4 18th Century Covenant Theology: A Single Covenant For A Complete Gospel

I would like to welcome you back to another study in the Word of God. This is now our fourth study in a little series we started just over a month ago. By way of review, we began the series by looking at the Scripture structure of 2 Thessalonians 2:13-17. The general theme of the passage is the Privilege of Brotherhood. In our second study, we looked more closely at verses 13 and 14, where we discovered three branches of the Covenant of Grace—the electing love of the Father, the redeeming grace of the Son and the sanctifying power of the Holy Spirit. Now, although I was intending to end the series with a third study on verses 16 and 17, the Lord laid on my heart to explore the Covenant of Grace further, by looking at the development of the doctrine during the 16^th and 17^th centuries, with particular interest on how the teaching was understood by the Presbyterians, represented by the 1646 Westminster Confession. I then demonstrated, at the end of that study, how the covenant theology of the 18^th century differs from that of the Presbyterians and the 1646 Westminster Confession. It was then my purpose for this next study, to explain how covenant theology is understood by the Reformed Baptists. However, in preparing a study on the history and teachings of the Reformed Baptists, I have opened a can of worms, as it were, because it is impossible to deal with the subject in only one or two studies. I have therefore had to rethink how I will examine these issues, which has resulted, in what I intended to be a short series of studies, to what will now become a rather lengthy series. Now, I haven’t forgotten about our series on Bible Doctrine, and before the year is out, I hope to return to it. But here we are, the Lord directing our steps and putting at our feet certain topics which require attention. And, rather than rushing through these teachings in order to just finish this little series as quickly as possible, I would much rather yield to the providential governance of the Lord, and deal with the issues in a proper form. 

I have therefore laid out the studies for this series in the following way, and by God’s grace this will be what we cover in the weeks ahead:

For this study, I will present an overview of 18^th century covenant theology, showing how a single covenant of salvation secures a full and free gospel. 

In our next study, I will provide a historic overview of the Particular Baptist denomination and unmask the myths of the Reformed Baptist movement. 

In our sixth study, I wish to speak about the origin of the church and its perpetual witness for the last 2,000 years. 

In our seventh study, I hope to share the story of the Particular Baptist denomination, covering a period of almost 400 years, between 1633 to 2025. 

In our eighth study, I will share the story of the Reformed Baptist movement, covering a period of 70 years, between 1955 and 2025. 

In our ninth study, I will speak about the covenant theology of the Particular Baptists, distinguishing between the 17^th and 18^th century frameworks.

In our tenth study, I will speak about the covenant theology of the 18^th century and its connection with other denominations, such as the Anglicans and the Congregationalists. 

In our eleventh study, I will speak about the covenant theology of the 18^th century and its competitors, with particular focus on the mistaken view of Thomas Boston and others of his mindset. 

In our twelfth study, I will speak about the covenant theology of the Reformed Baptists, examining the views of the Traditionalists as well as the Federalists.

In our thirteenth study, I will speak about the covenant theology of the 18^th century as it compares with that of the Reformed Baptists, showing the stark differences between the teachings of John Gill, and the teachings of the leading Reformed Baptist representatives such as the Reformation Today Magazine and the Founders’ Ministries.

In our fourteenth study, I will share the story of the 1689 Baptist Confession of Faith, explaining how it was used within Baptist churches and regional Associations, both in England and America. 

In our fifteenth study, I will speak about the covenant theology of the 18^th century, demonstrating how it ties together what the 17^th century pulled apart, thereby cementing a full and free gospel. 

In our sixteenth study, I will return to 2 Thessalonians 2:13,14, reviewing what the passage reveals concerning the Covenant of Grace, and then comparing the teachings with other biblical passages. 

In our seventeenth study, I will unfold the structure of 2 Thessalonians 2:16,17, highlighting four blessings which are derived from the Covenant of Grace.

In our eighteenth and final study, I will conclude the series by speaking about the relevancy of 18^th century covenant theology for today, setting out the reasons I believe there will be a large scale revival of the teachings in years to come.

