|
CLICK HERE TO READ FULL TEXT
He preached in the same church as C. H. Spurgeon over one hundred years earlier. Yet most people today have never heard of John Gill. This is unfortunate, since his works contain priceless gems of information that are found nowhere except in the ancient writings of the Jews. Sufficient to say, John Gill probably forgot more about the Bible than any man, now living, knows. God gave him the ability to study as few others have and set down his results in his Expositor. If anyone approaches Bunyan's character, Mr. Valiant for Truth (Jer 9:3), in "Pilgrim's Progress", Gill does. In his biography of John Gill, Augustus Toplady states:
``Perhaps, no man, since the days of St. Augustin, has written so largely, in defense of the system of Grace; and, certainly, no man has treated that momentous subject, in all its branches, more closely, judiciously, and successfully. What was said of Edward the Black Prince, "That he never fought a battle, which he did not win"; what has been remarked of the great Duke of Marlborough, "That he never undertook a siege, which he did not carry"; may be justly accommodated to our great Philosopher and Divine: who, so far as the distinguishing doctrines of the gospel are concerned, never besieged an error, which he did not force from its strong holds; nor ever encountered an adversary, whom he did not baffle and subdue.''
TABLE OF CONTENTS
Of The Everlasting Council Between The Three Divine Persons, Concerning The Salvation Of Men.
Having treated of the internal and immanent acts in the divine mind, and which are eternal; I shall next consider the operations and transactions among the three divine persons when alone, before the world began, or any creature was in being; and which are, chiefly the council and covenant of God, respecting the salvation of men: these are generally blended together by divines; and indeed it is difficult to consider them distinctly with exactness and precision; but I think they are to be distinguished, and the one to be considered as leading on, and as preparatory and introductory to the other, though both of an eternal date; and shall begin with the council of God, held between the three divine persons, Father, Son and Spirit, concerning the affair of man's salvation before the world was. And it will be proper to enquire.
1. First, In what sense counsel, consultation and deliberation, can be ascribed to God, to the divine persons; and,
1a. This is not to be understood as expressive of any want of knowledge, or of the least degree of ignorance in God, or of his being at a loss in forming the scheme of salvation; since he is a God of knowledge, of all knowledge, is perfect in knowledge, wanting nothing; is the only wise and all-wise God, whose understanding is infinite, and reaches to all things, and nothing can escape it: want of knowledge is often the case with men, and therefore they deliberate with themselves, and consult with others; but it is not so with God; wherefore,
1b. Consultation in him is not in order to gain more knowledge, or to obtain more satisfaction, and so more pleasure in the review of things; for since his understanding is infinite, there can be no accession to it, nor increase of knowledge in it: men consult with themselves, and reason on things in their own minds, or consult with others to gain more knowledge; and if this is not the result of it, yet it gives them satisfaction and pleasure, when those they have an high opinion of agree with them, and approve of their schemes; this makes their minds more easy, and confirms and settles them; and thus in the multitude of counselors there is safety and delight; see Prov. 11:14 27:9. Nor,
1c. Does a council held between the three divine persons suppose any inequality between them; usually indeed with men, in matters of moment and difficulty, persons supposed to be of superior abilities are consulted, and their judgment taken; as Ahithophel by David, and the Israelites, whose counsel with them was as the oracles of God; but this is not to be supposed here, when the Father consults with the Son and Spirit, it is not because they have knowledge superior to him, or that he needs any information from them; they are one in nature; and are equal in knowledge and understanding; the Father is omniscient, the Son knows all things, and the Spirit searches the deep things of God; and yet may consult together; and three persons of equal knowledge and judgment among men may consult together about an affair of importance, without supposing any superiority and inferiority in them.
1d. Nor is consultation in God continued, carried on and protracted to any length, as it often is with men, who when they have a matter of difficulty before them, do not suddenly and at once determine; but take time and consider it in every point of view, that they may fix on the wisest and most rational method of acting; consultations on an affair have been sometimes held many days successively; but so it is not with God, counsel with him is as quick as thought, yea, it is no other than his thought, and therefore they go together, Ps 33:11. But,
Secondly, To give some proof that there was a council between the divine persons concerning the salvation of men.
