and avenge our blood upon
sin, Satan, and death, our murderers (John 8:44; Heb 2:14; 1
Cor 15:56; Rom 5:12; Dan 9:24; 1 John 3:5,8; Hos 13:14; Isa25:8).
2. Our Surety: Not indeed a Surety for God to us, it being
impossible to render his engagements by promise more certain
(Heb 6:17-18), nor a Surety merely bound to see our debt to the
law and justice of God paid or bound together with us the
principal debtors; it being impossible for us to do anything but
increase our debt (Rom 5:6; Rom 8:7-8; Rom 1:28-32; Rom 3:9-
18; 2 Pet 2:14). Nor a Surety for our faith, repentance, and new
obedience; these as privileges belong to the promises of the
covenant, for the fulfilment of which the Father is engaged (Ps
22:27-31). We cannot suppose Christ a Surety for our
performance of these as duties without admitting them into the
condition of this covenant, and so obscuring or rather
undermining the grace of it. But he is our Surety who undertook
by himself alone to pay our whole debt to the broken law and
offended justice of God (Gal 4:4-5; Matt 5:17-18; Matt 20:28;
Matt 3:15; Isa 53:6,10; 2 Cor 5:21; Rom 4:25; Rom 5:19; 1 Pet
1:18-19; 1 Pet 2:24; 1 Pet 3:18; Luke 24:26; Eph 5:2,25; 1 Thess
5:10; Titus 2:14; Rev 5:9).
3. Our Sacrificing Priest. Having engaged as Surety to satisfy the
penalty of the broken law for his elect sinners, it became
necessary that, as a Priest, he should offer himself in sacrifice to
God for the atonement of their guilt (Heb 7:22,26; Heb 5:1; Heb
9:14,28; Heb 10:5,10,14; Isa 53; Ps 22; Ps 69; Eph 5:2.
In the making of this covenant of grace:
1. The Son of God was constituted as the second Adam and agreed
to assume our nature and become a true man. Hence, he became
a substantial Mediator between God and men, capable of
subjecting himself to the law that binds us and paying our debt
of love to God and men. He was also capable of suffering for sin
in the very nature that had sinned (Psalm 40:6-8; Genesis 28:12;
John 1:51). In this view, he was constituted an official Mediator,
Head, and Representative of his elect (Isaiah 42:1,6; Psalm
89:19; 1 Corinthians 15:47; 1 Timothy 2:5-6; Hebrews 8:6; Hebrews 9:15).
2. All the particular persons of mankind chosen for everlasting life
were given to Christ by the Father in a manner that is becoming
of Jehovah. These persons were accepted by him and enrolled in
his book of life (John 17:6,9,12; Ephesians 1:4; Philippians 4:3;
Revelation 3:5, 13:8, 21:27; Luke 10:20; Isaiah 4:3).
3. The terms and everything relative to the salvation of these
persons were fully settled. This included what ransom should be
paid, in what form and time, what furniture for assistance in and
reward of his surety-service, Christ should have from God the
Father. In fine, every circumstance of time, manner, or degree in
which grace or glory should be bestowed on him and every one
of his members (Isaiah 53:10-12; Isaiah 49:1-12; Psalm 40:6-8;
Psalm 22:27-31; Psalm 139:16; Psalm 2:6-9). It was agreed that
in executing their plan of our redemption, the Father should act
the part of a sovereign Master and Judge with respect to the Son
and the persons to be saved by him (Isaiah 50:4-9; Isaiah 52:13-
15; Isaiah 42:1-7; Isaiah 49:1-9; Hebrews 2:10; Zechariah 13:7).
The Son should act the part of a Mediator, of a humbled and
honorary servant to his Father (1 Timothy 2:5-6; Isaiah 49:3;
Isaiah 52:13-15; Isaiah 53; Isaiah 61:1-3; Psalm 110; Psalm 72;
Psalm 119; Psalm 2). The Holy Ghost should act as the publisher
of the covenant-declaration, the furnisher, assistant, and
rewarder of Christ (Isaiah 11:2-4; Isaiah 61:1-3; Psalm 14:7), the
witness of Christ's and his Father's fulfillment of this covenant,
and as an effectual applier of the blessings of it to elect men
(Hebrews 2:5; Acts 2-19; John 14:16-17,26; John 15:26; John 16:7-14).
