Chapter 8 (continued, part 16)
That all unbelievers, all Christless, graceless people, are under a covenant of works, which they are never able safely to live under. Should they live and die under a covenant of works, they were surely lost and destroyed forever; for the covenant of works condemns and curses the sinner: Gal.
3:10, "Cursed is everyone who continues not in all things which are written in the book of the law to do them." Neither has the sinner any way to escape that curse of the law, nor the wrath of God revealed against all unrighteousness and ungodliness, but in the covenant of grace, Romans 1:18. This covenant of works the apostle calls "the law of works," Romans 3:27. This is the covenant which God made with man in the state of innocency before the fall, Gen. 2:16-17. In this covenant God promised to Adam, for himself and his posterity, life and happiness, upon the condition of perfect, personal, and perpetual obedience; and it is summed up by the apostle, "Do this and live," Gal. 3:12. God having created man upright, after his own image, Eccles. 7:29; Gen. 1:26-27, and so having furnished him with all abilities sufficient for obedience, thereupon he made a covenant with him for life upon the condition of obedience; I say, he made such a covenant with Adam, as a public person, as the head of the covenant; and as he promised life to him and his posterity in case of obedience, so he threatened death and a curse unto him and his posterity in case of disobedience: "In the day you eat thereof you shall surely die;" or, "dying you shall die," Gen. 2:17. [Gal. 3:10. Not only the covenant of grace, but the covenant of works also, is an eternal covenant; and therefore the curse of the covenant remains upon men unto eternity. There is an eternal obligation upon the creature, he being bound to God by an eternal law; and the transgression of that law carries with it an eternal guilt, which eternal guilt brings sinners under an eternal curse.]
God, in this covenant of works, dealt with Adam and his posterity in a way of supremacy and righteousness, and therefore there is mention made only of the threatenings: "In the day you eat thereof, you shall die!" And it is further observable, that in this covenant which God made with Adam and his posterity, he did promise unto them eternal life and happiness in heaven, and not eternal life in this world only, as some would have it; for hell was threatened in these words, "In the day you eat thereof you shall die;" and therefore heaven and happiness, salvation and glory, was promised on the contrary. We must necessarily conclude that the promise was as ample, large, and full as the threatening was; yet this must be remembered, that when God did at first enter into covenant with us, and did promise us heaven and salvation, it was upon condition of our personal, perfect, and perpetual obedience, and therefore called a
covenant of works. "Do this and live" was not only a command, but a covenant, with a promise of eternal happiness upon perfect and perpetual obedience. All who are under a covenant of works, are under the curse of the covenant, and they are all bound over unto eternal wrath. But the Lord Christ has put an end to this covenant, and abolished it unto all that are in him, being himself made under it; and satisfying the precept and the curse of it, and so he did cancel it, "as a handwriting against us, nailing it unto his cross," Col. 2:14. So that all those who are in Christ ,are freed from the law as a covenant. But unto all other men it remains a covenant still, and they remain under the curse of it forever, and the wrath of God abides upon them, John 3:36. Though the covenant of works, as it is a covenant for life, ceases unto believers, yet it stands in force against all unbelievers.
Now, oh how sad is it for a man to be under a covenant of works! For,
First, The covenant of works, in the nature of it, requires perfect, personal, and perpetual obedience, under pain of the curse and death, according to the apostle, "As many as are of the works of the law, are under the curse," Gal. 3:10—presupposing man's fall, and, consequently, his inability to keep it—"For it is written, Cursed is everyone that continues not in all things that are written in the book of the law, to do them," Deut. 27:26. The covenant of works, therefore, affords no mercy to the transgressors of it, but inflicts death and curse for the least delinquency: "For whoever shall keep the whole law, and yet offend in one point, he is guilty of all," James 2:10. The whole law is but one whole; he who breaks one commandment habitually, breaks all. A dispensatory conscience keeps not any commandment. When the disposition of the heart is qualified to break every command, then a man breaks every command in the account of God. Everyone sin contains virtually all sin in it. He who dares despise the lawgiver in any one command, he dares despise the lawgiver in every command. He who allows himself in any one known sin, in any course, way, or trade of sin, he lays himself under that curse which is threatened against the transgressors of the law.
Those who are under this covenant of works must of necessity perish. The case stands thus: Adam did break this covenant, and so brought the curse of it both upon himself and all his seed to the end of the world; in his sin
all men sinned, Romans 5:12. Now if we consider all men as involved in the first transgression of the covenant, they must all needs perish without a Savior. This is the miserable condition that all mortals are in, who are under a covenant of works. But,
Secondly, Such as are under a covenant of works, their best and choicest duties are rejected and abhorred—for the least miscarriages or blemishes which attend them or cleave to them. Observe the dreadful language of that covenant of works, "Cursed is he who continues not in all things that are written in the law of God to do them," Gal. 3:10. Hence it is that the best duties of all unregenerate persons are loathed and abhorred by God; as you may clearly see by comparing these scriptures together. [Isaiah 1:11-15; Jer. 6:20; Isaiah 66:3; Amos 5:21; Micah 6:6; Mal. 1:10.] The most glorious duties and the most splendid performances of those who are under a covenant of works, are loathsome to God, for the least mistake that does accompany them. The covenant of works deals with men according to the most exact terms of strict justice. It does not make nor allow any favorable or gracious interpretation, as the covenant of grace does; the very least failure exposes the soul to wrath, to great wrath, to everlasting wrath. This covenant is not a covenant of mercy, but of pure justice. But,
Thirdly, This covenant admits of no mediator. There was no arbitrator between God and man, none to stand between them, neither was there any need of a mediator; for God and man were at no distance, at no variance. [Hence this covenant is called by some, a covenant of friendship.] Man was then righteous, perfectly righteous. Now the proper work of a mediator is to make peace and reconciliation between God and us. At the first, in the state of innocency, there was peace and friendship between God and man, there was no enmity in God's heart towards man, nor any enmity in man's heart towards God; but upon the fall a breach and separation was made between God and man; so that man flies from God, and hides from God, and trembles at the voice of God, Gen. 3:8-10. Fallen man is now turned rebel, and has become a desperate enemy to God; yes, his heart is full of enmity against God. "The carnal mind is enmity against God," Romans 8:7; not an "enemy," but "enmity," in the abstract; noting an excess of enmity. [The word signifies the act of a
carnal mind, comprehending thoughts, desire, discourse, etc.] Nothing can be said more; for an "enemy" may be reconciled, but "enmity" can never; a wicked man may become virtuous, but vice cannot.
There are natural antipathies between some creatures, as between the lion and the rooster, the elephant and the boar, the camel and the horse, the eagle and the dragon, etc. But what are all these antipathies to that antipathy and enmity that is in the hearts of all carnal men against God?