2a. An argument in favour of this may be drawn from the purpose of God; all whose purposes are called his counsels because they are founded in the highest wisdom, "Isa 25:1" now the purpose of God respecting the salvation of men, is the basis and foundation of the council held concerning it, in which purpose, as well as council, all the three persons are concerned; for the scheme of salvation, which is, "the manifold wisdom of God, is according to the eternal purpose which he" (God the Father) "purposed in Christ Jesus our Lord", Eph. 3:10,11 and the Son was not only privy to this purpose or counsel, and agreed to it; but the Spirit also, who searches "the deep things of God", and approves of them, which are no other than the purposes and counsels of his heart, 1Co 2:10.
2b. It appears there was a consultation held about the salvation of men from the gospel, which is an exhibition and declaration of the scheme of salvation, being called the counsel of God, "Acts 20:27" and the wisdom of God, the hidden wisdom ordained before the world, "#1Co 2:6" for it is no other indeed than a transcript of the council and covenant of grace; the sum and substance of the word and ministry of reconciliation, is that eternal transaction between God and Christ concerning it, which the apostle thus expresses; God was in Christ reconciling the world unto himself, not imputing their trespasses, 2 Cor. 5:19.
2c. It may be reasonably concluded, from the consultation had between the divine Persons, concerning the formation of man, thus expressed, "And God said, Let us make man in our image"; which was said, not to angels, but to the other two divine Persons, the Son and Spirit; and it is not necessary to understand the words as spoken the moment, or immediately before the creation of man, but as spoken in eternity, in council between the divine Persons; for it may be rendered, "God had said"; and, indeed, God had determined on this in the decree of election; for as in the decree of the end, he chose some of the creatures his power could make, to be happy with him, for his own glory; so in the decree of the means, he resolved on the creation of them; as has been before observed; however, be it, that this consultation was immediately before the creation of man, as all the three Persons were concerned in that, and in his creation; it may be reasonably argued, that if there was a consultation of the divine Persons about the making of man at first, then much more about the redemption and salvation of him. But,
2d. What would put this matter out of all doubt, is the sense of a passage in "Zech 6:13" as given by some learned men, if it can be established; "And the counsel of peace shall be between them both": some, indeed, interpret it of the Kingly and Priestly offices meeting in Christ, and of the unanimity of them in him; since it is before said, "He shall be a priest upon the throne"; but it seems rather to respect persons and things. Others have thought of Zerubbabel the prince, and Joshua the high priest, who were unanimously agreed in building the second temple: but an edifice of another kind, and of a spiritual nature, the church of God, seems to be intended, the building of which is ascribed to a single Person only. Rather by the "counsel of peace", may be meant the gospel, called the counsel of God, and the gospel of peace, which was to be, and has been among Jews and Gentiles, preached to them, both as to them that are nigh, so to them afar off, as in "Zech 6:15" and which was a means of making peace between them, and reconciling them together, "Eph. 2:17 6:15" and in this sense of the words I formerly acquiesced {1}: but there is another sense of them embraced by learned men, to whose judgment I pay a great deference; such as Heidegger {2}, De Dieu {3}, Cocceius {4}, Witsius {5}, Dr. Owen {6}, and others, that this respects the council concerning the peace and reconciliation in eternity, between Jehovah and the Branch, between the Father and the Son, who in time was to become man. My objections to this sense have been that this council in eternity was between the three Persons, and not two only; and that is what is past; whereas this is spoken of as future: but when I consider that Jehovah and the Branch are the only Persons mentioned in the text, and so could only, with propriety, be spoken of, though the council was between the three; and that, in the Hebrew language, tenses are frequently put for one another, the past for the future, and so the future for the past; and things are said to be, when they appear to be, though they are before; the sense may be, that when the Man, the Branch, should grow out of his place, and build the temple, and bear the glory, and sit a priest on his throne, then it should clearly appear, that there had been a council of peace between them both, which was the ground and foundation of all: and in this light, this sense of the passage may be admitted, and so be a proof of the point under consideration. But if this is not the truth of this text; yet,
2e. That there has been such a transaction between the Father and the Son, which, with propriety enough, may be called the "counsel of peace", we have sufficient warrant from "#2Co 5:19". "God was in Christ reconciling the world unto himself, not imputing their trespasses"; by the "world" is meant the elect of God, he so loved, as to send his Son to be the Saviour of, and for the life of whom Christ gave his flesh, "John 3:16 6:51" and about the peace and reconciliation of those, or in what way to make peace and atonement for them, God was in Christ, or with Christ, consulting, contriving, and planning the scheme of it; which was this, not to impute their sins unto them, but to Christ, now called to be the Saviour of them; and this contains the sum of what we mean by the council of peace. I proceed,
3. Thirdly, To observe, that the three divine Persons, Father, Son, and Spirit, and they only, were concerned in this council.