When "condition" is improperly used to mean only the duties that
must be performed before particular promised benefits can be
enjoyed, many things can be considered conditions. For example,
holiness must precede eternal happiness (Heb 12:14), and true
repentance of sin must precede God's fatherly pardon of it (Prov
28:13; 1 John 1:9). Faith is particularly required in the public
dispensation of this covenant by the gospel (Acts 16:31; Mark 16:16),
and is the appointed instrument by which God communicates and we
receive the blessings of it (John 1:12; Isa 45:22; Matt 11:28; Rom 5:1-
2; Eph 2:8), so it is more frequently called the condition of it by
divines.
Indeed, it could be called a condition of connection in it.
However, when "condition" is properly used to mean that which,
when fulfilled, gives the covenanters full right to claim the promised
reward, only the finished righteousness of Jesus Christ, by which all
the demands of the broken covenant of works are fully satisfied, can
be allowed as the condition of this covenant.
First, Christ took upon himself the whole debt of his elect world, all
that of which the payment secures them from eternal death (Rom
6:23; 1 Thess 5:10; Matt 20:28; 1 Pet 3:18; Rev 5:9) and entitles them
to eternal life (Matt 19:17; Matt 3:15; Matt 5:17-18; Rom 5:19,21).
Nothing, therefore, remains to be fulfilled by them as the proper
condition of this covenant (Dan 9:24; 2 Cor 5:21).
Second, it has been proven that the perfections of God's nature
required that the condition of the broken covenant of works should
be the condition of any covenant he could make for the recovery of
fallen men. Unless his truth and righteousness fail, the penalty must
be executed (Gen 2:17). Sin must be expiated to the full satisfaction
of his infinite majesty and perfection, which can by no means clear
the guilty (Exod 34:7). Unless the holy commandment is honoured
with perfect obedience, no one can enter into life (Gal 3:12; Matt
5:18; Matt 19:17).
Nothing but the righteousness of the Son of God can meet these high
demands, as stated in Matthew 3:15 and Romans 8:3-4. The
Scripture clearly states that Christ's fulfilment of all righteousness,
corresponding to the precept and penalty of the broken law or
covenant of works, is the proper condition for the eternal happiness
of his spiritual offspring, as seen in Isaiah 53:10-11, Luke 22:20,
Matthew 3:15, and many other verses. Only on his righteousness can
believers base their plea and hope for eternal salvation, as shown in
Ephesians 1:6-7, Colossians 1:14, Philippians 3:8-9, Romans 3:20-22,
and many other verses.
Christ himself also bases his continuing intercession on his
righteousness, as mentioned in John 17:4, 1 John 2:1-2, and
Revelation 8:3-4. Furthermore, only the righteousness of Christ, our
Surety, as the condition of this covenant, can make eternal life a debt
to the covenanter or covenantees, as indicated in Romans 4:4-6, and
by it, our eternal redemption becomes a debt to Christ, founded on
his merit, which is both intrinsic and pactional, as he is both the
most high God and the fulfiller of the condition of this covenant
made with him, according to Isaiah 53:10-12, Psalm 40:6-8, and Acts 20:28.
As our faith, repentance, and new obedience cannot meet the
demands of the broken law, they are not proper conditions of this
covenant of grace. Instead, they are all inestimable benefits promised
in it, based on its fulfilled condition, as Philippians 1:29, Psalm
22:27, and Acts 5:31 illustrate. They presuppose every person in
whom they are present to already be within that covenant, as they
are not performable under the curse or condemning covenant of
works, as stated in Galatians 2:19, Galatians 3:10, 1 Corinthians
15:56, Romans 7:4, Romans 6:14, and Romans 8:2.
Being duties performed not under the law as a covenant but under it
as a rule of life, they cannot have pactional merit, but are founded on
union to and fellowship with Christ, an interest in his righteousness,
and a complete claim to eternal life, as mentioned in Luke 1:74-75
and Hebrews 12:28. Even faith cannot be properly called the
condition of the covenant of grace, any more than a child's receiving
and wearing his father's wages of service can be called the condition
that entitles him to such wages and obligates the employer to pay
them, as seen in Isaiah 53:10-12, Hebrews 2:10-16, and Psalm 22:30-31.
