Sermon 2
“The
Covenant Of Grace Opened”
(
In a sermon
occasioned by the death of Mrs. Margaret Busfield
who departed this life, May 13th, 1734
“Although my
house be not so with God, yet he hath made with me an everlasting covenant,
ordered in all things, and sure: For this is all my salvation, and all my
desire, although he make it not to grow,”
2 Samuel 23:5.
It has pleased God, the sovereign
disposer of all things, to remove by death an honorable member of this community
to whom these words were very useful and instructive:
for which reason she desired they might be publicly
improved after her decease, with a view to the edification of the saints and
conversion of sinners. They are some of the last words which
David
spoke, as we are informed, in the first verse of the
chapter; that is, the last which he spoke by inspiration. There is a very
beautiful and elegant preface to them, in which
David
gives an account of himself, in these respects:
his parentage,
David
the son of
Jesse.
This is an eminent instance of his humility. He was not
ashamed of his low and mean descent, though an illustrious and powerful monarch.
Besides, he mentions his call and unction to the royal station, which he filled
up with so much honor. Also he declares his admirable gift of composing sweet
and spiritual songs, for the use and edification of the church. Further, he
acquaints us Who was the efficient cause of his spiritual composures, and the
words now to be considered, viz., God. He spake as he was divinely guided, the “Spirit
of the Lord spake by me, and his word was in my tongue.”
The Holy Ghost was the Author and Inditer. “The
God of Israel said, The Rock of Israel spake to me.”
Some think the doctrine of the Trinity is not obscurely
hinted at in these words: by the
Spirit of
the Lord, they understand the Third Person; the first by
the God of
Israel, and the Second the Lord Jesus Christ by the
Rock of Israel,
who really is the Rock of ages, on which the church
is securely built. Then he gives the necessary character of a governor, and
describes the happiness and flourishing estate of a prince so qualified;
serenity, peace, and increasing glory attend his rule, (2 Sam. 23:2,3). Some suppose he
intends the Messiah, who is a King that reigns in righteousness, and whose
subjects are blessed with peace and prosperity, under his most just
administrations.
The words of the text are now
introduced, “although
my House be not so with God,” that is to say, I
have not so pleasing and happy a prospect in my family, yet that covenant which
God has made with me, is my support and comfort. Many irregularities were in his
house; Tamar was ravished by
Amnon,
who was afterwards murdered upon the advice of
Absolom. He
raised an unnatural rebellion against
David, banished him from
the royal city, and miserably perished in pursuing his traitorous design.
Adonijah,
a favorite son, attempts to seat himself on the throne by
violence, for which usurpation he was slain, (2 Sam. 13:14; 28:15;
1 Kings 2:25).
These were melancholy facts, which, doubtless, very much depressed the mind of
the Psalmist,
but the covenant of grace furnished him with relief
and comfort under them.
Glassius upon the words
says, “The sense is, although in the administration of my kingdom I have,
indeed, done many things advantageously, and with great happiness, yet all this
glory of my government is perishing and mortal:
and if it be compared with the Kingdom of my Son,
that is, the Messiah, it is obscure, and as a withered branch and trunk, which
doth not sprout. This seems to be the plain meaning of this place.”
This covenant filled him with solid joy
and satisfaction, although he was conscious to himself of many imperfections,
because he evidently saw that his salvation was secured by it; wherefore I
conclude, that the covenant of grace is here designed.
My method in treating on the words of the text will be as follows:
·
First,
I shall show that the covenant of grace was made with the
elect in Christ, as their public head and representative.
·
Secondly, that this covenant is of eternal date.
·
Thirdly, the wise order and disposition of all things in this covenant.
·
Fourthly, the stability and firmness of this agreement.
·
Fifthly, that our whole salvation is contained in it.
·
Sixthly, that this covenant is equal to the utmost desires of the saints.
·
Lastly, that this covenant furnishes believers with joy and comfort, under the
most afflictive dispensations of providence.
First, The covenant of grace was made with the elect in Christ, as their public
head and representative.
It was not personally entered into with
them, when we read of God’s making a covenant with his people, which we
sometimes do, as in these words, “I will make an everlasting covenant with you, even the
sure mercies of David,” (Isa. 55:3).
And elsewhere, “I
will make an everlasting covenant with them, that I will not turn away from them
to do them good,” (Jer. 32:40).
By such modes of expression we are to understand the discovery of covenant
promises and blessings to the saints, and not taking them into covenant; for
they are interested in the covenant of grace, previous to any such act of God
upon them; which I apprehend is very evident from these things. If the covenant
of grace is made with the elect in their own persons, it must be either before
or after their regeneration. It cannot be before, because in an unregenerate
state they have no proper love to, or desires to fear and obey God; and
therefore they are incapable of devoting themselves to his service. There is no
disposition in them to such a spiritual act. “The
carnal mind is enmity against God, for it is not subject to the law of God,
neither indeed can be,” (Rom. 8:7).