3a. Not angels, for they were not then in being, they were not made till the heavens were. But this council was before the heavens and the earth were made; and besides, the angels are the creatures of God, his ministering spirits, and therefore he would never consult with them; they knew nothing of this transaction until it was revealed unto them: and when it was, many of them, as some think, were offended at it, left their habitation, and apostatized from God; not being able to endure it, that the Son of God, in human nature, should be their Head, and so that nature be advanced above theirs, which they perceived by this step would be the case: and as for those that stood and kept their first estate, they were so far from assisting in this council, that they were entirely unacquainted with it, until it was made known unto them; and when it was, though they highly approved of it, their knowledge of it seemed to be imperfect; since they desire to look more and more into it, and "even do" learn of the church the manifold wisdom of God in it, 1Pe 1:12 Eph 3:10.
3b. Nor were men a party in this council; "For who hath known the mind of the Lord, or who hath been his counsellor?" "Rom 11:34" not any of the sons of men; for these also were not then in being, and when they were, were but creatures, and soon became sinful ones, and destitute of true wisdom and knowledge, and so unfit to be of such a council, had it been in time; and had God summoned all the individuals of human nature together, and proposed it to them, that if they could find out a way how they could be saved, consistent with his divine perfections, he would willingly save them; after ever so long a time allowed them for consultation about it; and even if they had the assistance of all the angels in heaven, they must have returned an "ignoramus", and owned they knew not any. No, none but the blessed Three in One were of this council, and fit to be of it; the thing consulted about was "nodus Deo vindice dignus", worthy only of God.
3b1. Jehovah the Father, the first Person in order of nature, though not of time, may reasonably be supposed to give the lead in this affair, and proposed the thing to be debated and advised about; he who, concerning the creation of man, proposed it to the other two Persons, might, with great propriety, move for a consultation about his salvation: who is the Ancient of days, with whom is wisdom, and who hath counsel and understanding, yea, is wonderful in counsel, as well as excellent in working; and so infinitely fit to conduct an affair of this nature, "Job 12:12,13 Isa 28:29.
3b2. Jehovah the Son, has the same wisdom, counsel, and understanding his Father has; for all that he hath are his; nor does Christ think it any robbery to be equal with him; he is wisdom itself, or "wisdoms", he is possessed of the most consummate wisdom; in him, even as Mediator, are hid all the treasures of wisdom and knowledge; and he himself says, "Counsel is mine, and sound wisdom", "Prov 1:20 8:14 Col 2:3" yea, he is called "the Wonderful, Counsellor", "Isa 9:6" which not only respects his capacity and ability to give the best counsel and advice to men, as he does, but to assist in the council of God himself; and so the "Septuagint" interpreters understood that passage, rendering it, "the Angel of the great council"; whereby it seems as if those Jews then had a notion of this great transaction, and of the concern of the Messiah in it; to whom the whole verse belongs: to which may be added, that Christ the Son of God, was as one brought up with his divine Father, lay in his bosom, was privy to his designs, and must be in his council, and was on all accounts fit for it.