If my calculation is correct, we should finish this series by the end of November, after which we will pick up our previous series on Bible Doctrine. Now, for this study, I want to look at 18th century covenant theology, showing how a single covenant of salvation secures a full and free gospel. Let me say, what I am about to share comes at the request of some of the Lord’s people who sat under my gospel teachings last Sunday. I spoke on the subject of the believer’s eternal union with the TriUne Jehovah, with particular reference to the Father’s electing love, first outside of Christ, then in Christ, but because I spoke of a twofold election of the Father, this was a matter of confusion for some. So, I thought I would attempt to clarify the teaching in this study, which as it happens, actually fits in well with the broader teachings of this series. 

And, because I did not use the Framework of Sovereign Grace when explaining the teachings last Sunday, I will use it today, hoping this visual aid will help us more clearly understand the teachings.

The Framework of Sovereign Grace is a diagram illustrating the eternal blueprint of God’s plan for the ages. That is, before making the world and setting the wheels of time in motion—from eternity—the TriUne Jehovah drew up a blueprint for all that He would do in time and creation. The blueprint begins with the Father, envisioning the entire mass of the human race, without viewing them in sin, setting apart some as objects of His special love, while setting aside the others as objects of less love. According to Romans 9:6-23 and 2 Timothy 2:20 the Apostle Paul describes the Father as a potter, and the human race as the clay, of the same lump making some vessels unto honor and other vessels unto dishonor. The vessels made unto honor are identified in the Scriptures as God’s elect people, whereas the vessels made unto dishonor are called the reprobate, or by default, the non-elect. This was the first act of the Father’s electing love, wherein He set apart a people unto Himself, without any consideration of sin and condemnation. 

However, it pleased the Father to bring the entire human race into existence, by placing them within a time continuum and putting them into a purpose built world, both the elect and the non-elect. The Father would establish with the first man, Adam, a Covenant of Works, requiring of him perfect obedience to the law inscribed upon his heart. In consequence of disobedience, his soul would be defiled with sin, cut off from God, thereby rendering him dead in trespasses and sins, and he would be brought under the condemnation of God, the penalty of which is everlasting death. It would be under the terms and promises of this covenant, the human race—both the elect and the non-elect—would by default be brought into this world and in relationship to God. In addition to this, God would appoint Adam to serve as the covenant head for the entire human race, insomuch that his sin and transgression against the law of God would be judicially imputed and spiritually imparted to all of his posterity. Henceforth, the sons and daughters of Adam, including the elect and the non-elect, by default, come into the world conceived in sin and shaped in iniquity. The sinner, therefore, would have a twofold problem—first, the judicial imputation of sin bringing him/her under the condemnation of God; second, the spiritual impartation of sin rendering his/her soul corrupt and depraved. This sinful condition would be true for the elect and the non-elect, for Adam would be appointed the head, under the Covenant of Works, for the entire human race. 

Now, it pleased the Father to leave the non-elect in their sins, to themselves, now making them the vessels of wrath and the vessels of wood and earth, fitting them to destruction. God would not procure or promise salvation by any measure to the non-elect. They would be forever subject to God under the terms and promises of the Covenant of Works. 

However, because the Father had already set His special love upon the elect, He obligated Himself to them, ensuring that He would not leave them in their sins or to themselves. He would devise a plan to save them from their sins. In fact, because the sinner has a twofold problem of sin, first condemning,  and second corrupting, so the Father would devise a twofold plan to save them from their sins. 

First, the Father gave the elect to His Son, as a gift, appointing Him to serve as their Redeemer. The Son of God received the elect as a gift from the Father, setting His everlasting love upon them too. The Son agreed to serve as their Redeemer, insomuch that when the fulness of time would come, the Father would send forth His Son, not only made of a woman in the assumption of a human nature, but also made under the law and subject to the Covenant of Works, responsible to perfectly obey the law inscribed upon His heart, in order that He might redeem His people from their sins. This redemptive work would be accomplished in a twofold way. First, Christ would earn for His elect people righteousness, by His perfect obedience to the law; Second, Christ would deliver His elect people from their sins, by making an atonement for those sins and paying their debt, by the shedding of His precious blood and death at Calvary. All of this, my dear friends, was agreed by the Father and the Son from eternity, according to the terms of a covenant—this covenant—a Covenant of Grace. And it is in this way the Father freely justifies His elect people, through the redemption that is in Christ Jesus. Now you see, if the first problem of sin is that of judicial condemnation, with Adam’s sin being judicial imputed to the elect, then the solution to that problem is justification, with Christ’s righteousness imputed to the elect, and the elect’s sin imputed to Christ, through His redemptive work. And thus, through this first part of God’s plan unto salvation, the elect sinner is made by Christ a vessel of mercy.

