Q20. Did God leave all mankind to perish in the estate of sin and misery?
A. God having, out of his mere good pleasure, from all eternity, elected some to everlasting life did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.
Q1. What became of the angels that fell, by their sinning against God?
A. God left them without remedy, in that state of sin and misery into which they plunged themselves; and hath "delivered them into chains of darkness, to be reserved unto judgment," 2 Pet. 2:4.
Q2. When man joined with the devil in a conspiracy against God, did God treat him the same way?
A. No; he had a purpose of grace and love towards some of Adam's race; and therefore, immediately after the fall, declares his fixed intention of assuming the human nature, in the person of the Son, that he might redeem lost man, and bruise the head of the old serpent, that had ruined him, Gen. 3:15.
Q3. When did God's purpose of grace and love, to wards any of Adam's family, commence or begin?
A. It never had a beginning; for he loved them from everlasting, Jer. 31:3; Eph. 1:4.
Q4. Can any reason be given why God has elected fallen man, rather than fallen angels, and why he elected some of Adam's race, and not others of them?
A. It is dangerous to search into the reasons of holy and adorable sovereignty; it becomes us to acquiesce in this, that God did it out of his mere good pleasure, Eph. 1:5; Matt. 11:26.
Q5. To what happiness did God ordain his elect from among men?
A. He ordained them to everlasting life, Acts 13:48 - "As many as were ordained to eternal life, believed."
Q6. Did God make choice of any to eternal life, because of their foreseen faith and holiness?
A. No; because faith and holiness are the fruits and effects, and therefore can never be the cause of election, Eph. 1:4-6.
Q7. Is Christ the cause of election?
A. No; the free love of God sent Christ to redeem the elect, and therefore he could not be the cause of electing love, John 3:16.
Q8. Did not Christ procure God's love to an elect world?
A. No; the Father himself loved them, John 16:27.
Q9. If Christ is not the cause of election, why are the elect said to be chosen in him?
A. Because in one and the same decree of election, the love of God lighted both upon the head, and upon the members, considered as in him, Eph. 1:4.
Q10. By whom is it that God brings any of Adam's race to eternal life?
A. By a Redeemer, Rom. 11:26.
Q11. How are sinners of mankind to be viewed in relation to a Redeemer?
A. As lawful captives, Isaiah 49:24.
Q12. What is it to redeem the lawful captives?
A. It is to pay down a sufficient ransom to offended justice for their deliverance, and to rescue them by mere force and power out of the hands of Satan, Isaiah 49:25.
Q13. What ransom is laid down to offended justice for their deliverance?
A. Nothing less than "the precious blood of Christ," or his obedience unto death, 1 Pet. 1:19.
Q14. What right and title has the Redeemer, to take the captives by force out of the hands of Satan?
A. The demands of law and justice being satisfied, he has a lawful right, both by donation and purchase, to rescue his captives out of the hands of Satan by his divine power, John 17:2.
Q15. Why did the Redeemer, in dealing with justice, lay down a price; but in dealing with Satan, act by way of power?
A. Because God, being the creditor, had a right to demand a price, but Satan being only the jailer, has no law right to detain the prisoner, after the creditor is satisfied; and yet, refusing to quit hold of his captives, the Redeemer's power must be put forth for their deliverance, Luke 11:22.
Q16. Was there a covenant transaction entered into for their deliverance, by price and power?
A. Yes; Psalm 89:3 - "I have made a covenant with my Chosen."
Q17. How is that covenant called?
A. A covenant of grace.
Q18. Why called a covenant of grace?
A. Because it is a covenant of eternal life and salvation to sinners, to be given them in a way of free grace and mercy, Jer. 31:33, 34.
Q19. Are not heaven and earth both concerned in this covenant?
A. Yes; because it is a covenant of peace between them, Isaiah 54:9, 10.
Q20. Who is the party contractor on Heaven's side?
A. It is God himself, the proposer of the covenant, and the offended party, Psalm 89:3.
Q21. Whether is it God essentially considered, or as in the person of the Father, that is the party-contractor on Heaven's side?
A. God essentially considered is the party-contractor on Heaven's side, in the person of the Father.
Q22. Who is the party-contractor on man's side?
A. It is Christ, the chosen of God, as he is called, Luke 23:35.
Q23. In what does this covenant consist?
A. In the mutual agreement between God and his chosen One.
Q24. When was this covenant made?
A. From all eternity, or before the world began, Titus 1:2.
Q25. "With whom was the covenant of grace made?"
A. "With Christ as the second or last Adam; and in him with all the elect as his seed, Gal. 3:16."27
Q26. Why is Christ called the last Adam? 1 Cor. 15:45?
A. Because as the first Adam was the federal head of all his natural offspring, in the covenant of works, so Christ is the last Adam, because he was the federal head of his spiritual seed in the covenant of grace; the last covenant that ever will be made about man's eternal happiness.
Q27. How was the covenant of grace made with Christ as the second or last Adam?
A. The Father purposed that a remnant of lost mankind should be the members of Christ's body, and gave them to him for that end; and Christ, standing as second Adam, accepted the gift, John 17:6; as also, the Father proposed to him, as the last Adam, the covenant of grace in the full tenor, condition, and promises of it, to which he consented; and thus the covenant of rich grace was concluded between them; Zech. 6:13 - "The counsel of peace shall be between them both."
Q28. How are we to conceive of the covenant of grace, in respect of order and being?
A. Although the covenant of grace was the second covenant, in respect of order and manifestation to the world, yet it was first in respect of being, because it was actually made with Christ from eternity, Titus 1:2.
Q29. How do you prove from scripture, that there was such a covenant made with Christ?
A. From Isaiah 42:6 - "I will give thee for a covenant of the people;" and Heb. 8:6, where Christ is called "the Mediator of a better covenant;" and from Heb. 13:20, where we read of "the blood of the everlasting covenant."
Q30. What was the ancient usage in making of covenants?
A. It was to cut a beast in twain, and to pass between the parts of it, Jer. 34:18.
Q31. What does this usage import, as applied to God's making a covenant with his Chosen?
A. It imports, that it was a "covenant by sacrifice," Psalm 50:5.
Q32. What was the sacrifice in this covenant?
A. It was Christ himself, the party contractor on man's side, Heb. 9:26.
Q33. What was the sword that cut this sacrifice asunder?
A. It was divine justice, Zech. 13:7.
Q34. How is Christ the party contractor on man's side, to be considered in this covenant?
A. He is to be considered as the head and representative of his spiritual seed, Isaiah 59:21.
Q35. How does it appear that Christ is the head and representative of his spiritual seed in this covenant?
