019. Chapter 16: The Covenant of Grace
------------ CHAPTER SIXTEEN ------------ The Covenant of Grace In previous chapters we have depicted man in his holy nature, and as being in relationship with God in a glorious covenant of works. Subsequently, we have depicted man in his misery, being subject to sin and its punishment as a result of breaking the covenant of works. We will now consider man as being subject to grace, and therefore we will first discuss the covenant of grace. The Word “Covenant” in Old and New Testaments The Hebrew word for “covenant” is berith. It is more consistent with the nature of that language to view this word not as a derivative of bara, that is, to create, but rather of barah, that is, to elect, for in a covenant there also is a selection of persons and conditions. It was customary to dedicate and confirm such a covenant with various ceremonies, to which also belonged the slaughter of animals. These animals would be hewn in half, and the pieces would be placed opposite each other. The covenanting parties would then walk between the pieces, thereby testifying, “Thus must I be hewn in pieces if I break this covenant.” This is to be observed in Genesis 15:9-10 and also Jeremiah 34:18
(1) It can refer to an immutable promise. “And I, behold, I establish My covenant with you, and with your seed after you; and with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth” (Genesis 9:9-10). No mention is made of any acquiescence by the animals, but it is nevertheless stated that the covenant was made with them. This is nothing less than a promise, at least as far as one of the parties is concerned, promises being a constituent element of a covenant;
(2) It can refer to a sure and unbreakable ordinance. “Thus saith the Lord; if ye can break My covenant of the day, and My covenant of the night, and that there should not be day and night in their season ...” (Jeremiah 33:20).
(3) Peace is a result of a covenant, and therefore, by way of comparison, “covenant” is used to designate peace. “For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee” (Job 5:23).
(4) He who partakes of a covenant must take great care not to conduct himself contrary to the covenant. Therefore the act of careful observation is referred to as a covenant. “I made a covenant with mine eyes” (Job 31:1).
(5) A covenant includes laws which are conditional requirements, and therefore a command is called a covenant. “And He declared unto you His covenant, which He commanded you to perform, even ten commandments” (Deuteronomy 4:13). Actually, these ten words did not constitute the covenant, for the covenant already had been established earlier. However, they were laws to which members of the covenant were obliged to adhere.
(6) The administration of the covenant is occasionally also referred to as the covenant. “This is My covenant. ... Every man child among you shall be circumcised” (Genesis 17:10). Thus, the new administration of this singular covenant, which already was established with Adam and Eve immediately after the fall, bears the name “covenant.” “I will make a new covenant with the house of Israel, and with the house of Judah” (Jeremiah 31:31). These are all the figurative meanings of “covenant.” The Covenant of Grace Defined In its literal sense a covenant consists in a mutual, binding obligation between two or more individuals, who, contingent upon certain conditions, promise certain things to each other. Between God and man there is therefore such a covenant of grace in the true sense of the word. This covenant is a holy, magnificent, well-ordered, and eternal agreement or treaty between the all-sufficient, good, omnipotent, righteous, faithful, true, and immutable God on the one side, and on the other side with the elect, who by nature are sinful, condemnable, impotent, abominable, hateful, and intolerable. In this covenant God promises deliverance from all evil and the bestowal of full salvation by grace through the Mediator Jesus Christ. Man, fully delighting himself in these promises, with all his heart acquiesces in and accepts the way revealed in the Word of God, whereby these promised benefits are to be obtained. In doing so, the sinner, by way of the covenant, surrenders himself to God, which God, for the assurance of covenant partakers, seals by means of the sacraments, all this to the magnification of His free and unfathomable grace.
It will be necessary and profitable for us to analyze these matters a bit more carefully. In order for someone to have dealings with God by way of a covenant, and to extract the proper advantage from this established covenant, this person must be clearly convinced in his heart that God establishes a covenant with man; invites man to enter into a covenant with Him; and that man is permitted to have, can have, and indeed does have covenant dealings with God. In order to convince your soul of this, pay careful attention to all those texts in Holy Writ where reference is made to a covenant, establishment of a covenant, and entering into a covenant. It is true that these covenant transactions are comprehended in the acts of believing, receiving Christ, and surrendering to Him. The upright who in this manner have dealings with God through Christ, are thus partakers of that covenant and its benefits. Therefore the delineation of the covenant transactions should not hinder and grieve them if they perceive that they have not conducted themselves as being conscious of all this, and thus not in an entirely proper manner. Such covenant transactions with God yield more clarity, steadfastness, comfort, and consistent growth. We wish therefore to exhort everyone to proceed to transact with God in the consciousness of entering into a covenant with God, since the Holy Scriptures so clearly and frequently make mention of this.
Scriptural Evidence for the Existence of the Covenant of Grace
Genesis 15:1-21 describes, along with various noteworthy circumstances, the covenant transaction between God and Abraham. In it God, accommodating Himself to the manner of men, commanded Abraham to slaughter animals, cut them in half, and place the pieces opposite each other. Abraham was obedient, acquiesced, and prepared everything. God then allowed a smoking furnace and a burning lamp to proceed between these pieces, and thus established a covenant with Abraham. “And I will establish My covenant between Me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee” (Genesis 17:7); “... I will make a new covenant with the house of Israel ... this shall be the covenant ... I will put My law in their inward parts ... and will be their God, and they shall be My people” (Jeremiah 31:31
Consider also those texts which speak of men entering into that covenant. “Yield yourselves unto the Lord” (2 Chronicles 30:8); “And they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul” (2 Chronicles 15:12); “and I will bring you into the bond of the covenant” (Ezekiel 20:37); “And because of all this we make a sure covenant” (Nehemiah 9:38). This is also the meaning of Isaiah 44:5 : “One shall say, I am the Lord’s ... and another shall subscribe with his hand unto the Lord.”
All these texts clearly confirm that there is a covenant transaction between God and believers, and that it is initiated from God’s side by way of proffer and promise, and from the side of man by acceptance and surrender. The teaching and practice of the church, not only prior to the Antichrist but also immediately subsequent to the Reformation, has always been consistent with the manner in which this covenant transaction is presented to us in Holy Writ. The Reformers have presented and inculcated this doctrine verbally as well as in writing. It is presented in the forms for Holy Baptism, the Lord’s Supper, and marriage. A number of ministers who served subsequent to the writing of these forms have extensively and forcefully written on the subject. Therefore this is not a truth -- as some suggest it is -- which was defined clearly only a few years ago. Those individuals did this to be honored for it and were perhaps ignorant both of the matter itself and of former authors. The Parties in the Covenant of Grace: God and Man In order to gain a clearer understanding about the essence of the covenant, and to lose oneself in astonishment concerning this matter, it is needful to attentively consider the parties which come together and are joined in this covenant. Never have such opposite parties been appeased, and never have such unequal parties been united. The parties are God, the Creator of all things and a holy Lord, and an abominable sinner.
Let us now consider each of these parties in particular, in order that this doctrine may be acknowledged to be all the more glorious and be admired for its all-surpassing excellency, so that everyone may be allured to enter into this covenant. May it serve to excite those who have entered into it to the joy and glory of God. The one party and covenant initiator is the Lord God who in this covenant must be viewed as the all-sufficient One. God is all-sufficient in Himself, and does not need the worship of man’s hands. Man’s goodness does not extend to Him. He does not profit from the fact that someone enters into this covenant and lives righteously; such profit is limited to partakers of the covenant. As He is all-sufficient in Himself, He is also shaddai, that is, all-sufficient for each and every partaker of the covenant, to fill them to overflowing with so much light, love, peace, joy, and felicity, that they do not and cannot desire anything but God alone. Yes, they experience that they can only perceive a small drop of that allsufficiency. When a soul experiences but the least of all this, it will say, “Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee” (Psalms 73:28); “But it is good for me to draw near to God” (Psalms 73:28); “In Thy presence is fullness of joy” (Psalms 16:11); “I shall be satisfied ... with Thy likeness” (Psalms 17:15); “They shall be abundantly satisfied with the fatness of Thy house” (Psalms 36:8). This all-sufficient God establishes a covenant with the man who lacks everything. Oh, how happy is he who may be in covenant with this God! Who would, and who can refuse to enter into a covenant with such an all-sufficient God? Who would not be motivated to do this at once? In addition to this, God is revealed to us as a good God. God is truly good. “The Lord is good” (Nahum 1:7); “The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth” (Exodus 34:6); “Thou art good, and doest good;” (Psalms 119:68); “O give thanks unto the Lord; for He is good: for His mercy endureth for ever” (Psalms 136:1). This is the very nature of God, and from this goodness issues forth the good which He does, manifested particularly in this covenant of grace. “Through the tender mercy of our God; whereby the dayspring from on high hath visited us” (Luke 1:78); “But after that the kindness and love of God our Saviour toward man appeared ... He saved us” (Titus 3:4-5).