3b3. The Holy Spirit had a concern in this council, and was fit to be of it; Epiphanius says {7}, as the Son is the Angel of the great council, so is the Holy Spirit; he is not only the Spirit of wisdom to men, and by whom is given to them, to one the word of wisdom, and to another the word of knowledge; and therefore must be possessed of the most perfect wisdom and knowledge himself, "Eph 1:17 1Co 12:8" but he is the Spirit of wisdom and understanding, and of counsel and knowledge, to and resting on Christ as Mediator, Isa 11:2" and therefore must be a very proper Person to be concerned with the Father and the Son, in this great council; for never was such a council held as this, between such Persons, and on such a momentous and interesting affair. Which,
4. Fourthly, Is next to be considered more particularly and distinctly. Now the affair consulted about, was not the salvation of men merely; nor who should be the persons that should be saved with it; for both that was resolved on, and the persons fixed on who were to enjoy it, in the decree of election, which stands firm and sure on the unalterable will of God; but who should be the Saviour, or be the author of this salvation; and a proper person for this work, could never have been devised, found out, and settled upon, by men and angels; this was the business of this great council. By the decree of election the vessels of mercy were prepared for glory, or were ordained to eternal life, God resolved to have mercy on them, and save them; but who should be the saviour, was referred to this council to agree upon; it is true, indeed, that this was, in some respect, involved and included in the Father's purpose, according to election, who appointed some, not unto wrath, but to obtain salvation by our Lord Jesus Christ, "#1Th 5:9" but then, though this was in the Father's purpose, it was necessary that the will of the Son should be expressed, and his approbation and consent had; for which this council was called and held.
The case stands thus: it was in Jehovah the Father's thoughts, to save men by his Son; he in his infinite wisdom saw he was the fittest person for this work, and, in his own mind, chose him to it; and this is meant by laying help on One that is mighty, exalting one chosen from among the people; finding David his servant, and anointing him with his holy oil, "Psalm 89:19,20". Now in the eternal council he moved it, and proposed it to his Son, as the most advisable step that could be taken, to bring about the designed salvation; who readily agreed to it, and said, "Lo, I come to do thy will, O God", "Heb 10:7" from "Psalm 40:7,8" and the Holy Spirit expressed his approbation of him, as the fittest person to be the Saviour, by joining with the Father in the mission of him, as before observed; and by forming his human nature in time, and filling it with his gifts and graces without measure. The pleasure and satisfaction the three divine Persons had in this affair, thus advised to, consulted, and approved of, is most clearly to be seen and observed at our Lord's baptism, "Matthew 3:16,17.
But not only it was in this council consulted, who should be the Author of salvation; but also in what way and manner it should be effected, both for the security of men, and for the display of the glory of the divine perfections. Now it should be observed, that the elect of God, the persons to be saved, were considered in this transaction as fallen creatures, which salvation by Christ supposes; as sinners in Adam, on whom judgment came unto condemnation, as obnoxious to the curses of the righteous law, and to the resentments of divine justice; and therefore satisfaction must be made to the law and justice of God, the law must be fulfilled, and justice satisfied, by an atonement made; this was signified to the Saviour found, who approved of it, as a most fit thing to be done; hence God is gracious, and saith, "Deliver him from going down to the pit; I have found a ransom", "Job 33:24" this was found by infinite wisdom in this council; and whereas this ransom, satisfaction, and atonement, must be made by obeying the precepts of the law, and by the suffering of death, the penalty of it; this the law required of the transgressor of it; "Thou shalt surely die"; and so of the Surety for him; wherefore, since it was necessary that the Captain and Author of salvation, in bringing many sons to glory, should be made perfect through sufferings; it was proper that he should assume a nature in which he would be capable of obeying and suffering, even a nature of the same kind with that which sinned; this was notified in council to the Son of God, and he approved of it as right and fit, and said, "A body hast thou prepared me", a whole human nature, in purpose; and now in council, signified he was ready to assume it in time. Moreover, it was seen proper and advisable, that the human nature assumed, should be holy and pure from sin, that it might be offered up without spot to God; and be a sacrifice to take away sin, which it could not be, if sinful; now here a difficulty arises, how such a nature could be come at, since human nature would be defiled by the sin of Adam; and who would be able to bring a clean thing out of an unclean? This difficulty infinite wisdom surmounts, by proposing that the Saviour should be born of a virgin; that this individual nature to be assumed, should not descend from Adam by ordinary generation, but be formed in an extraordinary manner by the power of the Holy Ghost; and this was approved in council, by both the Son and Spirit, since the one readily assumed this nature in this way, and the other formed it. Once more, it appeared necessary that this nature should be taken up into personal union with the Son of God; or, that the Saviour should be God and man in one person; that he should be man, that he might have somewhat to offer, and thereby make reconciliation for the sins of the people; and that he should be God, to give virtue to his deeds and sufferings, to make them effectual to the purposes of them, and he be a fit Mediator, a daysman between God and men, and take care of the things belonging to both. In short, the affair debated and consulted between the three divine persons, was the peace and reconciliation of God's elect by Christ, and the way and manner of doing it; and therefore, as before observed, this transaction may, with great propriety, be called, the council of peace; and which issued in a covenant of peace, next to be considered; in this council everything relative to it was advised, consulted, and contrived; and in the covenant the whole was adjusted and settled; and therefore I have considered the council as the preparation and introduction to the covenant.