Now while men stand under a covenant of works, there is none to interpose by way of mediation, but fallen man lies open to the wrath of God, and to all the curses which are written in this book. When breaches are made between God and man, under the covenant of grace, there is a mediator to interpose and to make up all such breaches; but under the covenant of works there is no mediator to interpose between God and fallen man. These three things I have hinted a little at, on purpose to work my reader, if under a covenant of works, to be restless until he be got from under that covenant, into the covenant of grace, where alone lies man's safety, felicity, happiness, and comfort. Now this consideration leads me by the hand to tell you,
2. Secondly, That there is a covenant of GRACE, that all believers, all sincere Christians, all real saints are under; for under these two covenants all mankind fall. The apostle calls this covenant of grace, "the law of faith," Romans 3:17.
Now, first, this covenant of grace is sometimes styled an "EVERLASTING covenant." Isaiah 55:3, "And I will make an everlasting covenant with you, even the sure mercies of David." You need not question my security, in respect of the great things that I have propounded and promised in my word, for the encouragement of your faith and hope; for I will give you my bond for all I have spoken, which shall be as surely made good to you as the mercies that I have performed to my servant David, 2 Sam. 23:5. The word everlasting has two acceptations; it does denote,
(1.) Sometimes a long duration; in which respect the old covenant, clothed with figures and ceremonies, is called everlasting, because it was
to endure, and did endure, a long time, Psalm 105:9-10;
(2.) Sometimes it denotes a perpetual duration, a duration which shall last forever, Heb. 13:20, etc. In this respect the covenant of grace is everlasting; it shall never cease, never be broken, nor never be altered.
Now the covenant of grace is an everlasting covenant in a twofold respect.
First, In respect of God, who will never break covenant with his people; but is their God, and will be their God, forever and ever, Titus 1:2; Psalm 90:2, and 48:14, "For this God is our God, forever and ever; he will be our God even unto death." Yes, and after death too! For this is not to be taken exclusively. Oh no! for "he will never, never leave them, nor forsake them," Heb. 13:5. There are five negatives in the Greek, to assure God's people that he will never forsake them. According to the Greek it may be rendered thus, "I will not, not leave you, neither will I not, not forsake you." [Five times in Scripture is this precious promise renewed: Josh. 1:5; Deut. 31:8; 1 Kings 8:57; Gen. 28:15, that we may be still a-pressing of it until we have pressed all the sweetness out of it, Isaiah 66:11.] Leave us! God may, to our thinking, leave us; but forsake us he will not.
Psalm 89:34, "My covenant will I not break; nor alter the thing that is gone out of my mouth." Though God's people should profane his statutes, ver. 31, yet God will not profane his covenant; though his people often break with him, yet he will never break with them; though they may be inconstant, yet God will be constant to his covenant.
Isaiah 54:10, "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from you, neither shall the covenant of my peace be removed, says the Lord, who has mercy on you." Though huge mountains should depart, which is not probable, yet his covenant shall stand immovable; and his mercy and kindness to his people shall be immutable. This new covenant of grace is like the new heavens and new earth, which will never wax old or vanish away, Isaiah 66:22. But,
Secondly, The covenant of grace is called an everlasting covenant, in respect to the people of God, who are brought into covenant, and shall continue in covenant forever and ever, Mal. 3:6; Hosea 2:19; Gen. 17:7.
You have both these expressed in that excellent scripture, Jer. 32:40, "I will make an everlasting covenant with them; that I will not turn away from them, to do them good; but I will put my fear into their hearts, that they shall not depart from me." Seriously dwell upon the place; it shows that the covenant is everlasting on God's part, and also on our part. [God will never cease to pursue and follow his covenant-people with favors and blessings incessantly.] On God's part, "I will never turn away from them to do them good;" and on our part, "they shall never depart from me." How so? "I will put my fear into their hearts, that they shall not depart from me." That they may continue constant with me, and not constrain me, by their apostasy, to break again with them: I will so deeply rivet a reverent dread of myself in their souls, as shall cause them to cling, and cleave, and keep close to me forever.
In the covenant of grace, God undertakes for both parts; for his own, "that he will be their God"—that is, that all he is, and all he has, shall be employed for their external, internal, and eternal good; and for ours, that we "shall be his people"—that is, that we shall believe, love, fear, repent, obey, serve him, and walk with him, as he requires, Jer. 32:38; Ezek. 36:26-27; and thus the covenant of grace becomes an "everlasting covenant;" yes, such a covenant as has the sure or unfailable mercies of David wrapped up in it.
The covenant of grace is a new compact or agreement, which God has made with sinful man, out of his mere mercy and grace, wherein he undertakes, both for himself and for fallen man, and wherein he engages himself to make fallen man everlastingly happy. "And they shall be my people, and I will be their God: And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them: And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me." Jeremiah 32:3840. In the covenant of grace there are two things considerable:
First, the covenant that God makes for himself to us, which consists mainly of these branches:
(1.) That he will be our God; that is, as if he said, "You shall have as true
an interest in all my attributes for your good, as they are mine for my own glory, Jer. 31:38; Psalm 144:15; 2 Cor. 6:16-18. My grace, says God, shall be yours to pardon you, and my power shall be yours to protect you, and my wisdom shall be yours to direct you, and my goodness shall be yours to relieve you, and my mercy shall be yours to supply you, and my glory shall be yours to crown you. This is a comprehensive promise, for God to be our God: it includes all.
(2.) That he "will give us his Spirit." Hence the Spirit is called "the Holy Spirit of promise." The giving of the Holy Spirit is the great promise which Christ, from the Father, has made unto us. It is the Spirit who reveals the promises, who applies the promises, and who helps the soul to live upon the promises, and to draw marrow and fatness out of the promises. The great promise of the Old Testament was the promise of Christ, Gen. 3:16, and the great promise of the New Testament is the promise of the Spirit, as you may see by these scriptures. [Isaiah 44:3; Jer. 31:33; Joel 2:28; John 14:16, 20; Acts 2:23; Luke 24:49; John 15:26, and 16:7.] That in this last age of the world there may be a more clear and full discovery of Christ, of the great things of the gospel, of Antichrist, and of the glorious conquests that are in the last days to be made upon him, the giving of the Spirit is promised as the most excellent gift.
(3.) That he "will take away the heart of stone, and give a heart of flesh," that is, a soft and tender heart, "I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols. I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. I will place My Spirit within you and cause you to follow My statutes and carefully observe My ordinances." Ezekiel 36:25-27.
(4.) That he "will not turn away his face from us, from doing of us good;" and that "he will put his fear into our hearts," Jer. 32:40.
(5.) That he "will cleanse us from all our filthiness, and from all our idols," Ezek. 36:25.
(6.) That he "will rejoice over us, to do us good," Jer. 33:9-10, and 32:41.
The second thing considerable in the covenant of grace, is the covenant which God does make for us to himself, which consists mainly in these things:
(1.) That we "shall be his people."