But then, having made this covenant with His Son, the Father and the Son entered into covenant, the same covenant, with the Holy Spirit, giving to Him the elect as a gift, and appointing Him to serve as their Sanctifier. The Holy Spirit received the elect unto Himself, setting His everlasting love upon them, and agreeing to sanctify them according to His effectual power throughout the course of history. To that end, from the beginning of the world until now, the Holy Spirit has been sanctifying the elect of God. Beginning with Adam and Eve in the garden of Eden, after they transgressed the law inscribed upon their hearts thereby violating the terms of the Covenant of Works, the Holy Spirit regenerated their souls, which is the beginning of His sanctifying work within the heart of the sinner. You see, regeneration is that experience when the Holy Spirit unites the soul with the Lord Jesus Christ, and by virtue of that spiritual union, the soul is made alive unto God through Christ, because the life of Christ flows into the soul, and the soul is enabled to savingly believe on Christ, because the virtues of Christ also flow into the soul. Jesus described this work of regeneration by a number of different analogies. In John 3, He described it as a new birth. In John 15, He described it as a branch engrafted to a vine—it is by virtue of the branch’s union with the vine, the life and nature of the vine flows into the branch, not only giving life to the branch, but also the fruits that belong to the nature of the vine. So it is with the elect sinner. When the Spirit of God unites the soul with Christ, it is by virtue of that spiritual union the life and graces of Christ flow into the soul, making the sinner alive unto God and fruitful in all the graces of Christ, among which is saving faith and godly repentance. And you see, this spiritual union between the soul and Christ is identified in the Scripture as a new nature, created in righteousness and true holiness. It is a righteous and holy union, because it is a union with Christ. Now, it is in this way the Father solved the second problem of sin—that of the soul’s corruption. The Father fully sanctifies the sinner by the regenerative power of the Holy Spirit, uniting the soul with Christ, the union of which is called a new nature created in righteousness and true holiness, the regenerate sinner now being able to walk with God in the beauty of holiness and in the path’s of righteousness. And it is in this way, the Holy Spirit makes the regenerate sinner a vessel of gold and silver.

Thus, we have here the Covenant of Grace, drawn up between the Persons of the Godhead, each assuming a vital role in the salvation of His people. The Father assumes the role of electing love, the Son assumes the role of redeeming grace and the Spirit assumes the role of sanctifying power. This is a covenant made between the three Persons of the Godhead on behalf of Their elect people, and therefore all of the conditions of this covenant are accomplished for the elect by the Father, the Son and the Holy Spirit. This is a comprehensive covenant, including all three branches of the gospel—election, redemption and sanctification—procuring for and promising to all such as should be saved a full and free salvation. This is the Father’s twofold salvation, by the Son’s redeeming work and the Spirit’s sanctifying power, preparing His elect people unto glory.

And you see, the human race, from a time perspective, is not divided between the elect and the non-elect, but between the unregenerate and the regenerate. So long as the sinner remains in an unregenerate condition, he/she is subject to God under the authority of the Covenant of Works (this includes the elect and the non-elect), responsible to perfectly obey the law inscribed upon their hearts. However, when the sinner is regenerated by the Spirit of God, he/she is delivered from the authority and responsibility of the Covenant of Works, and is brought experientially under the authority and blessings of the Covenant of Grace. Henceforth, there are only two covenants under which members of the human race have ever been or ever will be in relationship to or with God—all unregenerate sinners throughout the course of history are in relationship TO God under the Covenant of Works, whereas all regenerate sinners throughout the course of history are in relationship WITH God under the Covenant of Grace. 

Now, there may be minor differences between my explanation of 18^th century covenant theology and that of others, but in essence, this is a synopsis of the covenantalism which undergirds the tenets of Hyper-Calvinism. It is on the basis on this framework, saving faith is not the spiritual or legal duty of unregenerate sinners; it is on the basis of this framework, the gospel is not to be exploitively offered to the unregenerate; and it is on the basis of this framework, the rule of conduct for the believer’s life is the gospel, rather than the ten commandments. 