The covenant of grace excludes all boasting, as explained in Romans
3:27, Romans 5:20-21, and Titus 3:3,5. However, it could not do so if
our faith, repentance, and new obedience were the proper conditions
of it, as even the weakest expression of any of these graces under the
curse of the law and dominion of sin would be more reason for
boasting than Adam's complete fulfillment of the law in his state of
innocence.
As the perfection of God required that the condition of the surety
righteousness of Jesus Christ should be stated from the broken
covenant of works (Matt 5:17-18; Rom 8:3-4; Gal 4:4-5), it
necessarily included:
1. The holiness of his manhood, absolutely perfect in parts and
degrees, retained until the end of his humbled life (Heb 7:26;
Luke 1:35). Man, under the covenant of works, was
indispensably bound to retain the perfection of nature given to
him in creation, duly improved and strengthened. It was
necessary for Christ to afford it in the place of those who are
saved by him. To suppose that the law of God did not require
this holiness of nature is to suppose that the want of original
righteousness and the corruption of nature are not sins, for
where there is no law, there can be no transgression (Rom 4:15;
Rom 5:13). The admission of Christ's holiness of nature into his
surety righteousness to be imputed to us does not render our
holiness of nature unnecessary, any more than his obedience of
life renders our holy obedience unnecessary. Our holiness of
nature is an important part of our happiness purchased by
Christ's holiness of nature and life (Rom 5:10,15-21).
2. The holy obedience of his life, carried to the highest perfection
in parts and degrees and continued until his death (John 8:29;
Heb 5:8; Matt 3:15; Matt 5:17-18; Phil 2:8; Ps 40:8; Gal 3:10,12;
Rom 10:4-5; Rom 5:19; Matt 19:17; Lev 18:5; Deut 27:26).
Christ's retaining his holiness of nature and his perseverance in
this holy obedience were infinitely difficult, as he continued
under the curse of God in our stead (Gal 3:13; 1 Cor 15:56).
3. Full satisfaction to the penalty of the broken law incurred by
man's sin by voluntarily bearing the very same punishment that
we deserved, in all the essential ingredients of it.
In 1, Jesus was subjected to legal death, or the curse due to us for our
sin, as stated in Galatians 3:13 and Deuteronomy 21:23. This made
God legally angry with him, as stated in Psalm 89:38 and Psalm 22:1-
2. He was consigned into the hands of his avenging justice, which
demanded full satisfaction for all the sins imputed to him, without
any mercy or reduction, as stated in Zechariah 13:7, Isaiah 53, and
Romans 8:32. He was set up as the target of all the arrows and waves
of his Father's almighty wrath, as stated in John 18:11 and Psalm
69:1-2,14-15.
In 2, the infinite execution of this curse or condemning sentence of
the broken law was inflicted upon his soul, body, and person,
encompassing every aspect of the temporal or spiritual death flowing
from the curse itself, as stated in Genesis 2:17, Galatians 3:10,13,
Luke 24:26, Isaiah 50:6, Isaiah 52:14, Isaiah 49:7, Isaiah 53:2-12,
Psalm 22:1-21, Psalm 69:1-21, Psalm 40:2,6-8,12-13,17, John 12:27,
Acts 20:28, Hebrews 2:10, Hebrews 5:7, Hebrews 13:12, Revelation
5:9, Ephesians 5:2, 1 Peter 1:19, 1 Peter 2:24, 1 Peter 3:18, 2
Corinthians 5:21, Matthew 20:28, Matthew 26-27, Mark 14-15, Luke
22-23, John 5, John 8, John 10, and John 18-19.
The reign of indwelling lusts, the pollution of sin, and the eternity of punishment
did not come from the curse of the law itself, so they did not belong
to this punishment when inflicted on an infinitely holy and worthy
person. Jesus' infinite power and holiness prevented all
contamination from sin, as stated in 2 Corinthians 5:21 and Isaiah
53:7. The infinite dignity of his person made his temporary sufferings
of infinite value answerable to the demands of the law, as stated in
John 18:11, Acts 20:28, Romans 1:17, Romans 5:17-18, and 2Corinthians 5:21.
And being the only Son of God, who had
voluntarily taken on this curse for others, it did not prevent him from
receiving his Father's necessary support or occasional smiles, as
stated in Isaiah 42:1, John 3:34, Matthew 3:16-17, Matthew 17:1-5,
Matthew 4:11, Luke 10:21, Luke 22:43, and John 12:28.
