Chapter X: Part 10

(1.) We are liable to bodily diseases, which are a continual weakness, or decay of nature; and afterwards to death, which is the dissolution of the frame thereof. All the pains and disorders of nature, whereby our health is impaired, and our passage, through this world, rendered uneasy, are the consequence of our sinful and fallen state, and, in that respect, are sometimes styled, a punishment of sin: thus, when our Saviour healed the man that was sick of the palsy, he intimates, that his sickness was the consequence of sin, by the mode of expression used, _Thy sins are forgiven thee_, Mat. ix. 2. and the Psalmist speaks of God’s _pardoning the iniquities of his people, and healing all their diseases_, Psal. ciii. 3. at the same time; in this respect, they are styled, in a more large sense, a punishment of sin: but, when they have a mixture of the wrath of God in them, and are not rendered subservient to our good, nor included among those dispensations, which are called fatherly chastisements, as they are not in those that are in an unjustified state, they are, in a more proper sense, punishments of sin. Thus the diseases that God brought on the Egyptians, are reckoned among the plagues of Egypt, and so were a visible instance of the vindictive justice of God. The same thing may be said of death, which is the dissolution of the frame of nature, which is a consequence of sin, in all, and in the most proper sense, a punishment of sin, in those, who are liable not only to the stroke, but the sting of death, and thereby are brought under the power of the second death.

(2.) There are many evils that befal us in our names, when we meet with reproaches and injurious treatment, as to what concerns our character in the world, from those who act as though their tongues were their own, and they were not accountable to God, for those slanders and revilings, which they load us with. We are, in this case, very ready to complain of the injustice done us, by their endeavouring to deprive us of that, which is equally valuable with our lives: but we ought to consider, that sin is the cause of all this, and God’s suffering them thus to treat us, and thereby to hinder our usefulness in the world, must be reckoned a punishment of sin.

(3.) There are other evils that befal us in our secular concerns, namely, our estates and employments in the world, which are entirely at the disposal of providence, which renders us rich, or poor, succeeds, or blasts, our lawful undertakings. This God may do, out of his mere sovereignty, without giving an account of his matters to any one. But yet, when we meet with nothing but disappointments, or want of success in business, and whatever diligence, or industry, we use, appears to be to no purpose, and adverse providences, like a torrent, sweep away all that we have in the world, and poverty comes upon us, like an armed man, this is to be reckoned no other than a punishment of sin.

(4.) There are other evils, which we are exposed to, in our relations, by which we understand, the wickedness of those who are nearly related to us, or the steps they take to ruin themselves, and cast a blemish on the whole family to which they belong. The bonds of nature, and that affection, which is the result thereof, render this very afflictive: and especially when they, who are related to us, attempt any thing against us to our prejudice, this is a circumstance that sharpeneth the edge of the affliction. And, as it is a sin in them, which is contrary to the dictates of nature; so sometimes we may reckon it a punishment which we are liable to, as the consequence of our sin in general. But, if we have occasion to reflect on our former conversation, as not having filled up every relation with those respective duties, that it engages to; if we have been undutiful to our parents, or unfaithful servants to our masters, or broke the bonds of civil society, by betraying or deserting our friends, and setting aside all those obligations which they have laid us under; this oftentimes exposes us to afflictive evils of the like nature, whereby the affliction we meet with in others, appears to be a punishment of our own sin. Thus concerning the punishment of sin in this life; from whence we may make the following remarks.

1. Whatever evils we are exposed to in this world, we ought to be very earnest with God, that he would not give us up to spiritual judgments. The punishments of sin, which are outward, may be alleviated and sweetened with a sense of God’s love, and made subservient to our spiritual and eternal advantage. But blindness of mind, hardness of heart, and those other evils, which tend to vitiate and defile the soul, which have in them the formal nature of punishment, these are to be dreaded like hell; and, as we are to be importunate with God to prevent them, so we ought to watch against those sins that lead to them; and therefore let us take heed of being insensible, or stupid, under any afflictive evils, as neglecting to hear the voice of God, who speaks by them, or refusing to receive instruction by correction.

2. Let us not be too much dejected, or sink under those outward afflictive providences, which we are liable to; for, though they be the consequence of sin, yet, if we have ground to conclude, by faith, that our sins are forgiven, they are not to be reckoned the stroke of justice, demanding satisfaction, and resolving never to remove its hand from us, till we are consumed thereby; since believers often experience, what the prophet prays for, that God _in wrath remembers mercy_, Hab. iii. 2.

3. Let us take heed that we do not ascribe afflictive providences to chance, or content ourselves with a bare reflection on them, as the common lot of man in this world, who is _born to trouble as the sparks fly upwards_: For, this we may do, and not be humbled for that sin, which they are designed to bring to remembrance, as they are to be reckoned a punishment thereof.