(2.) That we "shall fear him forever."
(3.) That we "shall walk in his statutes, keep his judgments, and do them."
(4.) That we "shall never depart from him."
(5.) That we "shall persevere, and hold out to the end."
(6.) That we "shall grow, and flourish in grace."
(7.) A true right to the creatures.
(8.) That all providences, changes, and conditions shall work for our good.
(9.) Union and communion with Christ.
(10.) That we shall have a kingdom, a crown, and glory at last. And what would we have more? [Jer. 32:38, 40; Ezek. 36:27; Job 17:9; Proverbs 4:18; Psalm 1:3; Hosea 14:6-7; Zech. 12:18; Mal. 4:2; Jer. 24:5; Romans 8:28; Luke 12:32; Rev. 2:10; Psalm 84:11; John 10:28.]
By these short hints it is most evident that the covenant of grace is an entire covenant, an everlasting covenant, made by God both for himself and for us. O sirs! this is the glory of the covenant of grace, that whatever God requires of us, that he stands engaged to give unto us. Whatever in the covenant of grace God requires on man's part, that he undertakes to perform for man.
That this covenant of grace is an "everlasting covenant" may be made further clear,
[1.] First, From God's designation, who has often styled it an EVERLASTING covenant. In the Old Testament he frequently calls it, in Heb., a covenant of eternity. In the New Testament he calls it, in Greek, the eternal covenant, or the everlasting covenant. And those whom God has taken into covenant with himself, they have frequently acknowledged it to be an everlasting covenant, as is evident up and down the Scripture.
The covenant of works was not everlasting, it was soon overthrown by Adam's sin; but the covenant of grace is everlasting. The joy that is wrapped up in the covenant, is an everlasting joy, Isaiah 35:10; and the righteousness that is wrapped up in the covenant, is an everlasting righteousness, Dan. 9:24; and the life that is wrapped up in the covenant, is an everlasting life, John 3:16; and all the happiness, and glory, and salvation which are wrapped up in the covenant is everlasting, John 12:2; Mat. 19:29; 1 Pet. 5:4; Isaiah 45:17. The covenant-relation which is between God and his people is everlasting; and the mediator of the covenant is everlasting—namely, "Jesus Christ, yesterday, and today, and the same forever," Heb. 13:8. Though the covenant, in respect of our own personal entering into it, is made with us now in time, and has a beginning; yet for continuance it is everlasting and without end; it shall remain forever and ever. But,
[2.] Secondly, This covenant of grace, under which the saints stand, is sometimes styled a covenant of LIFE: Mal. 2:5, "My covenant was with him of life and peace." Life is restored, and life is promised, and life is settled by the covenant. There is no safe life, no comfortable life, no easy life, no happy life, no honorable life, no glorious life—for any sinner who is not under the bond of this covenant. [Philosophers say that a fly is more excellent than the skies, because the fly has life, which the skies have not.] All mankind would have been eternally lost, and God had lost all the glory of his mercy forever, had he not, of his own free grace and mercy, made a covenant of life with poor sinners.
A man, in the covenant of grace, has three degrees of life:
the first in this life, when Christ lives in him;
the second, when his "body returns to the earth, and his soul to God that gave it;"
the third, at the end of the world, when body and soul reunited shall enjoy heaven.
[3.] Thirdly, This covenant of grace, under which the saints or faithful people of Christ stand, is sometimes styled a HOLY covenant. Daniel, describing the wickedness of Antiochus Epiphanies, says, "His heart shall be against the holy covenant," Dan. 11:28, 30. So the psalmist, "For he remembered his holy promise, and Abraham his servant," Psalm 105:4243; [Heb., The word of his holiness, that is, his sacred and gracious covenant that he had made with Abraham and his posterity.] Promise is here put for covenant by a synecdoche. Luke 1:72, "To perform the mercy promised to our fathers, and to remember his holy covenant."
The parties interested in this covenant are holy. Here you have a holy God and a holy people in covenant together. Holiness is one of the principal things that is promised in the covenant. The covenant commands holiness, and encourages to holiness, and works souls up to a higher degree of holiness, and fences and arms gracious souls against all external and internal unholiness. The author of this covenant is holy; the mediator of this covenant is holy; the great blessings contained in this covenant are holy blessings; and the people taken into this covenant are sometimes styled holy brethren, holy men, holy women. "A holy temple, a holy priesthood, a holy nation, a holy people," as you may see by comparing these scriptures together. [Psalm 50: 5; Heb. 3:1; 1 Thes. 5:27; 2 Peter 1:21; 1 Peter 3:5; 1 Cor. 3:17; 1 Peter 2:9, etc.] Whenever God brings a poor soul under the bond of the covenant, he makes him holy, and he makes him love holiness, and prize holiness, and delight in holiness, and press and follow hard after holiness. A holy God will not take an unholy person by the hand, as Job speaks, chapter 8; neither will he allow of such to take his covenant into their mouths, as the psalmist speaks, Psalm 20:6.
[4.] Fourthly, This covenant of grace, under which the saints stand, is sometimes styled a covenant of PEACE: Num. 25:12, "Behold, I give unto him my covenant of peace." Peace is the comprehension of all
blessings and prosperity. All sorts of peace, namely, peace with God, and peace with conscience, and peace with the creatures—flows from the covenant of grace, Mal. 2:5. There is—
(1.) An external peace, and that is with men;
(2.) There is a supernatural peace, and that is with God;
(3.) There is an internal peace, and that is with conscience;
(4.) There is an eternal peace, and that is in heaven.
Now all these kinds of peace flow in upon us through the covenant of grace. The Hebrew word for peace comes from a root which denotes perfection. The end of the upright man is perfection of happiness, Psalm 37:37. [This covenant is styled a covenant of peace, because it breeds, settles, quiets, and establishes our hearts in perfect peace, it stills all fears and doubts and thoughts of heart.] Peace is a very comprehensive word. It carries in its womb, all outward blessings. It was the common greeting of the Jews, "Peace be unto you:" and thus David, by his proxy, salutes Nabal, "Peace be to you, and your house." The ancients were accustomed to paint peace in the form of a woman, with a horn of plenty in her hand. The covenant of grace is that hand, by which God gives out all sorts of peace unto us: Isaiah 54:10, "Neither shall the covenant of my peace be removed, says the Lord, who has mercy on you." The covenant is here called the covenant of peace, because the Lord therein offers us all those things that may make us completely happy; for under this word peace the Hebrews comprehend all happiness and felicity.