A. From the making of the promises originally to him and from his being the surety of the covenant.
Q36. When were the promises made to him?
A. Before the world began; which, in scripture style, is the same as from eternity, Titus 1:2 - "In hope of eternal life, which God, that cannot lie, promised before the world began." And there was none before the world began, to whom the promise of eternal life could be made personally, but to Christ as the head and representative of his seed.
Q37. How do you prove, from scripture, that Christ was surety for his spiritual seed in this covenant?
A. From Heb. 7:22 - "By so much was Jesus made a surety of a better testament."
Q38. In what sense was he surety for them?
A. He was their surety in a way of satisfaction for all their debt of obedience and punishment, by taking it wholly on himself, as for persons utterly insolvent.
Q39. How is Christ's being the surety of the covenant, an evidence of its being made with him as the representative of his seed?
A. Because by his being surety for them, he became one with them in the eye of the law: hence is Christ said, not only to be made sin for us, but we are said to be "made the righteousness of God in him," 2 Cor. 5:21.
Q40. Why was the covenant of grace made with Christ as the head and representative of his spiritual seed?
A. That the love of God, and the covenant of grace, might be of the same eternal date; for, as the love of God is an everlasting love, Jer. 31:3, so the covenant of grace is an everlasting covenant, Heb. 13:20.
Q41. Who is the party represented and contracted for in the covenant of grace?
A. The elect of mankind.
Q42. What do you understand by the elect of mankind?
A. A certain number of mankind chosen, from eternity, to everlasting life.
Q43. How does it appear, that the elect were the party represented and contracted for?
A. Because the party with whom the covenant was made is called God's CHOSEN, Psalm 89:3 - "I have made a covenant with my Chosen;" that is, with Christ, as contracting for all the chosen, or elect of God.
Q44. Why are the elect called Christ's seed? Psalm 89:4?
A. Because he begets them with the word of truth, James 1:18; and they are born again to him in their regeneration, John 3:3.
Q45. Why is Christ said to take on him the seed of Abraham, Heb. 2:16, and not rather the seed of Adam?
A. To show that it was the elect only, whom he represented; in as much as the seed of Abraham are but a part of Adam's seed, which includes all mankind.
Q46. How are the elect of God to be considered in this covenant and federal representation?
A. They are to be considered as lost sinners, and as utterly unable to help themselves in whole or in part, Hos. 13:9; and yet withal as given to Christ by the Father, as objects of eternal, sovereign, and free love, John 17:6, 9.
Q47. How does the freedom of this electing love appear?
A. In pitching upon objects altogether unlovely, Ezek. 16:6.
Q48. How does the sovereignty of it appear?
A. In pitching on some such unlovely objects, and passing by others in the same condition, Rom. 9:21.
Q49. Was it any disparagement to the federal representation of the second Adam, that he represented only some of mankind, whereas the first Adam represented the whole of his race?
A. No; because it was unspeakably more for Christ to undertake and contract for one sinner, than for Adam to contract for a whole righteous world.
Q50. Is what is called by some divines, the covenant of redemption, a distinct covenant from the covenant of grace?
A. Although Christ alone engaged from eternity to pay the price of our redemption, on which account the covenant is wholly of free grace to us; yet there is no warrant from scripture, to suppose a covenant of redemption distinct from the covenant of grace.
Q51. How many covenants are there for life and happiness to man in scripture reckoning?
A. They are but two in number: of which the covenant of works is one, and consequently the covenant of grace must be the other.
Q52. How do you prove from scripture, that there are only two covenants, of which the covenant of works is one?
A. From Gal. 4:24, where it is said - "These are the two covenants, the one from mount Sinai, which gendereth to bondage."
Q53. How does it appear that the one from Mount Sinai, which gendereth to bondage, is the covenant of works?
A. Because the generating of bond children, excluded from the inheritance, Gal. 4:30, is a distinguishing character of the covenant of works, which cannot agree to the covenant of grace under any dispensation of it.
Q54. Was then the covenant at Mount Sinai a covenant of works?
A. The covenant of works was only repeated at Mount Sinai, together with the covenant of grace; to show to all Israel, that the clearing of both the principal and penalty of the covenant of works was laid on Christ, as the condition of the covenant of grace.
Q55. Does the scripture make mention of the blood of any more than one covenant?
A. The scripture makes mention of the blood of the Covenant, in the singular number four several times, namely, Ex. 24:8; Zech. 9:11; Heb. 10:29 and 13:20; but nowhere speaks of the blood of the covenants, in the plural number.
Q56. What is the native consequence of the scripture's mentioning the blood of the covenant, in the singular number, and not the blood of the covenants in the plural number?
A. The consequence is, that the covenant, the blood of which the scripture mentions, and upon which our salvation depends, is but ONE covenant, and not TWO.
Q57. What is the received doctrine in our standards upon this head?
A. Our standards make no distinction between a covenant of redemption, and a covenant of grace.28
Q58. Is the covenant of grace conditional, or absolutely free?
A. It was strictly conditional to the Surety, Isaiah 49:3, but is absolutely free to the sinner, Jer. 31:33, 34.
Q59. What is the proper condition of the covenant of grace?
A. It is Christ, as representative and surety, his fulfilling all righteousness, owing to God by his spiritual seed, in virtue of the broken covenant of works, Matt. 3:15.
Q60. In what consists that righteousness which Christ had to fulfil, as the condition of the covenant of grace?
A. In the holiness of his human nature, perfect conformity to the law in his life, and satisfaction for sin in his death.
Q61. Why was holiness of nature necessary as a conditionary article of the covenant?
A. Because nothing being so opposite to God as an unholy nature, and yet the elect having their natures wholly corrupted, it was therefore necessary, that Christ, their representative, should have a human nature perfectly pure and holy, fully answering for them the holiness and perfection of nature required by the law, Heb. 7:26.
Q62. Why was righteousness of life, or perfect conformity to the law, necessary as a conditionary article of the covenant?
A. Because Adam, as a public head, having failed in his obedience, there could be no entering into life for him, or any of his natural seed, without keeping the commandments by the Surety, Matt. 19:17 - "If thou wilt enter into life, keep the commandments."
Q63. Has Christ fulfilled this part of the condition?
A. Yes; for, "he became obedient unto death," Phil. 2:8.
Q64. Was satisfaction for sin any part of the condition of Adam's covenant?
A. No; holiness of nature, and righteousness of life, were the sole condition of it.
Q65. How then came satisfaction for sin to be a conditionary article in the new covenant?