{1} See my Exposition of Zech. vi. 13.
{2} Corpus Theolog. loc. 11. s. 12. p. 376.
{3} In loc.
{4} Summa de Foedere, c. 5. s. 88.
{5} Oeconom. Foederum, l. 2. c. 1. s. 7, 8. {6} In Hebrews, vol. 2. Exercitat. 4. s. 10. p. 54.
{7} In Ancorato, s. 70.
Of The Properties Of The Covenant Of Grace.
I shall close the account of the covenant of Grace with the epithets or properties of it; which may serve to lead more fully and clearly into the nature, use, and excellency of it; and which may in some measure be collected from what has been already observed. And,
1. It is an "eternal" covenant; not merely as to duration, being what will continue to eternity, and so is called an everlasting covenant, but as to the original of it; it was made in eternity, and commenced and bears date from eternity. The spring of it is the mercy, grace, and love of God; "I said", says God, "mercy shall be built up for ever"; there shall be such a display of it, as shall always abide; and in order to this it follows; "I have made a covenant with my chosen", with Christ, and the elect in him; which is a standing everlasting monument of mercy; and now "the mercy of the Lord is from everlasting"; not only as an attribute of God, but in the display of it to sinful miserable creatures; and where is there a display of it so early but in the covenant? "Psalm 89:2,3,28 103:17" and which mercy is no other than the love and free favour of God exercising itself in such a manner towards sinful men; and which love, as it was bore to Christ, so to his people in him, before the foundation of the world, "John 17:23,24". The basis of the covenant, is God's election of men to eternal life; the foundation of God, which stands sure, and which laid a foundation for the covenant of grace; it is built upon it; the covenant is made with Christ, God's elect, and with men chosen in him, and who were chosen in him to be holy and happy, before the foundation of the world, "Eph 1:4". The council of peace, which was introductory to the covenant of grace, was of old, from everlasting; as all the counsels of God are; in this Christ was the everlasting Counsellor; as well as in the covenant the everlasting Father: God was in Christ from eternity, forming the scheme of man's peace, reconciliation, and salvation; which prepared and furnished sufficient matter for the everlasting covenant: Christ was set up as the Mediator of it "from everlasting"; from the beginning, or ever the earth was; his goings forth in it, in acts of love and grace towards his people, "were of old, from everlasting"; drawing nigh to his divine Father, and becoming their Surety, interposing between him and them as Mediator, engaging to do everything for them law and justice could require; and receiving on their account, all grants and promises made unto them, "Prov 8:23 Mic 5:2". The blessings of the covenant were put into the hands of Christ so early, and the elect were blessed with them in him, as they were chosen in him before the foundation of the world, and are the "grace" given to them in him, "before the world began", Eph 1:3,4 2Ti 1:9". There were also promises made, particularly the grand promise of eternal life, which God, that cannot lie, promised before the world was; and which promise of life is in Christ, as all the promises of the covenant are, being put into his hands so early; the heirs of them not having an actual being, yet a representative one in him their Head, Tit 1:2 2Ti 1:1.