Ezek. 34:25, "And I will make with them a covenant of peace;" the Hebrew is, "I will cut with them a covenant of peace." This expression of cutting a covenant is taken from the custom of the Jews in their making of covenants. The manner of this ceremony or solemnity, Jeremiah declares, saying, "I will give the men who have transgressed my covenant, who have not performed the words of the covenant which they had struck before me, when they cut the calf in twain, and passed between the parts thereof," Jer. 34:18. Their manner was to kill sacrifices, to cut these sacrifices in twain, to lay the two parts thus divided in the midst, piece
against piece, exactly one over against another, to answer each other: then the covenanting parties passed between the parts of the sacrifices so slit in twain. The meaning of which ceremonies and solemnities is conceived to be this—namely, as part answered to part, so there was a harmonious correspondency and answerableness of their minds and hearts, who struck the covenant: and as part was severed from part, so the covenanters implied, if not expressed, an imprecation or curse; wishing the like dissection and destruction to the parties covenanting, as most deserved, if they should break the covenant, or deal falsely therein. [This ceremony or solemnity of covenanting, the Romans and other nations used. Some judge the heathens borrowed this custom from the Jews. I have spoken of this before.]
To this custom God alludes, when he says, "I will cut with them a covenant of peace," Isaiah 42:6; and this he did by making Christ a sacrifice, by shedding his blood, and dividing his soul and body, who is said to be given for a covenant of the people, that is, to be the mediator of the covenant between God and his people. So Ezek. 37:26, "Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them," etc. The word for peace is Shalom, by which the Hebrews understand not only outward quietness, but all kind of outward happiness. Others, by the covenant of peace here, do understand the gospel, wherein we see Christ has pacified all things by the blood of his cross. And Lavater says, "it is called a covenant of peace, Not only outward, but inward peace, between God and us, is merited by our Lord Jesus Christ," Col. 1:20. But,
[5.] Fifthly, This covenant of grace, under which the saints stand, is sometimes styled a NEW covenant: Jer. 31:31, "Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah." Heb. 12:24, "And to Jesus, the mediator of the new covenant," etc., Heb. 8:8, 13, and 9:15. Now the covenant of grace is styled a new covenant in several respects.
(1.) In opposition to the former covenant, which was old, and being old, vanished away, Heb. 8:13. It is called a new covenant, in opposition to the covenant that was made with Adam in the state of innocency, and in opposition to the covenant that was made with the Jews in the time of
the Old Testament.
(2.) To show the excellency of the covenant of grace. New things are rare and excellent things. In the blessed Scriptures excellent things are frequently called "new;" as a "new testament," a "new Jerusalem," "new heavens," and "new earth;" a "new name," that is, an excellent name; a "new commandment," that is, an excellent commandment; "a new way," that is, an excellent way; "a new heart," is an excellent heart; "a new spirit," is an excellent spirit; and "a new song," is an excellent song. [Mat. 26:28; Rev. 21:2; 2 Pet. 3:13; Rev. 2:17; John 13:34; Ezek. 36:26, 27; Psalm 40:3.]
(3.) In regard of the succession of it in the place of the former.
(4.) In regard of the dilation and enlargement of it, it being in the days of old confined to the Jewish nation and state, and some few proselytes who adjoined themselves thereunto; whereas now it is propounded and extended, without respect of persons or places, unto all indiscriminently, of all people and nations who shall embrace the faith of Christ.
(5.) Sometimes that is styled new, which is different from what it was before: 2 Cor. 5:17, "If any man is in Christ, he is a new creature," that is, he is not such a man as he was before; a man must be either a new man—or no man in Christ. [A new creature has a new light, a new judgment, a new will, new affections, new thoughts, new company, new choice, new Lord, new law, new way, new work, etc. A new creature is a changed creature throughout, 1 Thes. 5:23.]
The substance of the soul is not changed, but the qualities and operations of it are altered; in regeneration our natures are changed, not destroyed. This word "new," in Scripture, signifies as much as "another;" not that it is essentially new, but new only in regard of qualities. A new creature is a changed creature: 2 Cor. 3:18, "But we all, with open face beholding as in a mirror, the glory of the Lord, are changed into the same image, from glory to glory," that is, from grace to grace. In this respect also, is the covenant styled new, not only because it is diverse from the covenant of works, but also because it is diverse from itself in respect of the
administration of it, after that Christ was manifested in the flesh, and died and rose again.
From the different administration, it is called old and new. This new covenant has not those seals of circumcision and the Passover; nor those manifold sacrifices, ceremonies, types, and shadows, etc., to the observation whereof the Jews were strictly obliged; but now all these things are taken away upon the coming of Christ, and a service of God, much more spiritual, substituted in the place of them; upon which accounts the covenant of grace is called a "new covenant."
(6.) It is styled new, because it is fresh, and green, and flourishing. It is like unto Aaron's rod, which continued new, fresh, and flourishing, Num. 17:8. [Austin, and others, think that the commandment of love is called a new commandment, because it is always fresh, and green, and flourishing; and why may not the covenant of grace be called a new covenant upon the same account?] All the choice blessings, all the great blessings, all the internal and all the eternal blessings of the new covenant, are as new, fresh, and flourishing, as they were when God brought your souls first under the bond of the new covenant. But,
(7.) Such things are sometimes styled new, which are strange, rare, wonderful, marvelous, and unusual—the like not heard of before. So Jer. 31:22, "The Lord has created a new thing in the earth, a woman shall compass a man;" as the nut encloses the kernel, not receiving anything from without, but conceiving and breeding of herself, by the power of the Almighty, from within. That a virgin should conceive and bring forth a man-child, this was indeed a new thing, a strange thing, a wonderful thing—a thing that was never thought of, never heard of, never read of, from the creation of the world to that very day.
Just so, Isaiah 43:19, "Behold, I will do a new thing, I will make a way in the wilderness, and rivers in the desert." [The word "new" does intimate some more excellent mercies than God had formerly conferred upon his people.] This was a new work, that is, a wonderful and unusual work; for God to make a plain or free way in the wilderness, where the ways are accustomed to be uneven, with hills and dales, and obstructed with thickets, and overgrown with brambles and briars—is a strange and
marvelous work indeed.
In this respect also, the covenant of grace is styled new, that is, it is a wonderful covenant. O sirs! what a wonder is this, that the great God, who was so transcendently dishonored, despised, provoked, incensed, and injured by poor base sinners, should yet so freely, so readily, so graciously, condescend to vile forlorn sinners, as to treat with them, as to own them, as to love them, and as to enter into a covenant of grace and mercy with them! This may well be the wonder of angels, and the astonishment of men.
(8.) and lastly, It is called a new covenant, because it is never to be antiquated, as the apostle explains himself, Heb. 8:13. But,
[6.] Sixthly, This covenant of grace, under which the saints stand, is sometimes styled a covenant of SALT: Lev. 2:13, "Neither shall you allow the salt of the covenant of your God to be lacking from the meatoffering," etc. [Salt they were bound as by a covenant, to use in all sacrifices, or it means a sure and pure covenant. Some, by the salt of the covenant—do mystically understand the grace of the New Testament.] The salt of the covenant signifies that covenant that God has made with us in Christ, who seasons us, and makes all our services savory. The meaning of the words, say some, is this—"The salt shall put you in mind of my covenant, whereby you stand engaged to endeavor always for an untainted and uncorrupted life and conversation."