A. Because the covenant of works being broken, and the penalty of it incurred, the holiness, justice, and veracity of God insisted, that without shedding of blood, there should be no remission, Heb. 9:22.
Q66. What was the conditionary article of the covenant relative to satisfaction for sin?
A. That all the sins of an elect world, being summed up as so many branches of the law, or covenant of works, Christ, as a public person, should satisfy publicly and completely for them all, Isaiah 53:5, 6.
Q67. How was he to make this satisfaction?
A. By suffering, Luke 24:26 - "Ought not Christ to have suffered these things?"
Q68. What was it that he had to suffer?
A. The very same punishment the elect would have undergone, for the breach of the covenant of works; that is, death, in its fullest latitude and extent, Gen. 2:17, compared with 2 Cor. 5:14.
Q69. What is that death in the fullest latitude and extent which Christ had to endure, in satisfaction for sin?
A. It was both the curse, or sentence, of the broken law, binding him over, as the Surety, to suffer all that avenging wrath which sin deserved; and likewise the actual execution of this sentence upon him to the uttermost, for the full satisfaction of justice, Gal. 3:10; Ezek. 18:4.
Q70. Has Christ fulfilled this part of the condition?
A. Yes; he was "made a curse for us," Gal. 3:13; "and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savour," Eph. 5:2.
Q71. How does it appear, that this righteousness of Christ is the condition of the covenant of grace?
A. Because his fulfilling all righteousness is the only ground of a sinner's right and title to eternal life, Rom. 5:21; and the sole foundation of his plea before God, Phil. 3:8, 9.
Q72. Why may not faith, or believing, be the condition of the covenant of grace?
A. Because faith is promised in the covenant itself, Zech. 12:10, and therefore cannot be the condition of it.
Q73. May not faith be the condition, when the scripture says, that Abraham's faith "was counted unto him for righteousness?" Rom. 4:3?
A. It was the object upon which Abraham's faith terminated, namely, Christ and his righteousness, and not his faith itself, or his act of believing, that was counted to him for righteousness.
Q74. What place then has faith in the covenants?
A. It has the place of an instrument and gift; and is necessary, as such, savingly to interest us in Christ,29 John 1:12; and to determine us to acquiesce in his fulfilling the condition of the covenant for us, Isaiah 45:24.
Q75. What may we learn from the conditionary part of the covenant, as fulfilled by Christ?
A. That the redemption of the soul is precious, being ransomed at no less a sum than the holy birth, righteous life, and satisfactory death of the Son of God, 1 Pet. 1:19; and that the law is so far from being made void through faith, that it is established by it, Rom. 3:31.
Q76. Seeing in every covenant there is a promise, what are the promises of the covenant of grace?
A. They are such as have either their direct and immediate effect upon Christ himself, as the Head; or such as have their direct and immediate effect on the elect, comprehended with him in the covenant.
Q77. What are these promises that have their direct and immediate effect on Christ himself, as the head of the covenant?
A. The promise of assistance in his work, Psalm 89:21; of the acceptance of it, Isaiah 42:21; and of a glorious reward to be conferred upon him, as the proper merit of his work done, Isaiah 52:13.
Q78. What are those promises that have their direct and immediate effect upon the elect?
A. They are all the promises pertaining to life and godliness; the promises of grace and glory, and of every good thing; which may all be comprehended in this one, to wit, the promise of eternal life, mentioned, Titus 1:2 - "In hope of eternal life, which God that cannot lie, hath promised before the world began;" and 1 John 2:25 - "This is the promise that he hath promised us, even eternal life."
Q79. What is meant by the promise of eternal life?
A. It comprehends in it all true happiness, and its everlasting continuance.
Q80. How is it evident, that all true and eternal happiness is comprehended in the meaning of the promise of eternal life?
A. In as much as the death threatened in the covenant of works, included all misery in this world, and the world to come: so the life promised in the covenant of grace must needs comprehend all happiness in time and eternity, with all the means by which it is effected, Rom. 6:23.
Q81. To whom was this promise of eternal life made?
A. To Christ primarily, and to the elect secondarily in and through him: as is evident from Titus 1:2, compared with 1 John 2:25.
Q82. To whom are the promises of the covenant endorsed or directed?
A. To all who hear the gospel, with their seed, Acts 2:39 - "The promise is to you, and to your children."
Q83. What right to the promises have all the hearers of the gospel, by this general endorsement of them?
A. A right of access to the promises, and all the good that is in them, so as to be rendered inexcusable if they believe not, John 3:18.
Q84. What right does faith, or believing, give to the promises?
A. A r:ght of possession, in virtue of union with Christ, in whom all the promises are yea, and amen; John 3:36 - "He that believeth - HATH everlasting life."
Q85. What may we learn from the promissory part of the covenant?
A. That all the benefits of it are the free gifts of grace, running in the channel of the obedience and death of Christ; and are in him perfectly sure to the elect seed, Isaiah 55:3.
Q86. Was there any penalty in the covenant of grace, as there was in the covenant of works?
A. Although there was a penalty in the covenant of works, because Adam, with whom it was made was a fallible creature; yet there could be none in the covenant of grace, because Christ, the party contracting on man's side, was absolutely infallible, and could not fail, Isaiah 42:4.
Q87. Are not the elect, the party contracted for, fallible, even after they are brought to believe?
A. It is certain, that believers are fallible, in respect of their actions, as long as they are in this world, Eccl. 7:20, but not in respect of their state, Job 17:9; they can no more fail from their state of grace, than the saints in heaven can, John 13:1.
Q88. Can fatherly chastisements be called a penalty in the covenant of grace, with respect to believers?
A. No; because they are not vindictive, but medicinal, and really belong to the promissory part of the covenant, as is evident from Psalm 89:30-35; Isaiah 27:9; Heb. 12:6, 7.
Q89. What security have believers against any proper penalty in this covenant?
A. They have the security of Christ's performing the condition of it for them; and his doing so legally sustained in their favour, 2 Cor. 5:21.
Q90. On whom is the administration of the covenant of grace devolved?
A. On Christ the second Adam, alone, and that, as a reward of his work, Isaiah 49:8.
Q91. What do you understand by the administration of the covenant?
A. The entire management of it, by which it may be rendered effectual to the end for which it was made, Psalm 89:28.
Q92. Who are the objects of this administration?
A. Sinners of mankind indefinitely, or any of the family of Adam, without exception, John 3:14, 15.
Q93. How does he administer the covenant to sinners of mankind indefinitely?
A. In the general offer of the gospel, which is "good tidings to ALL PEOPLE," Luke 2:10; in which all, without exception, are declared welcome, Proverbs 8:4; Mark 16:15.