It cannot but grieve those who love God that there are many who always appear to entertain false notions concerning Him, considering this good God as being harsh, merciless, compassionless, unyielding, and as having no concern for the little and timid ones in grace. This view is rooted in their heart, and confirmed by their deeds. With such a heart they engage in prayer and have little or no hope of being heard. This is the condition of their heart for an entire day after they have sinned, as if grace were no longer available. Thus they dishonor God, and bring misery upon themselves. Let those who depart from God, who have no desire for Him nor seek Him, tremble before Him as an avenging God. You, however, whose heart goes out after Him and His grace, view Him as a good God. For it is in this manner that He reveals Himself in nature, in Scripture, and to other believers -- and He has frequently manifested Himself in this manner also to you. “The Lord is good unto them that wait for Him, to the soul that seeketh Him” (Lamentations 3:25). Therefore, whoever you are, come, fearing “... the Lord and His goodness” (Hosea 3:5). With such a good God man has dealings when entering into the covenant. Who then would not be desirous and have freedom to enter into a covenant with the Lord? In this covenant God is also revealed to us as an omnipotent God, who not only is desirous to communicate His all-sufficiency and goodness, but is also able to do so. When the Lord made a covenant with Abraham, He prefaced this by saying, “I am the Almighty God” (Genesis 17:1). Mary sang, “For He that is mighty hath done to me great things” (Luke 1:49). The Lord says, “I am ... the Almighty” (Revelation 1:8). He “is able to do exceeding abundantly above all that we ask or think” (Ephesians 3:20). Whoever therefore is in covenant with such a God, how secure he is! How quietly he may rest in Him and with what assurance he may anticipate the fulfillment of His promises! In establishing this covenant God also reveals Himself as the faithful one, who will neither forsake those who are in covenant with Him, nor allow them to be wanting in anything. He is the faithful Creator (1 Peter 4:19), “which keepeth truth for ever” (Psalms 146:6). “Great is Thy faithfulness” (Lamentations 3:23); “He will not suffer thy foot to be moved: He that keepeth thee will not slumber. The Lord shall preserve thee from all evil: He shall preserve thy soul” (Psalms 121:3
God is also truthful and immutable. He is Jehovah, the I AM THAT I AM (Exodus 3:14). “For I am the Lord, I change not; therefore ye sons of Jacob are not consumed” (Malachi 3:6). “... also the strength of Israel will not lie nor repent” (1 Samuel 15:29); “... the gifts and calling of God are without repentance” (Romans 11:29). Therefore, a partaker of this covenant may expect these benefits as certainly as if he possessed them already, and without anxiety ought to rejoice in them as Abraham did. “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what He had promised, He was able also to perform” (Romans 4:20-21). In this covenant, God is also revealed as holy and righteous, for He “... will by no means clear the guilty” (Exodus 34:7). When Joshua caused the people to enter into a covenant with God, he said, “Ye cannot serve the Lord: for He is an holy God” (Joshua 24:19). Someone may think, “This discourages me, for who would dare to enter into covenant with such a holy and righteous God?” You should know, however, that this ought to attract you, since this righteousness has been satisfied by the Surety. God’s righteousness now favors those who are in covenant with Him, and the covenant therefore remains unmovable. “He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).
Meditate to some length upon these aforementioned attributes of God, and consider God to be such until your soul is truly convinced that God in truth proves Himself as such in the establishment of this covenant. May you thus enter into this covenant with freedom, and having entered, rest with much assurance in this God. Thus this God is one of the parties in the covenant. The other party is man, as miserable, sinful, condemnable, and impotent as we have previously depicted him to be. Compare, however, these two parties with each other. Is it possible to believe that between two parties who are so unequal there could ever be such a covenant, unless God Himself had revealed this to be so? Is the fact that such a covenant has come into existence between them not reason for astonishment and joy? Let angels, heaven, earth, and man be astonished that the majestic, holy, and glorious God enters into covenant with such abominable, evil, and unprofitable creatures, establishing such an intimate covenant of friendship with them, and leading them in this divine way to eternal felicity. The Conditions or Promises of the Covenant of Grace In order that we might attain to a clearer knowledge of this glorious covenant, it is needful that we examine the conditions or the promises of this covenant. [Note: For a proper understanding of à Brakel’s terminology here, i.e., his repeated use of the phrase “conditions (requirements) of the covenant,” it is most helpful to refer to Abraham Hellenbroek’s booklet for catechetical instruction. In chapter six, Hellenbroek asks, “What does God require in this covenant?” He replies, “That which God requires in it, is also a promise of the covenant, namely, faith in Jesus Christ.”] We shall first of all consider the benefits and promises which are offered and presented from God’s side, and then which conditions are to be fulfilled from man’s side. Whoever you may be, take careful note of the articles of this covenant, whether it might arouse in you desire, astonishment, and joy. Is not this covenant God’s covenant? That alone is sufficient reason to study it. Furthermore, the promised benefits are so numerous and great, that they transcend all comprehension. There is infinite bliss in each benefit. We shall only briefly describe the main benefits, reducing them to fourteen articles. The first seven represent the miseries from which the Lord promises to deliver those who are in this covenant. The second group of seven deals with the benefits which God promises to bestow. May God grant us to consider these promised benefits of the covenant with a wise and believing heart, rather than hearing or reading about them in a mere casual manner. May we contemplate so long upon them until we can say “Amen” upon them and they would be most precious to us! Take heed therefore, as these are the conditions of this covenant. To all who desire to enter into this covenant with Him, God promises deliverance from the following seven evils: God first of all offers as a condition of the covenant deliverance from all sins. “But this shall be the covenant that I will make with the house of Israel, saith the Lord ... and I will remember their sin no more” (Jeremiah 31:33-34). God promises to forgive sin in such a manner:
(1) He does not retain one single sin, but forgives them all; that is, the little, great, public, secret, and brazen sins, as well as those sins which are frequently repeated -- due either to weakness or enticement -- those which continually cleave to us, and also the sinfulness of our nature. He makes no exception. “And I will cleanse them from all their iniquity, whereby they have sinned against Me; and I will pardon all their iniquities” (Jeremiah 33:8).
(2) God promises that this forgiveness shall be of eternal duration, and that He will never recall these sins again. “I will remember their sin no more” (Jeremiah 31:34); “I ... will not remember thy sins” (Isaiah 43:25); “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins” (Isaiah 44:22).
(3) God promises to forgive sin in such a manner that He will no longer view the sinner as a sinner, but as if he had never transgressed against Him -- as if he had fully atoned for all his sins and fulfilled all righteousness. “Ye are complete in Him” (Colossians 2:10); “... that we might be made the righteousness of God ...” (2 Corinthians 5:21).
(4) God promises to forgive sin in such a manner that from henceforth He will behold their sins with pity -- as a father does when his weak child falls. Blessed is he whose sins are forgiven.
Secondly, God promises deliverance from His wrath. Due to sin every man is subject to wrath. “... and were by nature the children of wrath” (Ephesians 2:3). This wrath is unbearable, for “... who may stand in Thy sight when once Thou art angry?” (Psalms 76:7). From this wrath all partakers of the covenant are fully delivered. “... which delivered us from the wrath to come” (1 Thessalonians 1:10).
Thirdly, God promises deliverance from the curse which is upon every man. “Cursed be he that confirmeth not all the words of this law” (Deuteronomy 27:26). God fully removes this curse. “Christ hath redeemed us from the curse of the law, being made a curse for us” (Galatians 3:13).
Fourthly, God promises deliverance from all corporal trials and from death; that is, to the extent that these would harm the partakers of the covenant and not be to their benefit. “I will redeem them from death” (Hosea 13:14).
Fifthly, God promises deliverance from the power of the devil. Every man by nature is a captive in the snare of the devil at his will (2 Timothy 2:26). God delivers His own out of this snare by virtue of this covenant. “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God” (Acts 26:18).
Sixthly, God promises deliverance from the dominion of sin. “For sin shall not have dominion over you: for ye are not under the law, but under grace” (Romans 6:14).
Seventhly, God promises deliverance from eternal condemnation. “There is therefore now no condemnation to them which are in Christ Jesus” (Romans 8:1).
What do you think of these conditions -- you who have ever felt what sin, wrath, curse, death, the power of the devil, the dominion of sin, and condemnation are? Are not these matters precious, and are not these conditions worthy of acceptation? Is it actually possible to reject them?