If the covenant of grace is made with them, after, or upon their regeneration,
then they partake of one eminent blessing of that covenant, before they are
interested in it, which is not to be supposed; for a right to the benefits of
the covenant depends upon an interest therein. That faith is a gift, the Apostle
expressly affirms; “By
grace are ye saved, through faith, that not of yourselves, it is the gift of
God,” (Eph. 2:8,9).
Nor is it less manifest, that it is a blessing secured to the elect by the
covenant of grace; faith and all other graces are absolutely promised therein,
as we learn from these words, “Thy
people shall be willing in the day of thy power,”
(Ps. 110:3).
Therefore those to whom this grace is communicated, must be interested in the
covenant of grace before, and in order to the production of it in their hearts.
Besides, elect-infants who die in infancy, are incapable of entering into
covenant with God; for they cannot give a personal consent unto the covenant of
grace: they
are unable to dedicate and devote themselves to the service of God, and of
consequence no covenant can be entered into with them; yet doubtless they are
saved by virtue of an interest in the covenant of grace, which sufficiently
proves that our personal consent to that covenant is not necessary, in order to
partake of its benefits. It is readily granted, that the saints under divine
influences give up themselves to the Lord, and engage to serve him as assisted
by his grace; but such a dedication of themselves, to holiness and the fear of
God, gives them no further interest in the covenant of grace, than what they had
before; for all their sanctification and holiness is derived from that covenant.
That there was a covenant entered into
between God and Christ, and that that is the covenant of grace, I shall now
endeavor to clear and prove. A covenant is an agreement between two parties,
wherein the one proposes terms and conditions to be performed, the other engages
to fulfill those conditions; which agreement is a formal covenant. Such a
contract was settled between God and Christ, as the Holy Scriptures sufficiently
demonstrate. God the Father is brought in and represented by the Prophet, as
proposing to Christ a work wherein his glory was nearly concerned. Thus, thou
art my servant, O Israel, in whom I will be glorified;
and at first offers but low terms to him as a reward for
his service, that is to say, the salvation of the elect among the Jews:
whereupon Christ says, “I
have labored in vain, I have spent my strength for naught and in vain; yet
surely my judgment is with the Lord, and my work is with my God,”
(Isa. 49:4):
i.e.,
if it is thy pleasure that my saving benefits should be confined to the elect
among that people, I readily submit to thy will. After which God the Father
enlarges his offer, promises to give him “for
a light to the Gentiles, that he might be his salvation to the ends of the earth:” which proposal gave
Christ a full satisfaction. Wherefore he readily consented to undertake and
finish the work, that the Father assigned to him, which consists of several
branches.
1.
God propounded to his Son,
that he should assume our nature into a personal union with himself, which was
absolutely necessary to our redemption:
for unless he became man, he could not bear and
expiate our guilt. Wherefore, God, to infallibly secure our recovery and
salvation, decreed and foreordained, that his Son should appear in our nature.
Hence the Apostle observes, that Christ was “foreordained
before the foundation of the world, and was manifest for us in these last
times,” (1 Pet. 1:20).
As I apprehend we have Christ’s full and free consent to this, expressed in
these words; “Then
said I, lo I come,” (Ps. 40:7):
i.e.,
since it is thy will that I should visit the lower world, and reside among men,
I cheerfully agree to it.
2. Another
proposal was, that he should stand in our law place, or stead, and become our
substitute, that he might deliver us from the menaces of the violated covenant
of works. As the time of his incarnation was settled in counsel and covenant
between him and the Father, which seems evident from these words of the Apostle,
“But when the fulness of the time was come, God sent
forth his Son,” (Gal. 4:4,5),
so also his being
made under the law, to
redeem them that are under the law, was a matter
predetermined and before agreed to.
3.
The Father propounded to him
to obey the law for us. We are unable to exhibit such an obedience to it, which
is absolutely necessary to our justification, because our nature is very much
weakened and vitiated by sin. One branch of the mediator’s work was to “bring
in an everlasting righteousness,” (Dan. 9:24);
which he has done. That righteousness is accepted for and imputed to us, and
will always avail to our acceptance in the sight of God.
4.
It was the will of God, that
Christ should bear our guilt, without which it could not possibly be removed. He
proposes this affair to Christ in this manner; “When thou shalt make his soul an offering for sin,”
(Isa. 53:10).
His being a sin-offering, necessarily supposes a charge of guilt, which always
must be in order to suffering of any penal evil. Thus the same Prophet affirms,
that the “Lord
hath laid on him the iniquities of us all,” (Isa.
53:6):
and the Apostle asserts, that “he
who knew no sin was made sin for us, that we might be made the righteousness of
God in him,” (2 Cor. 5:21).