4. Let us not murmur, or quarrel with God, as though he dealt hardly with us, in sending afflictive evils; but rather let us bless him, how heavy soever they appear to be, that they are not extreme, but mitigated, and have in them a great mixture of mercy. Thus God says, concerning the evils that he had brought upon Israel, that _in measure he would debate with them, who stayeth his rough wind in the day of the east wind: and by this shall the iniquity of Jacob be purged_, Isa. xxvii. 8, 9. and, by this means, God not only afflicts us less than our iniquities deserve, but brings good to us thereby in the end. If the guilt of sin is taken away, we have ground to conclude, that all these things _shall work together for good_, as he has promised they shall, to those that _love him_. This leads us to consider,

II. The punishment of sin in the world to come. Though the wrath of God be revealed, in many instances, in a very terrible manner, as a punishment of sin in this life, yet there is a punishment unspeakably greater, which sinners are liable to, in the world to come. That this may appear, let us consider the following propositions.

1. That the soul exists after its separation from the body by death; which is evident, from the immateriality thereof, and its being of a different nature from the body. This was known and proved by the light of nature; so that the very heathen, who had no other light than that to guide them, discover some knowledge of it. But this is more plain from scripture; as when it is said, _Fear not them which kill the body, but are not able to kill the soul; but rather fear him, which is able to destroy both soul and body in hell_, Matt. x. 28.

2. The soul thus existing, though separate from its body, must be supposed to retain those powers and capacities it had, while united to it, which are proper to it, as a spirit, and particularly as the subject of moral government; and those powers and capacities may also be supposed to be in it in a greater degree, when dislodged from the body, which is a great hindrance to it in its actings, as every one sensibly experiences; therefore it follows,

3. That it cannot but be happy, or miserable, in another world; for there is no middle state between these two. This is farther evident from what was observed in the last proposition, concerning the continuance and increase of its powers and faculties, whereby it is rendered more capable thereof, than it is now.

4. If it goes out of this world, under the weight and guilt of sin upon it, it must retain that guilt, because there is no sacrifice for sin, extending itself to that world; no mediator, no gospel, or means of grace; no promises of, or way to obtain forgiveness; therefore,

5. Wicked men, whose sins are not forgiven in this world, are the subjects of punishment in the other.

6. This punishment cannot be castigatory, or paternal, or consistent with the special love of God, or, for their advantage, as the punishments of the sins of believers are in this world, since it is always expressed as the stroke of vindictive justice, demanding satisfaction for sins committed.

7. Some are happy in a future state, namely, those who are justified; for, _whom he justified, them he also glorified_, Rom. viii. 30. But this is not the privilege of all; therefore they who are not justified, or whose sins are not pardoned, are the subjects of the punishment of sin in the world to come. This is a very awful subject, and should be duly improved, to awaken our fears, and put us upon using those means, which God has ordained to escape it. But I shall not, in this place, enlarge upon it, since it is particularly insisted on under another answer,[85] and therefore I shall only observe, that, as sin is objectively infinite, as being against an infinite God, it deserves eternal punishment. And therefore all the punishments inflicted on sinners, in this world are not proportioned to it; and consequently there are vials of wrath, reserved in store, to be poured on those, who wilfully and obstinately persist in their rebellion against God, and the punishment will be agreeable to the nature of the crime; so that as sin is a separation of the heart and affections from God, and contains in it a disinclination to converse with him, as well as unmeetness for it, the punishment thereof will consist in a separation from his comfortable presence, and that is to be separated from the fountain of blessedness, which must render the soul beyond expression, miserable. This is generally called a punishment of loss; and there is besides it, a punishment of sense, expressed by those grievous torments, which are to be endured in soul and body; the soul, in a moral sense, may be said to be capable of pain, as it has an afflictive sensation of those miseries which it endures; and the body is so in a natural sense, which, as it has been a partner with the soul in sinning, must likewise be so in suffering. And this farther appears inasmuch as the body endures several pains and evils, as punishments of sin in this life, which shall be continued, and increased in another. This is usually expressed by that punishment, which is most terrible, namely, of fire; and the place in which it is inflicted, is hell, and the duration thereof is to eternity. But of these things elsewhere.[86]

Footnote 83:

χισις, means animal nature in man. The relief of the body is spoken
of.

Footnote 84:

Ver. 20. is a parenthesis, except, “_in hope_,” “_Waiteth &c. sons of
God ... in hope that the creature, &c._”

Footnote 85:

_See Quest._ lxxxix.

Footnote 86:

The faculties of the soul speak it made for eternity; particularly
conscience points to a time of retribution. The same truth may be
deduced from the holiness, justice, and even the goodness of God; from
the moral agency of man; from the course of the conduct of men; and
from the unequal administration of justice: but the solid and clear
proofs are found in the word of God. How pitiable the condition of
that man, who having spent his life without a view to a final account,
has no other hope in the hour of death, except that which is founded
upon the groundless supposition, that God will cease to be holy, just,
and true; that he will change from his original purpose, subvert the
order of his government, and surrender the demands of religion,
conscience, and reason, to save the guilty in their sins.