However, the Lord was not satisfied merely to deliver those who are in covenant with Him from all these evils. He proposes other conditions in which He promises all blessings which can be subservient to the felicity of the partakers of the covenant.
First, God offers Himself to be the God of a poor, contrite sinner. “I will establish My covenant ... to be a God unto thee” (Genesis 17:7); “But this shall be the covenant ... I will be their God, and they shall be My people” (Jeremiah 31:33). This is the sum and substance of all true felicity. No one knows what this is, however, except those who enjoy it. This felicity does not consist in receiving a benefit from God, but in having God Himself as one’s portion. “The portion of Jacob is not like them: for He is the former of all things” (Jeremiah 10:16). This was the joy of the church. “The Lord is my portion, saith my soul; therefore will I hope in Him” (Lamentations 3:24). Herein Asaph found rest and encouraged himself in all tribulations. “Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever” (Psalms 73:25-26). Who can give expression to the magnitude of this felicity? It consists in being overshadowed with God’s gracious presence; to be surrounded with His supporting and preserving omnipotence; to rest in His unfailing faithfulness; to rejoice in God’s eternal fullness, majesty, and glory: to be enlightened by His light, goodness, and love; to be satisfied with His all-sufficiency; to lose oneself in His infinity and incomprehensibility; to bow before Him with delight and love; to be subject to Him; and to worship Him. This felicity consists in rendering Him honor and glory with heart, tongue, and deeds -- being conscious of His perfections and because He is so worthy of this. It consists in fearing Him, in serving Him, and a complete and full acquiescence in His will because He is God. This felicity is such that I can neither comprehend it, nor can you define it. Rather, we must lose ourselves in its infinity, exclaiming, “Hallelujah!”, “Blessed is the nation whose God is the Lord” (Psalms 33:12)! This is all-inclusive in and of itself. Nevertheless it has pleased the Lord to convey this and other special blessings as conditions and promises of the covenant. These conditions we will now consider in order that we may gain a better understanding and be more exercised concerning them.
Secondly, God promises to give His Spirit to those who are in covenant with Him. “I will pour My spirit upon thy seed” (Isaiah 44:3); “And I will put My Spirit within you” (Ezekiel 36:27); “And it shall come to pass afterward, that I will pour out My Spirit upon all flesh” (Joel 2:28); “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts” (Galatians 4:6).
Thirdly, God offers His friendship, which is as intimate as between a father and his children. By virtue of this covenant Abraham was called “the friend of God” (James 2:23). Christ says of His disciples, “Ye are My friends” (John 15:14). “Behold, thou art fair, My love” [Note: The Statenvertaling reads, “Ziet, gij zijt schoon, mijne vriendin,” that is, “Thou art fair my friend.”] (Song of Solomon 4:1). The church in return calls Jesus Friend (Song of Solomon 5:16). Yes, God desires to be a Father to them, and they shall be His children. “And will be a Father unto you, and ye shall be My sons and daughters” (2 Corinthians 6:18). What a privilege, and how wondrous and sweet it is to be able to exclaim, “Abba, Father!”
Fourthly, God offers peace. “Great shall be the peace of thy children” (Isaiah 54:13). This peace is with God, with angels, and with one’s conscience. The person is in such a frame as if all of creation were at peace with him. The sweetness of this frame is such that it cannot be expressed, as it passes all understanding (Php 4:7). It is a foretaste of heaven, for the kingdom of heaven is peace (Romans 14:17).
Fifthly, God offers sanctification, including all its elements, such as:
(1) illumination -- ”And all thy children shall be taught of the Lord” (Isaiah 54:13); “But this shall be the covenant ... they shall all know Me” (Jeremiah 31:33-34);
(2) life -- ”My covenant was with him of life” (Malachi 2:5);
(3) truth -- ”I will direct their work in truth, and I will make an everlasting covenant with them” (Isaiah 61:8);
(4) freedom -- ”... where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17);
(5) willingness -- ”Thy people shall be willing in the day of Thy power, in the beauties of holiness” (Psalms 110:3);
(6) joining everything together -- godliness, faith, hope, love, godly fear, obedience, humility, meekness, wisdom, etc. “But this shall be the covenant that I will make ... I will put My law in their inward parts, and write it in their hearts” (Jeremiah 31:33); “A new heart also will I give you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them” (Ezekiel 36:26-27). All that the godly so deeply long for -- and the absence of which they mourn so deeply -- is promised here.
Sixthly, God Himself guarantees that He shall preserve those who are in covenant with Him in the state of grace and friendship, so that neither they themselves nor any creature shall be able to rob them of it. The certainty of the state of partakers of the covenant is not dependent upon them, for they would fall from such certainty one hundred times a day. The Lord Himself promises that He will never forsake or reject them. “And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me” (Jeremiah 32:40). How sure and steadfast is the state of that person who may be in covenant with God! Such a person can confidently say, “Who shall separate us from the love of Christ?” (Romans 8:35).
Seventhly, as a condition of this covenant God offers eternal felicity. “And I appoint (by way of covenant or testament) unto you a kingdom, as My Father hath appointed unto Me” (Luke 22:29); “And I give unto them eternal life” (John 10:28); “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34).
We have thus presented to you the articles of the covenant. Consider these fourteen articles together, and determine now whether there is one article which does not suit you, and which you would wish to be deleted. Consider whether there isn’t something you would wish in addition to this. In doing so, you will discover that the perfection and glory of this covenant excels anything that all men together would have devised or dared to request. Is it not sufficient to be delivered from all the evil to which we are subject, and instead eternally to enjoy complete felicity? Does it not sufficiently motivate you to acquiesce fully in a resolution to enter into this covenant with God? What do you think -- is he not robbed of all his senses who refuses to enter into such a covenant, a covenant with God Himself, and upon such conditions? Otherwise God would require something from man which is unreasonable. The Unconditional Nature of the Covenant of Grace
Let us now consider which conditions God places upon man anew. I am not referring to conditions which man presents, for man is neither interested in a covenant nor inclined to enter into covenant with God. He therefore neither proposes such a covenant nor makes any request or promise for the purpose of moving God to enter into covenant with him. But God wondrously makes the initial proposal, and promises benefits in order to motivate and allure man to enter into covenant with Him. The question is: What are the conditions which God requires from man, and which He also promises to fulfil? I answer: God places no conditions upon man at all, nor does man promise anything as a condition upon which he would enter this covenant. Your heart needs to be instructed concerning this matter so that you might have more freedom to enter into this covenant, and with fewer doubts be more steadfast in this covenant. I therefore repeat that from man’s side no conditions whatsoever are imposed upon him by God -- conditions which man promises to fulfil. This is first of all confirmed by several specific texts. “He that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price” (Isaiah 55:1); “I will give unto him that is athirst of the fountain of the water of life freely” (Revelation 21:6); “And whosoever will, let him take the water of life freely” (Revelation 22:17). It cannot be stated any more clearly than this.
Secondly, what would a poor son of man be able to contribute or promise? He has nothing and can do nothing. Even if he promised something, it would prove to be a falsehood. Whatever he would promise, he would have to be able to deliver, for he cannot promise concerning that which belongs to another. Man, however, possesses nothing, and God cannot be satisfied with a deceitful promise. God knows man, and He knows well that he can do nothing and will do nothing by his own initiative. God desires truth within.
Thirdly, this covenant is entirely of grace, excluding the covenant of works in its entirety. Consequently, all conditions to be met from the side of man are absolutely excluded. “And if by grace, then is it no more of works: otherwise grace is no more grace” (Romans 11:6).
Fourthly, if any condition were imposed upon man, and were to be promised by him, the covenant of grace would be breakable and mutable; for whoever does not fulfil the condition breaks the covenant established on the basis of this condition. If man were to promise something, he would not keep his promise and would thus break this covenant and would never become a partaker of salvation by virtue of this covenant. Then the saints would be able to fall away, which is contrary to the Bible.
Fifthly, if man were able to do something and make promises accordingly, what would it be? Would it be conversion, love, holiness, obedience? Aside from the fact that man cannot do so, these matters are conditions which God promises to fulfil from His side. God offers to give these matters to the person who enters into covenant with Him, as has been demonstrated above. If these are conditions which God from His side promises to bestow upon man, they cannot be conditions which man from his side promises to fulfil.
Objection #1: One could be inclined to think that man neither needs to exercise his will, nor believe. All promises are contingent upon believing, and there are threatenings for those who do not believe. If these are conditions which God has promised to fulfil in man from His side, they cannot be conditions which man promises to fulfil from his side.