The ponderous load of our guilt was not laid on Christ, contrary to his own
will, but with his free and voluntary consent.
5.
God propounded to Christ that
he should suffer the demerit of sin, or to die for us, that we might be
delivered from eternal death, which is the proper reward demerited by our
offenses. To this he freely consented, and laid himself under a federal
obligation to become obedient unto death; yea, even the death of the cross. His
crucifixion was what he could not avoid, consistent with fidelity to his own
free engagement. Wherefore he observes to his disciples, “Ought
not Christ to have suffered these things, and then enter into his glory,”
(Luke 24:26)?
According to the Father’s will and his voluntary promise, he was to die before
his advancement to honor and dignity.
6.
The Father proposed to Christ
to take the care and charge of the elect. Those who were the objects of God’s
special love and free choice, he gave into Christ’s hands. Hence he says unto
the Father, “Thine
they were, and thou gavest them me,” (John 17:6).
With what view this was done, it is easy to collect from these words of our
Lord; “I came
down from heaven, not to do mine own will, but the will of him that sent me. And
this is the Father’s will which hath sent me, that of all which he hath given me
I should lose nothing, but raise it up at the last day,”
(John 6:38,39). That is to say, it
is the pleasure and fixed determination of my Father, that none of those should
perish, whom he has made my care and charge. Christ, with the utmost freedom
promised to redeem and preserve them safe; wherefore when he shall have
collected all these persons together, he will present them to the Father, with
saying, “Behold,
I and the children whom thou hast given me.” As
Christ consented to fulfill the whole will of the Father, concerning our
redemption, the Father promised several things to him, some of which respect
himself, personally considered; such as,
1.
That he would suitably
furnish and qualify him for the work of mediation, to the discharge of which an
extraordinary unction of the Holy Ghost, in his graces and gifts were necessary,
as well on account of the greatness and difficulty of the undertaking, as for
that he was to be an head of life and influence to all the elect; for “of
his fulness they were to receive, and grace for grace,”
(John 1:16). Such an uncommon
measure of the Spirit he received from the Father, is evident from these words,
“thou lovest
righteousness, and hatest wickedness; therefore God, thy God hath anointed thee
with the oil of gladness above thy fellows,” (Ps.
45:7),
the same is affirmed by the Evangelist; “for
God giveth not the Spirit by measure unto him,”
(John 3:34).
2. Assistance
and support in it, of such a nature is this promise; “he
shall not fail nor be discouraged till he have set judgment in the earth, and
the isles shall wait for his law,” (Isa. 42:4); which
federal engagement on the Father’s part, animated and encouraged him in the most
difficult branch of his work, at the time of his dolorous sufferings; when, “he gave his back to the smiters, and his cheeks to them
that plucked off the hair, and hid not his face from shame and spitting,”
(Isa. 50:6);
for then he said, The “Lord
God will help me, therefore shall I not be confounded, therefore have I set my
face like a flint, and I know that I shall not be ashamed,”
(Isa. 50:7).
3. As
a reward for his service, when he appointed him work he promised him wages; for
which reason it is said, “his
reward is with him, and his work before him,” (Isa.
40:10):
which was,
(1.)
The salvation of all his
seed. On the condition of making his soul an offering for sin, the Father
engaged that he should see his seed, prolong his days, and that the pleasure of
the Lord, i.e.,
the salvation of sinners should prosper in his hand.
(2.)
Everlasting honor and
dignity. It was the will of God that Christ should suffer on the cross; but as a
reward for such an eminent instance of obedience to him, he promised him an
immortal crown; on which account it is said, that “his
glory is great in the Father’s salvation;” (that is
to say, which he decreed and contrived), “honor
and majesty are laid upon him,” (Ps. 21:4,5);
“because he
became obedient unto death; yea, even the death of the cross. God hath highly
exalted him, and given him a name, which is above every name,”
(Phil. 2:8,9);
i.e.,
a glory far superior to that of men or angels. These things were the joy that
was set before him, which caused him to endure the cross with so much
cheerfulness and courage, and to despise the shame. There are other promises
which have their immediate reference to the elect, though primarily made to the
Lord Jesus Christ in their behalf; such as, “I
will be merciful to their unrighteousness, and their sins and their iniquities I
will remember no more,” (Heb. 8:12):
all promises of pardon, peace, justification,
regeneration, final perseverance and eternal life, concern his members. These
transactions of the Father and Son amount unto a full, formal and explicit
covenant, which is called a covenant of peace; because the terms and articles of
our peace were agreed on in it. “The mountains shall depart; and the hills shall be
removed, but my kindness shall not depart from thee; neither shall the covenant
of my peace be removed, saith the Lord that hath mercy on thee,”
(Isa. 54:10).