Humanity would lead us to entertain a secret wish, that the impenitent
should be permitted to drop into non-existence, and that the demands
of justice should be waved; but this sentiment is unadvised, and
springs from an ignorance of the demerit of sin; defective views of
the importance of rectitude in the administration of the divine
government; from imperfect conceptions of God’s perfections; from our
own interest, or from a faulty sympathy for the undeserving. Existence
is a blessing; but when prostituted to the dishonour of the Creator,
the party will not be at liberty to throw it up when he chooses, and
thus elude the demands of justice.

The minds of the unrenewed are directed prevailingly to temporal
things; a total separation from them, is, perhaps, the first sense of
punishment which is felt. They have not in life sought eternal
happiness, yet they generally have supposed it possible to be
attained, or that mercy would bestow it. The discovery of their
eternal separation from heaven, the society of the blessed, the
beatific vision of God, from fulness of joys, and rivers of pleasures,
will produce abject despair. This will be aggravated by the reflection
that they might have been happy. The blessings of providence, the
mercy of God in making provision for their recovery, the love and
compassion of Christ, the means of grace, the invitations and warnings
of the Gospel, all abused and lost, will augment their remorse to an
inconceivable degree. The malice and horrors of their cursed society
of fiends and damned spirits, will be another source of torment.

Great as these distresses may be, the separate spirits are dreading
greater evils. “_Hast thou come to torment us before the time?_” When
the judgment has passed, “_death_,” the bodies which had been dead,
“_and hell_,” the spirits which had been in Hades, “_shall be cast
into the lake of fire_.” If their bodies shall be raised spiritual,
incorruptible, and immortal, which is affirmed of the righteous; and
seems probable, because the earth will be destroyed, and they will be
associated with spirits, yet the sense of the pain, which arises from
burning, may be given and continued in them by the application of
fire, or even without it.

But that which imbitters all their distresses in the highest degree,
is, that they shall be eternal. The original words of the scripture
expressive of their perpetuity, being unrestrained by any implied or
expressed limitation, should be understood as when applied to Deity,
or the happiness of the saints. The same perpetual duration is also
shown by negation, which is the strongest language. “_The worm dieth
not, and the fire is not quenched_;” it is “_unquenchable fire_,” and
“_their end_,” (or final state,) “_is to be burned_.” We read of a sin
which shall “_not be forgiven_.” “_Not every one—shall enter into the
kingdom_;” and where Christ is, they “_cannot come_.” They will “_have
judgment without mercy_.” None of these things are true, if all men
shall be saved.

Perhaps justice required that these evils should be disclosed; but if
they be unjust, it was improper to threaten them. Our aversion to them
springs from our ignorance of the evil of sin. Nevertheless, the
sacrifice of Christ, and the warnings of scripture, speak their
extent; and the continuance of the damned in sin, establishes their
certainty.

Quest. XXX.

QUEST. XXX. _Doth God leave all mankind to perish in the state of
sin and misery?_

ANSW. God will not leave all mankind to perish in the state of sin
and misery, into which they fell by the breach of the first
covenant, commonly called, the covenant of works; but of his mere
love and mercy, delivereth his elect out of it, and bringeth them to
an estate of salvation by the second covenant, commonly called the
covenant of grace.

Hitherto we have considered man as made upright, and having many blessings in possession, and more in expectation, according to the tenor of the covenant he was under. We have also observed the first entrance of sin into the world, with all those miseries that attended it; and we are now led to speak of that inestimable display of divine love and grace, which appears in our salvation, which is considered more generally in this answer; wherein there is,

I. Something supposed, namely, that if God had left man in the state into which he brought himself by sin, he would have perished for ever. He was not only in danger of ruin and destruction, but sunk into it. He was like a brand in the fire, that would soon have been consumed, had he not been plucked out of it. His state was not only miserable, but hopeless, inasmuch as he could not think of any expedient how he might recover himself. He was guilty, and no creature could make atonement for him; separated from the comfortable presence of God, whose terrors made him afraid, and whose hand was heavy upon him; neither could he apply himself to any one, who would interpose or appear in his behalf, whereby he might be restored to the enjoyment of those privileges, which he had forfeited and lost. What tongue can express, or heart be suitably affected with the misery of this condition! And this would have been our deplorable case for ever, had we been left of God in our fallen state. But we have, in the gospel, a door of salvation opened, or glad tidings proclaimed therein, to those who were sunk as low as hell, which is the only spring and hope of comfort, to those who are afflicted with a sense of their sin and misery. Accordingly, it is farther observed,