Answer: First of all, conditional promises and threatenings are motives by which God allures and draws man to enter into this covenant. Secondly, the conditional threatenings and promises have reference to the measure in which the benefits of the covenant are applied to those who are in covenant with God, and are means to stir them up. It cannot be concluded, however, that to will and to believe are conditions of the covenant of grace itself, which in its very essence contains no threatenings but only promises.
Thirdly, to will and to believe are acts which are prerequisite qualities in someone who enters into this covenant. Prerequisite qualities are not conditions, however, but only qualify a person to enter into a covenant. The desire of a young man and the granting of his request, as well as the giving of a daughter into the marriage covenant, are not conditions for the marriage, but constitute the marriage itself. Such is also the case here. At best, the act of willing and believing could be called conditio, sine qua non; that is, a condition apart from which nothing can occur, which however does not pertain to the essence of the matter itself.
Objection #2: One could furthermore be inclined to think, that since God requires nothing from man in the establishment of this covenant, and promises to do everything for him, only God is under obligation and not man, and he may therefore live as he pleases.
Answer: A poor daughter who promises herself to a rich young man, who in turn promises only those conditions which are for her good, is as obligated to this young man without promising any conditions as he is to her with his conditions. Likewise, a believer who enters the covenant binds himself to the Lord, confirming verbally and in writing, “I am the Lord’s.” To what does the believer obligate himself? He obligates himself to belong to the Lord, to be the object of all God’s goodness, and to be led and governed in all his ways by the Holy Spirit. It was stated above that the fifth article of the blessings of the covenant pertains to sanctification in all its particulars. Shall a man enter into this covenant, there must be both a true delight in, and a true love for, this article. He who finds delight [Note: à Brakel frequently uses the word verliefd to describe the disposition of heart of the godly. Literally translated this word means to be in love, and thus à Brakel literally states that the godly are in love with sanctification.] in sanctification will be motivated to enter the covenant for the very purpose of attaining to holiness, wishing to live a godly rather than an ungodly life. In addition to many other obligations by which he feels bound to a sanctified life, it is love which obligates him to it. Such a commitment constitutes marriage; however, it is not a condition of the covenant. So much about conditions.
Since the majesty, holiness, righteousness, and truth of God do not permit Him to deal with the sinner as a sinner, it is necessary that a Surety and Mediator intercede, to remove every obstacle in the way. This Surety is Immanuel, Jesus Christ, who is very God and very man, thus representing both parties equally. In Him both natures are united in order to unite God with man. In God’s presence He represents man, taking all the sins of the elect for His account as if He personally had committed them and guaranteeing the payment of their guilt. He also bore their sins in His own body on the tree (1 Peter 2:24). He engages Himself to obey the law on behalf of the elect, and has also rendered them righteous by His obedience (Romans 5:19). Before man, so to speak, He represents God, confirming that God will be true to the promises made in this covenant. In consequence of this He dies as testator, in whose death the testament is unbreakable. “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead” (Hebrews 9:16-17). Thus, He brings these two parties, God and man, together, bringing the sinner to God in the way of reconciliation and peace (1 Peter 3:18). How desirable and how firm is this covenant, in which all the weighty conditions are laid upon the Surety, and all blessings come upon those who are partakers of the covenant by the Mediator Jesus Christ, in whom all the promises are yea in Him (2 Corinthians 1:20). The Form and Essential Nature of the Covenant of Grace
We now must consider the form and essential nature of this covenant, which consists of mutual consent or acquiescence. Neither benefits, desirability, nor love constitute a marriage, but rather the mutual declaration of consent before each other. Everyone is familiar with the fact that when both parties acquiesce in the conditions, peace is established between those parties which previously were at war. Such is also the case here. To facilitate a clearer understanding of this, four things should be noted. 1) God’s offer to the sinner to bring him into a covenant; 2) the allurement by way of offering numerous advantageous conditions; 3) the consent and acceptance of this offer; 4) the right -- granted to the partaker of the covenant by virtue of being in covenant with God -- to request, in faith and through prayer, those benefits which God has promised and upon which he now has a claim. From God’s side there is acquiescence, for He is the One who offers and invites. If a man, who now correctly understands the conditions, has a heartfelt desire for them, believes the truth of the offer, turns away from all other things to God alone, and quietly, truthfully, and joyfully declares his acquiescence in this covenant, surrendering himself thereby to God in Christ, then the covenant has thus been made and will eternally endure. Happy is he whose eyes have been opened by God, whose will has been inclined, and who has been brought to this earnest acquiescence! He may be assured of his present and future state of blessedness, even if he comes into much darkness, for his state is only secure in this covenant -- not in his feeling, faith, or holiness. Those who merely contemplate these matters, however, considering them to be desirable but nevertheless have not heartily and truthfully had any dealings with God in Christ -- never having become partakers of the fundamental fruit of this covenant, namely, renewal of heart -- should not imagine this to be their portion. But all those who make Jesus their choice, receive Him, look to Him, and yearn for Him, wait upon Him to receive the forgiveness of sin, peace, comfort, and strength for the way of sanctification -- all those are truly entering into this covenant. It may be that, due to lack of clear light and guidance, they do not perceive that in these things they have this covenant in view and are engaged in covenant transaction. The perception of this, however, should serve to the strengthening of the little ones in faith. The purpose of this covenant must also be carefully noted, for this will yield much liberty to a poor son or daughter of man. Since God alone promises the fulfillment of all conditions, requiring none of man in return, what is His purpose in entering into a covenant with man? This is not to His benefit, for it neither increases His felicity nor renders Him more perfect and glorious. Rather, the purpose as far as He is concerned is the revelation of His grace, goodness, wisdom, righteousness, and power; and concerning man, His purpose is to bring him, motivated by love, to felicity. This is confirmed in the following texts: “Having predestinated 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, wherein He hath made us accepted in the beloved” (Ephesians 1:5-6); “And that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory” (Romans 9:23); “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord” (Ephesians 3:10-11).
If this is God’s purpose in executing this great work of redemption by way of a covenant, who then would not wish to be the recipient of all this? Being unfit for everything, we are nevertheless suited for the manifestation of infinite grace, and divine, invincible goodness. If God wills to be the God of sinners and to lead them as His children to glory, does it not behoove us, and do we not have sufficient ground, to freely enter into this covenant and to turn repeatedly to it? Therefore if it is God’s purpose to be gracious, let it be your purpose to focus also upon this grace. In love acquiesce in this covenant, to the glory of God’s great and free grace, and be saved for that purpose. Entering the covenant with that perspective glorifies God and yields the soul humility, liberty, and sweet quietude. A clearer knowledge of the nature of this covenant and its desirability is also acquired by a consideration of its characteristics. These are both distinct and exceedingly desirable.
First, this covenant is primarily a one-sided covenant, for God conceived it, God alone promises the conditions, God provides the Surety, God makes the initial proposal, and God works knowledge as well as to will and to do. Therefore we generally read in Scripture, “I shall establish My covenant”; “I shall make a covenant”; “I will bring you into the bond of the covenant.” However, since the establishment of a covenant requires the consent of both parties as a necessary prerequisite, there must therefore be the acquiescence of man from his side, and from that perspective it is a two-sided covenant.
Secondly, this covenant is exclusively a gracious covenant. Neither good works, good spiritual frames, good desires, desirability, nor misery which would invoke pity -- nothing whatsoever from the side of man moved God to conceive a way of redemption and a covenant. Nothing from man’s side first moved God to help him. God desires to be gracious, and in this covenant man is willing to receive everything by grace alone. God comes to the foreground here as a gracious God (Exodus 34:6). Of His fullness man receives “grace for grace” (John 1:16).
Thirdly, it is a holy covenant. The Lord is holy, the Mediator is holy, the way in which partakers of the covenant receive the promises is holy, all the promises are holy, and also the partakers of the covenant are sanctified. Thus, this covenant is holy from every perspective: “... to remember His holy covenant” (Luke 1:72).
Fourthly, it is a glorious covenant. The Lord God possesses all glory, the Mediator is glorious and crowned with glory, and the benefits which are promised are lofty and glorious. It is especially glorious for man to be exalted in such a manner that he may enter into covenant with God; by way of this covenant he is brought unto glory (Hebrews 2:10). Thus, it behooves all who are in this covenant to exclaim, “For He that is mighty hath done to me great things” (Luke 1:49).