Now all this, proves the antiquity of the covenant of grace; nor is it any objection to it, that it is sometimes called the "second" and "new" covenant, "Heb 8:7,8,13 9:15 12:24" for it is so called, not with respect to the covenant of works made with Adam, as if it was the second to that, and newer and later than that; for it was made long before that, even in eternity, as has been shown; but the distinctions of "first" and "second", "old" and "new", respect the different administrations of the same covenant of grace in time: the first administration of it began immediately after the fall of Adam, and continued under the patriarchs, and under the Mosaical dispensation, unto the coming of Christ; and then a new administration of it took place, which made the first old, and is called the second, with respect to that; and yet both, for substance, are the same covenant, made in eternity, but variously administered in time.
There are several time covenants made with men; as with Adam, Noah, Abraham, the children of Israel, Phinehas, David, &c. But the covenant made with Christ, and the elect in him, was not made in time, but in eternity. It is a notion that commonly obtains, that God makes a covenant of grace with men when they believe, repent, &c. but it is no such thing; the covenant of grace does not then begin to be made, only to be made manifest; it then openly takes place, its blessings are bestowed, its promises applied, its grace is wrought in the hearts of men, when God puts his fear there, gives a new heart, and a new spirit, and puts his own Spirit there, to work faith, repentance, and every other grace; but then the covenant is not new made, but all this is done in virtue and in consequence of the covenant of grace made in eternity, and according to the tenor of that.
2. The covenant of grace is entirely free, it is altogether of free grace; grace is the moving cause of it; God was not induced to make it from any motive and condition in men. Each of the parties entered freely into it; the Father, of his own grace and good will to men, proposed the terms of the covenant to his Son; and the Son of God, from his great love he bore to the same persons, voluntarily agreed unto them; and the same love in the blessed Spirit, engaged him to undertake what he did in it; hence we read, as of the love of the Father, and of the love of the Son, so of the love of the Spirit, Ro 15:30" which love of the three divine Persons, no where more clearly and fully appears, than in the covenant of grace, and the performance of it. The act of election, which is the basis of the covenant on which it proceeds, and to which it is commensurate, is entirely of grace, and not of works, and therefore called "the election of grace", "Rom 11:5,6" the matter, sum and substance of the covenant is of grace; the blessings of it are all of grace, they all go by the name of "grace", given in Christ before the world began, II Ti 1:9". Adoption is owing to the free favour of God; a justifying righteousness is the gift of his grace; pardon of sin is according to the riches of his grace; and so every other blessing. The promises of it, which are exceeding great and precious, flow from the grace of God: when promises are made, the faithfulness of God is engaged to fulfill them; but it is of his grace and good will that he makes them; he is not obliged to make promise of any thing to his creatures. The grace of God greatly appears in making faith the recipient of all blessings and promises; which itself is not of men, but is the gift of God; and by divine wisdom is put in the place it is, to receive all the blessings and promises of the covenant; "That it might be by grace"; that it might appear that all is of grace; " to the end the promise", and so every blessing, "might be sure to all the seed", "ROm 4:16". The end of making the covenant is, the glory of the grace of God; as God has made all things for himself, for his own glory, in nature and providence; so all things in grace, and particularly the covenant of grace, is made and stored with all the blessings of it, to the glory of his grace, "Eph 1:3-6" and therefore with great propriety may, on all accounts, be called the covenant of grace.