II. That God will not leave all mankind to perish in that state, but designed to deliver his elect out of it, and bring them into a state of salvation. That God designed not to leave mankind in this miserable condition, appears from the discovery he has made of the way of salvation which was contained in that promise, which God gave to our first parents, respecting the _seed of the woman_, who was to break the _serpent’s head_; or the Saviour’s being _manifested that he might destroy the works of the devil_; and all the promises contained in the gospel, are, as it were, a farther improvement on it, or a continued declaration of God’s purpose relating to the salvation of his people. The work of redemption wrought out by Christ, as God incarnate, was a wonderful discovery of this great truth, that God had a design to recover and save lost sinners; and all the gifts and graces of the Spirit, by whom the redemption purchased by Christ, is applied, and that joy and peace, which they have in believing, which are, as it were, the first fruits of eternal life, these are all a convincing proof that God determined not to leave man to perish in his fallen state. And to this we may add, that even the malice and rage of Satan, and all the endeavours used by him, to defeat this design, and the glorious victory which God enables his people to obtain over him, _who are made more than conquerors through him that loved them_; these are so many convincing proofs, that God designed not to leave man, in his ruined condition, but to make known to him the way of salvation; first, to make him meet for it, and then to bring him to the possession of it.

Salvation is an inestimable privilege, containing in it all the ingredients of blessedness, such as are adapted to the condition of miserable sinners; and it is a very comprehensive one; which will appear, if we consider what we are hereby delivered from, and what we are possessed of. There is a great variety of blessings contained in the former of these; as, we are saved from sin, namely, from the guilt thereof in justification, and from the dominion thereof in sanctification, and from that bondage we were liable to, whereby we were in perpetual dread of the wrath of God, desiring to fly from his presence, and naturally inclined to yield ourselves subjects and slaves to his greatest enemy: all these we are delivered from. And there are many positive blessings and privileges, which we are made partakers of; such as, grace and peace begun here, and perfected in glory hereafter; and these are not only such as exceed our highest desert, but tend to make us completely and eternally happy. Here we are to consider,

1. The subjects of this privilege. Salvation is not extended to all miserable creatures; for, fallen angels, who were the first that rebelled against God, were left to perish, without hope of salvation, being reserved for ever in chains under darkness. And as for fallen man, how extensive soever the proclamation of salvation in the gospel is, as it is now preached to all nations, and all who sit under the sound thereof, are commanded and encouraged to press after it; yet this privilege is applied only to those who were ordained to eternal life. The purpose of God, relating hereunto, and the application thereof, are joined together in that golden chain of salvation, _Whom he predestinated, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified_, Rom. viii. 30. But this has been more particularly considered elsewhere[87].

2. Here is the only moving cause, or reason, why God bestows this great salvation, or why he has designed to bring any of the sons of men to it; and that is his mere love and mercy. Salvation, whether considered in its first rise, in God’s eternal purpose, or in the execution thereof in the work of conversion and sanctification, as well as in the completing of it in glorification, is ascribed to the sovereign grace and mercy of God. Are we _Chosen in Christ to be holy_, or _predestinated to the adoption of children by him?_ this is said to be _to the praise of the glory of his grace_, Eph. i. 4-6. And the apostle elsewhere, when resolving this great privilege of salvation, in all the branches of it, namely, regeneration, renovation, and justification, into the same original cause and ground thereof, to wit, the kindness, love, and grace of God, excludes all those works of righteousness which we have done, from being the inducement, or moving cause leading to it, Tit. iii. 4-7. so that it was the grace of God that laid the foundation stone, and it is that that brings the work to perfection.

To make this farther appear, let it be considered, that salvation must either be of grace, or of debt; either the result of God’s free favour to us, or it must proceed from some obligation, which he is laid under by us, to confer this privilege upon us. Now it is certain, that it cannot take its rise from any obligation that we can lay on him; for whatever difference there is between the best of saints and the worst of sinners, it is from God, and not from the sinner himself. We have nothing but what _we first received_ from him, _of whom, and through whom, and to whom are all things_, Rom. xi. 35, 36.

Moreover, this salvation must be conferred, in such a way, as redounds to the glory of him, who is the author of it, whereby all the boasting in the creature is excluded, and therefore it cannot take its rise from any thing done by us; it is _not of works, lest any man should boast_, Eph. ii. 9. And, indeed, this is contrary to the main design of the gospel, which is, that no flesh should glory in his presence. And the circumstances in which those are, who are said to be the objects of salvation, are such as argue it to be altogether of grace; for, whom did the Son of Man come to seek and to save, but them that were lost? or, to whom was the way of salvation discovered, but to those who were going astray from God, and were neither inclined to return to him, nor apply themselves to any one, who might direct them how to regain his lost favour? And, if they had, it would have been to no purpose; since no creature could make known the way of salvation, any more than apply the blessings contained therein.