Fifthly, it is a well-ordered covenant. “Although my house be not so with God; yet He hath made with me an everlasting covenant, ordered in all things” (2 Samuel 23:5). Everything -- the beginning, middle, and end -- fits together. Its orderliness is so precise that from every perspective its manifold wisdom, the purity of its righteousness, its unspeakable goodness, and its irresistible power shine forth. In that covenant we behold that eternal purpose to be magnified by inexpressible grace, the beholding of which would yield the felicity and happiness of angels and men. In consequence of this, God created man perfectly holy, and permitted him, by the exercise of his own will, to break the covenant in the commission of sin, thus concluding them all in sin. Subsequent to this, God proposes another way unto salvation: the covenant of grace. The Lord promised the Surety, depicting Him by means of ceremonies; causing Him to be born at a specific moment and by way of suffering to atone for sin; and then exalting Him at His right hand, committing all things into His hands. The Lord causes the gospel to be proclaimed, and by it draws His elect into this covenant, leading them by many remarkable and wondrous ways to glory. This covenant is thus well-ordered in all things.
Sixthly, it is a covenant of peace and friendship. “... neither shall the covenant of My peace be removed” (Isaiah 54:10). From this proceeds the mutual use of the name friend. Yes, by way of comparison it is an offensive and defensive covenant. God says to Abraham, “And I will bless them that bless thee, and curse him that curseth thee” (Genesis 12:3), and the partaker of the covenant responds, “I am a companion of all them that fear Thee, and of them that keep Thy precepts” (Psalms 119:63); “Do not I hate them, O Lord, that hate Thee? ... I hate them with perfect hatred: I count them mine enemies” (Psalms 139:21-22).
Seventhly, it is a marriage covenant. As husband and wife are united in love and are one, so intimate is the relationship and unity which comes into existence between God and Christ on the one hand and those who are in covenant with Them on the other hand. “Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread My skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee ... and thou becamest Mine” (Ezekiel 16:8); “And I will betroth thee unto Me” (Hosea 2:19); “For thy Maker is thine husband” (Isaiah 54:5). From this proceeds the use of the names Bridegroom and Bride, and the mutual use of the word my. “I will say, It is My people: and they shall say, The Lord is my God” (Zechariah 13:9); “My Beloved is mine, and I am His” (Song of Solomon 2:16).
Eighthly, it is an everlasting covenant. It does not merely last for ten or twenty years, or for the duration of one’s life, but is a covenant without end. It is therefore frequently called an eternal covenant (Jeremiah 31:33-34), and thus is steadfast, sure, and unbreakable. This is evident from -- (1) Isaiah 54:10, “Neither shall the covenant of My peace be removed;”
(2) its issuing forth from “the purpose of God according to election” which shall stand (Romans 9:11);
(3) its being founded upon the covenant of redemption and the Counsel of Peace, which is unbreakable: “My covenant will I not break” (Psalms 89:34);
(4) being confirmed by the death of the Testator. “For a testament is of force after men are dead” (Hebrews 9:17);
(5) being founded upon the truth and faithfulness of God, “which keepeth truth for ever” (Psalms 146:6);
(6) it being a covenant confirmed by God’s oath, “wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath” (Hebrews 6:17). So much for the characteristics of this covenant.
Attentively consider the characteristics and the qualities of this covenant. From whatever perspective we view it, is it not a wondrous and desirable covenant? Who can refrain himself from entering into this covenant with his whole heart? Who being in covenant with God would not leap for joy in view of so great a salvation, and sweetly rest in God by way of this covenant? To this covenant also belong seals for the assurance of its steadfastness unto those who are in covenant with God. They do not seal this covenant, for they make no promise. Since only God promises, however, it is only He who seals this covenant. Under the Old Testament administration, circumcision and the passover were seals, as is true for holy baptism and the Lord’s Supper under the New Testament administration. God first wishes to prepare man to become a partaker of eternal salvation out of free grace. He leads him, as He led Israel in the wilderness, in many mysterious ways which appear to lead away from heaven. Therefore the Lord gives him seals so he does not faint in the way. The Lord does so in order that 1) these promised benefits may repeatedly come to mind, he may receive a deep insight therein, and focus on nothing else but these benefits; 2) he may increasingly be strengthened in faith and be assured of the certainty of the promises made to him; 3) he may receive a foretaste of the heavenly benefits and experience something of their efficacy; 4) he may repeatedly be stirred up to be courageous in forsaking the world, to strive against his lusts, take up his cross, and seek honor and glory in well-doing. In this manner one ought to use the sacraments, not resting in the use of the sacraments themselves. One must rather view them on the one hand as a symbol of the suffering and death of the Mediator Jesus Christ, and on the other side perceive in them the unbreakable nature of all the promises of this covenant.
Reasons why Many Do not Enter into this Covenant
We have presented to you the excellency of the covenant of grace. Who would not be desirous to be a partaker of this covenant? Who would not say “Amen” upon all this and exclaim, “This is the Lord’s doing; it is marvelous in our eyes” (Psalms 118:23)? Nevertheless, there are many who do not desire it. The Lord Jesus marvelled because of the unbelief of the Jews, and likewise all who know the glory of this covenant will marvel with me, while on the other hand perceive how many have no desire for it, and do not enter in. One would think, “How is this possible?” and we ask, “What are the reasons for this?”
First, there is ignorance, for one will not desire that of which he has no knowledge. Many do not perceive what the purpose of preaching is, nor what is being proclaimed. Although there may be a hearing ear to some degree, they do not meditate upon it, nor make any effort to thoroughly understand the matter, and therefore it remains concealed for them. Others contemplate it for mere intellectual reasons, in order to be able to discuss it, and to acquire esteem as being intelligent. Thus they consider the excellency of the covenant as something foreign to them -- as something of no value to them.
Secondly, there is unbelief. They take notice of the matters relating to this covenant and esteem them to be good and desirable, but do not know whether this is according to truth. Even though they dare not reject it as untruth, they do not believe that men can become partakers of these matters and enter into such a state. They thus leave these matters alone and turn away from them. The Word does not profit them, not being mixed with faith.
Thirdly, there is listless laziness. They perceive something of this matter and are desirous of being partakers thereof. This desire is, however, the desire of a sluggard who does not wish to make an effort. It is the meditation and contemplation of one who is half asleep, who falls asleep with this desire, and at the same time loses his desires and exercises concerning it. Therefore they do not become partakers of it. This will be found in no other way except in the way of seeking. “If thou seekest her as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God” (Proverbs 2:4-5). For such persons, however, all effort is too much. If this blessing were to come automatically upon them, they would allow themselves to be influenced by it. To be continually engaged, however, in searching, praying, wrestling for faith, and receiving it by faith, is too heavy a task for them, and is not worth the effort.
Fourthly, there are earthly concerns. Many are desirous for the covenant and are sometimes inclined to enter in, but tribulations and excessive business, the fear of future want, as well as troubling thoughts and considerations draw the heart away, and cause them to forsake their good intentions with a sigh. These are the thorns which choke the good seed, make the heart heavy, and cause man to remain in his state.
Fifthly, there are the lusts of the flesh. These individuals would be desirous for the benefits of the covenant as such. However, when they consider the particulars of having to part with, hate, and strive against all those sins which bring them honor, advantage, and entertainment, the benefits of the covenant are no longer appealing to them. That which they enjoy presently is too sweet, and that which is of the flesh too delightful. Therefore they readily choose sin and forget about that which is spiritual. If they cannot enter heaven in any other way, so be it, for it is certain that, regardless of what happens, they cannot and will not forsake sin.
Sixthly, there are erroneous views. Many are knowledgeable concerning the truth, view it as glorious and desirable, and esteem those to be very blessed who are partakers of the covenant. They go to church, are outwardly religious, and refrain themselves from being involved in the gross pollution of the world. Thus they consider themselves partakers of the covenant:
(1) even though they do not know the truth internally, do not perceive the spiritual dimension of these matters, and in their hearts neither esteem the Surety of this covenant as precious, nor have a desire for Him alone;
(2) even though they do not break their alliance and covenant with the world and their flesh, treating them at once as enemies, but inwardly, with their inclinations and love, remain united to them;
(3) even though there are no dealings between them and the Surety of this covenant and the God of this covenant that they might enter this covenant wholeheartedly, they only consider the promises to be desirable.
(4) They are very satisfied, even though they neither possess nor have a feeling for the benefits of this covenant. They consider themselves partakers of the covenant even though they are separated from God, live far from Him, are void of holiness, are of the earth, live for themselves, live in secret sin, and with heart, thoughts, inclinations, and objectives are not focused upon God, but upon that which pertains to the body and is seen before their eyes. Those very matters which are to be found in all true partakers of the covenant are absent in presumptuous and temporal believers, and therefore such individuals ought to be convinced that until this moment they have deceived themselves with erroneous views.