"By this salting," say others, "was signified the covenant of grace in Christ, which we by faith apprehend unto incorruption, wherefore our unregenerate estate is likened to a child new born and not salted," Ezek. 16:4. Others say it signifies the eternal and perpetual holiness of the covenant between God and man; and some there are, who say that this salt of the covenant signifies the grace of God, whereby they are guided and sanctified that belong unto the covenant of grace. So Num. 18:19, "It is an everlasting covenant of salt before the Lord for both you and your offspring." A covenant of salt is used for an inviolable, incorruptible, and perpetual covenant. This covenant which the Lord made with the priests is called a covenant of salt, because, as salt keeps from corruption, so that covenant was perpetual, authentic, and inviolable ["Of old, amity and
friendship was symbolized by salt, for its consolidating and conserving property," says Pierius.]—as anciently the most solemn ceremony that was used in covenants was to take and eat of the same salt, and it was esteemed more sacred and firm than to eat at the same table and drink of the same cup.
This covenant, in regard of its perpetuity, is here called a "covenant of salt," that is, a sure and stable, a firm and incorruptible covenant. So 2 Chron. 13:5, "Don't you know that the Lord, the God of Israel, has given the kingship of Israel to David and his descendants forever by a covenant of salt?" That is—perpetual and inviolable, solemn and sure. By this metaphor of salt, a perpetuity is set forth, for salt makes things last. The covenant therefore here intended is by this metaphor declared to be a perpetual covenant, that was not to be abrogated or nullified. In this respect these two phrases, "a covenant of salt," and "forever," are joined together.
Some take this metaphor of salt to be used in relation to their manner of making their covenant with a sacrifice, on which salt was always sprinkled, and thereby is implied that it was a most solemn covenant not to be violated. [Num. 18:19, but now opened, Lev. 2:13.] But,
[7.] Seventhly, The covenant of grace, under which the saints stand, is sometimes styled a SURE covenant, a FIRM covenant—a covenant that God will punctually and accurately perform. In this regard, the covenant of grace is in the Old Testament Shemurah—that is, kept, observed, performed. The word imports care, diligence, and solicitude lest anything be let go, let slip, etc. God is ever mindful of his covenant, and will have that singular care and that constant and due regard to it, that not the least branch of it shall ever fail, as you may clearly see by consulting these special scriptures. [2 Sam. 23:5; Deut. 7:9; 2 Chron. 6:14; Psalm 19:7, and 89:28; Titus 1:2; Psalm 132:11; Isaiah 54:10.]
Hence it is called the mercy and the truth: Mic. 7:20, "You will be true to Jacob, and show mercy to Abraham, as you pledged on oath to our fathers in days long ago." The covenant is called mercy, because mercy alone, drew this covenant; it was free mercy, it was mere mercy, it was only mercy which moved God to enter into covenant with us. And it is
called truth, because the great God who has made this covenant will assuredly make good all that mercy and all that grace, and all that favor which is wrapped up in it. God having made himself a voluntary debtor to his people, he will come off fairly with them, and not be worse than his word. Hence Christ is said to have a rainbow upon his head, to show that he is faithful and constant in his covenant, Rev. 10:1. God has hitherto kept promise with nights and days, that one shall follow the other, Isaiah 54:9-10; therefore much more will he keep promise with his people, Jer. 33:20, 25. [The stability of God's covenant is compared to the unvariable course of the day and the night, and to the firmness and unmovableness of the mighty mountains, Isaiah 54:9-10.]
Hence also the covenant is called the oath: Luke 1:73, "The oath which he swore unto our father Abraham." You never read of God's oath in a covenant of works. In that first covenant you read not of a mediator nor of an oath; but in the covenant of grace you read both of a mediator and of an oath, the more effectually to confirm us as touching the immutability of his will and purpose, for the accomplishment of all the good and the great things which are promised in the covenant of grace. The covenant of grace is incomparably more firm, sure, immutable, and irrevocable than all other covenants in the world. Therefore it is said, Heb. 6:17-18, "Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged." That is, a valiant, strong, prevailing consolation, such as swallows up all worldly griefs, as Moses his serpent did, the sorcerers' serpents; or as the fire does, the fuel. God's word, his promise, his covenant, is sufficient to assure us of all the good that he has engaged to bestow upon us; yet God, considering of our infirmity, has bound his word with an oath. [Who shall doubt when God does swear? He cannot possibly deny himself or to recant?]
His word cannot be made more true, but yet it may be made more credible. Now two things make a thing more credible:
(1.) The quality of the person speaking;
(2.) The manner of the speech.
If God does not simply speak, but solemnly swear—we have the highest cause imaginable to rest assured and abundantly satisfied in the word and oath of God. An oath among men is the strongest, surest, most sacred, and inviolable bond; "Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument," Heb. 6:16. The end of an oath among men is to help the truth in necessity, and to clear men's innocency, Exod. 22:11. O sirs! God does not only make his covenant, but swears his covenant; "I will not violate my covenant or alter what my lips have uttered. Once for all, I have sworn by my holiness--and I will not lie," Psalm 89:34-35. This is as great and deep an oath as God could take; for his holiness is himself, who is most holy, and the foundation of all holiness. God is—essentially holy, unmixedly holy, universally holy, transcendently holy, originally holy, independently holy, constantly holy, and exemplarily holy. Now for so holy a God to swear once for all by his holiness that he will keep covenant, that he will keep touch with his people, how abundantly should it settle and satisfy them!
Ah! my friends, has God said it, and will he not do it? Yes, has he sworn it, and will he not bring it to pass? Dare we trust an honest man upon his bare word, much more upon his oath; and shall we not much more trust a holy, wise, and faithful God upon his word, upon his covenant, when confirmed by an oath? The covenant of grace is sure in itself; it is a firm covenant, an unalterable covenant, an everlasting covenant, a ratified covenant; so that heaven and earth may sooner pass away, than the least branch or word of his covenant should pass away unfulfilled, Mat. 5:18.
The Covenant of Grace Proved and Opened (Part 2)
(1.) Let us but cast our eyes upon the several springs from whence the covenant of grace flows, and then we cannot but strongly conclude that the covenant of grace is a sure covenant. Now if
you cast your eye aright, you shall see that the covenant of grace flows from these three springs.