Were man only to be considered as a creature, and so not properly the object of salvation, which is no other than a lost sinner; or did he expect nothing else but some effects of common goodness, or the blessings of nature, he could not expect them in a way of merit; for that is contrary to the dependance of the creature on God; therefore the blessings of Providence must be considered as the result of his free favour. And were man in a sinless state, and able to perform perfect obedience, as he was at first, his ability hereunto must be supposed to be an unmerited favour; and accordingly the obedience performed would be no other than a just debt due to God, and therefore would afford him no plea, from any merit of condignity, for the conferring any privilege, as a reward thereof: this therefore, must be the result of the divine favour.

But, when we consider him as a sinner, he is altogether unable to do what is good; and therefore, if salvation were entirely to depend on our performing obedience, so that any failure therein would deprive us of it, we should never attain it; for this obedience would be so imperfect, that God could not, in honour, accept of it. But alas! fallen man is so far from any disposition, or inclination to perform obedience, that his heart is naturally averse to it; _The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be_, Rom. viii. 7. If therefore, such an one is saved, and that in such a way, that God is pleased to love him, and manifest himself to him, it must be a wonderful instance of divine grace, which no one, who has experienced it, can think on, but with admiration, especially when considering how discriminating it is; as one of Christ’s disciples said unto him, _How is it that thou wilt manifest thyself unto us, and not unto the world?_ John xiv. 22.

3. Having considered salvation, as designed for all the elect, we proceed to consider the means of their attaining it; or their being brought into a state of salvation by the second covenant, commonly called the covenant of grace. As salvation is ascribed to the grace of God; so it is an instance of condescending goodness, that our faith, relating hereunto, should be confirmed by such a dispensation, as is generally styled a covenant. Thus David, speaking concerning it, says, _He hath made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and all my desire_, 2 Sam. xxiii. 5. This covenant, as to what respects the parties concerned therein, and the manner in which the grace of God is displayed in it, together with the various dispensations, or administrations thereof, is particularly considered under the five following answers. The only thing, that remains to be insisted on in this, is its being called the _Second Covenant_, as opposed to the covenant of works, which is styled the _First_. The covenant of works has been considered under a foregoing answer[88]; and therefore all that I shall observe, concerning it, at present, is, that though life was promised therein, as including all those blessings, which were suited to the state of man in innocency, yet there was no promise of salvation in it, which is the restoring of forfeited blessings, or a recovery from a state of death and ruin. In this respect, the covenant of grace is opposed to it.

Again, though Adam was the head of that covenant, whose obedience, or apostacy, would convey life or death to all his posterity, whom he represented, yet he stood not in the relation of a Mediator, or surety, to them, for that was inconsistent with the dispensation he was under, and is applicable to no other covenant, than that which we are considering, as thus opposed to it.

Moreover, perfect obedience was demanded, as a condition of man’s attaining life, and this he was thoroughly furnished to perform; whereas, in the covenant of grace, if God should insist on our performing perfect obedience, the condition would be in its own nature impossible, and therefore we should hereby rather be excluded from, than brought into a state of salvation; and whatever obedience we are engaged to perform, as expectants of salvation, this is entirely owing to the grace of God, by which _we are what we are_, as well as attain to the blessings we hope for: Herein the covenant of works, and the covenant of grace, differ.

The next thing that we are to observe, is, that the covenant of grace is called the _Second Covenant_; and this leads us to enquire, whether we have any ground, from scripture, to conclude, that there are more covenants than these two; or, at least, whether what we call the _Second Covenant_, or the covenant of grace, may not be subdivided into two covenants; since the apostle seems to speak of two covenants made with fallen man, _viz._ one that was made with the Israelites, given from mount Sinai, which was designed to continue no longer than that dispensation they were under, lasted; and the other is, that which the church has been under, ever since the gospel dispensation was erected, which is to continue to the end of the world. These are described by their respective properties, in an allegorical way, and illustrated by a similitude, taken from two mountains, Sinai and Sion; and two persons, mentioned in scripture, Agar and Sarah: The former of these is said _to gender unto bondage_; the latter brings those, who are under it into a state of liberty, Gal. iv. 24. _& seq._ and one of these covenants is said to be better than the other, and particularly called a new covenant; the other is represented as _decaying, waxing old, and ready to vanish away_, Heb. viii. 6, 8, 13.

Moreover, the apostle seems to speak of more covenants than one, made with the Jewish church; for he says, that _to them pertaineth the adoption, and the glory, and the covenants_, Rom. ix. 4. &c. and elsewhere, speaking concerning the Gentiles, as _aliens from the commonwealth of Israel_, he adds, that _they were also strangers from the covenants of promise_, Eph. ii. 12. which seems to argue, that there were more than two covenants with man; one with innocent man; the other, the gospel-covenant, which we are under; and, besides these, there were other covenants, made with Israel, which seems to carry in it the appearance of an objection, to what was before observed, that there was, in reality, but two covenants, and that whenever we read of any covenant in scripture, it is reducible to one of them.

This may, without much difficulty, be accounted for, consistently therewith, if we consider the sense of those scriptures above mentioned.