Exhortation to Enter into the Covenant of Grace
You who are convinced that as yet you have not entered into this covenant, hear me, and let me persuade you to become a true partaker of the covenant by entering into it.
First, outside of this covenant there is nothing but misery. God is a Judge whom you have provoked to wrath; you are not a partaker of the Surety and His fullness, and you have no part in any of the promises. Rather, all threatenings apply to you, and all judgments rest upon you. All that you enjoy in the world increases your sins and makes your judgment all the heavier, and eternal damnation shall be your portion. “Wherefore remember ... that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Ephesians 2:11-12). Awaken, come to yourself, be terrified and tremble! Let the terror of the Lord move you to faith and flee the wrath to come by entering into this covenant of peace.
Secondly, in this covenant the fullness of salvation is to be found. Page back a bit and examine all the promises of this covenant stated previously and consider if there is anything which you would desire in addition to this. If not (for nothing is lacking), embrace this covenant and yield yourself unto the Lord. You will forsake nothing but filth, and you will lay down that which is but a heavy burden. It is a hard and cruel taskmaster whose service you will renounce. Contrary to this, it is God with whom you shall live in peace and friendship. This consists of nothing but light, love, joy, and pure holiness, which all partakers of the covenant will enjoy both now and forever. Why do you still hesitate? Come, make a resolution, and enter into this covenant.
Thirdly, it is God Himself who beseeches you. He comes to you and calls out, “Turn unto Me and be ye saved.” He sent His only begotten Son, and through Him He speaks to you. Will you then not hear God? Will you turn from Him who is from heaven? The Lord sends His servants, and presently also me, unto you. How they labor, how they beseech you, and what use they make of heart-rending reasons, even of tears, to allure you to enter into this covenant! My dear friend, allow yourself to be persuaded. Be reconciled with God, be conquered by the urgency of love, as well as by all the prayers of ministers sent up to God on your behalf.
Fourthly, the Lord shall turn no one away who in truth comes unto Him through Christ -- even if for so many years you have been disobedient to this friendly offer; even if until now your entire life has been nothing but sin; and even if until now you have done abominable things, are a murderer, an adulterer and fornicator, a thief, a slanderer, and a liar. If only you would but acknowledge your sin, have true sorrow, and have a true desire to be a partaker of this covenant in all its ramifications, and of its Surety so that through Him alone you may become a partaker of all these benefits. Be not discouraged, for there is hope concerning this matter. Come, for the Lord will certainly not cast you out, but will receive you, as He has said. You may observe this in all the promises, such as in John 6:37, “Him that cometh to Me I will in no wise cast out.”
You who are truly partakers of this covenant (which you may know from that which we have said previously), first of all, rejoice and delight yourself in being a partaker of all these benefits and over the steadfastness of this covenant, even though you do not enjoy as much of this as you desire. One day you shall enjoy all this in full measure.
Secondly, reflect upon God as He presently is in this covenant, and transact with Him as a partaker of this covenant who has been graciously received by Him. With humble boldness come into His presence, pray in faith for the enjoyment of these benefits, expect them with patience, and rely in all things on Him, trusting that He will make all things well.
Thirdly, walk worthy of the gospel, as is fitting for one who is a partaker of this covenant. Do not be influenced by your former friends, the world and all that is to be found in it. Deny your fleshly lusts, be heavenly minded, let your conversation be in heaven, and let your light shine among men in order that they may perceive that a more excellent spirit is in you than in them. Strive for humility and meekness; strive to love your enemies; behave yourself wisely in the pathway of uprightness, and be holy as He is holy who has received you into His covenant.
Fourthly, walk in love and peace with other partakers of the covenant. Let the world observe that you are one in heart and soul, and may your example stir up all other partakers of the covenant, so that the mutual love of many may kindle a fire which may ignite those who are without.
Fifthly, magnify God concerning this great work. Be diligent not merely to enumerate the perfections of God unveiled in this covenant, but seek to plumb their depth, so that your soul may lose itself in amazement, and your tongue may be loosened to “shew forth the praises of Him who hath called you out of darkness into His marvelous light” (1 Peter 2:9). “Praise the Lord, call upon His Name, declare his doings among the people, make mention that His Name is exalted. Sing unto the Lord; for He hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee” (Isaiah 12:4-6).
Concerning this covenant two questions need to be answered. The Covenant of Grace Identical in both Old and New Testaments
Question #1: When was this covenant of grace initiated? Answer: Due to a misunderstanding concerning the nature of the covenant of grace, the Socinians and Arminians, who are in this respect like-minded, claim that it did not exist in the Old Testament. Although they admit that it was announced that a Savior would come at a given time, and that a covenant of grace would be established at a given time, they claim that there was no such covenant during the Old Testament dispensation. They claim that those living in that dispensation were not partakers of this covenant, did not receive any promises concerning eternal salvation, and did not receive eternal life by faith and hope in a future Savior. Instead, they received it by grace, that is, on the basis of their virtuousness. To this we respond that, although the administration of the covenant was very different in both testaments, this covenant, as far as essence is concerned, existed as well in the Old Testament -- being initiated with Adam -- as presently in the New Testament.
Proof #1: This is first of all confirmed by the fact that immediately after the fall this covenant was established in Paradise by way of the promise in Genesis 3:15, “It (the seed of the woman) shall bruise thy head (the serpent).” This Seed of the woman is the Lord Jesus, who without the involvement of a man was born of the Virgin Mary. Such never has been nor ever shall be true for any man. Christ alone, and no one else, has bruised the head of the serpent, that is, the devil. “That through death He might destroy him that had the power of death, that is, the devil” (Hebrews 2:14); “For this purpose the Son of God was manifested, that He might destroy the works of the devil” (1 John 3:8). Christ, the Seed of the woman, who would bruise the head of the devil, is promised here, which can be deduced from the threat made to the serpent. This promise was not addressed to Adam and Eve, but only within their hearing. From this it follows that the covenant of grace was not established with Adam and Eve, and in them with all their descendants as was true for the covenant of works. Rather, Adam and Eve, hearing this promise, had to receive the promised Savior for themselves in order to be comforted, as every believer has done subsequent to the giving of this promise, which shall become evident in what follows.
Proof #2: The gospel, which is the offer of this covenant, is proclaimed in the Old Testament as well as in the New Testament. “And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed” (Galatians 3:16. He said “in thee,” that is, in thy Seed, which is Christ. “He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ” (Galatians 3:16). Abraham believed this good news, not for the heathen who still would come and believe, but for himself. It was to his personal benefit, it being unto justification, which is an acquittal from guilt and punishment, and a granting of the right unto eternal life. This is confirmed in Genesis 15:6, “And he believed (note: not “the Lord,” but) in the Lord; and he counted it to him for righteousness”; “And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God” (James 2:23). That the gospel was proclaimed to him was not an extraordinary privilege afforded to Abraham alone. The church of the Old Testament had the identical privilege, which is evident from Hebrews 4:2 a, “For unto us was the gospel preached, as well as unto them.” It is proclaimed to us in order that we would receive it to our benefit, and thus likewise also to their benefit. The reason why many did not profit from this was not to be attributed to the fact that it was not offered unto them, but due to their not receiving it by faith. “But the Word preached did not profit them, not being mixed with faith in them that heard it” (Hebrews 4:2 b). Thus, in the Old Testament dispensation Christ was proclaimed and offered in the gospel, and everyone was obligated by means of this gospel to believe in Christ unto justification as Abraham did. The covenant of grace therefore existed in the Old Testament.
Observe this also in reference to Moses. “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter, esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward” (Hebrews 11:24
Proof #3: The Surety of the covenant was equally efficacious in the Old Testament as in the New, and thus this covenant existed then as well as now. “Jesus Christ the same yesterday, and to-day, and for ever” (Hebrews 13:8). “Today” refers to the present time, “for ever” refers to the future, and “yesterday” refers to the past. The apostle does not merely state that Christ was, is and shall be, but he says that Christ has always been the same; that is, unto reconciliation, comfort, and help. Therefore one ought not to faint under oppression. By “yesterday” we cannot understand the time immediately prior to Paul, that is, the period of Christ’s sojourn upon earth. It is very evident that the apostle exhorts the believers to be steadfast, since Christ at all times -- that is, as soon as the church came into existence and as long as the church shall exist -- is the same faithful Savior. “Yesterday” therefore refers to the time prior to Christ’s incarnation, which also is confirmed by the statement that Christ has been slain before the foundation of the world. “Whose names are not written in the book of life of the Lamb slain from the foundation of the world” (Revelation 13:8). The words “from the foundation of the world” may not be made to relate to the words “whose names are not written in the book of life.” There is no need to go back to that earlier phrase, and Christ never is said to be slain without any modifying statement. Even if one were to interpret these words as such, namely, “whose names are not written in the book of life of the Lamb before the foundation of the world,” it remains an established fact that there was a book from before the foundation of the world in which the names of believers were written. This is the book of the Lamb, that is, of Christ, and thus Christ’s death is noted as being efficacious at that time, since no one can be written in that book except it be for the efficacy of His death by being slain. It is very simple and clear, however, that one should join the words as the apostle does: “the Lamb, slain from the foundation of the world.”