Q94. What is the foundation of the unlimited administration of the covenant, in the gospel offer?
A. It is not rounded on election, but on the intrinsic sufficiency of Christ's obedience and death for the salvation of all, John 1:29.
Q95. For what end does he thus administer the covenant to sinners of mankind?
A. To deliver them out of the estate of sin and misery, and to bring them into an estate of salvation, Gal. 3:21, 22.
Q96. How does he bring them into a state of salvation?
A. By bringing them personally and savingly into the "bond of the covenant," Ezek. 20:37, in the day of his power; when "one shall say, I am the Lord's - and another subscribe with his hand unto the Lord," Isaiah 44:5.
Q97. How long will he continue to be the administrator of the covenant?
A. As he dispenses all the blessings of the covenant here, John 3:35, so he will complete the happiness of the saints, in the other world, by a perfect accomplishment of all its promises to them, Eph. 5:27.
Q98. How does it appear that he will be the administrator of the covenant through eternity?
A. Because he is to remain the eternal bond of union, Heb. 7:25, and medium of communication, between God and the saints for ever, Rev. 7:17.
Q99. What is the first and fundamental act of his administration?
A. It is his disposing the all things, which he has in his hand, as the appointed trustee of the covenant, to poor sinners, by way of a TESTAMENT, Luke 22:29 - "I appoint (or dispose) unto you a kingdom, as my Father hath appointed unto me."
Q100. What is the difference between a federal and a testamentary30 disposition?
A. A federal disposition is made upon a weighty cause, or proper condition; but a testamentary disposition is a deed, or conveyance, of grace and bounty, without all conditions, properly so called.
Q101. How is this applied to the Father's disposition and to Christ's?
A. The Father's federal disposition of all covenant-benefits to Christ, was on condition of his making "his soul an offering for sin," Isaiah 53:10; but Christ's testamentary disposition to sinners, who have nothing, is "without money and without price," chap. 55:1.
Q102. Is Christ's testament of the same date with the covenant that was made with him?
A. The covenant of grace was made with him from eternity; but it is obvious, that his commencing testator of this covenant, being an act of his administration of it, could not take place till the covenant of works was broken.
Q103. At what time, then, did he make his testaments?
A. The very day in which Adam fell - in the first promise, Gen. 3:15.
Q104. How could his testament be of force, (according to Heb. 9:17,) so long before his actual death?
A. He died typically, in all the sacrifices of the Old Testament; hence he is called, "The Lamb slain from the foundation of the world," Rev. 13:8.
Q105. Who are the legatees,31 or parties in whose favour the testament was made?
A. Since Christ is authorised by the Father, to administer the covenant to mankind sinners indefinitely, John 6:37, none of these can be excepted out of his testament, as to the external revelation and exhibition of it, any more than they are out of his administration, Rev. 22:17.
Q106. Who is the executor of his testament?
A. Although in testaments among men, the testator and executor are always different persons, because the testator dying, cannot live again to see his will executed; yet here the testator, who was dead, is alive for evermore, as the executor of his own testament, by his Spirit, Rev. 1:18; Rom. 4:25.
Q107. What are the legacies left in his testament?
A. They are all the benefits of the covenant, even HIMSELF, and ALL THINGS in and with him, Rom. 8:32; Rev 21:7.
Q108. By what means is it that sinners are possessed of these rich legacies?
A. By faith, or believing on the Lord Jesus Christ, Acts 16:31.
Q109. Why is believing on Christ the appointed means of instating sinners in the covenant and legacies thereof?
A. Because the grace of the covenant is thus preserved entire, "to the end the promise might be sure to all the seed," Rom. 4:16.
Q110. How may persons know, if they are savingly and personally within the covenant of grace?
A. If they have found themselves unable to dwell any longer within the boundaries of the covenant of works, and "have fled for refuge," from that covenant, "to lay hold upon the hope set before them," Heb. 6:18.
Q111. In what respects do the covenants of works and of grace DIFFER from one another?
A. They differ in their nature, parties, contractors, properties, conditions, promises, the order of obedience, in their end and design, the manner of their administration, and in their effects.
Q112. How do these two covenants of works and grace differ in their nature?
A. The covenant of works was a covenant of friendship, and supposed the parties to be in a perfect amity; but the covenant of grace is a covenant of reconciliation, and supposes man to be at variance with God, and enmity against him, 2 Cor. 5:19.
Q113. How do they differ as to the parties contractors?
A. In the covenant of works, the parties contractors were, God and innocent Adam, representing all his natural seed; but in the covenant of grace, the parties are, God, and CHRIST the second Adam, representing all his spiritual seed, Psalm 89:3, 4.
Q114. How do they differ in their properties?
A. The covenant of works, as standing with the first Adam, was but short-lived; but the covenant of grace, which stands fast with the second Adam, is an everlasting covenant, Heb. 13:20; the covenant of works denounced nothing but wrath and curse upon the transgressor; but the covenant of grace is full of blessings to the sinner, in Christ, Eph. 1:3.
Q115. How do they differ in their conditions?
A. The condition of the covenant of works was only the perfect obedience of a mere man, bearing no proportion to the life promised; but the condition of the covenant of grace is the perfect righteousness of God-man, which is the promised reward, Jer. 23:6.
Q116. How do they differ in their promises?
A. The promises of the covenant of works were strictly conditional; but the promises of the covenant of grace, as respecting us, are absolutely free, Jer. 31:33, 34.
Q117. In what respect do they differ in the order of obedience?
A. In the covenant of works, duty, or obedience, was the foundation of privilege; acceptance first began at the work, and then went on to the person, if the work was perfectly right; but, in the covenant of grace, this order is quite inverted; for in it privilege is the foundation of duty; and acceptance first begins at the person, and then goes on to the work, because flowing from a principle of faith: Gen. 4:4, compared with Heb. 11:4.
Q118. How do they differ in their end and design?
A. The end of the covenant of works was to show man what he was to do towards God; but the end of the covenant of grace, is to show man what God is to do for him, and in him, Isaiah 26:12.
Q119. How do they differ in the manner of their administration?
A. The covenant of works was dispensed by God, absolutely considered; but the covenant of grace is dispensed by a Mediator, who is himself the ALL of the covenant, Isaiah 42:6.
Q120. How do these two covenants differ in their effects?
A. The covenant of works wounds and terrifies a guilty sinner; but the covenant of grace heals and comforts a wounded soul, Isaiah 42:3; the covenant of works shuts up to hell and wrath; but the covenant of grace casts open a door of escape, John 10:9 and 14:6.