First, From the free grace and favor of God. There was nothing in fallen man to invite God to enter into covenant with him; yes, there was everything in fallen man that might justly provoke God to abandon man, to abhor man, to revenge himself upon man. It was mere grace that made the covenant, and it is mere grace that makes good the covenant. Now, that which springs from mere grace must needs be unexceptionably sure. The love of God is unchangeable; "whom he loves he loves to the end," John 13:3; whom God loves once he loves forever. He is not as man, soon on—and soon off again, Mal. 3:6; James 1:17; soon in—and as soon out, as Joab's dagger was. Oh no! his love is like himself—lasting, yes, everlasting: "I have loved you with an everlasting love," Jer. 31:3. Though we break off with him, yet he abides faithful, 2 Tim. 2:13. Now what can be more sure, than that which springs from free love, from everlasting love? Romans 4:16. Hence the covenant must be sure. The former covenant was not sure, because it was of works; but this covenant is sure, because it is of grace, and rests not on any sufficiency in us, but only on grace.
Secondly, The covenant of grace springs from the immutable counsel of God. Heb. 6:17, "God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath." Times are mutable, and all men are mutable, and the love and favor of the creature is mutable. But the counsel of God, from which the covenant of grace flows—is immutable, and therefore it must needs be sure, Isaiah 40:6; Psalm 146:3, 4; Jer. 33:14. The manifestation of the immutability of God's counsel is here brought in, as one end of God's oath. God swears, that it might evidently appear that what he had purposed, counseled, determined, and promised to Abraham and his seed —would assuredly be accomplished; there would be, there could be, no alteration thereof. His counsel was more firm than the laws of the Medea and Persians, which alters not, Dan. 6:13.
Certainly God's counsel is inviolable: "My counsel shall stand." Isaiah 46:10; Psalm 33:11, "The counsel of the Lord stands forever, the thoughts of his heart to all generations." Proverbs 19:21, "Nevertheless the counsel
of the Lord—that shall stand." The immutability of God's counsel springs from the unchangeableness of his essence, the perfection of his wisdom, the infiniteness of his goodness, the absoluteness of his sovereignty, the omnipotency of his power. God in his essence being unchangeable, his counsel also must needs be so. Can darkness flow out of light, or fullness out of emptiness, or heaven out of hell? No! no more can changeable counsels flow from an immutable nature. Now the covenant of grace flows from the immutable counsel of God, which is most firm and inviolable, and therefore it must needs be a sure covenant. But,
Thirdly, The covenant of grace springs from the purpose of God, resolving and intending everlasting good unto us. Now this purpose of God is sure; so the apostle, 2 Tim. 2:19, "The foundation of God stands sure." [Our graces are imperfect, our comforts ebb and flow; but God's foundation stands sure.] That foundation of God is his election, which is compared to a foundation; because it is that upon which all our good and happiness is built, and because as a foundation it abides firm and sure. The gracious purpose of God is the fountain-head of all our spiritual blessings. It is the foundational cause of our effectual calling, justification, glorification; it is the highest link in the golden chain of salvation. What is the reason that God has entered into a covenant with fallen man? it is from his eternal purpose. What is the reason that one man is everlastingly saved—and not another? It is from the eternal purpose of God, Ezek. 20:37.
In all the great concerns of the covenant of grace, the purpose of God gives the casting voice. The purpose of God is the sovereign cause of all that good that is in man, and of all that external, internal, and eternal good that comes to man. Not works past, for men are chosen from everlasting; not present works, for Jacob was loved and chosen before he was born; nor foreseen works, for men were all corrupt in Adam. All a believer's present happiness, and all his future happiness, springs from the eternal purpose of God; as you may see, by comparing these scriptures together. [Romans 8:28, and 9:11; Eph. 1:11, and 3:11.] "For He says to Moses, 'I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.' It does not, therefore, depend on man's desire or effort, but on God's mercy." Romans 9:15-16. "God,
who has saved us and called us to a holy life—not because of anything we have done but because of His own purpose and grace. This grace was given us in Christ Jesus before the beginning of time." 2 Timothy 1:8-9.
This purpose of God speaks our stability and certainty of salvation by Christ, God's eternal purpose never changes, never alters; "Surely, as I have thought, so shall it come to pass, and as I have purposed," says God, "so shall it stand." God's purposes are immutable, so is his covenant. God's purposes are sure, very sure, so is his covenant. The covenant of grace that flows from the eternal purpose of God, is as sure as God is sure; for God can neither deceive nor be deceived. That covenant that is built upon this rock of God's eternal purpose, must needs be sure; and therefore all that are in covenant with God need never fear falling away. There is no man, no power, no devil, no violent temptation—which shall ever be able to overturn those that God has brought under the bond of the covenant, 1 Pet. 1:5. "Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: "For your sake we face death all day long; we are considered as sheep to be slaughtered." No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." Romans 8:35-39. "My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand." John 10:27-29. But,
(2.) Secondly, Consider that the covenant of grace is confirmed and made sure by the blood of Jesus Christ, which is called "the blood of the everlasting covenant," Heb. 13:20. Christ, by his irrevocable death, has made sure the covenant to us, Heb. 9:16-17. The covenant of grace is to be considered under the notion of a testament; and Christ, as the testator of this will and testament. [The main point which the apostle intended, by setting down the inviolableness of men's last wills after their death, is to prove that Christ's death was very requisite for ratifying of the
New Testament: consult these scriptures; Mat. 16:21; Luke 24:26; Heb. 9:16, 17.]
Now look, as a man's will and testament is irrevocably confirmed by the testator's death—"For where a testament is, there must also, of necessity, be the death of the testator; for a testament is of force, after men are dead; otherwise, it is of no strength at all while the testator lives." Heb. 9:16, 17. These two verses are added as a proof of the necessity of Christ's manner of confirming the new testament as he did, namely, by his death. The argument is taken from the common use and equity of confirming testaments, which is by the death of the testator. A testament is only and wholly at his pleasure of the person who makes it. He may alter it, or disannul it while he live, as he sees good; but when he is dead, he not remaining to alter it, no one else can alter it. In the seventeenth verse, the apostle declares the inviolableness of a man's last will, being ratified as before by the testator's death. This he shows two ways:
(1.) Affirmatively; in these words, "A testament is of force after men are dead."
(2.) Negatively, in these words, "Otherwise it is of no strength."
Now from the affirmative and the negative, it plainly appears that a testament is made inviolable by the testator's death; so Jesus Christ has unalterably confirmed this will and testament—namely, the new covenant, by his blood and death, "For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance--now that he has died as a ransom to set them free from the sins committed under the first covenant." Heb. 9:15. Christ died to purchase an eternal inheritance; and on this ground eternal life is called an eternal inheritance; for we come to it as heirs, through the goodwill, grace, and favor of this purchaser thereof, manifested by the last will and testament.
Hence you read, "This is my blood of the new testament, which is shed for many, for the remission of sins," Mat. 26:28. Again, "This cup is the new testament in my blood, which is shed for you," Luke 22:20; 1 Cor. 11:25. The covenant is called both a covenant and a testament, because his
covenant and testament is founded, established, ratified, and immutably sealed up—in and by his blood.
