1. That when God entered into a covenant with Christ, as the Head of his elect, this included his entering into covenant with them; as it is expressed in this answer; so that they have their respective concern therein in all things, excepting what relates to his character, as Mediator, Redeemer, Surety, and those peculiar branches of this covenant, which, as was before observed, belong only to himself, which some call the covenant of redemption, as distinct from the covenant of grace. From hence it may be observed, without any strain on the sense of words, that the same covenant that was made with him, was in that peculiar branch thereof that respected the elect, or the privileges that they were to receive from him, made with them. This is very agreeable to, and tends to explain that peculiar mode of speaking, often used by the apostle Paul, concerning believers being crucified with Christ, Gal. ii. 20. dead, Rom. vi. 8. buried, ver. 4. quickened or risen, Col. ii. 12. compared with chap. iii. 1. and made to sit together in heavenly places in Christ Jesus, Eph. ii. 6, as denoting their being made partakers, as his members, of the benefits arising from Christ’s sufferings and glory, as really as though they had suffered, and were now actually glorified with him.
2. Since the covenant of grace is sometimes called a covenant of promise, for the reasons before-mentioned, we may easily understand hereby, that God’s entering into covenant with his people, signifies his giving, or making known to them, those great and precious promises, that are contained therein, which have a more immediate reference to their salvation; and, on the other hand, his keeping covenant with them, implies, his bestowing on them the blessings promised in it, which is otherwise called his remembering his holy covenant, Luke i. 72. or his performing the truth to Jacob, and the mercy to Abraham, which he had sworn unto them from the days of old, Micah. vii. 20. and it is sometimes called his shewing them his covenant, Psal. xxv. 14. not barely in a way of revelation, but special application of the blessings contained therein, and his bringing them into the bond of the covenant, Ezek. xx. 37. that is, engaging or obliging them to obedience, from the constraints of his love and grace, manifested in the promises of this covenant; so that now they are doubly bound to be his, not only as he is their Creator and Sovereign, but as he has made them, by this federal transaction, the peculiar objects of his favour and grace.
3. When God is pleased, as he often does, to annex to this covenant a demand of faith, repentance, or any other graces, to be exercised by those, who may claim an interest in the blessings thereof, this is agreeable to that idea, which, as was before observed, is contained in this covenant, by which it is denominated an establishment, or divine appointment, or, as it is sometimes called, a statute, Numb. xviii. 19. Psal. l. 16. and this respects the connexion of those graces with salvation, and their indispensible obligation thereto, who hope to attain it. But this is rather a consequence of God’s entering into covenant with them, than an antecedent condition, stipulated by him, which would infer a kind of suspense in him, whether he should fulfil his promise or no, till the conditions were performed. This is the principal thing we militate against, when we except against the use of the word stipulation, with relation hereunto; whereas, if nothing else were intended by this word, but the necessary connexion, which God has ordained, that there should be between the blessings promised, and the grace demanded in this covenant, as some, who use the word, understand nothing else by it; I would not contend about persons using, or laying aside an improper, and, I think, I may say, unscriptural mode of speaking.