Q121. What may we learn from this whole doctrine of the covenant of grace?
A. That it is our duty to believe that JESUS CHRIST is the Saviour of the world, and our Saviour in particular, by his Father's appointment, and his own offer; and that by the same appointment and offer, his righteousness, which is the condition of the covenant, and eternal life, which is the promise of it, are OURS in respect of right to it, so as that we may lawfully and warrantably take possession of the same, and use them as our own, to all the intents and purposes of salvation: John 4:42 - "We know that this is indeed the Christ, the Saviour of the world;" Luke 1:47 - "My spirit hath rejoiced in GOD, MY SAVIOUR."
Q1. Are some persons chosen to salvation, and others left?
A. Yes: God has chosen some to salvation, and passed by others; as the Scriptures speak; See Romans 8:30. Moreover whom he did predestine, them he also called. And Jude 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, etc.
Q2. Did God chose some, because he foresaw they would be better than others;
A. No: God's choice was not on foreseen works, but merely of his grace, and good pleasure of his will; Ephesians 1:5, 6. Having predestined us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace.
Q3. Is this election of God made in time, and that according as men use their free-will, or from eternity?
A. Election is an eternal act of God before the world was, and depends not on man's using his free-will; as appears from Ephesians 1:4, According as he has chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love.
Q4. Shall all that are elected be called and saved?
A. Yes, the scripture is full and plain for it; Acts 13:48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord; and as many as were ordained to eternal life believed. Romans 8:30. Moreover, whom he did predestine, them he also called, etc.
Q5. By whom are the elect saved?
A. By Christ, the only Redeemer; Titus 3:4, 5, 6. But after that the kindness and love of God our Savior towards man appeared not by works of righteousness which we have done, but according to his mercy, he saved us, by the washing of regeneration, and renewing of the Holy Spirit, which he shed on us abundantly through Jesus Christ our Savior.
Q6. Is there no other way of salvation but by Christ?
A. No; no other way is revealed in scripture; Acts 4:12. Neither is there salvation in any other: for there is no other name under Heaven given among men, whereby we must be saved.
Q7. What learn you from God's election?
A. What cause we have to admire free-grace in our choice, who were no better than others; Ephesians 2:3. And were by nature children of wrath even as others.
Q8. What is the second instruction?
A. It teaches us humility; we made not ourselves to differ, but the free-grace of God made the difference; 1 Corinthians 4:7. For who makes you to differ from another?
Q9. What is the third instruction?
A. It teaches us diligence to make our election sure to ourselves, by our calling; 2 Peter 1:10. Wherefore the rather, brethren, give diligence to make your calling and election sure.
Q10. What is the fourth instruction?
A. It is matter of comfort to God's elect, amidst all dangers in the world; 2. Timothy 2:19. Nevertheless, the foundation of God stands sure, having this seal, The Lord knows them that are his. Of the Covenant of Grace
Q1. Might not God justly have left all mankind to perish in their fallen state?
A. Yes: For in his sight shall no man living be justified, Ps. 143:2.
Q2. Would God have been a loser by it, if they had been left to perish?
A. No: For, can a man be profitable to God? Job 22:2.
Q3. But did he leave them to perish?
A. No: For the kindness and love of God our Saviour towards man appears, Tit. 3:4.
Q4. Was the case of fallen angels helpless and desperate?
A. Yes: For God spared not them, 2 Pet. 2:4.
Q5. But is the case of fallen man so?
A. No: For he is longsuffering to usward, not willing that any should perish, 2 Pet. 3:9.
Q6. Is God's patience a token for good?
A. Yes: The long suffering of our Lord is salvation, 2 Pet. 3:15.
Q7. Does it appear that God has a good will to man's salvation?
A. Yes: As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that he turn and live, Ezek. 33:11.
Q8. Is this an encouragement to us all to hope in his mercy?
A. Yes: For if the Lord had been pleased to kill us, he would not have showed us such things as these, Judg. 13:23.
Q9. Could man help himself out of his state of sin and misery?
A. No: For while we were without strength, Christ died for the ungodly, Rom. 5:6.
Q10. Could any creature help us?
A. No: For none of them can by any means redeem his brother, Ps. 49:7.
Q11. Could God himself only help us?
A. Yes: 0 Israel thou hast destroyed thyself; but in me is thy help, Hos. 13:9.
Q12. Did God contrive a way for man's recovery?
A. Yes: He hath devised means that his banished may not be expelled from him, 2 Sam. 14:14.
Q13. Was it the contrivance of infinite wisdom?
A. Yes: It is the wisdom of God in a mystery, ordained before the world for our glory, 1 Cor. 2:7.
Q14. Has he provided a way for our recovery?
A. Yes: I have found a ransom, Job 33:24.
Q15. Did God particularly design the salvation of a remnant of mankind?
A. Yes: There is a remnant according to the election of grace, Rom. 11:5.
Q16. Are there some whom God has chosen?
A. Yes: God hath from the beginning chosen you to salvation, through sanctification of the Spirit, 2 Thes. 2:13.
Q17. Is there a certain number of such?
A. Yes: For their names are in the book of life, Phil. 4:3. Rev. 13:8.
Q18. Were they chosen from eternity?
A. Yes: He hath chosen us in him before the foundation of the world, Eph. 1:4.
Q19. Were they chosen for the sake of any thing in themselves?
A. No: Ye have not chosen me, but I have chosen you, John 15:16.
Q20. But of his mere good pleasure?
A. Yes: He hath predestinated us according to the good pleasure of his will, Eph. 1:5.
Q21. Were they chosen to salvation, as the end?
A. Yes: God had appointed us to obtain salvation, 1 Thess. 5:9.
Q22. And to sanctification as the means?
A. Yes: He has chosen us that we should be holy, Eph. 1:4.
Q23. Was it for the glory of God?
A. Yes: That he might make known the riches of his glory on the vessels of mercy, Rom. 9:23.
Q24. Shall the election obtain?
A. Yes: The purpose of God according to election shall stand, Rom. 9:11.
Q25. Does our salvation begin there?
A. Yes: We love him, because he first loved us, 1 John 4:19.
Q26. Are others passed by?
A. Yes: When the election hath obtained, the rest are blinded, Rom. 11:7.
Q27. Does God know certainly whom he has chosen?
A. Yes: The Lord knows them that are his, 2 Tim. 2:19.
Q28. Do we know it?
A. No: For secret things belong not to us, Deut. 29:29.
Q29. Can we know our own election otherwise than by our being sanctified?
A. No: We must make our calling, and so make our election, sure, 2 Pet. 1:10.
Q30. Were the elect given to Christ?