As it was made with a person who is infinite, eternal, and
unchangeable in wisdom, power, holiness, justice, goodness, and
truth, and who could not fail to fulfil whatever he had undertaken,
this covenant left no room for a penalty in case of breach, Psalms
89:19,22; Isaiah 9:6; Isaiah 42:4; Hebrews 7:25. Since the condition
of this covenant was fulfilled by Christ, no proper penalty or
punishment can be inflicted on any of those represented by him that
would be to their detriment. The chastisements they suffer are
indeed connected to their sins, to promote their destruction, but they
proceed from God's redeeming love and are purchased by Jesus'
blood, and as such, they are connected to and always beneficial to
their persons and natures, Romans 8:1,33-39; Psalms 89:30-35;
Psalms 119:67,71; Hebrews 12:6-11; Revelation 3:19; Psalms 94:12;
Proverbs 3:12.
The promise of this covenant is of infinite importance in it, and
hence it is called the covenant of promise, Ephesians 2:12. 1.
Towards us, it is one continuous promise, or cluster, or constellation
of promises. Not one duty is required of us throughout its
dispensation, but God, in it, promises to work it in us, accept it from
us, and reward us for it, Ezekiel 36:26-27,31; Isaiah 60:7; Romans
15:16; Isaiah 3:10; 1 Corinthians 15:58. Even Christ's fulfilment of the
condition comes to us in a promise, Genesis 3:15; Daniel 9:24. 2. The
condition of it was, and is, attended by many promises to Christ. His
fulfilment of this condition flowed from his receiving his father's
promised furniture and assistance, and resulted in his reception of
his promised acceptance and reward, Isaiah 42:1-6; Isaiah 50:4,7,9;
Isaiah 52:13-15; Isaiah 49:1-9; Isaiah 53:10-12; Psalms 22:27-31;
Psalms 72; Psalms 110.
In their immediate application, some promises of the covenant of
grace relate to Christ as the head of his elect, as their object, and
others relate to the elect themselves. But there is such a oneness and
relationship between them that every promise fulfilled in him
terminates in their advantage, and every promise fulfilled in them
terminates in his glory and joy, Ps 22:27-31; Isa 53:10-12; Isa 42:1-7;
Isa 49:1-12.
The promises that are immediately fulfilled in Christ himself were
made chiefly, if not solely, to him. Of these, the promises of
equipment for his work, in having a holy manhood formed for him,
and the Holy Ghost given to him in abundance, being fulfilled
antecedently to his performance of his humbled service, have their
foundation in the sovereign love of God along with our election, Heb
10:5; Isa 49:1-9; Isa 42:1-6; Isa 61:1; Isa 11:2-4; Isa 50:4,7,9; Ps
89:21; Matt 3:16; John 3:34.
But the promises of God's acceptance of his service,
including the
promise of his resurrection from the dead, Ps 16:10; Heb 13:20;
and the promise of his justification in the Spirit, in which he received an
ample discharge of all the debt which he had engaged to pay for his
people, Isa 50:8; 1 Tim 3:16; Rom 4:25; Heb 9:28; John 16:10;
and the promises of God's rewarding him for it, including a mediatorial
interest in God as his God and portion, heirship of him, and all
things in and with him, Ps 89:26-27; Heb 1-2; Rom 8:17; John 20:17;
Ps 45:7; Ps 16:11;
an exaltation to be God's prime minister and great
manager of all things related to the church, Acts 2:36; Ps 110:1-7; Ps
72; Ps 21; Ps 22:27-29; Isa 49:8; Isa 52:13; Dan 7:14; Matt 28:18;
Matt 11:27; John 3:35; John 5:22; Eph 1:22; Phil 2:8-11; Isa 9:6-7;
Isa 32:1;
a spiritual seed, numerous as the stars of heaven, and
blessed in him to the highest forever, Isa 53:10-12; Ps 89:4,29,36; Ps
22:30; Ps 72:17; Isa 45:17;
and complete victory over all his and his people's enemies,
Ps 110:1-2,5-6; Ps 89:23; Ps 22:27-28; Ps 45:5-6;
Mic 4:3; Mic 2:13; Mic 5:4-5; Zech 9:9-10; Zech 12:9; Zech 14:12; Ps
18; Ps 21; Ps 72; depend on his fulfillment of the condition of the
covenant.
All the promises that have their immediate fulfilment on the elect
were primarily made to Christ himself.
