foundation for their claim to the blessings of it, but by making
these over to them as a free gift, and putting them in possession of
them, as far as their present state will admit, by a faith of his
own operation."

The supposition of two covenants for the salvation of mankind
sinners, is encumbered with various difficulties. One is obvious. In
every proper covenant, there are two essential parts—a conditionary
and a promissory. If, therefore, there be a covenant made with
sinners, different from the covenant made with Christ, it must have
a condition which they themselves must perform. But though our old
divines called faith the condition of the covenant made with
sinners, they did not assign any merit to faith, but simply
precedence. "The truth is," as Dr. Dick has remarked, "that what
these divines call the covenant of grace, is merely the
administration of what they call the covenant of redemption, for the
purpose of communicating its blessings to those for whom they were
intended; and cannot be properly considered as a covenant, because
it is not suspended upon a proper condition." The Westminster
Assembly, in this section, appear to describe what was then usually
designated the covenant of grace, as distinguished from the covenant
of redemption. But, though they viewed the covenant under a twofold
consideration, as made with the Surety from everlasting, and as made
with sinners in time, they certainly regarded it as one and the same
covenant. "The covenant of grace," say they, "was made with Christ
as the second Adam, and in him with all the elect as his seed." The
doctrine of our standards on this deeply interesting subject, may be
summed up in the following propositions:

1. That a covenant was entered into between Jehovah the Father and
his co-eternal Son, respecting the salvation of sinners of mankind.
The reality of this federal transaction, appears from Psalm 89:3: "I
have made a covenant with my chosen, I have sworn unto David my
servant." The speaker, in this passage, can be no other but the
Lord, who is mentioned in the beginning of the Psalm; and it cannot
reasonably be questioned, that the words spoken have their ultimate
and principal fulfillment in Jesus Christ, and assert a covenant
made with him, of which the covenant of royalty made with David,
King of Israel, was typical. In other places of Scripture, though
the word covenant does not occur, we have a plain intimation of all
the essential parts of a proper covenant. In Isaiah 53:10, we have
the two great parts of the covenant—the conditionary and the
promissory; and the two glorious contracting parties the one
undertaking for the performance of its arduous condition—the other
engaging for the fulfillment of its precious promises: "If his soul
shall make a propitiatory sacrifice, he shall see a seed which shall
prolong their days; and the gracious purpose of Jehovah shall
prosper in his hands." (Bishop Lowth's Translation.)

2. That this covenant was made with Christ, as the head, or
representative, of his spiritual seed. This is confirmed by the
comparison between Christ and Adam, which is stated by the
apostle,—Romans 5; 1 Corinthians 15:45, 47; which clearly
establishes the truth, that Adam and Christ severally sustained a
public character, as the federal heads of their respective seeds.
Christ and his spiritual seed are called by the same name (Isaiah
49:3),—a plain evidence of God's dealing with him as their
representative in the covenant. Christ is likewise called the Surety
of the covenant (Hebrews 7:22); and the promises of the covenant
were primarily made to him.—Galatians 3:16; Titus 1:2.

3. That this covenant originated in the free grace and sovereign
will of God. The Scriptures uniformly ascribe this transaction to
the good pleasure of Him who works all things according to the
counsel of his own will, and represent it as conducing to the praise
of the glory of his grace.—Ephesians 1:3–6. On this account this
covenant is, with great propriety, called the covenant of grace,
because it originated in the free grace of God, and conveys the
blessings of salvation to sinners in a manner the most gratuitous.

4. That this covenant was established from eternity. The covenant of
grace is called the second covenant, as distinguished from the
covenant of works made with Adam; but though the second in respect
of manifestation and execution, yet, with respect either to the
period or the order in which it was made, it is the first covenant.
The Head of this covenant is introduced (Proverbs 8:23), saying, "I
was set up from everlasting, from the beginning, before ever the
earth was;" that is, he was set apart to his mediatory office and
work,—in other words, to be the head of he spiritual seed in the
covenant of grace from everlasting. The promise of eternal life is
said to have been given us in Christ "before the world began" (Titus
1:2); and the covenant is frequently styled an everlasting
covenant.—Hebrews 13:20.