A. Yes: Thine they were, and thou gavest them me, John 17:6.
Q31. Did he undertake their salvation?
A. Yes: For this is the Father's will, that of all which he hath given me I should lose nothing, John 6:39.
Q32. Was it promised him that he should effect it?
A. Yes: He shall see his seed, and the pleasure of the Lord shall prosper in his hand, Isa. 53:10.
Q33. And was he himself assured of it?
A. Yes: All that the Father giveth me, shall come to me, John 6:37.
Q34. And does it always prove so?
A. Yes: As many as were ordained to eternal life believed, Acts 13:48.
Q35. And shall any of them miscarry?
A. No: For it is said of seducers, they shall deceive, if it were possible, the very elect, Matt. 24:24.
Q36. Has God entered into a new covenant, pursuant hereto?
A. Yes: For we are not under the law, but under grace, Rom. 6:14.
Q37. Does he insist upon the terms of the first covenant?
A. No: He hath not dealt with us after our sins, Ps. 103:10.
Q38. Is he willing to deal with us upon new terms?
A. Yes: I will make a new covenant with them, Jer. 31:31.
Q39. Is he willing to be ours in covenant?
A. Yes: I will be to them a God, Heb. 8:10.
Q40. Will he accept us as his?
A. Yes: They shall be to me a people.
Q41. And will he be at peace with us?
A. Yes: God was in Christ, reconciling the world unto himself, 2 Cor. 5:19.
Q42. Is this wrought out by a Redeemer?
A. Yes: For there is not salvation in any other, Acts 4:12.
Q43. Was that Redeemer of God's own providing?
A. Yes: God so loved the world, that he gave his only begotten Son, John 3:16.
Q44. Is the new covenant made with us in Christ?
A. Yes: For he is the Mediator of the better covenant, Heb. 8:6.
Q45. Is it a covenant much for our advantage?
A. Yes: For it is well ordered in all things and sure, 2 Sam. 23:5.
Q46. Is perfect obedience the condition of it?
A. No: For if by grace, then it is no more of works, Rom. 11:6.
Q47. Is faith the condition of it?
A. Yes: For, by grace ye are saved through faith, Eph. 2:8.
Q48. Is sincerity accepted as our gospel perfection?
A. Yes: Walk before me, and be thou perfect, Gen. 17:1.
Q49. Is that which is required in the covenant promised in the covenant?
A. Yes: I will cause you to walk in my statutes, Ezek. 36:27.
Q50. Does every transgression in the covenant cast us out of the covenant?
A. No: I will visit their transgression with a rod, but my lovingkindness will I not utterly take away, Ps. 89:32, 33.
Q51. Will this covenant deliver us out of a state of sin and misery?
A. Yes: Whosoever believes in Christ shall not perish John 3:16.
Q52. Will it bring us into a state of salvation?
A. Yes: He that believeth on the Son hath everlasting life, John 3:36.
Q53. And can we desire any more?
A. No: It is all my salvation, and all my desire, 2 Sam. 23:5.
Q54. Was there intimation given to Adam of this way of salvation by a Redeemer?
A. Yes: For it was said to him, That the seed of the woman should break the serpent's head, Gen. 3:15.
Q55. Was it made known to the Old Testament saints?
A. Yes: For of this salvation have the prophets inquired, and searched diligently, 1 Pet. 1:10.
Q56. But is it brought to a clearer light in the New Testament?
A. Yes: Go preach the gospel to every creature; he that believes shall be saved, and he that believes not shall be damned, Mark 16:15, 16.
Q57. Is this good news to fallen man?
A. Yes: Glory be to God in the highest, on earth peace, good-will towards men, Luke 11:14.
Q58. Does this covenant exclude any that do not exclude themselves?
A. No: Whosoever will, let him come, and take of the water of life freely, Rev. 22:17.
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Sin and Human Nature
The fall, sin, and the misery of humanity
Q13. Did our first parents continue in the estate wherein they were created?
A. Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.
Q14. What is sin?
A. Sin is any want of conformity unto, or transgression of, the law of God.
Q15. What was the sin whereby our first parents fell from the estate wherein they were created?
A. The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.
Q16. Did all mankind fall in Adam's first transgression?
A. The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.
Q17. Into what estate did the fall bring mankind?
A. The fall brought mankind into an estate of sin and misery.
Q18. Wherein consists the sinfulness of that estate whereinto man fell?
A. The sinfulness of that estate whereinto man fell, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.
Q19. What is the misery of that estate whereinto man fell?
A. All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever.
Q20. Did God leave all mankind to perish in the estate of sin and misery?
A. God having, out of his mere good pleasure, from all eternity, elected some to everlasting life did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.
### 1. The Covenant Of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY?
A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer.
'I will make an everlasting covenant with you.' Isa 55:3. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer.
The great proposition I shall go upon is, that there is a new covenant ratified between God and the elect.
What is the new covenant?
It is a solemn compact and agreement made between God and fallen man, wherein the Lord undertakes to be our God, and to make us his people.
What names are given to the covenant?
(1.) It is called the covenant of peace in Ezek 37:26, because it seals up reconciliation between God and humble sinners. Before this covenant there was nothing but enmity. God did not love us, for a creature that offends cannot be loved by a holy God; and we did not love him, since a God that condemns cannot be loved by a guilty creature; so that there was war on both sides. But God has found out a way in the new covenant to reconcile differing parties, so that it is fitly called the covenant of peace.
(2.) It is called a covenant of grace, and well it may; for, (1) It was of grace, that, when we had forfeited the first covenant, God should enter into a new one, after we had cast away ourselves. The covenant of grace is tabula post naufragium, ‘as a plank after shipwreck.' Oh the free grace of God, that he should parley with sinners, and set his wisdom and mercy to work to bring rebels into the bond of the covenant!
(2) It is a covenant of grace, because it is a royal charter, all made up of terms of grace; that ‘God will cast our sins behind his back;' that ‘he will love us freely;' Hos 14:4; that he will give us a will to accept of the mercy of the covenant, and strength to perform the conditions of the covenant. Ezek 37:26. All this is pure grace.
Why should God make a covenant with us?
It is out of indulgence, favour, and regard to us. A tyrant will not enter into a covenant with slaves, he will not show them such respect. God's entering into a covenant with us, to be our God, is a dignity he puts upon us. A covenant is insigne honouris, a note of distinction between God's people and heathens. ‘I will establish my covenant with thee.' Ezek 16:62. When the Lord told Abraham that he would enter into a covenant with him, Abraham fell upon his face, as being amazed that the God of glory should bestow such a favour upon him. Gen 17:2.