1. The scriptures plainly affirm this, Galatians 3:14, 16-17; Psalm 89:4, 28-36.
2. Christ is the great and primary heir of all things, divine promises not excepted,
Hebrews 1:2; Psalm 89:27; John 20:17; Romans 8:17.
3. These promises were made to be fulfilled upon condition of his fulfilling all
righteousness and so contain part of the reward promised to him,
Isaiah 53:10-12; Psalm 22; Psalm 69; Hebrews 2:8-10; Hebrews 12:2;
Philippians 2:8-11.
4. They were made, and the grace contained inthem given before the world began,
while not one of the elect existed, Titus 1:2; 2 Timothy 1:9.
It therefore follows,
1. That no conditional promises of this covenant
entail any spiritual benefit upon any person but such as are united to
Christ and clothed with his righteousness, which is the condition of
it, Isaiah 1:19; Isaiah 3:10; 1 Corinthians 15:58; Revelation 14:13;
Revelation 22:14.
2. That the very beginnings of grace are conveyed
into elect persons in promises, 1 Peter 1:23; James 1:18; Ezekiel
11:19; Ezekiel 36:26; Deuteronomy 30:6.
3. That spiritual union with
Christ gives one an actual interest in and begun possession of all the
promises, as an heir thereof in Christ, 1 Corinthians 1:30; 2
Corinthians 1:20.
4. That we ought to plead the promises only in the
name of Christ, John 14:13-14; John 16:23-24; Genesis 12:3; Genesis
22:18; Psalm 72:17; Ephesians 1:3.
5. That we ought never to dread
the failure of any promises. For, however much we have provoked
the Lord, Christ, to whom they were primarily made, never gave him
any provocation to break them, but an infinite and everlasting
ground and cause to fulfil them.
The promises immediately concerning the elect, in general, comprise
eternal life, which means all genuine happiness in time and
throughout eternity, and all the means to achieve it, Titus 1:2; 1 John
2:25; Isa 45:17. It could be viewed as including death to the broken
law, to sin, and to the world, Rom 7:4; Rom 8:2; Rom 6:2-14; Col
3:3-4; Col 2:20; Gal 1:4; Gal 2:19-20; Gal 6:14, and an endless life
from a reconciled God as its cause, on him as its upholding support,
with him as a gracious companion, and to him as the highest and last
end of it, Ps 27:1; Ps 142:5; Ps 73:24,26; Col 3:3-4; Rom 7:4; Gal
2:19; 1 Cor 6:20; 1 Cor 10:31.
Alternatively, this eternal life can be
considered in three different periods: before the elect's spiritual
union with Christ, between the moment of their union to him and
their death, and in their eternal state. In the first of these periods,
eternal life is on its way towards them, but they have neither title nor
possession of it in their own persons. In the second period, they have
full title to eternal life, but no more than an imperfect possession of
it. In the third period, they have full possession of it, as well as the
title to it.
Taking all these periods in connection, we may break down the
promise of eternal life into the following steps or articles:
1. The promise of security against anything that would hinder their
partaking of eternal life: that they shall be brought into natural
life (Isaiah 53:10). While the curse immediately thrusts them
into being as children of fallen Adam, the promise made to
Christ, and to them in him, secretly draws them into life, that
they may partake of his redemption. Also, despite many and
great dangers, their natural life shall be preserved until the
appointed moment of their marriage with Christ (Matthew
24:22; Ezekiel 16:6,8; Isaiah 65:8). No gravestone will be placed
upon them, fixing them under spiritual death, in order to their
passing over their day of grace, or in their committing the
unpardonable sin (Mark 3:29). Moreover, by God's infinite
wisdom, power, and love, all they meet with or do during their
alienation from God will be managed into occasions or means of
promoting their union to Christ (Ezekiel 20:36-37; Hosea 2:6-
7,14; Job 33:14-30; Luke 15:11-13; Acts 9:1-18; Acts 22; Acts 26;
Philemon 10-19; 2 Chronicles 33:11; John 4:6-29; Luke 23:39-
43). This promise is based on God's promise of preparations,
furniture, and assistance to Christ, and on that of preserving his
body from corruption in the grave (Isaiah 7:14; Isaiah 11:2;
Psalm 16:10).