Christ is the faithful and true witness, yes, truth itself; his word shall not pass away, Rev. 3:14; John 14:6; Mark 13:31. If the word of Christ is sure, if his promise be sure, if his covenant be sure—then surely his last will and testament, which is ratified and confirmed by his death, must needs be very sure. Christ's blood is too precious a thing to be spilt in vain; but in vain is it spilt if his testament, his covenant, ratified thereby, be altered. If the covenant of grace is not a sure covenant, 1 Cor. 15:14, then Christ died in vain, and our preaching is in vain, and your hearing, and receiving, and believing is all in vain. Christ's death is a declaration and evidence of the eternal counsel of his Father, which is most stable and immutable in itself. But how much more it is so, when it is ratified by the death of his dearest Son, "In whom all the promises are yes and amen," 2 Cor. 1:20; that is, in Christ they are made, performed, and ratified.
By all this we may safely conclude that the covenant of grace is a most sure covenant. There can be no addition to it, detraction from it, or alteration of it—unless the death of Jesus Christ, whereby it is confirmed —is frustrated and overthrown. Certainly the covenant is as sure as Christ's death is sure. The sureness and certainty of the covenant is the ground and bottom of bottoms for our faith, hope, joy, patience, peace, etc. Take this corner, this foundation-stone away—and all will tumble. Were the covenant uncertain, a Christian could never have a good day all his days; his whole life would be filled up with tears, doubts, disputes, distractions, etc.; and he would be still a-crying out, "Oh, I can never be sure that God will be mine, or that Christ will be mine, or that mercy will be mine, or that pardon of sin will be mine, or that heaven will be mine! Oh, I can never be sure that I shall escape the great damnation, the worm which never dies, the fire that never goes out, or an eternal separation from the presence of the Lord and from the glory of his power!" 2 Thes. 1:9. The great glory of the covenant is the certainty of the covenant; and this is the top of God's glory, and of a Christian's comfort, that all the mercies that are in the covenant of grace are "the sure mercies of David," and that all the grace that is in the covenant is sure grace, and that all the
glory that is in the covenant is sure glory, and that all the external, internal, and eternal blessings of the covenant are sure blessings.
I might further argue the sureness of the covenant of grace, from all the attributes of God, which are deeply engaged to make it good, as his wisdom, love, power, justice, holiness, faithfulness, righteousness, etc. And I might further argue the certainty of the covenant of grace, from the seals which God has annexed to it. You know what was sealed by the king's ring could not be altered, Esther 8:8. God has set his seals to this covenant: his broad seal in the sacraments, and his privy seal in the witness of his Spirit; and therefore the covenant of grace is sure, and can never be reversed. But upon several accounts I may not now insist on these things. And therefore,
[8.] Eighthly and lastly, The covenant of grace is styled a WELL-ORDERED covenant. 2 Samuel 23:5, "He has made with me an everlasting covenant, ordered in all things, and sure. Will he not bring to fruition my salvation and grant me my every desire?" Oh, the admirable counsel, wisdom, love, care, and tenderness of the blessed God, which sparkles and shines in the well-ordering of the covenant of grace! [Romans 11:33-36; 1 Cor. 2:7; Eph. 1:8, and 3:10; Psalm 147:5; Isaiah 40:28; Rev. 7:12.] Oh, how lovely and beautiful, with what symmetry and proportion, are all things in this covenant ordered and prepared! Oh, what head can conceive, or what tongue can express—that infinite wisdom which God has manifested in ordering the covenant of grace, so as it may most and best suit to all the wants, and straits, and necessities, and miseries, and desires, and longings of poor sinners' souls! Here are fit and full supplies for all our spiritual needs—so excellently and orderly has God composed and constituted the covenant of grace. In the covenant of grace every poor sinner may find a suitable help, a suitable remedy, a suitable support, a suitable supply, Jer. 33:8; Ezek. 36:25; Psalm 94:19.
The covenant of grace, is so well ordered by the unsearchable wisdom of God, that you may find in it remedies to cure all your spiritual diseases, and cordials to comfort you under all your soul-faintings, and a spiritual armory to arm you against all sorts of sins, and all sorts of snares, and all sorts of temptations, and all sorts of oppositions, and all sorts of enemies,
whether inward or outward, open or secret, subtle or silly, Eph. 6:10-18. Do you, O distressed sinner—need a loving God, a compassionate God, a reconciled God, a sin-pardoning God, a tender-hearted God? Here you may find him in the covenant of grace, Exod. 34:5-7. Do you, O sinner— need a Christ, to counsel you by his wisdom, and to clothe you with his righteousness, and to enrich you with his grace, and to enlighten you with his eye salve, and to justify you from your sins, and to reconcile you to God, and to secure you from wrath to come, and after all, to bring you to heaven? Rev. 3:17-18; Acts 13:39; 1 Thes. 1:10; John 10:28-31. Here you may find him in a covenant of grace. Do you, O sinner! want the Holy Spirit to awaken you, and to convince you of sin, of righteousness, and of judgment? or to enlighten you, and teach you, and lead you, and guide you in the way everlasting? or to cleanse you, or comfort you, or to seal you up to the day of redemption? Ezek. 36:25-27; Luke 11:13; Eph. 1:13. Here you may find him in the covenant of grace.
O sinner! Do you need grace, all grace, great grace, abundance of grace, multiplied grace? Here you may find it in the covenant of grace! O sinner! Do you need peace, or ease, or rest, or quiet in your conscience? Here you may find it in the covenant of grace! O sinner! Do you need joy, or comfort, or content, or satisfaction? Here you may have it in a covenant of grace. O sinner, sinner! whatever your soul needs are—they may all be supplied out of the covenant of grace! God, in his infinite wisdom and love, has laid into the covenant of grace, as into a common storehouse, all those good things, and all those great things, and all those suitable things —that either sinners or saints can either desire or need! Now the adequate suitableness of the covenant of grace to all a sinner's wants, straits, necessities, miseries, and desires—does sufficiently demonstrate the covenant of grace to be a well-ordered covenant.
Look, in a well-ordered commonwealth—there are wholesome laws to govern the people; and wholesome remedies to relieve the people; and strong defences to secure the people. Just so, that must needs be a wellordered covenant, where there is nothing lacking to govern poor souls, or to secure poor souls, or to save poor souls. And such a covenant, is the covenant of grace. I might easily lay down other arguments to evince the covenant of grace to be a well-ordered covenant.