Thus concerning the meaning of God’s entering into covenant with man. We shall now proceed to the latter branch of this head, namely, what we are to understand by those scriptures that speak of man’s entering into covenant with God: such a mode of speaking we have, when Moses says to the people, Ye stand this day all of you before the Lord your God, that thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day, Deut. xxix. 10-12. and it is said elsewhere, The people entered into a covenant to seek the Lord God of their fathers, with all their hearts, and with all their soul, 2 Chron. xv. 12. and that, Josiah made a covenant before the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his statutes with all their heart, and with all their soul, to perform the words of this covenant, that were written in this book, and all the people stood to the covenant, 2 Kings xxiii. 3. This is a most solemn transaction, and includes in it the very essentials of practical religion; therefore it is necessary for us to enquire, what we are to understand thereby; and, since scripture is the best interpreter of itself, and parallel texts give light to each other, we may observe what is said elsewhere, upon the like occasion, where God speaks of some that chuse the things that please him, love the name of the Lord, and to be his servants, and take hold of his covenant, Isa. lvi. 4, 6. so that to enter into covenant, is to take hold of God’s covenant; to embrace the blessings promised therein, as the apostle speaks of those who died in faith, not having received the promises, or the blessings promised, but having seen them afar off, and were persuaded of them, and embraced them, Heb. xi. 13. Again, as we receive the blessings of the covenant by faith, so to enter into covenant with God implies, a professed dedication of ourselves to a covenant-God, with a due sense of our obligation to yield that obedience, which we are engaged to thereby, or a declaration that we pretend not to lay claim to the blessings of the covenant, without being enabled, by his grace to comply with the demands thereof; and this is sometimes expressed, by swearing to the Lord, as it is said, Unto me every knee shall bow, and every tongue shall swear, Isa. xlv. 23. As God, when he enters into a covenant with man, is sometimes said to swear to him, or to confirm his promise by his oath, upon which account the covenant of grace is sometimes called his oath, as in one of the scriptures before-mentioned, and others that might have been referred to, Luke i. 72, 73. so, on the other hand, our entering into covenant with him, is our swearing fealty, as subjects do to their princes, whereby they own them to be their rightful governors, and themselves under an obligation to serve them.
This is farther explained, in that solemn transaction that passed between God and his people, in the close of the ministry and life of Moses, Deut. xxvi. 17, 18. by which we may understand what is meant, in other places, by God’s entering into covenant with them; this is expressed by his avouching them to be his peculiar people, as he had promised them, and that they should keep all his commandments; q. d. he conferred this privilege upon them with that view, that they might reckon themselves under the highest obligation to be obedient to him; and then we have an explication of man’s entering into covenant with God, when it is said, Thou hast avouched the Lord this day to be thy God, that is, thou hast publicly declared, that thou art willing to be subject to him, as thy covenant-God, and expressed a ready inclination, pursuant hereunto, to walk in his ways, and keep his statutes, and his commandments, and his judgments, and to hearken unto his voice: this is such an entering into covenant, as is incumbent on all who expect the blessing thereof; and, if any one intends nothing more than this by restipulation, when he uses the word in explaining this doctrine, I will not contend with him; but, since it is to use a word without its proper ideas, which others annex to it, I humbly conceive this doctrine may be better explained without it.
Quest. XXXII.
Quest. XXXII. How is the grace of God manifested in the second covenant?
Answ. The grace of God is manifested in the second covenant in that he freely provideth, and offereth to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect, to work in them that faith, with all other saving graces, and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed to salvation.
Since the covenant, which we have begun to consider, is called the covenant of grace, it is necessary for us to shew in what respects the grace of God is manifested therein; and, in order thereunto, we may observe,
I. That life and salvation, which are very comprehensive blessings, containing all that sinful creatures stand in need of, are promised herein. Hereby the grace of God is more eminently illustrated than it was in the first covenant; in which though life was promised, yet there was no promise of salvation, or of the recovery of a forfeited life. This is only brought to light by the gospel, which contains a glorious discovery of the grace of this covenant: the blessings promised therein, are, grace here, and glory hereafter; all which are contained in that promise, I will be a God to thee, that is, I will deal with thee in such a way, as that all my divine perfections shall contribute to thy happiness. And sometimes when God reveals himself as a covenant-God, he promises, as he did to Abraham, that he will be their shield, and their exceeding great reward, Gen. xv. 1. And there are other promises respecting the forgiveness of sin; as when God says, I, even I, am he that blotteth out thy transgressions, for mine own sake, and will not remember thy sins, Isa. xliii. 25. and, that we may consider this in its utmost extent, the apostle says as much as can be expressed in words, which is the consequence of God’s being a covenant-God to his people, when he tells them, All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, 1 Cor. iii. 22.