2. The promise of spiritual union to Christ in the moment of love
fixed in God's eternal purpose and covenant (Isaiah 53:10;
Isaiah 54:5; Hosea 2:19-20; Ezekiel 16:8). This promise includes
the promise of the Spirit to convince, allure, apprehend,
conquer, and quicken their souls by showing them the things of
Christ and working faith in their hearts to receive him (Isaiah
44:3-5; John 16:7-14; Psalm 110:3; Psalm 45:4-5; Ezekiel 36:26-
27; Ezekiel 37:5,9,14; John 6:37,44-45,65; Psalm 22:31; Romans
15:12; Isaiah 11:10; Philippians 1:29; Ephesians 2:4-10).
This promise is based on God's uniting Christ's divine person with a
real manhood, and reuniting his soul with his body in his
resurrection (Ephesians 2:5-6; Isaiah 26:19; Hosea 6:2; Philippians
3:10; Philippians 2:3). The promise is of a free, full, irrevocable, and
everlasting justification, through their union with Christ as the Lord
their righteousness and the imputation of his fulfillment of the
covenant's condition to their person. It is theirs as the free gift of God
offered to them in the gospel, and by virtue of their communion with
Christ as their surety and husband (Isaiah 45:24-25; Isaiah 53:11;
Isaiah 42:21; Daniel 9:24; Romans 5:16-19; Romans 1:17; Romans
3:22; Philippians 3:9; 2 Corinthians 5:21).
This includes all the promises of full and irrevocable pardon of all
their sins, past, present, or future, in so far as they are transgressions
of the law as a covenant (Hebrews 8:12; Ephesians 1:7; John 5:24;
Isaiah 54:9; Isaiah 1:18; Isaiah 43:25; Isaiah 44:22; Jeremiah 50:20),
and of a full and irrevocable acceptance of their persons into a state
of favour with God, and of a full title to a real eternal life, begun here
in grace, and perfected hereafter in heavenly glory (Ephesians 1:6;
Romans 5:19; 2 Corinthians 5:21; Isaiah 45:24-25). These promises
are grafted upon that of a full justification made to Christ (1 Timothy
3:16; Isaiah 50:8; Romans 4:25; John 16:10).
The promises of a new covenant relation to God as their reconciled
and reconciling friend are also included, their adopting Father
(Hosea 1:10; Galatians 4:4-5; Romans 5:1-2; John 1:12; 1 John 3:1; 2
Corinthians 6:18; Jeremiah 3:4,14,19,22), and as their God, portion,
and all in all (Exodus 20:2; Psalms 50:7; Psalms 81:8,10; Jeremiah
30:22; Jeremiah 31:33; Ezekiel 37:23,27; Ezekiel 11:20; Hebrews
8:10; Genesis 17:7; Romans 8:17; Galatians 4:7). These promises are
grafted upon that of the acceptance of Christ and his work, and of his
mediatorial interest in God and heirship of all things (2 Corinthians
5:19; Ephesians 1:6-7; John 20:17; Romans 8:17).
The promises of sanctification of their nature and life (Ezekiel 11:19;
Ezekiel 36:26-27,29; Psalms 110:3; Psalms 22:30; 1 Thessalonians
5:23-24) proceed from their union with Christ (1 Corinthians 1:2,30;
Ephesians 2:10; 2 Corinthians 3:18; 2 Corinthians 5:17; Galatians 3:26-27.
These promises are based on the sanctification of Christ's humanity
in the womb, His filling with the Holy Ghost, and His resurrection
from the dead (Philippians 3:10-11; Romans 6:1-12; Romans 7:4;
Colossians 2:11-12; John 1:14, 16). The promises of perseverance in
their state of union with Christ as their husband, the Lord their
righteousness, and their head of influences, as well as in their
covenant relationship with God in Him (Jude 1; Colossians 3:3;
Jeremiah 32:40), and their possession and exercise of implanted
grace (Job 17:9; Proverbs 4:18) are promised, with the continued
inhabitation and influence of the Holy Ghost to promote them
(Ezekiel 36:27; John 14:16-17; John 16:13-14; Isaiah 27:3; Hosea
14:7; Colossians 2:19), and renewed fatherly pardons of their daily
sins of infirmity upon their renewed acts of faith and repentance
(Jeremiah 33:8; John 13:10; Isaiah 43:25; John 1:7, 9; John 2:1-2;
Micah 7:18-19), grafted on the promises of Christ's perseverance in
fulfilling His surety righteousness (Isaiah 42:4; Psalm 89:22), and of
the permanent security of His heavenly life (Psalm 21:4; John 14:19;
Colossians 3:3-4). The promises of spiritual comfort, which consist of
a sensible assurance of God's love, peace of conscience, and joy in the
Holy Ghost (Isaiah 40:1-2; Isaiah 44:23; Isaiah 49:10; Isaiah 61:2;
Isaiah 57:18), are grafted upon that of Christ's being full of joy with
His Father's countenance (Psalm 16:11; Psalm 17:15; Acts 2:28; Romans 8:29).