5. In the administration of this covenant, God "freely offers unto
sinners life and salvation by Jesus Christ, requiring of them faith
in him, that they may be saved." Though Christ, in this covenant,
represented only a definite number of mankind, who were "chosen in
him before the foundation of the world," yet, in the administration
of the covenant, a free offer of salvation by Jesus Christ is
addressed to sinners of mankind indefinitely and universally.—John
6:32; Isaiah 55:1; Rev. 22:17. This offer is not restricted, as
Baxterians allege, to sensible sinners, or those who are convinced
of their sin, and their need of the Savior; for it is addressed to
persons sunk in total insensibility as to their own miseries and
wants.—Rev. 3:17, 18. This offer is made as really to those who
eventually reject it, as it is to those who eventually receive it;
for, if this were not the case, the former class of gospel-hearers
could not be condemned for their unbelief.—John 3:18, 19.

That God "requires of sinners faith in Christ that they may be
saved," admits of no dispute. The part assigned to faith, however,
has been much controverted. Many excellent divines, in consequence
of the distinction which they made between the covenant of
redemption and the covenant of grace, were led to speak of faith as
the condition of the latter covenant. But the term, as used by them,
signifies not a meritorious or procuring cause, but simply something
which goes before, and without which the other cannot be obtained.
They consider faith merely as a condition of order or connection, as
it has been styled, and as an instrument or means of obtaining an
interest in the salvation offered in the gospel. This is very
different from the meaning attached to the term by Arminians and
Neonomians, who represent faith as a condition on the fulfillment of
which the promise is suspended. The Westminster Assembly elsewhere
affirm, that God requires of sinners faith in Christ, "as the
condition to interest them in him." But this is very different from
affirming that faith is the condition of the covenant of grace. That
faith is indispensably necessary as the instrument by which we are
savingly interested in Christ, and personally instated in the
covenant, is a most important truth, and this is all that is
intended by the Westminster Divines. They seem to have used the term
condition as synonymous with instrument; for, while in one place
they speak of faith as the condition to interest sinners in the
Mediator, in other places they affirm, that "faith is the alone
instrument of justification," and teach, that "faith justifies a
sinner in the sight of God, only as it is an instrument by which he
receives and applies Christ and his righteousness." As the word
condition is ambiguous, apt to be misunderstood, and is frequently
employed in an unsound and dangerous sense, it is now disused by
evangelical divines.

6. That God promises his Holy Spirit to work in his elect that faith
by which they come to have a special interest in the blessings of
this covenant. This implies, that a certain definite number were
ordained to eternal life, and that all these shall in due time be
brought to believe in Christ.—Acts 13:48. It also implies, that they
are in themselves unwilling and unable to believe (John 6:44); but
God promises to give them the Holy Spirit to make them willing and
able.—Ezekiel 36:26. Faith, therefore, instead of being the
condition of the covenant of grace, belongs to the promissory part
of the covenant.—Romans 15:12. It is the gift of God, who works in
us both to will and to do of his good pleasure.—Ephesians 2:8;
Philippians 2:13.

SECTION 4. This covenant of grace is frequently set forth in
Scripture by the name of a testament, in reference to the death of
Jesus Christ the testator, and to the everlasting inheritance, with
all things belonging to it, therein bequeathed.

Exposition of 7.4

In the authorized English version of the New Testament, the covenant
of grace is frequently designated a testament; and it is generally
admitted, that the original word signifies both a covenant and a
testament. There is, at least, one passage in which it is most
properly rendered testament, namely, Hebrews 9:16, 17. Some learned
critics, indeed, have strenuously contended against the use of that
term even in this passage; but the great majority allow that the
common translation is unexceptionable.

SECTION 5. This covenant was differently administered in the time of
the law, and in the time of the Gospel: under the law it was
administered by promises, prophecies, sacrifices, circumcision, the
paschal lamb, and other types and ordinances delivered to the people
of the Jews, all foresignifying Christ to come, which were, for that
time, sufficient and efficacious, through the operation of the
Spirit, to instruct and build up the elect in faith in the promised
Messiah, by whom they had full remission of sins, and eternal
salvation; and is called the Old Testament.