Question: But in what manner has Christ been slain since that time? The apostle appears to contradict this in Hebrews 9:26, where we read, “For then must He often have suffered since the foundation of the world.”
Answer: The apostle shows that the death of Christ had to occur but once, and that this one sacrifice was efficacious from the foundation of the world. He thus forcefully confirms that this one death of Christ already was efficacious then, this being such as if He both at that time and since that time had actually suffered. He thus confirms that Christ is the same yesterday and today. Christ was not slain in actuality from the foundation of the world, but rather as far as the efficacy of His sacrifice was concerned. From that moment believers believed in Him through the sacrifices, wherein they beheld the death of the Savior to come, and received Him by faith unto justification. This was true of Abel and Enoch, for we read, “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, for before his translation he had this testimony that he pleased God” (Hebrews 11:4-5). Abel sacrificed in faith, Abel pleased God, and Abel was righteous. This expresses irrefutably that Abel saw Christ represented in his sacrifice.
Proof #4: Believers in the Old Testament had all the spiritual benefits of the covenant of grace, and thus they, as is true for us in the New Testament, had the covenant itself.
(1) God was their God and their Father. “I am the Lord thy God” (Exodus 20:2); “I am thy God” (Isaiah 41:10); “But now, O Lord, thou art our Father” (Isaiah 64:8); “Wilt thou not from this time cry unto Me, My Father?” (Jeremiah 3:4).
(2) They had the forgiveness of sins. “As for our transgressions, Thou shalt purge them away” (Psalms 65:3); “Thou forgavest the iniquity of my sin. Selah” (Psalms 32:5).
(3) They had the spirit of adoption unto children, “to whom pertaineth the adoption” (Romans 9:4); “We having the same Spirit of faith” (2 Corinthians 4:13); “Thy Spirit is good; lead me into the land of uprightness” (Psalms 143:10).
(4) They had peace of conscience with God. “Thou hast put gladness in my heart” (Psalms 4:7); “Truly my soul waiteth upon God” (Psalms 62:1).
(5) They had childlike communion with God. “When I awake, I am still with Thee” (Psalms 139:18); “But it is good for me to draw near to God” (Psalms 73:28).
(6) They were partakers of sanctification. “O how love I Thy law! it is my meditation all the day” (Psalms 119:97).
(7) After death they entered eternal bliss, for which they longed. “For he looked for a city which hath foundations. But now they desire a better country, that is, an heavenly” (Hebrews 11:10
Objection #1: In the Old Testament believers did not receive the promises, “not having received the promises” (Hebrews 11:13).
Answer: The promises to which the apostle here refers have reference to the incarnation of Christ, which they saw from afar, believed, and embraced.
Objection #2: “For the law made nothing perfect” (Hebrews 7:19).
Answer: The ceremonial laws to which the apostle refers here lacked efficacy of satisfaction, but did point to Christ. They were a stimulus for a better hope. By faith in a Messiah to come they were perfect in Him (Colossians 2:13).
Objection #3: In Hebrews 9:8 we read “that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.”
Answer: Christ is the way (John 14:6). Christ consecrated the way to God and to glory through the veil, that is to say, His flesh (cf. Hebrews 10:19-20). The text states that as long as the ceremonies were still in effect, Christ had not yet actually paid the ransom, nor merited salvation for His own. When this occurred, however, these ceremonies no longer served a purpose. The apostle does not say that no one entered heaven during that time period, which is something most opposing parties would not dare to deny. Enoch, Elijah, Moses, Abraham, Isaac, and Jacob would rebuke them. Neither does the apostle state that the way to heaven was not known as yet, for whoever possesses faith, hope, and love, also knows the way. He stated rather that Christ Himself -- who would accomplish that which the entire tabernacle service could not bring to pass, that is, the salvation of sinners -- had not yet come in the flesh.
Objection #4: The apostle stated that Christ “hath abolished death, and hath brought life and immortality to light through the gospel” (2 Timothy 1:10). Thus light and life were not present prior to Christ’s incarnation.
Answer: The text indeed states that Christ is He who has brought life and immortality to light. It does not mention, however, that Christ did this only subsequent to His incarnation, and not prior to His coming. We have shown above that Christ, who is the same yesterday and today, was thus engaged in the Old Testament, the gospel having been proclaimed also during that time. This text, however, refers to the measure of revelation, and to the revelation of the gospel unto the Gentiles, which, prior to this, had only occurred in Israel. This is confirmed in verse 11, where we read, “Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.” The apostle states this expressly when he says, “Which in other ages was not made known unto the sons of men, as it is now revealed ... that the Gentiles should be fellow heirs. ... Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ” (Ephesians 3:5-6
Objection #5: Consider the following texts. “And these all, having obtained a good report through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect” (Hebrews 11:39-40); “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things” (1 Peter 1:12). It is evident from these texts that they who lived during the Old Testament period did not partake of these benefits.
Answer: These texts expressly refer to the incarnation of Christ, it being evident that these promises were not received while these saints lived. They proclaimed that Christ at one time would come, but that they did not expect Him during their time. In this respect they did not minister unto themselves but unto us who live subsequent to the coming of Christ, and may behold and enjoy the fulfillment of that promise. And thus we enjoy better things than they; that is, they are better since the fulfillment of the promise is better than the promise itself. It thus follows that these texts do not refer to the enjoyment of the benefits of the covenant, for they were partakers of this as much as we are (which has already been shown); the apostle pointed to this in the text itself when he stated, “that they without us should not be made perfect.” They thus were made perfect, not by the works of the law, but through Christ, whose coming they had in the promises of which we have the fulfillment. They were therefore not saved on any different basis than we, for we and they are saved by the very same Surety. The New Testament is superior to the Old Testament only as far as administration is concerned. The Existence of an Additional, External Covenant with Men Denied
Question #2: Did God, either in the Old or New Testament, establish a different, external covenant in addition to the covenant of grace?
Answer: Before we answer this question it is necessary to define what an external covenant is.
(1) An external covenant is a relationship between God and man; it is a friendly covenant, or association.
(2) The parties of this covenant are, on the one side, the holy God who is of purer eyes than to behold evil (Habakkuk 1:13), who has no pleasure in wickedness, with whom evil shall not dwell, in whose sight the foolish shall not stand, who hates the workers of iniquity, who shall destroy them that speak leasing, and who abhors the bloody and deceitful man (Psalms 5:5-6). The other party is the unregenerate, whose throat is an open sepulchre, whose tongue use deceit, who have the poison of asps under their lips, whose mouth is full of cursing and bitterness, whose feet are swift to shed blood, whose ways are destruction and misery, who do not know the way of peace, and who do not have the fear of God before their eyes (Romans 3:13-18). As long as they remain in this condition, they are the children of wrath (Ephesians 2:3), and vessels of wrath fitted to destruction (Romans 9:22). These would have to be the parties of this covenant.
(3) The promises of such a covenant merely relate to physical blessings, be it the land of Canaan, or in addition to that, food and clothing, money, delicacies, and the delights of this world.
(4) The condition is external obedience, merely consisting in external observance of the law of the ten commandments and the ceremonies, church attendance, making profession of faith, and using the sacraments, participation being external and without the heart.
(5) Such a covenant would be without a Mediator, being immediately established between God and man.
(6) In the Old Testament this would be the national covenant established only with the seed of Abraham. This covenant would have been an exemplary covenant to typify the spiritual service in the days of the New Testament. In the New Testament it would be a covenant to establish the external church. All of this would constitute an external covenant, it being essentially different in nature than the covenant of works and the covenant of grace.
Upon closer examination of such an external covenant (even though proponents of such a covenant do not perhaps appreciate such a close examination), the question is whether there is such an external covenant? Some deny that such is the case in the New Testament, but claim it existed in the Old Testament. Others maintain that such a covenant also exists in the New Testament. We, however, make a distinction between external admission into the covenant of grace, and an external covenant. We maintain that there have always been those who externally have entered into the covenant of grace, and who, without faith and conversion but without giving offense, mingle among the true partakers of the covenant. Their external behavior, however, does not constitute an external covenant. God is not satisfied with such an external walk but will punish those in an extraordinary measure who flatter Him with their mouths and lie to Him with their tongue. Thus, there is an external entrance into the covenant of grace, but not an external covenant. This we shall now demonstrate.