3. This covenant is absolute and "unconditional": the covenant of works is conditional: Adam, according to it, was to continue in that happy state in which he was created and put, while he obeyed the voice of God, and abstained from the forbidden fruit; but if he eat of that, he was to be stripped of his happiness, and die; the language of that covenant is, do this and live; if obedient to it, then blessing and life; but if disobedient, then cursing and death. The covenant God made with Abraham and his seed, concerning their having the land of Canaan for an everlasting possession, was conditional; if willing and obedient, and so long as they behaved themselves well, according to the laws of God given them, they were to possess it, and enjoy the good things of it, "Isa 1:19" but if otherwise, to be dispossessed of it; and accordingly, when they broke the laws of God, their neighbouring nations were let in upon them, and harassed and distressed them, or they were carried captive by them out of it; as, first by the Assyrians, then by the Chaldeans, and at last by the Romans; in which state they now are. But not such is the covenant of grace, that is without any conditions on the part of men. Some, indeed, make it to be a conditional covenant, and faith and repentance to be the conditions of it. but these are not conditions, but blessings of the covenant, and are as absolutely promised in it, as anything else; the promise of a "new heart", and of a "new spirit", includes the gift of faith, and every other grace; and that of taking away the "stony heart", and giving an "heart of flesh", is fully expressive of the gift of the grace of repentance, "Eze 36:26". Besides, if these were conditions of the covenant, to be performed by men in their own strength, in order to be admitted into it, and receive the benefits of it; they would be as hard, and as difficult to be performed, as the condition of the covenant of works, perfect obedience; since faith requires, to the production of it, almighty power, even such as was put forth in raising Christ from the dead, "Eph 1:19,20"; and though God may give men means, and time, and space of repentance, yet if he does not give them grace to repent, they never will. Christ's work, and the Spirit's grace, supersede all conditions in the covenant, respecting men; since they provide for everything that can be thought of, that is required or is wanting: Christ's work of redemption, atonement, and satisfaction for sin, as has been observed, is the only condition of the covenant; and that lies on the Mediator and Surety of the covenant, and not on the persons for whose sake it is made; "When thou shalt make his soul", or, "if his soul shall make an offering for sin", "Isa 53:10" then such and such things are promised in the covenant, both to him and to his seed. Otherwise, the promises to them are absolute and unconditional, and run in this strain, I "will", and they "shall", without any "ifs" or conditions; as, I "will" be their God, and they "shall" be my people; I "will" put my law in their hearts; I "will" forgive their iniquities; they "shall" all know me, from the least to the greatest; I "will" put my fear in their hearts, that they "shall" not depart from me; I "will" sprinkle clean water upon you, and ye "shall" be clean; I "will" give you a new heart, and a new spirit, and an heart of flesh; and I "will" take away the stony heart, and I "will" put my Spirit within you, and "cause" you to walk in my statutes, and ye "shall" keep my judgments, and do them, "Jer 31:33,34 32:38,40 Eze 36:25-27". The blessings of the covenant are not suspended on any conditions to be performed; they do not wait for any, but take place without them. Redemption by Christ, the great article of the covenant, was not deferred on account of any condition to be performed by men; but Christ, in the fulness of time agreed on in covenant, when men were without strength to do anything, died for the ungodly; while they were yet sinners Christ died for them; and when enemies, they were reconciled to God by the death of his Son; and herein appeared the love of God; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, "Rom 5:6,8,10 1Jo 4:10". Adoption takes place among men, who were not the people of God; and justification has for its objects the ungodly; and God forgives the iniquities of men, and remembers them no more, though they have done nothing to deserve it, but are guilty of the greatest ingratitude and unkindness; and regeneration finds men dead in trespasses and sins, foolish, disobedient, serving divers lusts and pleasures, without any previous dispositions or preparations in them for it, "Hosea 1:10 Ro 4:5 Isa 43:25 Eph 2:4, 5".
4. The covenant of grace is "perfect" and complete, wanting nothing; it is "ordered in all things"; and if in all things, nothing can be wanting in it, "#2Sa 23:5". It is full of precious promises; promises of all sorts, promises of things temporal, spiritual, and eternal; so that there is nothing that a believer stands in need of, nor any state nor condition he can come into, but there is a promise of what he wants, and which is suitable to him, "#1Ti 4:8 Heb 13:5,6" it is full of rich blessings of grace; of all spiritual blessings, of blessings of goodness, which Christ, as Mediator, is made most blessed with; of goodness inconceivable and inexpressible, laid up in the covenant, and in the hands of Christ, for the covenant ones: it provides all things pertaining to life and godliness; for the implantation of life itself, and of every grace; for the beginning, carrying on, and finishing the work of grace on the heart; for the food, nourishment, support, and maintenance of the spiritual life in it; for the peace, joy, and comfort of believers; for grace, and spiritual strength to exercise grace, perform duties, bear and suffer all that they are called unto; for their perseverance in faith and holiness to the end; and for their eternal life and happiness; grace and glory are secured in this covenant; even "all salvation", the whole of it, and all the parts of it, "#2Sa 23:5". And it is so ordered, as to secure the spiritual and eternal welfare of God's elect, so to advance the glory of God, Father, Son, and Spirit; the Father is glorified in and by Christ the Mediator of it; and Christ is glorified by the Spirit, who takes of the things of Christ, and shows them to his people; and the Spirit is glorified by being the earnest, pledge, and seal of the heavenly inheritance, "Isa 49:3 Joh 16:14 Eph 1:14".