_First_, As to those scriptures, that seem to speak of two distinct covenants, made with fallen man, to wit, one with the Israelites, the other, that which we are under, they really intend nothing more than two different dispensations of the covenant of grace; in which sense we are to understand the apostle, when he speaks of the two covenants, the _Old_ and the _New_, the _First_ and the _Second_: the covenant is the same, though the dispensation of the grace of God therein, or the way of revealing it to men, differs. But this will be more particularly insisted on in those following answers, which respect the various administrations of grace, under the Old and New Testament; therefore we proceed,

_Secondly_, To enquire into the meaning of those other scriptures, before-mentioned, which seem to speak of more covenants than one, which the Jewish nation was under. By the covenants there mentioned, the apostle seems to refer to some different times, or periods of the church, before our Saviour’s incarnation, of which some divines take notice of four; in each of which, there was something new and distinct from the rest, in the dispensation of divine providence towards the church. The first of these took its rise from the promise which God gave to man, as soon as he fell, relating to that salvation, which was to be brought about, in its proper time, by the seed of the woman. The second period of the church began after the flood, when God is said to have revealed his covenant to Noah, which he _established between him and all flesh upon the earth_, Gen. ix. 17. A third remarkable period, or change of affairs in the church, was, when God called Abraham out of an idolatrous country, _to sojourn in the land of promise, as in a strange country_, at which time he established his covenant with him, promising to be a _God to him, and his seed_, and instituting _circumcision as a token thereof_, Gen. xvii. 7-11. upon which occasion, this particular dispensation thereof is called, _The covenant of circumcision_, Acts vii. 8. The fourth and last dispensation, or period, which more especially respected the seed of Abraham, as increased to a great nation, is what we read of, soon after they were delivered from the Egyptian bondage, when God was pleased to separate that nation, as a peculiar people to himself, and sent Moses from mount Sinai, where he appeared to them, to demand their explicit consent to be his people; upon which occasion, when they had promised, that all that _the Lord had said, they would do and be obedient_, and a public and solemn _sacrifice was offered_, and the people _sprinkled with the blood thereof_, it is said, _They saw God, and did eat and drink_, as a farther sign and ratification of this dispensation of the covenant, Exod. xxiv. 1-11. and afterwards many statutes and ordinances were given them, containing those laws, which God required of them, as a covenant people; and this continued till the gospel-dispensation, which succeeded it, was erected. This seems to be the meaning of what the apostle speaks, in the scriptures before cited, when he says, that the church of the Jews had the covenants, as intending nothing else thereby, but the dispensation of the covenant of grace, as subdivided into several periods, during the various ages of the church, from the fall of Adam to our recovery by Christ. Therefore, though those dispensations were various, yet whatever God has transacted with man, in a federal way, may be considered under two general heads; the first called the covenant of works; the other, the covenant of grace; the latter of which is to be farther considered, under the following answers.

Footnote 87:

_See_ Vol. I. _Page 462._

Footnote 88:

_See Quest._ xx. _Page 70. Ante._

Quest. XXXI.

QUEST. XXXI. _With whom was the covenant of grace made?_

ANSW. The covenant of grace was made with Christ as the second Adam;
and in him, with all the elect, as his seed.

As the covenant of grace is opposed to that which was made with Adam, as the head of mankind, so it is considered in this answer, as made with the second Adam, and, in him, with all his elect, who are described, by the Psalmist, as a _seed that should serve him, which should be accounted to the Lord for a generation_, Psal. xxii. 30. and the prophet Isaiah, speaking of them, says, _He shall see his seed_, Isa. liii. 10. In explaining this answer, we shall consider,

I. What we are to understand by a covenant in general, and more particularly how it is to be understood, as used in scripture. The word commonly used in the Old Testament,[89] to signify a covenant, being taken in several senses, may be better understood, by the application thereof, in those places, where we find it, than by enquiring into the sense of the root, from whence it is derived. Sometimes, indeed, it signifies such a compact between two parties, as agrees with our common acceptation of the word, especially when applied to transactions between man and man; as in the covenant between Abraham, and those neighbouring princes, that were _confederate with him_, where the same word is used, in Gen. xiv. 13, and in the covenant between Isaac and Abimelech, mentioned in Gen. xxvi. 28, 29. and in that between Jonathan and David, in 1 Sam. xx. 16, 17. in all which instances there was mutual stipulation, and re-stipulation, as there is in human covenants; and, for this reason, some apply those ideas to the word, when it is used to signify God’s entering into covenant with man.