Some suppose, that this is not the
covenant of grace, but another distinct from it; though without reason, as a
judicious writer observes, who upon this argument delivers himself thus:
“It may be asked, whether there is not a real
difference, between what several divines call the covenant of redemption or
suretyship, made by God the Father with Christ, and that which they call the
covenant of grace, or reconciliation, made by God with believers through Christ.
To this I answer, custom without reason, has given a kind of sanction of this
way of speaking, and many persons of great piety and learning have fallen into
it, without considering the bad use men of corrupt minds make of it; turning
what they call the covenant of grace into a more rigorous covenant of works to
us than Adam’s
covenant was. The distinction of the covenant of
redemption and the covenant of grace, is a distinction without any real or
material difference, it is to make two covenants of grace of one. The covenant
of redemption, as it is called and described by them, who say it is a distinct
covenant, is of pure grace.” In order to prove that this is the covenant of
grace, and not another distinct from it, I would offer these things to be
considered,
1.
The distinction of the
covenant of redemption from the covenant of grace is unscriptural; I cannot
apprehend, that the sacred oracles give any countenance to it; the Word of God
is so far from supporting this distinction, that it seems to militate against
it; we therein read but of two covenants, in which the eternal state of men is
concerned, the one is called, a law
or covenant of works;
the other is called,
the law of faith,
(Rom. 3:27);
that is to say, a covenant of grace; since the Scriptures give us an account but
of two covenants wherein the future state of man is interested:
It is anti-scriptural to conceive of the covenant
which God made with Christ, as the head of the elect, as distinct from the
covenant of grace; for hereby an addition of a third covenant is made to the two
covenants, of which the divine records treat.
2.
This compact is the result of
pure grace; it was merely the love and free favor of God the Father, that moved
him to exercise his wisdom in the contrivance of our redemption, and to enter
into covenant with his Son, to secure this stupendous design: nor can any other reason be
assigned, why Christ so voluntarily became our surety, or undertook for us, than
his boundless goodness and grace.
3.
It was founded upon a purpose
of grace; the resolution which God fixed upon in his eternal mind to bring us to
glory, was the effect of infinite love; hence our election is called an “election
of grace,” (Rom. 11:5).
That was an act put forth by God, without any external motive; it was his own
sovereign will, and nothing else that determined him in this matter. This
purpose of God rose up into a covenant between him and his Son.
4. All
grace is promised in this covenant; doubtless, that covenant in which all grace
is granted to the elect, is the covenant of grace; but thus it is in this
compact. The privilege of adoption in it, is this, God engaged to be the God and
Father of Christ, as Mediator and Head of his seed in this covenant, as is
evident from these words, “he shall cry unto me, my Father, my God, and the rock of
my salvation,” (Ps. 89:26).
Now by the same act that God became the Father of Christ as Mediator, he also
became the Father of his members; and therefore our Lord says unto his
disciples, “I
ascend to my God and to your God, to my Father and to your Father,”
(John 20:17).
Again, remission of sin is contained in this covenant, as the very nature of it
plainly demonstrates; Christ on his part promised to bear our guilt, and suffer
the demerit of it; and God the Father on his part engaged fully to acquit and
discharge us; “for he
was in Christ,”
(i.e.,
from everlasting, when this covenant was entered into) “reconciling
the world unto himself, not imputing their trespasses unto them,”
(2 Cor. 5:19).
Besides, justification is a privilege given in this eternal compact, which we
learn from the words of God the Father; “by
his knowledge shall my righteous servant justify many, for he shall bear their
iniquities,” (Isa. 53:11).
Moreover, the grace of regeneration is treasured up herein, as is manifest from
these words, “thy
people shall be willing in the day of thy power,”
(Ps. 110:3);
that is, thy members who are naturally perverse and obstinate, shall freely bow
to thy scepter, and submit to thy laws, as King in
There being some promises in the
covenant which regard Christ, as personally considered, and others that concern
his people, is not a foundation sufficient to support the distinction we have
been now considering. In the opinion of the Assembly of Divines, this is the
covenant of grace; thus they express themselves concerning it in their larger
Catechism:
“The covenant of grace was made with Christ the second
Adam, and with all the elect in him, as his seed.” This is a very full and clear
definition of the covenant of grace, and plainly shows that they understood the
agreement between God and Christ, to be that covenant; but to proceed.
Secondly, This covenant is of eternal date, which I apprehend may be thus made
evident.
1.
It is called an everlasting
covenant: “I will make an everlasting covenant with you, even the
sure mercies of David,” (Isa. 55:3).
And elsewhere, “Now
the God of peace which brought again from the dead the Lord Jesus Christ, that
great Shepherd of the sheep, through the blood of the everlasting covenant,”
(Heb. 13:20).