5. It is an "holy" covenant; so it is called, "Luke 1:72" where God, by visiting and redeeming his people, and raising up an horn of salvation for them, or by sending Christ to be the Redeemer and Saviour of them, and to be his salvation to them, which is the grand article of the covenant of grace, is said by all this, "to remember his holy covenant". The contracting parties in this covenant are, the holy Father, and the holy Son, and the holy Spirit, with respect to whom this epithet is thrice expressed in "Isa 6:3 Ps 111:9" the matter of it is holy; the promises of it are holy, "Psalm 105:42" the blessings of it are holy; what are called the mercies of David, "Isa 55:3" are called ~osia~, the "holy" things of David, in "Acts 13:34" and nothing can more strongly engage to a concern for holiness of heart and life, than the promises of the covenant; see "#2Co 6:18 7:1" yea, the covenant provides fully for the sanctification of all the covenant ones; expressed by writing the laws of God in the hearts of them, putting his fear into them, giving them new hearts and new spirits, taking away the stony heart from them, and putting his own Spirit within them, to enable them to walk in his statutes, keep his judgments, and do them, "Jer 31:33 32:39,40 Eze 36:26, 27".
6. It is a sure covenant, firm and immoveable, more immoveable than rocks and mountains; they may depart, but this covenant shall never depart, "#2Sa 23:5 Isa 54:10" it is "kept", or "observed" {1}, as the word rendered "sure", in the first of those places, signifies; it is kept inviolably by God that made it; hence he is sometimes described as a God "keeping covenant", "Neh 9:32" his faithfulness, which he will never suffer to fail, is engaged to keep it, and therefore it is he will not break it, and men cannot, "Psalm 89:33,34" it is secured by the oath of God, and the immutability of that; for as the counsel of God is confirmed by his oath, so is the covenant of God; for it follows in the place now referred to, "Psalm 89:35". "Once have I sworn by my holiness, that I will not lie unto David". And that is another reason why the covenant will not be broken; and why the word or promise that is gone out of his mouth shall not be altered. The covenant is also ratified and confirmed by the death of Christ, the Testator, as has been shown in a former chapter; whence the blood of Christ is called the blood of the covenant, which has sealed and confirmed it. The promises of the covenant are Yea and Amen in Christ; that is, sure and firm; and the blessings of it are the sure mercies of David, and the whole of it is confirmed in Christ, "#2Co 1:20 Isa 54:3 Ga 3:17".
7. It is frequently called an "everlasting" covenant, "#2Sa 23:5" "Isa 54:3 Heb 13:20". It is a covenant that will stand fast with Christ for ever, with whom it is made, and is what God has commanded for ever, and will be always fulfilling; the effects of it will be always seen and enjoyed, in time and to all eternity, "Psalm 89:28" "Psalm 111:9". It is a covenant that will never be antiquated, nor give way to, nor be succeeded by another; the covenant of works is broken, and has been succeeded by an administration of the covenant of grace; and that first administration being not faultless, but deficient with respect to clearness and extensiveness, is waxen old, and vanished away, and has given place to a new administration of it; which will continue unto the end of the world, until all the covenant ones are gathered in: but though these two administrations differ in some things, as to some external circumstances and ordinances; yet the matter, sum, and substance of them is the same, even Christ, who is the same yesterday, today, and for ever: he is the foundation of the apostles and prophets, of Old and New Testament saints, who all partake of the same spiritual benefits and blessings, and of the same promises; and both are saved in the same way, by the grace of our Lord Jesus Christ; even by the grace of the covenant, which is invariable and perpetual.
{1} ^hrmv^ "servatum", Tigurine Version. |