But there is another acceptation thereof when God is represented as making a covenant with man which is more agreeable to the divine perfections, and that infinite distance there is between him and us; therefore we find in several places of scripture, that when God is said to make a covenant there is an intimation of some blessings which he would bestow upon his people, without any idea of stipulation, or re-stipulation, annexed to it: thus we read, in Jer. xxxiii. 20. of God’s _covenant of the day and night_, or that there should be day and night _in their season_; and, in Gen. xi. 9, 10, 11. of God’s establishing _his covenant with Noah, and his seed, and every living creature, that all flesh should not be cut off any more, by the waters of a flood_. And, in Ezek. xxxiv. 25. when God promises to cause _evil beasts to cease out of the land_, and that his people should _dwell safely in the wilderness_, and that he would confer several other blessings upon them, mentioned in the following verses; this is called, his making with them _a covenant of peace_. And, when God promises spiritual blessings to his people, in Isa. lix. 21. he says, _This is my covenant with them; my Spirit that is upon thee, and the words that I have put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth, and for ever_.

Moreover, sometimes the Hebrew word, which we translate _covenant_, is used to signify a _statute_, or _ordinance_, which God has established, or appointed, in his church: thus, in Numb. xviii. 19. when God ordained, that Aaron and his sons should have the heave-offerings of the holy things, he says, _These have I given thee, and thy sons and thy daughters with thee, to be a statute for ever_, and adds, in the words immediately following, _It is a covenant of salt for ever, before the Lord_.

And as for the word used in the New Testament,[90] by which the LXX generally translate the Hebrew word, before-mentioned, in the Old Testament, this signifies the same thing; so that both the words imply little more than a divine establishment or ordinance, in which God gives his people ground to expect promised blessings, in such a way, as redounds most to his own glory; and at the same time, they, who are expectants thereof, are not exempted from an obligation to perform those duties, which this grace obliges them to, and which will be an evidence of their right to them.

And I cannot but farther observe, that among other acceptations of the word, especially as used by the apostle, in his epistle to the Hebrews, in chap. ix. 15-18. it signifies a Testament; which word some who treat on this subject, rather choose to make use of, than to call it a covenant, being warranted so to do, by the sense given of it in this scripture; and their reason for it is, not only because, as the apostle says, it was _confirmed by the death of the Testator_;[91] but because they conclude, that this more conduces to the advancing the grace of God, in this dispensation, than to style it a _covenant_, in that sense, in which the word is commonly used, when applied to other matters: but I would rather acquiesce in that medium, betwixt both extremes, which some have given into, who join both the ideas of a covenant and a testament together[92], and style it, in some respects, a covenant, and, in others a testament. If it be called a covenant, they abstract from the ideas thereof, some things, that are contained in the sense of the word, as applied to human contracts, and add to it other things, contained in a testament; such as the giving or bequeathing certain legacies, as an act of favour, to those who are denominated, from thence, legatees, interested in those gifts that are thus disposed of by the will of the testator. Or if, on the other hand, we call it a testament it seems very agreeable, to this dispensation, to join with it the idea of a covenant, more especially as to what contains the concern of Christ herein, as the Head thereof, or the Person in whom all the benefits, contained in this testament, are first reposed, as they are purchased by his blood, and, as the consequence thereof, applied by his Spirit. And this agrees very well with the subject-matter of this answer, in which the covenant is said to be made with him, and with the elect in him, as well as with what is contained in that answer immediately following, in which the covenant of grace is described in such a way, as they describe it, who say that it was made with believers. This is necessary to be premised, that we may not, in our explication of this doctrine, advance any thing which is inconsistent with its being a covenant of grace: and, that we may farther consider this matter, we shall proceed to shew,

II. What there is in the idea of a covenant, as we generally understand the word, when applied to signify a contract between man and man. In this case, there are two parties, one of which is said to stipulate, or enter into a covenant with the other, in which he makes a proposal, that he will confer some favours on him, upon certain conditions, provided he will oblige himself to fulfil them; and the other party complies with the proposal made, and, in expectation of those advantages, consents to fulfil the conditions enjoined, and accordingly is said to re-stipulate; as when a person engages another to be his servant, and to give him a reward for his service; and the other consents to serve him, in expectation of the wages which he engages to give him: in this case, each party is supposed to be possessed of something, which the other has no right to, but by virtue of this contract made between them: thus the servant has no right to the rewards, which his master promises, nor has the master any right to his service, but by mutual consent. Each party also proposes some advantage to himself, and therefore, when they enter into this agreement, they are supposed, in some respects, to stand on a level with each other. No one will enter into a covenant with another, for the performing that which he had an antecedent right to; nor will any one engage to perform any service, as a condition of his receiving those benefits, which he had a right to, without any such condition enjoined on him. Moreover, when two parties are said to enter into covenant with one another, they are supposed, in some respects, to stand in need of some things, which they had before no right to; one party needs the reward proposed; the other, the service which he enjoins, as a condition of his bestowing it. These things are generally supposed, and contained in contracts between man and man.

