the stipulations of the compact with the Father, two things follow. First, salvation is offered to all men on the condition of faith in Christ. Our Loi-d commanded his disciples to go into all the world and preach the gospel to every creature. The gospel, however, is the offer of salvation upon the conditions of tlie covenant of grace. In this sense, the covenant of grace is formed with all mankind. And, therefore, Turrettin ^ says, " Foedus hoc gratiee est pactum gratuitum inter Deum offensum et hominem offendentem in Christo initum, in quo Deus homini gratis propter Christum remissionem peccatorum et salutem pollicetur, homo vero eadem gratia fretus pollicetur fidem et obedientiam." And tlie Westminster Conft?ssion^ says, " Man, by his fall, having made himself incapable of life by that covenant [namely, by the covenant of works], the Lord was pleased to make a second, commonly called the covenant of grace : wherein He freely offereth unto sinners [and all sinners] life and salvation by Jesus Ciirist, requiring of them faith in Him, that they may be saved, and promising to give unto all those that are ordained unto life, his Holy Spirit, to make them able and willing to believe." If this, therefore, were all that is meant by those who make the parties to the covenant of grace, God and mankind in general and all mankind equally, there would be no objection to the doctrine. For it is undoubtedly true that God offers to all and every man eternal life on condition of faith in Jesus Christ. But as it is no less true that the whole scheme of redemption has special reference to those given by the Father to the Son, and of whom our Lord says, "All that the Father giveth me shall come to me ; and him that cometh to me I will in no wise cast out" (John vi. 37), it follows, secondly, from the nature of the covenant between the Father and the Son, that the covenant of grace has also special reference to the elect. To them God has promised to give his Spirit in order that they may believe ; and to them alone all the promises made to believers belong. Those who ignore the distinction between the covenants of redemption and of grace, merging the latter in the former, of course represent the parties to the covenant to be God and Christ as the head and representative of his own people. And therefore mankind, as such, are in no sense parties. All that is important is, that we should adopt such a mode of representation as will comprehend the various facts recognized in the Scriptures. It is one of those facts that salvation is offered to all men on the condition of faith in Christ. And therefore to that extent, or, in a sense which accounts for that fact, the covenant of grace is made witli 1 xii. ii. 5, edit. Edinburgh, 1847, vol. ii. p. 156. 2 chap. vii. § 3
364 PART III. Ch. IL — the COVENAj^T OF GRACE.
all men. The great sin of those who hear the gospel is that they refuse to accept of that covenant, and therefore place themselves without its pale.
Christ as Mediator of the Covenant.
As Christ is a party to the covenant of redemption, so He is con- stantl}'' represented as the mediator of the covenant of grace ; not only in the sense of an internuncius, as Moses was a mediator between God and the people of Israel, but in the sense, (1.) That it was through his intervention, and solely on the ground of what He had done, or promised to do, that God entered into this new covenant with fallen men. And, (2.) in the sense of a surety. He guarantees the fulfilment of all the promises and conditions of the covenant. His blood was the blood of the covenant. That is, his death had all the effects of a federal sacrifice, it not only bound the parties to tlie contract, but it also secured the fulfilment of all its provisions. Hence He is called not only MecrtV)??, but also'Eyyvos (Heb. vii. 22), a sponsor, or surety. By fulfilling the conditions on which the promises of the covenant of redemption were suspended, the veracity and justice of God are pledged to secure the salvation of his people ; and this secures the fidelity of his people. So that Christ answers both for God and man. His work renders certain the gifts of God's grace, and the perseverance of his people in faith and obedience. He is therefore, in every sense, our salvation.
The Condition of the Covenant.
The condition of the covenant of grace, so far as adults are con- cerned, is faith in Christ. That is, in order to partake of the benefits of this covenant we must receive the Lord Jesus Christ as the Son of God in whom and for whose sake its blessings are vouchsafed to the children of men. Until we thus believe we are aliens and strangers from the covenant of promise, without God and without Christ. We must acquiesce in this covenant, renoun- cing all other methods of salvation, and consenting to be saved on the terms wliich it proposes, before we are made partakers of its bsnefits. The word "condition," however, is used in two senses. Sometimes it means the meritorious consideration on the ground of which certain benefits are bestowed. In this sense perfect obedience was the condition of the covenant originally made with Adam. Had he retained his integrity he would have merited the promised blessing. For to him that worketh the reward is not of grace but of debt. In the same sense the work of Christ is the