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Covenants
2. Covenant of Grace. Many
difficulties used to arise in my mind about our being saved upon the
account of faith, as being the condition upon which God has promised
salvation, as being that particular grace and virtue for which men are
saved. According to which there is no difference between the condition
of the first covenant and the second, but this: before the fall, man was
to be saved upon the account of all the virtues, and since, upon the
account only of one virtue and grace, even this of faith: for where is
the difference?
But it seems to me that all this confusion arises from the wrong
distinction men make between the covenant of grace and the covenant of
redemption. It seems to me to be true, that as this first covenant was
made with the first Adam, so the second covenant was made with the
second Adam. As the first covenant was made with the seed of the first
Adam no otherwise than as it was with them in him, so the second
covenant is not made with the seed of the second Adam any otherwise than
as it was made with them in him. As the condition of the first covenant
was Adam’s standing, so the condition of the second covenant is Christ’s
standing. Christ has performed the condition of the new covenant. We can
do nothing but only receive Christ and what he has done already.
Salvation is not offered to us upon any condition, but freely and for
nothing. We are to do nothing for it; we are only to take it. This
taking and receiving is faith. It is not said, “If you will do so, you
may have salvation; you may have the water of life;” but, “Come and take
it; whosoever will, let him come.” It is very improper to say that a
covenant is made with men, any otherwise than in Christ; for there is a
vast difference between a free offer and a covenant. The covenant was
made with Christ, and in him with his mystical body; and the condition
of the covenant is Christ’s perfect obedience and sufferings. And that,
that is made to men, is a free offer. That, which is commonly called the
covenant of grace, is only Christ’s open and free offer of life, whereby
he holds it out in his hand to sinners, and offers it without any
condition. Faith cannot be called the condition of receiving, for it is
the receiving itself: Christ holds out, and believers receive. There was
no covenant made or agreement, upon something that must be done before
they might receive. It is true, those that do not believe are not saved,
and all that do believe are saved, that is, all that do receive Christ
and salvation, they receive it, and all that will not receive salvation
never do receive it, and never have it. But faith, or the reception of
it, is not the condition of receiving it. It is not proper when a man
holds out his gift to a beggar, that he may take it without any manner
of preliminary conditions, to say that he makes a covenant with the
beggar. No more proper is it to say that Christ’s holding forth life in
his hand to us, that we may receive it, is making a covenant with us.
But, I must confess, after all, that if men will call this free offer
and exhibition a covenant, they may, and if they will call the receiving
of life the condition of the receiving of life, they are at liberty so
to do, but I believe it is much the more hard for them to think right,
for speaking so wrong.
This making faith a condition of life fills the mind with innumerable
difficulties about faith and works, and how to distinguish them. It
tends to make us apt to depend on our own righteousness. It tends to
lead men into Neonomianism, and gives the principal force to their
arguments. Whereas, if we would leave off distinguishing the covenant of
grace and the covenant of redemption, we should have all those matters
plain and unperplexed.
367. Covenant of Works.
.The angels had eternal life by a covenant of works, upon condition of
perfect obedience. They all of them performed the same condition, and
they all thereby obtained complete blessedness, that everyone should be
filled, but yet we are made acquainted that there are degrees amongst
the angels, because God gave them their capabilities as he pleased.
Their perfect obedience did no way meddle with that matter.
617. Covenants. It seems
to me, there arises considerable confusion from not rightly
distinguishing between the covenant that God made with Christ and with
his church or believers in him, and the covenant between Christ and his
church, or between Christ and men. There is doubtless a difference
between the covenant that God makes with Christ and his people,
considered as one, and the covenant of Christ and his people between
themselves. The covenant that a father makes with his son and his son’s
wife, considered as one, must be looked upon as different from the
marriage covenant, or the covenant which the son and the wife make
between themselves. The father is concerned in this covenant only as a
parent in a child’s marriage, directing, consenting, and ratifying.
These covenants are often confounded, and the promises of each are
called the promises of the covenant of grace, without due distinction.
Which has perhaps been the occasion of many difficulties, and
considerable confusion in discourses and controversies about the
covenant of grace.
These covenants differ in
their conditions. The condition of the covenant that God has made with
Jesus Christ, as a public person, is all that Christ has done and
suffered to procure redemption. The condition of Christ’s covenant with
his people, or of the marriage covenant between him and men, is that
they should close with him and adhere to him. They also differ in their
promises. The sum of what is promised by the Father, in the former of
these covenants, is Christ’s reward for what he has done in the work of
redemption, and success therein. And the sum of what is promised in
Christ’s marriage covenant with his people, is the enjoyment of himself,
and communion with him in the benefits he himself has obtained of the
Father by what he has done and suffered: as in marriage the persons
covenanting give themselves and all that they have to each other.
825. Covenants. There are
two covenants that are made, that are by no means to be confounded one
with another: 1. The covenant of God the Father with the Son, and with
all the elect in him, whereby things are said to be given in Christ
before the world began, and to be promised before the world began. 2.
There is another covenant, that is the marriage covenant between Christ
and the soul: the covenant of union, or whereby the soul becomes united
to Christ. This covenant before marriage is only an offer or invitation:
‘Behold, I stand at the door and knock,’ etc. In marriage, or in the
soul’s conversion, it becomes a proper covenant. This is what is called
the covenant of grace, in distinction from the covenant of redemption.
1091. Covenants. The due
consideration of these things may perhaps reconcile the difference
between those divines that think the covenant of redemption and the
covenant of grace the same, and those that think them different. The
covenant that God the Father makes with believers is indeed the very
same with the covenant of redemption made with Christ before the
foundation of the world, or at least is entirely included in it. And
this covenant has a Mediator, or is ordained in the hand of a Mediator.
But the covenant, by which Christ himself and believers are united one
with another, is properly a different covenant from that, and is not
made by a Mediator. There is a Mediator between sinners and the Father,
to bring about a covenant union between them but there is no Mediator
between Christ and sinners, to bring about a marriage union between
Christ and their souls.
These things may also tend to reconcile the difference between those
divines that think the covenant of grace is not conditional as to us, or
that the promises of it are without any proper conditions to be
performed by us; and those that think that faith is the proper condition
of the covenant of grace. The covenant of grace, if hereby we understand
the covenant between God the Father and believers in Christ. is indeed
without any proper conditions to be performed by us. Faith is not
properly the condition of this covenant, but the righteousness of
Christ. But the covenant of grace, if thereby we understand the covenant
between Christ himself and his church as his members, is conditional as
to us. The proper condition of it, which is a yielding to Christ’s
invitations, and accepting his offers, and closing with him as a
Redeemer and spiritual husband, is to be performed by us. (See also M
1062)
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