It is so called, not only because the benefits of it will eternally continue,
but also on the account of its being actually entered into, before time began;
which will further appear by what follows.
2.
Christ is an everlasting
Counsellor:
Some of his titles are “wonderful
Counsellor, the mighty God, the everlasting Father,”
(Isa. 9:6).
Dr. Goodwin
observes, that everlastingness which is affixed to
him as a Father, is also true of him as a Counsellor. It is with relation to
this covenant, that he bears such a character, being jointly concerned with the
Father in the contrivance of our salvation, which is agreed on in it. He was in
his bosom from all eternity, and privy to the secret purposes of his heart.
3.
He was invested with the
office of Mediator before time began, which is manifest from the words of wisdom
of Christ: “I was set up from everlasting, from the beginning, or
ever the earth was,” (Prov. 8:23):
i.e., I was constituted the
Head and Mediator of those persons on whom my delights were fixed. It is the
covenant of grace, of which he is the Mediator, and therefore the covenant is of
the same date with the office and capacity which he bears in that covenant:
but he stood in the capacity of Mediator before the
world was framed; hence it follows, the constitution of this covenant was in
eternity.
4.
Grace was given to the elect
in Christ before the world was formed, as I have already shown. “God hath saved us, and called us with an holy calling,
not according to our works, but according to his own purpose and grace, which
was given us in Christ before the world began,” (1
Tim. 1:9). All grace and glory were
granted to Christ as the federal head and representative of his people, in the
covenant of grace; since therefore this was done before the commencement of
time, it may be justly concluded, that this covenant is eternal.
5.
If it was not thus, the Old
Testament saints could not be saved by virtue of the covenant of grace:
They were saved even as we, by the very same
covenant. It was from hence that they were furnished with all necessary supplies
of grace, as believers now are. God did not save them by one covenant, and under
this dispensation brings us to happiness by another. Though Christ had not
actually accomplished the work of redemption, yet having re-stipulated and
agreed with the Father to perform it in the appointed time; all the blessings of
the new covenant were communicated to the elect of God, as much as if it had
been really completed, but with a view to the future satisfaction of Christ,
promised in this covenant; which seems clear from those words of the inspired
writer, “and for
this cause he is the mediator of the new testament, that by means of death for
the redemption of the transgressions that were under the first testament, they
which are called might receive the promise of eternal inheritance,”
(Heb. 9:15).
I pass on,
Thirdly, to consider the wise order and disposition of all things in this
covenant.
The original word signifies aptly or fitly disposed and
ordered. All things relating to our salvation are most wisely and beautifully
disposed in this federal agreement, for the glory of God, abasing the creature,
the security of the church, and the confounding of Satan.
1.
This covenant is most wisely
ordered for the honor of God. The glory of the Father as the contriver of our
redemption, is greatly displayed in this compact. He is to be considered as the
first mover in this weighty affair:
he drew the plan and model of it, and concerted the
best methods to accomplish it. The honor of the Mediator is herein highly
advanced, his glory is great in our salvation. It was agreed on, that he should
perform the work of our redemption, in every branch of it, that all the glory
arising from thence might be attributed to him. Nor is the honor of the divine
Spirit less secured by this covenant; for as the Father projected the way of our
recovery, and the Son completed the work of our redemption, agreeable to his
Word and promise in this great transaction, the Holy Ghost discovers and applies
what the Father and Son have done for us. Wherefore the three divine persons
equally divide the glory of our salvation, according to everlasting agreement.
Besides, the perfections of God have a most beauteous display in our recovery,
as it was fixed and settled in this covenant. Wisdom shines with an eminent
luster in the whole affair; hence the revelation of salvation, by a crucified
Jesus, or the Gospel, is called the “wisdom
of God in a mystery, even the hidden wisdom which God ordained before the world
to our glory,” (1 Cor. 2:7).
How the law might be fulfilled, justice satisfied, and sinners saved, was worthy
of infinite wisdom to contrive. Again, the power of God is abundantly discovered
in this business, upon which account, Christ as crucified is called “the
power, as well as the wisdom of God,” (1 Cor. 1:24).
A finite or created strength was
insufficient to support our Lord under the intolerable pressure of guilt and
sufferings which he bare and underwent: divine power is also
manifest in quickening the souls of the elect in their regeneration, and
carrying on that work in opposition to sin and Satan:
‘Tis only by the power of God that
we are kept through
faith unto salvation (1 Pet. 1:5).