The promise of temporal benefits, including new-covenant
protection from all things really evil (Psalm 91:3-13; Zechariah 2:5;
Psalm 1:3-4; Psalm 41:1-4; Job 5:19-22; Isaiah 49:11; Psalm 121:6;
Revelation 7:16) and provision of all good things as proceeding
through Christ from the redeeming love of God (Psalm 34:10; Psalm
84:11; Psalm 85:12; Psalm 38:3, 19; Proverbs 3:2-24; Matthew 6:30-
33; Isaiah 65:21-23; Romans 8:32), is founded on the promise of
Christ's heirship of all things (Psalm 89:26-27; Hebrews 1:2; 1
Corinthians 3:22-23). The promise of a happy death, death disarmed
of its sting (Hosea 13:14; Psalm 23:4), death sanctified and
sweetened (1 Corinthians 3:22; Philippians 1:21, 23; Luke 2:29-30; 2
Corinthians 5:1-5), and at last destroyed in the resurrection (Isaiah
26:19; Isaiah 25:8; 1 Corinthians 15:54), is grafted upon Christ's
safety in and victory over death, and His resurrection from it .
This promise is based on Christ's safety in and victory over death, as
well as his resurrection from it (Psalm 16:10; John 11:25; Isaiah
26:19; 1 Corinthians 15). The promise of an honourable judgment at
the last day is also based on Christ's being the prime minister of
heaven and having dominion over all (Psalm 50:1-6; Psalm 96:13;
Psalm 98:9; Matthew 25:31-40; 1 Thessalonians 4:15-17; Colossians
3:4). The promise of eternal happiness begins in the soul at death
(Isaiah 35:10; Isaiah 57:2; 2 Corinthians 5:1-7; Philippians 1:23;
Luke 23:43; Revelation 14:13) and is completed in both the soul and
body on the last day (Isaiah 51:11; Isaiah 53:10; Daniel 12:2-3; John
5:28-29). This promise is grafted upon that of Christ's exaltation and
perpetual sitting at the Father's right hand (Revelation 3:21; Psalm
16:11; Psalm 110:1,5,7).
From the above hints regarding the parties involved and the parts of
this covenant of grace, it is evident that it should never be divided
into two, as if one covenant of redemption was made with Christ and
another of grace with the elect in their individual capacities.
1. The Scriptures mention only two covenants relating to the
eternal happiness of humans, of which the covenant of works,
which leads to bondage, is one. Therefore, one covenant of
deliverance must be the other, Gal 4:24. These two covenants
are referred to as the old and the new covenant, Heb 8:6-13; the
law and grace, Rom 11:6; Rom 6:14; the law of works and the law
of faith, Rom 3:27.
2. The blood of Christ is frequently called the blood of the
covenant, but never "of the covenants," as if it were the
condition of a covenant of redemption and the foundation of a
covenant of grace, Exod 24:8; Zech 9:11; Heb 9:20; Heb 10:29;
Heb 13:20. This proves that our salvation depends on only one
covenant and that Christ and his people obtain their eternal
glory by the same covenant.
3. If what some argue for as a distinct covenant of redemption is
separated, there is no proper covenant to be made with the elect,
but only a bundle of precious promises, freely giving and
conferring upon them the unsearchable riches of Christ. Nothing
required as an apparent condition in one promise is promised in
another, Isa 55:1-3; Acts 13:34; Rev 22:17; Ezek 36:25-31; Isa
1:18; Isa 43:24-25; Isa 57:17-18; Jer 3:19; Jer 31:33-34; Heb 8:10-12.
4. There is no reason why the new covenant should be split into
two more than to assert that one covenant of works was made
with Adam and another with his offspring, Rom 5:12-21; 1 Cor
15:21-22,45-49