God makes a covenant with us, to tie us fast to him; as it is called in Ezekiel, the ‘bond of the covenant.' God knows we have slippery hearts, therefore he will have a covenant to bind us. It is horrid impiety to go away from God after covenant. If one of the vestal nuns, who had vowed herself to religion, was deflowered, the Romans caused her to be burnt alive. It is perjury to depart from God after solemn covenant.
How does the covenant of grace differ from the first covenant made with Adam?
(1.) The terms of the first covenant were more strict and severe. For, (1) The least failing would have made the covenant with Adam null and void, but many failings do not annul the covenant of grace. I grant, the least sin is a trespass upon the covenant, but it does not make it null and void. There may be many failings in the conjugal relation, but every failing does not break the marriage bond. It would be sad, if, as oft as we break covenant with God he should break covenant with us; but God will not take advantage of every failing, but in ‘anger remember mercy.'
(2) The first covenant being broken, allowed the sinner no remedy, all doors of hope were shut; but the new covenant allows the sinner a remedy: it leaves room for repentance, and provides a mediator. ‘Jesus the mediator of the new covenant.' Heb 12:24.
(2.) The first covenant ran all upon ‘working,' the second is upon ‘believing.' Rom 4:5.
But are not works required in the covenant of grace?
Yes. ‘This is a faithful saying, that they which believe in God, be careful to maintain good works.' Tit 3:8. But the covenant of grace does not require works in the same manner as the covenant of works did. In the first covenant, works were required as the condition of life; in the second, they are required only as the signs of life. In the first covenant, works were required as grounds of salvation; in the new covenant, they are required as evidences of our love to God. In the first, they were required to the justification of our persons; in the new, to the manifestation of our grace.
What is the condition of the covenant of grace?
The main condition is faith.
Why is faith more the condition of the new covenant than any other grace?
To exclude all glorying in the creature. Faith is a humble grace. If repentance or works were the condition of the covenant, a man would say, It is my righteousness that has saved me; but if it be of faith, where is boasting? Faith fetches all from Christ, and gives all the glory to Christ; it is a most humble grace. Hence it is that God has singled out this grace to be the condition of the covenant.
If faith be the condition of the covenant of grace, it excludes desperate presumptuous sinners from the covenant. They say there is a covenant of grace, and they shall be saved: but did you ever know a bond without a condition? The condition of the covenant is faith, and if thou hast no faith, thou hast no more to do with the covenant, than a foreigner or a country farmer with the city charter.
Use one: Of information. See the amazing goodness of God, to enter into covenant with us. He never entered into covenant with angels when they fell. It was much condescension in God to enter into covenant with us in a state of innocence, but more so when we were in a state of enmity. In this covenant of grace, we may see the cream of God's love, and the working of his bowels to sinners. This is a marriage covenant. “I am married to you, saith the Lord.” Jer 3:14. In the new covenant, God makes himself over to us, and what can he give more? He makes over his promises to us, and what better bonds can we have?
Use two: Of trial. Whether we are in covenant with God. There are three characters.
(1.) God's covenant-people are a humble people. “Be ye clothed with humility;' I Pet 5:5. God's people esteem others better than themselves; they shrink into nothing in their own thoughts. Phil 2:3. David cries out, “I am a worm, and no man:” though a saint, though a king, yet a worm. Ps. 22:6. When Moses' face shined, he covered it with a veil. When God's people shine most in grace, they are covered with the veil of humility. Pride excludes from the covenant, for “God resisteth the proud,” I Pet 5:5, and sure such are not in covenant with God whom he resists.
(2.) A people in covenant with God are a willing people; though they cannot serve God perfectly, they serve him willingly. They do not grudge God a little time spent in his worship; they do not hesitate or murmur at sufferings; they will go through a sea and a wilderness, if God call. “Thy people shall be a willing people:' Ps 110:3: ‘a people of willingness.' Heb. This spontaneity and willingness is from the attractive power of God's Spirit: the Spirit does not impellere, force, but trahere, sweetly draws the will; and this willingness in religion makes all our services accepted. God does sometimes accept of willingness without the work, but never the work without willingness.
(3.) God's covenant people are a consecrated people, they have holiness to the Lord written upon them. ‘Thou art a holy people to the Lord thy God.' Deut 7:6. God's covenant people are separated from the world, and sanctified by the Spirit. The priests under the law were not only to wash in the great laver, but were arrayed with glorious apparel. Exod 28:2. This was typical, to show God's people are not only washed from gross sins, but adorned with holiness of heart: they bear not only God's name, but image. Tamerlane refused a pot of gold, when he saw it had not his father's stamp upon it, but the Roman stamp. Holiness is God's stamp; if he does not see this stamp upon us, he will not own us for his covenant people.
Use three: Of exhortation. To such as are out of covenant, labour to get into covenant, and have God for your God. How glad would the old world have been of an ark! How industrious should we be to get within the ark of the covenant! Consider, (1.) The misery of such as live and die out of covenant with God. Such have none to go to in an hour of distress. When conscience accuses, when sickness approaches (which is but a harbinger to bespeak a lodging for death), then what will you do? Whither will you flee? Will you look to Christ for help? He is a mediator only for such as are in covenant. Oh, how will you be filled with horror and despair! and be as Saul, when he said, ‘The Philistines make war against me, and the Lord is departed.' I Sam 28:15. Till you are in covenant with God, there is no mercy. The mercy-seat was placed upon the ark, and the mercy-seat was no larger than the ark; to show, that the mercy of God reaches no further than the covenant.
(2.) The excellency of the covenant of grace. It is a better covenant than the covenant made with Adam, first because it is more friendly and propitious. Those services which would have been rejected in the first covenant are accepted in the second. Here God accepts of the will for the deed, 2 Cor 8:12; here sincerity is crowned in the covenant of grace; wherein we are weak, God will give strength; and wherein we come short, God will accept of a surety. Secondly it is a better covenant, because it is surer. ‘Thou hast made with me an everlasting covenant, ordered in all things, and sure.' 2 Sam 23:5. The first covenant was not sure, it stood upon a tottering foundation of works. Adam had no sooner a stock of righteousness to trade with, but he broke; but the covenant of grace is sure; it is confirmed with God's decree, and it rests upon two mighty pillars, the oath of God, and the blood of God. Thirdly it has better privileges. The covenant of grace brings preferment. Our nature now is more ennobled, we are raised to higher glory than in innocence, we are advanced to sit upon Christ's throne. Rev 3:21. We are, by virtue of the covenant of grace, nearer to Christ than the angels: they are his friends, we his spouse. God is willing to be in covenant with you. Why does God woo and beseech you by his ambassadors to be reconciled, if he were not willing to be in covenant?