Moreover, the love and grace of God is gloriously displayed in this covenant. It
was mere favor in God that moved him to ordain Christ to be the mediator and
surety of it, to give our persons and all spiritual blessings into his hand:
it was pure grace in Christ which induced him to
undertake for us to secure our eternal felicity:
‘Tis stupendous and boundless grace that forgives
our abounding sins, (Rom. 5:20,21), according to the
full and precious promises of this covenant. Farther, justice has an equal shine
with all the other attributes of God:
The honor of mercy is not advanced to the prejudice
of justice, but that hath the same glory with grace. The righteousness and
justice of God is clearly seen, and fully vindicated in the pardon of our sins,
and the justification of our persons, through the obedience and blood of Christ;
so that he appears to be just, in justifying of those who believe in Jesus (Rom.
3:26).
Thus there is a perfect harmony between grace and justice, goodness and holiness
in our salvation, which is expressed in these words; “mercy and truth are met together, righteousness and peace
have kissed each other,” (Ps. 85:10).
Add to these things, the faithfulness of God is evidently seen, in fulfilling
covenant promises, and communicating covenant blessings to his people;
for his faithfulness “he
will not suffer to
fail,” (Ps. 89:33),
but will perform all that he hath promised to the elect, in this covenant; says
the Apostle, “faithful
is he that calleth you, who also will do it,” (1
Thess. 5:24).
Believers “shall
bring forth fruit in old age, they shall be fat and flourishing, to shew the
Lord is upright; he is their rock, and there is no unrighteousness in him,”
(Ps. 92:14,15).
Therefore the attributes of God are greatly glorified in this covenant.
2.
It is disposed in the best
manner for abasing the creature. Man is naturally full of pride and arrogance,
entertains a very high opinion of his ability, and the worth of his services;
falsely imagines that it is within the compass of his own power to secure his
future happiness:
he is really “poor,
and wretched, and miserable, and blind, and naked,”
(Rev. 3:17),
yet conceits himself to be rich, and increased with goods, and has need of
nothing. This haughty disposition in man, God is determined to bring down, and
to lay his glory in the dust. In order to which, every branch of our salvation
is of grace, in direct opposition to works; as the Apostle affirms, “By
grace are ye saved, through faith, that not of yourselves, it is the gift of
God, not of works, lest any man should boast,”
(Eph. 2:8,
9). All boasting and pride are entirely excluded by the covenant of grace; for “where
is boasting? It is excluded:
by what law? Of works? Nay, but by the law of
faith,” (Rom. 3:27);
that is, by the new covenant, or the Gospel.
3.
The covenant is well ordered
for the security of the church. Had our salvation rested on the uncertain will
of man, how precarious, nay, impracticable would it have been? But since it is
wholly dependent on the immutable will of God, it is indubitable, certain, and
sure. Grace alone could secure it; and therefore
it “is of faith, that
it might be by grace, to the end the promise might be sure to all the seed,”
(Rom. 4:16).
Pardon, peace, nor justification, nay, not any of the blessings of the new
covenant are suspended, fill we have performed conditions on our part; but all
of them are effectually secured to us, by the mutual engagements of God and
Christ in this everlasting covenant, which are a solid and firm foundation.
4.
It is most agreeably disposed
for the confounding of Satan. When man was in a state of innocence, Satan formed
a design against him, resolved to bring him into the same miserable
circumstances with himself, if possible; which to effect, he tempts him to
violate the law of his Creator:
man unhappily yields to his temptation, acts
contrary to the express command of God. It was no small satisfaction to this
fallen spirit, to see his malicious design so far succeed; but that which he
thought would have issued in the eternal destruction of man, God takes the
advantage of, to render his own glory the more conspicuous, and to advance
apostate man to a far higher dignity than that of which he was possessed in his
primitive estate. According to the gracious decree of God, the works of the
devil are destroyed, his design is frustrated, and eternal confusion is thrown
upon himself: “For
this purpose was the Son of God manifested, that he might destroy the works of
the devil,” (1 John 3:8).
Fourthly, The covenant of grace is Stable, Firm and Sure.
The stability and firmness of it may be
concluded from these things:
1.
The love of God, which gave
rise to this covenant, is invariable:
it is without any alteration, and always the same.
God freely fixed his favor upon the elect; and not because he foresaw any
qualifications in them which recommended them to his goodness; the direct
contrary of that is true: for when he placed his love
upon them, “he knew that their necks would be as iron sinews, and
their brows brass,” (Isa. 48:4).
As the fore-views of their obstinacy did not prevent his kind thoughts
concerning them, their unworthiness cannot cause him to change. His immutability
is the solid foundation of their security, which is affirmed by himself in these
words; “I am the
Lord, I change not; and therefore ye the sons of Jacob are not consumed,”
(Mal. 3:6). His love admits of no
vicissitudes; it is as unchangeable as himself, yea, it is himself; and he will
as soon cease to be, as cease to love his people, says the Apostle,
God is love,
(1 John 4:16):
that is, it is his nature and essence. The interest
which the saints have in divine favor, can never be lost; nothing shall ever
separate them from the “love
of God which is in Christ Jesus their Lord,” (Rom.