SECTION 6. Under the gospel, when Christ the substance was
exhibited, the ordinances in which this covenant is dispensed are,
the preaching of the Word, and the administration of the sacraments
of Baptism and the Lord's Supper; which, though fewer in number, and
administered with more simplicity and less outward glory, yet in
them it is held forth in more fullness, evidence, and spiritual
efficacy, to all nations, both Jews and Gentiles; and is called the
New Testament. There are not, therefore, two covenants of grace
differing in substance, but one and the same under various
dispensations.

Exposition of 7.5–7.6

The doctrines laid down in these sections are the following—

1. That there are not two covenants of grace, differing in
substance, but that the Old and New Testament economies are only two
dispensations of the same covenant. The Jewish and the Christian
dispensation are meant by the first and second—the old and new
covenant.—Hebrews 8:7, 13.

2. That believers who lived under the old dispensation, as well as
those who live under the gospel, were saved by faith in Christ, and
lived and died in the hope of a blessed immortality.

3. That the New Testament dispensation of the covenant of grace is,
in many respects, superior to that which preceded the coming of
Christ in the flesh. The present dispensation exceeds the past, in
the superior clearness of its manifestations—in its substantial
ratification by the death of Christ—in the more abundant outpouring
of the Holy Spirit—in the introduction of a more spiritual form of
worship, and in its extension to all nations.

In concluding this chapter, let us reflect how admirably adapted the
covenant of grace is to the situation of those who are ruined by the
violation of the first covenant. Its condition being fulfilled by
the glorious Surety, a full salvation is freely offered to the chief
of sinners. But what will it avail us that this gracious covenant
has been revealed, unless we obtain a personal interest in it, and
are made partakers of its invaluable blessings? Let us, therefore,
"take hold of God's covenant," and let us labor after the fullest
evidence of our interest in this blessed covenant. Then, amid all
the troubles of life, we may "encourage ourselves in the Lord our
God;" and, even when all other things fail us, we may experience
that strong consolation which David enjoyed under his complicated
trials, and in the immediate prospect of dissolution; and to which
he gave utterance in these his last words: "Although my house be not
so with God, yet he has made with me an everlasting covenant,
ordered in all things, and sure; this is all my salvation, and all
my desire."



8. Of Christ the Mediator

SECTION 1. It pleased God, in his eternal purpose, to choose and
ordain the Lord Jesus, his only begotten Son, to be the Mediator
between God and man; the Prophet, Priest, and King; the Head and
Savior of his Church; the Heir of all things; and Judge of the
world: unto whom he did from all eternity give a people to be his
seed, and to be by him in time redeemed, called, justified,
sanctified, and glorified.

Exposition of 8.1

A mediator is one who interposes between two parties at variance, to
procure a reconciliation. Before the fall, there was no need of a
mediator between God and man; for, though there was an infinite
distance in nature, yet, there was no variance between these
parties. But upon the fall the case was altered; God was dishonored,
and highly offended; man was alienated from God, and subjected to
his judicial displeasure; and as man was unable to satisfy the
claims of the divine law which he had violated, if he was to be
restored to the favor of his offended sovereign, the interposition
of another person was requisite, to atone for his guilt, and lay the
foundation of peace. This is the office and work assigned to Jesus
Christ, the one mediator between God and man; and the present
section relates to his divine appointment to this office, and the
donation of a people to him as his seed.

I. It pleased God, from all eternity, to choose and ordain the Lord
Jesus, his only begotten Son, to be the mediator between God and
man. God being the party offended by the sin of man, to him belonged
the right of admitting satisfaction by another in the room of the
personal transgressors. But he not only admitted of a vicarious
satisfaction; he also, in the exercise of boundless grace and
unsolicited love, provided one equal to the arduous undertaking, in
the appointment of his own Son to his mediatory office. Our Lord did
not engage in the work of mediation without a special call and
commission from his Father. From eternity he was chosen and
appointed to execute the office of mediator between God and man;
hence he is said to be "set up from everlasting," and "fore-ordained
before the foundation of the world." Proverbs 8:23; 1 Peter 1:20.
When he was on earth he often declared, that what he did in
accomplishing the work of our redemption, he did by a special
commission from the Father, and in obedience to his will.—John.
6:38. The divine appointment of Christ to his mediatory office
affo