I would fain be in covenant with God, but I have been a great sinner, and I fear God will not admit me into covenant.
If thou seest thy sins, and loathest thyself for them, God will take thee into covenant. ‘Thou hast wearied me with thy iniquities; I, even I, am he that blotteth out thy transgressions.' Isa 43:24, 25. As the sea covers great rocks, so God's covenant mercy covers great sins. Some of the Jews that crucified Christ had their sins washed away in his blood.
But I am not worthy that God should admit me into covenant.
It never came into God's thoughts to make a new covenant upon terms of worthiness. If God should show mercy to none but such as are worthy, then must he show mercy to none. But it is God's design in the new covenant to advance the riches of grace, to love us freely; and when we have no worthiness of our own, to accept us through Christ's worthiness. Therefore let not unworthiness discourage you; it is not unworthiness that excludes any from the covenant, but unwillingness.
What shall we do that we may be in covenant with God?
(1.) Seek to God by prayer. Exige a Domino misericordiam [Demand compassion from the Lord]. Augustine. ‘Lord, be my God in covenant.' The Lord has made an express promise, that, upon our prayer to him, the covenant should be ratified, he will be our God, and we shall be his people. ‘They shall call upon my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God.' Zech 13:9. Only it must be an importunate prayer; come as earnest suitors, resolve to take no denial.
(2.) If you would be in covenant with God, break off the covenant with sin. Before the marriage-covenant there must be a divorce. ‘If ye return to the Lord with all your hearts, put away the strange gods; and they put away Ashtaroth,' I Sam 7:3, viz. their female gods. Will any king enter into covenant with that man who is in league with his enemies?
(3.) If you would enter into the bond of the covenant, get faith in the blood of the covenant. Christ's blood is the blood of atonement; believe in this blood, and you are safely arked in God's mercy. ‘Ye are made nigh by the blood of Christ.' Eph 2:13.
Use four: Of comfort to such as can make out their covenant interest in God. (1.) You that are in covenant with God, all your sins are pardoned. Pardon is the crowning mercy. ‘Who forgiveth thy iniquity, who crowneth thee,' &c. Psa 103:3. This is a branch of the covenant. ‘I will be their God, and I will forgive their iniquity,' Jer 31:33, 34. Sin being pardoned, all wrath ceases. How terrible is it when but a spark of God's wrath flies into a man's conscience! But sin being forgiven, there is no more wrath. God does not appear now in the fire or earthquake, but covered with a rainbow full of mercy.
(2.) All your temporal mercies are fruits of the covenant. Wicked men have mercies by Providence, not by virtue of a covenant; with God's leave, not with his love. But such as are in covenant have their mercies sweetened with God's love, and they swim to them in the blood of Christ. As Naaman said to Gehazi, ‘Take two talents,' 2 Kings 5:23, so says God to such as are in covenant, take two talents, take health, and take Christ with it; take riches, and take my love with them; take the venison, and take the blessing with it: take two talents.
(3.) You may upon all occasions plead the covenant. If you are haunted with temptations, plead the covenant. Lord, thou hast promised to bruise Satan under my feet shortly; wilt thou suffer thy child to be thus worried? Take off the roaring lion. If in want, plead the covenant: Lord, thou hast said, ‘I shall want no good thing;' wilt thou save me from hell, and not from want? wilt thou give me a kingdom, and deny me daily bread?
(4.) If in covenant with God all things shall co-operate for your good. Etiam mala cidunt in bonum. Psa 25:10. Not only golden paths, but his bloody paths are for good. Every wind of Providence shall blow them nearer heaven. Affliction shall humble and purify. Heb 12:13. Out of the bitterest drug God distils your salvation. Afflictions add to the saints, glory. The more the diamond is cut, the more it sparkles; the heavier the saints' cross is, the heavier shall be their crown.
(5.) If thou art in covenant once, then for ever in covenant. The text calls it an ‘everlasting covenant.' Such as are in covenant are elected; and God's electing love is unchangeable. ‘I will make an everlasting covenant with them, that I will not turn away from them; but I will put my fear in their heart, that they shall not depart from me.' Jer 32:40. God will so love the saints that he will not forsake them; and the saints shall so fear God that they shall not forsake him. It is a covenant of eternity. It must be so; for whom is this covenant made with? Is it not with believers? and have not they coalition and union with Christ? Christ is the head, they are the body. Eph 1:22, 23. This is a near union, much like that union between God the Father and Christ. ‘As thou, Father, art in me, and I in thee, that they also may be one in us.' John 17:21. Now, the union between Christ and the saints being so inseparable, it can never be dissolved, or the covenant made void; so that you may die with comfort.
(6.) Thou art in covenant with God, and thou art going to thy God. Behold a death-bed cordial; death breaks the union between the body and the soul, but perfects the union between Christ and the soul. This has made the saints desire death as the bride the wedding-day. Phil 1:23. Cupio dissolvi, ‘Lead me, Lord, to that glory,' said one, ‘a glimpse whereof I have seen, as in a glass darkly.'
Use five: Of direction. To show you how you should walk who have tasted of covenant-mercy, live as a people in covenant with God. As you differ from others in respect of dignity, so you must in point of carriage.
(1.) You must love this God. God's love to you calls for love. It is Amor gratiatus, a free love. Why should God pass by others, and take you into a league of friendship with himself? In the law, God passed by the lion and eagle, and chose the dove; so he passes by the noble and mighty. It is Amor plenus, a full love. When God takes you into covenant, you are his Hephzihah; Isa 62:5; his delight is in you; he gives you the key of all his treasure, he heaps pearls upon you, he settles heaven and earth upon you; he gives you a bunch of grapes by the way, and says, ‘Son, all I have is thine.' And does not all this call for love? Who can tread upon these hot coals, and his heart not burn in love to God?
(2.) Walk holily. The covenant has made you a royal nation, therefore be a holy people. Shine as lights in the world; live as earthly angels. God has taken you into covenant, that you and he may have communion together; and what is it that keeps up your communion with God but holiness?
(3.) Walk thankfully. Psa 103:1. God is your God in covenant; he has done more for you than if he had made you ride upon the high places of the earth, and given you crowns and sceptres. Oh take the cup of salvation, and bless the Lord! Eternity will be little enough to praise him. Musicians love to play on their music where there is the loudest sound, and God loves to bestow his mercies where he may have the loudest praises. You that have angels, reward, do angels, work. Begin that work of praise here, which you hope to be always doing in heaven.