III. When God is said to enter into covenant with man, what method soever we take to explain this federal transaction, we must take heed that we do not include in it any thing that is inconsistent with his infinite sovereignty, or argues him to be dependent on his creatures, as though he had not an antecedent right to their obedience, which he demands in this covenant, or it were left to man’s arbitrary will whether he would perform it or no. Though men may be said to have some things in their own power, so that one has a right to that, which another has no right to, but by his own consent, and are entirely left to their liberty, whither they will consign over that right, which they had to it, to another, who could not otherwise lay claim to it; yet this is by no means to be applied to man when considered as having to do with the great God. The best of creatures have no right to any thing, separate from his arbitrary will; and therefore though stipulation and re-stipulation are proper words, when applied to a man’s covenant, they ought not to be made use of, when we explain this covenant between God and man.

IV. Though the parties concerned in the covenant, as explained in this answer, to wit, God the Father, and Christ the Head of his elect, are both divine Persons, so that one of them is not infinitely below the other, as man is below God; and therefore it is more properly called a covenant, in this respect, than that which God is said to enter into with man, (and, if stipulation and re-stipulation is, in any respect, applicable to the divine dispensation, it may be applied in this case:) nevertheless, there are some things, which are implied in the idea of a covenant between man and man, that cannot, consistently with the glory of these divine Persons, be contained in this federal transaction between them; particularly, as he that enters into covenant with another, proposes some advantage to himself hereby: thus a master, when he stipulates with one to be his servant, is supposed as much to need his service, as the servant does the wages that he promises to give him; there is a kind of mutual advantage arising from thence: but, in the covenant of grace, whether God be said to make it with man, or with Christ, as the Head of his elect, the advantage that arises from thence is our’s, and not God’s. In this respect, what was done by Christ, made no addition to the essential glory of God, or the divine blessedness, any more than man can be said, in that respect, to be profitable to him: thus some understand those words of the Psalmist, as spoken by our Saviour, when he says, _My goodness extendeth not to thee, but to the saints which are in the earth_, Psal. xvi. 2, 3. and this agrees very well with some other things, contained in the same Psalm, which are expressly, in other parts of scripture, applied to him; and, if so, then the meaning is, that whatever glory God the Father designed to demonstrate by this federal transaction with his Son; yet he did not, as men do, by entering into covenant with one another, propose to receive any addition of glory from it, as though he were really to be profited thereby.

Again, when men enter into covenant with one another, they are supposed to have different wills, and accordingly they might refuse to enter into those engagements, which they bring themselves under, as well as comply with them; the obligation, on both sides, is founded in mutual consent, and that is supposed to be arbitrary: but, when we consider the eternal compact between the Father and the Son, we must conclude, that though they be distinct as to their personality, yet, having the same essential perfections, the will of the Father and the Son, cannot but be the same. Therefore when many, who explain this doctrine, represent one as proposing, the other as complying, with the proposal; one demanding, the other expecting, and each depending on mutual promises, made by one to the other, this, it is true, seems to be founded on some scripture-expressions to the same purpose, wherein the Holy Ghost is pleased to condescend to make use of such modes of speaking, which are agreeable to the nature of human covenants, as he does in various other instances; nevertheless, we must not so far strain the sense of words, as to infer, from hence, any thing that is inconsistent with the divine glory of the Father and the Son. And to this we may add, that no act of obedience can be performed by a divine Person, in the same nature, as there cannot be an act of subjection in that nature, which is properly divine; and consequently when we consider Christ, in this respect, as entering into covenant, and engaging to perform those conditions, which were insisted on therein, these are supposed to be performed by him, as Mediator, or God incarnate, in his human nature; and, in this respect, he is the Head of the covenant, which is made with him, and, in him, with the elect. Therefore we must suppose, when we speak of a covenant between the Father and the Son, that, whatever be the will of the Father, the same is the Son’s will; and whatever conditions the Son consented to perform, as stipulated in this covenant, it was in his human nature that the work was to be done; and therefore it is well observed, in some following answers, that he, who is the Head or Mediator of this covenant, is, as it was absolutely necessary for him to be, both God and man, in one Person. But of this more hereafter.

V. There are several expressions used, in scripture, that give us sufficient ground to conclude, that there was an eternal transaction between the Father and the Son, relating to the salvation of his elect, which, if explained agreeably to the divine perfections, and consistently with the glory of each of these divine Persons, is not only an undoubted truth, but a very important article of faith, as it is the foundation of all those blessings, which are promised, and applied to us in the covenant of grace, in which is all our salvation and our hope. Here let it be considered, that, when we speak concerning a covenant, as passing between the Father and the Son, we understand thereby, that there was a mutual consent between them both, that the work of our redemption should be brought about in such a way, as it was, by our Saviour, when this eternal agreement had its accomplishment; and accordingly the Father is said to _have set him up_, as the Head of his elect, _from everlasting_, Prov. viii. 23. and ordained, that he should execute those offices, which he was to perform, as Mediator, and receive that revenue of glory, that was the result thereof; and the Son, as having the same divine will, could not but consent to do this; and this is called, his eternal undertaking; and, both these together, are styled the eternal covenant, between the Father and him.