As for the right placing of all persons and things in the covenant of grace, and from the outward dispensation of it—God revealed it but gradually. First, he revealed it more darkly, remotely, and imperfectly—as we see things a great way off. But afterwards the Lord did more clearly, fully, immediately, frequently, and completely reveal it—as we discern things close at hand. God did not at once open all the riches and rarities of the covenant to his people, but in the opening of those treasures that were there laid up, God had a respect to the childhood and full-age of his people. And from God's dispensing and giving out all the good and all the great things of the covenant in their fittest time, in a right and proper season, when his people most need them, and when they can live no longer without them. But I must hasten to a closing up of this particular.
Thus you see in these eight particulars, how gloriously the covenant of grace, under which the saints stand, is set out in the blessed Scriptures.
Concerning the covenant of grace, or the new covenant, that all sincere Christians are under, and by which at last they shall be judged, let me further say—All mankind would have been eternally lost, and God had lost all the glory of his mercy forever, had he not, of his own free grace and mercy, made a new covenant with sinful man.
The fountain from whence this new covenant flows, is the grace of God: Gen. 17:22, "I will make my covenant." This covenant is called a covenant of grace, because it flows from the mere grace and mercy of God. There was nothing outside of God, nor anything in God, but his mere mercy and grace, which moved him to enter into covenant with poor sinners, who were miserable, who were loathsome, and polluted in their blood, and who had broken the covenant of their God, and were actually in arms against him! [Isaiah 41:1-2; Eph. 1:5-7, and 2:5, 7-8; 2 Sam. 7:21; Romans 9:18, 23; Jer. 32:38-41; Ezek. 36:25-27, and 16:1-10. Surely if a woman commit adultery, it is a mere act of favor if her husband accept of her again, Jer. 3:7. The application is easy.] This must needs be of mere favor and love, for God to enter into covenant with man, when he lay wallowing in his blood, and no eye pitied him, no, not even his own. As there was nothing in fallen man to draw God's favor or affection towards him; just so—there was everything in fallen man which might justly provoke God's wrath and indignation against him; and therefore it must be a very high
act of favor and grace, for the great, the glorious, the holy, the wise, and the all-sufficient God, to enter into covenant with such a forlorn creature as fallen man was. Nothing but free grace was the foundation of the covenant of grace with poor sinners. Now let us seriously mind how this covenant of grace, or this new covenant, runs both in the Old and in the New Testament:
"The time is coming," declares the Lord, "when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them," declares the Lord. "This is the covenant I will make with the house of Israel after that time," declares the Lord. "I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, 'Know the Lord,' because they will all know me, from the least of them to the greatest," declares the Lord. "For I will forgive their wickedness and will remember their sins no more." Jeremiah 31:31-34
Now let us see how Paul explains this new covenant. "But the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises. For if there had been nothing wrong with that first covenant, no place would have been sought for another. But God found fault with the people and said: "The time is coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them, declares the Lord. This is the covenant I will make with the house of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, 'Know the Lord,' because they will all know me, from the least of them to the greatest. For I will forgive their wickedness and will remember their sins no more." By calling this covenant "new," he has made the first one obsolete; and what is obsolete
and aging will soon disappear." Hebrews 8:6-13.
This is the substance of the new covenant; and thus the Lord did forepromise it by Jeremiah, and afterwards expounded it by Paul. Some small difference there is in their words, but the sense is one and the same. Now this covenant is styled the new covenant, because it is to continue new, and never to wax old or wear away, so long as this world shall continue. Neither do the Holy Scriptures anywhere reveal another covenant, which shall follow this covenant. [Where then is the fire of purgatory, and that popish distinction of the fault and the punishment? As for the fiction of purgatory, it deserves rather to be hissed at, than by arguments refuted. And to punish sin in purgatory, as popish doctors teach, what is this, but to call sin to mind and memory, to view and sight, to reckoning and account? which is contrary to the doctrine of the new covenant.]
If any covenant should follow this, it must be either a covenant of works, or a covenant of grace. It cannot be a covenant of works, for that would bring us all under a curse, and make our condition utterly desperate. Nor can it be a covenant of grace, because more grace cannot be shown in any other covenant than in this. Here is all grace and all mercy, here is Jesus Christ with all his righteousness, mediatorship, merits, purchase. This covenant is so full, so ample, so large, so perfect, so complete, and is every way so accommodated to the condition of lost sinners—that nothing can be altered, nor added, nor mended. Therefore it must needs be the last covenant, that ever God will make with man. "This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds. Their sins and lawless acts I will remember no more." Hebrews 10:16-17.
Romans 11:26, "There shall come out of Zion the Deliverer, who shall turn away ungodliness from Jacob." The person delivering is Christ, described here by his office and by his original; his office, the deliverer; the original word which Paul uses, signifies delivering by a strong hand, to rescue by force, as David delivered the lamb out of the lion's paw; ver. 27, "For this is my covenant unto them, when I shall take away their sin." This covenant concerning the pardon of believers' sins, and their deliverance by Christ, God will certainly make good to his people.
Now from the covenant of grace, or the new covenant that God has made with sincere Christians, a believer may form up this eighth plea to these ten scriptures, [Eccles. 11:9, and 12:14; Mat. 12:14, and 18:23; Luke 16:2; Romans 14:10 2 Cor. 5:10; Heb. 9:27, and 13:17; 1 Pet. 4:5.] which refer to the great day of account, or to a man's particular account, namely, O blessed God, you have, in the covenant of grace, by which I must be tried, freely and fully engaged yourself that you will pardon my iniquities, and remember my sins no more; so runs the new covenant: Jer. 31:34, "I will forgive their iniquity, and I will remember their sin no more." Heb. 8:12, "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Heb. 10:17, "Their sins and iniquities will I remember no more." Isaiah 43:25, "I, even I, am he who blots out your transgressions for my own sake, and will not remember your sins." Ezek. 18:22, "All his transgressions that he has committed, they shall not be mentioned unto him." Jer. 50:20, "In those days, says the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found; for I will pardon them whom I reserve."
Now, O holy God, I cannot but observe that in the new covenant you have made such necessary, choice, absolute, and blessed provision for your poor people, that no sin can disannul the covenant, or make a final separation between you and your covenant-people. [The new covenant can never be broken. 2 Chron. 13:5; Psalm 89:34; Isaiah 50:7; 2 Sam. 23:5; Heb. 7:25; 1 John 2:1-2; Isaiah 54:10.] Breaches made in the first covenant were irreparable, but breaches made in the new covenant are not so, because this new covenant is established in Christ. Christ lies at the bottom of the covenant. The new covenant is an everlasting covenant; and all the breaches that we make upon that covenant are repaired and made up by the blood and intercession of dear Jesus. Every jar does not break the marriage covenant between husband and wife; no more does every sin break the new covenant that is between God and our souls. Every breach of peace with God, is not a breach of covenant with God. That free, that rich, that infinite, that sovereign, and that glorious grace of God, which shines in the covenant of grace, tells us that our eternal estates shall never be judged by a covenant of works; and that the lack of an absolute perfection shall never damn a believing soul; and that the