8:35-39): therefore the covenant of
grace, which is the result of that love, will eternally remain inviolable and
sure.
2.
It is founded upon a steady
purpose of grace. The designs of love which God has formed in his infinite mind
about his elect are unalterable. They are infinitely more firm than mountains of
brass:
we have his own Word for it; that “his
counsel shall stand, and he will do all his pleasure,”
(Isa. 46:10).
Eternal election, on which the everlasting covenant is fixed as its proper
basis, is “a
foundation that standeth sure, having this seal, the Lord knows them that are
his,” (2 Tim. 2:19);
from whence the stability of that covenant may, with very good reason, be
inferred.
3.
This may be argued from the
inviolable Word of God. The blessings of this covenant are all promised by that
God who cannot lie. If any of the promises of the new covenant should fail of
their accomplishment, the truth of God would be impeached; but that shall not,
nay, never can be:
for “his
covenant he will not break, nor alter the thing that is gone out of his lips,”
(Ps. 89:34). Therefore the covenant
of grace is more firm than the most immovable things in nature, which is
expressly affirmed: “The
mountains shall depart,
and the hills shall be removed, but my kindness shall not depart from thee,
neither shall the covenant of my peace be removed, saith the Lord that hath
mercy on thee,” (Isa. 54:10).
4.
God hath confirmed this
covenant with his solemn oath. Thus he speaks concerning it; “Once have I sworn by my holiness, that I will not lie
unto David my servant,” (Ps. 89:35).
Wherefore the covenant of grace is forever established by God’s word and his
oath. They are the two immutable things wherein it is impossible for him to lie.
If the God of truth cannot break his promise, nor act contrary to his oath, then
the covenant is stable and firm; but neither of these he can do, for that were
to deny himself.
5.
Christ has ratified this
covenant, by fulfilling all the conditions of it. The work which the Father gave
him to do, he has fully completed, and thereby confirmed the covenant of grace.
That no part of the Father’s will concerning our redemption remains to be
fulfilled, our Lord himself assures us, by the last words which he delivered on
the cross; for just before he resigned his soul, he said, “It is finished,” (John 19:30);
that is, I have now perfected the whole pleasure of my Father, concerning my
sufferings to atone for sin. Now as Christ on his part has punctually performed
the utmost of what he promised, justice requires on the Father’s part, that he
make good all his federal engagements to Christ. From the whole we may strongly
conclude that this covenant is stable, firm, and sure. It is sure in its
promises; not one of those many sweet and gracious promises, with which it is so
well stored, shall fail of its fulfillment; “for
all the promises of God
in him are, yea, and in him, amen, to the glory of God by us,”
(2 Cor. 1:20).
The blessings of this covenant are sure, therefore called sure mercies; “I
will make an everlasting covenant with you, even the sure mercies of David,”
(Isa. 55:3). The remission of our
sins, the acceptance of our persons, effectual calling, final perseverance, and
eternal blessedness in the fruition of God are all as certain and sure as the
unchangeable love, steady purpose, firm promise, and solemn oath of the God of
truth, and faithfulness can make them:
wherefore not one good thing shall fail, of all
that the Lord hath promised. Let the saints adore the free grace and infinite
goodness of God, which has rendered their everlasting felicity thus secure.
Fifthly, all our salvation is contained in this covenant.
For
this is all my salvation.
Some think Christ is designed, he is sometimes so called.
Simeon gives him this
character; “Lord, now lettest thou thy servant depart in peace,
according to thy word, for mine eyes have seen thy salvation,”
(Luke 2:29,30).
He may very justly be styled salvation, because “there
is no other name under heaven given among men, whereby we must be saved,”
(Acts 4:12).
The whole of our recovery and redemption was effected by him:
he is our pardon, peace, justification, and
sanctification; yea, our all, and in all. Besides, he is given to us, and all
things with him, in this everlasting covenant. Salvation itself may be intended;
all the various parts of which were fixed and settled in this covenant. Our
acquaintance and discharge from guilt was promised by God on the condition of
Christ’s suffering the demerit of our crimes. The acceptance of our persons was
agreed to upon the terms of Christ’s being made under and obeying the law for
us. Grace and glory were absolutely granted to us in this compact; every branch
of our salvation comes within the compass of it. Wherefore it is a very
dangerous mistake, that men may safely depend upon the uncovenanted mercy of God
for eternal happiness; because it is only through, by, and in the covenant of
grace, that divine goodness is discovered to poor sinners. But I apprehend it is
not necessary to enlarge here, having before observed what promises God made to
Christ, concerning our salvation, when this covenant was entered into between
them.
Sixthly, The covenant of grace is equal to the largest wishes, and most
extensive desires of the saints.