First, the person who joins himself to the church or ever has joined the church never has had such a covenant in view by which he would merely obtain some physical benefits. He has salvation in view. Thus, such an external covenant would be without partakers. This is not to suggest that man does not desire physical benefits, but he does not seek to obtain them by way of such a covenant. Man is neither acquainted with nor believes in such a covenant. There is no such covenant proposed to man, nor is he wooed or enticed to enter it. There is not one text in the entire Word of God supporting such a covenant. Therefore, whatever is neither offered nor pursued does not exist.
Secondly, it is inconsistent with the holiness of God that God, as we have expressly described Him to you, could enter into a covenant of friendship with man, who is as we have just portrayed him. It is inconsistent with God’s nature that He would find pleasure in external religion, without the involvement of the heart. God demands the heart, even when He promised Canaan and other external blessings. “And thou shalt love the Lord thy God with all thine heart, and with all thy soul. And it shall be, when the Lord thy God shall have brought thee into the land,” etc. (Deuteronomy 6:5
Evasive Argument: God bestows external blessings upon many because of correct, external behavior. This can be observed in Ahab, the ungodly king of Israel. “seest thou how Ahab humbleth himself before Me? because he humbleth himself before Me, I will not bring the evil in his days: but in his son’s days will I bring the evil upon his house” (1 Kings 21:29).
Answer: It is one thing to maintain that God, by His common grace and in certain situations, bestows external blessings upon the ungodly. This we readily admit, for, “The Lord is good to all: and His tender mercies are over all His works” (Psalms 145:9). However, it is another thing to maintain that God does this by virtue of an external covenant, and thus, due to a relationship with the unregenerate and the ungodly, bestows external blessings upon them on the basis of externally good behavior. This we deny vehemently. The example of Ahab is no proof whatsoever, for the blessing bestowed upon him in response to his external manifestation of humility did not proceed from an external covenant (this being the point of contention here which needs to be proven), but by virtue of God’s common grace and longsuffering.
Thirdly, if God could establish a covenant of friendship with the unregenerate without a Mediator of reconciliation, as is claimed by some, this necessarily being the proposition, there would be no need for the Surety Jesus Christ and one would be able to be saved without satisfaction of the justice of God. If God is able to establish a covenant of friendship with a sinner for the purpose of bestowing external blessings upon external obedience, doing so apart from a Mediator of reconciliation, God would likewise be able to establish a covenant unto salvation without a Mediator of reconciliation, thus promising eternal life to all the godly by virtue of their sincerity. If that were possible, there would be no need for Christ, for all of this could then transpire without Him. This, however, is impossible, as will be shown in the next chapter, and therefore it is also impossible for such an external covenant to exist. From this it is at once evident that holding to an external covenant undermines Reformed truth and gives opportunity for dissension.
Fourthly, such a covenant either has sacraments or has none. If there are none, then it is not a covenant, for God has never established a covenant without seals. If there are sacraments, which are they? Circumcision and the Passover in the Old Testament and baptism and the Lord’s Supper in the New Testament? This cannot be, for then the same sacraments would be of two essentially different covenants, which is an absurdity. Besides, the sacraments of the covenant of grace only have reference to Christ, and are signs and seals of the righteousness of faith (Romans 4:11). Since this covenant would neither have Christ as its Surety nor spiritual promises and the righteousness of faith, these seals cannot be sacraments of an external covenant. In addition to this, no one has a right to partake of the seals of the covenant of grace unless he is a true believer, since they are seals of the righteousness of faith. This position, however, maintains that the unregenerate are true members of this external covenant, who nevertheless may not partake of the sacraments. Therefore, the sacraments cannot be seals of this external covenant, from which follows that there is no such covenant.
Fifthly, whatever one proposes concerning this external covenant (such as external obedience) is comprehended in the covenant of grace. This obedience, however, proceeds from and is in harmony with an internal, holy spiritual frame. The covenant of grace includes of necessity all the external as well as the spiritual promises requisite unto salvation. Both aspects are confirmed in the following passages. “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:20); “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God” (Romans 12:1); “And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God” (Genesis 17:8); “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Timothy 4:8).
Since the covenant of grace also obligates us to external obedience, and also has external promises, there is no need for an external covenant, which would require and promise all matters and benefits already comprehended in the covenant of grace.
Evasive Argument: One may suggest that all these reasons are not compelling since this external covenant presupposes the covenant of grace and coalesces with it.
Answer: (1) This does not confirm the matter, since this covenant must be viewed as being of an entirely different nature. It must therefore be considered independently. Thus, all these reasons remain in full force.
(2) The unregenerate, even though they externally enter into the covenant of grace, are not essentially in the covenant. With an external covenant, however, they would be actual and true members (and thus would be true partakers) of it without any reference to the covenant of grace. Thus they, not being true members of the covenant of grace and therefore without Christ and the promise, would be considered as true members of this external covenant. The covenant of grace is therefore not the issue here at all. Hence, the suggestion that an external covenant, which presupposes the covenant of grace, is established with the unregenerate holds no water. Thus, this evasive argument is without substance and our proof remains in force.
Objection #1: In the Old Testament the entire nation, head for head, the godly and the ungodly, had to enter into the covenant. They were all required to partake of the sacraments, were all in this covenant and used the sacraments, and many broke the covenant. There was thus an external covenant which in its essential nature was entirely different from the covenant of grace. For this covenant has been established with believers only and thus cannot be broken.
Answer: (1) The covenant of grace is an incomprehensible manifestation of the grace and mercy of God. When God offers this covenant to someone, it is an act of utmost wickedness to despise it, and to refuse to enter into it. Therefore everyone to whom the gospel is proclaimed is obligated to accept this offer with great desire and with all his heart, and thus to enter into this covenant. This fact is certain and irrefutable. Thus, the obligation to enter the covenant does not prove it to be an external covenant.
(2) The ungodly, being under obligation to enter into the covenant of grace, were not permitted to remain ungodly, for the promise of this covenant also pertains to sanctification. They were to be desirous for sanctification, and this desire was to motivate them to enter into the covenant. Therefore, if someone remained ungodly, it would prove that his dealings with God were not in truth -- as ought to have been the case. It would confirm that he had entered into the covenant in an external sense, as a show before men, and that he was not a true partaker of the covenant.
(3) They were required to use the sacraments in faith. If they did not use them in this way, they would provoke the Lord. Neither in the Old nor New Testament do the ungodly have a right to the use of the sacraments. Unto such God says, “What hast thou to do to declare My statutes, that thou shouldest take My covenant in thy mouth?” (Psalms 50:16).
(4) Just as the ungodly merely enter the covenant under pretext, so they likewise break it again and their faith suffers shipwreck. Thus they manifest by their deeds that they have neither part nor lot in the word of promise. Their breach of covenant was not relative to an external covenant but relative to the covenant of grace into which they entered externally. The manner whereby they entered into this covenant was thus consistent with the breach of this covenant. With all that was within them they destroyed the covenant of grace by changing it into a covenant of works.
(5) In a general sense God established this covenant with the entire nation, but not with every individual. Everyone was to truly enter into this covenant by faith.
Objection #2: In the New Testament the church consists of believers and the unregenerate, the latter being by far the majority. The unregenerate are not in the covenant of grace, and yet they are members of the covenant. Consequently, they are in an external covenant, in view of which there is also an external or visible church. Children of believers, who as they grow older manifest themselves as being ungodly, are thus called holy (1 Corinthians 7:14). This can only be the holiness of an external covenant. From this it follows that there is such an external covenant.
Answer: (1) The unregenerate are in, but not of the church. They are not true members constituting the church, but are merely parasites. All who are present in someone’s home do not necessarily belong to this home and the family members. The unregenerate have externally gained entrance into the church, but the external entrance into the covenant of grace does not constitute an external covenant.
(2) There is only an external church as far as the external congregation in its totality is concerned, but not relative to individual members where the evil intermingle with the good.
(3) The children of believers are called “holy” not in reference to an external covenant, but in reference to the covenant of grace, into which the parents, be it externally or in truth, have entered, and to which they may also entrust their children, doing so by virtue of their baptism. They also have no other covenant in view than a covenant by which they and their children can be saved. Thus, we have presented the covenant of grace in all its ramifications to you, and it is our wish that everyone would be endeared to it and truly enter into it. Amen.