And
all my desire, says the
Psalmist some
understand this of Christ, in whom really there is everything which is excellent
and desirable:
hence he is called “the
desire of all nations,” (Hag. 2:7).
Infinite excellencies center in his Person, all beauties and perfections reside
in him, and everything that is necessary to our happiness dwells in him, and
flows from him:
the amiableness of his Person, and the fulness of
his grace, render him the proper object of the saints’ highest love and
pleasure. He indeed is all their delight. It may intend that ample and large
provision which is made in the everlasting covenant, for the supply,
consolation, and future felicity of God’s people. Under the influences of grace,
they ardently desire the extirpation of sin, and a perfect conformity to Christ;
greater nearness to God, more clear and lasting prospects of his love, and a
fuller knowledge of the mysteries of grace: they cannot but aspire
after, yea, they vehemently long for an uninterrupted enjoyment of God; nor can
anything less afford them a full and constant satisfaction. All these things,
and far more than we are able to express or conceive, are comprehended in that
one promise of this covenant. “They
shall be my people, and I will be their God,” (Jer.
32:38).
Therefore it may well be called all our desire, and all our delight.
Lastly, The covenant of grace furnishes the saints with suitable support and
consolation, under the most afflictive dispensations of providence.
“Although he make it not to grow,” (2 Sam. 23:5) some
think the Messiah is intended in these words, and take this to be the sense;
though the promised branch of
Jesse and David
doth not as yet appear, or is not come, yet he is all my
salvation, and all my desire; and he certainly will bud, grow, and flourish in
the time appointed in this covenant. Others thus; Christ, who is all my
salvation, and all my desire, shall not grow as the tender grass of the field,
which soon fades, decays, and withers, but he shall always reign and govern.
There be others who understand it of the disorders and irregularities of David’s
family, and of those afflictions that attended him in his royal station, under
which the covenant of grace was his support and comfort. That this covenant is
well suited to comfort the saints under pressing difficulties and trials, thus
appears;
1.
The covenant of grace has
severed them from all penal evil. No curse attends their afflictions, however
great or heavy they may be; for it was agreed and settled by God and Christ in
this compact, that the curse due to their offenses should be inflicted on their
Surety:
therefore “there is no condemnation to them that are in Christ
Jesus,” (Rom. 8:1).
There is not the least drop of wrathful anger, or vindictive displeasure poured
into their cup.
2.
They spring from love, as we
learn from these words;
as many “as I love, I
rebuke and chasten,” (Rev. 3:19).
In the covenant of grace a rod is laid up for the correction of Christ’s seed;
but from the nature of the covenant, we must necessarily conclude, that
everlasting love provided it, and that infinite compassion only uses it.
3. All
afflictions, under the influence of this covenant, serve the true interest of
their souls. The Apostle affirms, “That
all things work together for good to those that love God, and are the called
according to his purpose,” (Rom. 8:28).
They are brought nearer to God, are weaned from the things of this world, and
their graces, faith, hope, and patience, are exercised by the tribulations which
attend them, (Rom. 5:4,5).
4.
The covenant of grace secures
their deliverance out of all afflictions. “In
this world they shall have tribulation,” (John 16:33):
but to this world, blessed by God, it is limited;
for none will invade them in the next. A period will be fixed to their lives and
their griefs at the same time. When we say that a believer is dead, we pronounce
him so from all sin and sorrow. These things being thus, it may well be allowed
that the covenant of grace administers suitable comforts under distresses. An
instance of which we have in the person, whose decease occasioned this
discourse. Many things might be mentioned concerning her, worthy of our
imitation; but I shall not enlarge on her character:
her manner of life was well known to many of you.
This I think may be said of her, without any suspicion of flattery to her
honorable memory, that the grace of God, which bringeth salvation, and has
appeared to all men, taught her to deny ungodliness and worldly lusts, to live
soberly, and righteously, and godly in this present world. Her afflictions were
many, which so far as I am able to judge from my acquaintance with her, she bore
with patience, resignation, and cheerfulness.
In her last tedious and heavy one, she
was generally comfortable, and the nearer her time of dissolution drew nigh, her
faith grew stronger in covenant-love. When I paid her my last visit, she spoke
very freely of divine things, with a remarkable degree of pleasure:
but the state of her body being then very low, I
was fearful speaking too much might be prejudicial to her, which I signified:
she answered, “What can I say too much about my
dear Lord? Can I talk too much about him who has done and suffered such great
things for me?” Thus joyful she then was, at the prospect of approaching death.
She now is, I doubt not, delivered out of all affliction and trouble, and
received into the blessed mansions above, by her dear Saviour, with this
rapturous invitation:
“Come thou blessed of my Father, inherit the kingdom
prepared for thee, before the foundation of the world;”
where the Lamb that is in the midst of the throne feeds,
and leads her to living fountains of water, and God wipes away all tears from
her eyes.