Alright, but there are some things I explained last Sunday, to which some of you were not privy, which caused not a small amount of confusion to a few who heard it. So, with the time we have remaining, allow me to try and clarify the teachings. And to that end, I will clear the notes. 

Under the Covenant of Grace, there are three types of union the TriUne Jehovah has forged with His elect people. First, there is an eternal union; Second, there is a historical or natural union; Third, there is a spiritual and experiential union. 

First, there is an eternal union between the elect and the TriUne Jehovah. This eternal union is bound together, first, by God’s love for His people. The Father exercises an everlasting love to the elect, having set them apart as vessels unto honor; the Son exercises an everlasting love to the elect, having received them to Himself and agreed to redeem them; the Holy Spirit exercises an everlasting love to the elect, having received them to Himself and agreed to sanctify them. Salvation, my dear friends, is based on the love of God, not the grace of God. It is divine love which drew together a plan of salvation for God’s elect people. And you see, since love is the bond of perfection, as Paul states in Colossians 3:14, so it is the love of God which perfectly binds together, or unites, Himself with the elect. This is an eternal union forged by the love of God. But second, this eternal union is also bound together by covenant obligations. The Father has covenanted to elect a people to Himself; the Son has covenanted to redeem that people from their sins; the Holy Spirit has covenanted to sanctify that people by the righteousness and virtues of Christ. Not only is there an eternal union between God and the elect based upon His love, but also upon the agreement to save them from their sins and reconcile them to Himself. But third, this eternal union is also bound together by the marriage arrangement between the elect and Christ. You see, the Father has chosen a bride for His Son, from eternity. This bride, His elect people, is betrothed to Christ before the foundation of the world. And although the marriage between Christ and the elect sinner is not consummated until regeneration and conversion in time, yet it is legally binding from eternity as the Father has prepared the arrangement before time began. And so, there is an eternal union between the TriUne Jehovah and His elect people, a union that is not understood by many Christians, and yet it is on the basis of this union that the elect are also united with God historically and spiritually. Which then brings us to consider,

Second, the historical or natural union between God and the elect. This union became a reality when God the Father sent forth His Son in the Person of the Lord Jesus Christ. The Son of God assumed a human nature, thereby becoming our brother and near kinsman; flesh of our flesh and bone of our bone. It was this union of the Son’s divine nature with a human nature prepared by the Father, that the Son of God identified Himself with His elect people, belonging to the same human race, tempted in all points as they are, yet without sin. The Creator assumed the same nature of His creatures, that He might become their Redeemer. We call this, a historical or natural union, with the Son of God assuming a human nature, identifying Himself with us. 

Third, there is a spiritual and experiential union. This union becomes a reality when the Holy Spirit regenerates the sinner. However, before I go further in an explanation of this type of union, I must return for a few moments to the eternal union between God and His elect people. 

 There are two great blessings affixed to this eternal union between God and the elect—the first is adoption, the other is justification. These are eternal blessings; blessings inseparably bound together within the context of the eternal union between God and His elect people. We read of this in Ephesians 1:3-7: 

”Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:”

This is the role of God the Father under the Covenant of Grace—He took the initiate in the Covenant of Grace, appointing His Son, in the Person of the Lord Jesus Christ, to serve as the Redeemer for His elect people. Henceforth, based on the blessings Christ has purchased through His redemptive work, the Father has blessed us, His elect people, with all spiritual blessings in heavenly places in Christ.

“according as he hath chosen us in him before the foundation of the world,”

Now, we have here a reference to the Father choosing, or electing, His people in Christ, and He did it before the foundation of the world, that is, from eternity. However, according to Romans 9, we discover the Father has already chosen or elected His people, prior to viewing them in sin. And certainly, that is true. The Apostle Paul describes the Father as a potter in relationship to His elect people as honorable vessels of clay. However, it was after making that choice, the Father determined to bring the entire human race into the world under the headship of Adam, and therefore in sin. Now the Father views the elect in sin, and they have forthwith been sold into sin and under condemnation. It was then, when the Father devised His twofold plan of salvation, that He gave the elect sinners to His Son, or, He chose them in Christ. Henceforth, we might say, the Father has chosen His people twice. First, before viewing them in sin and therefore apart from Christ; but second, after viewing them in sin and therefore in Christ, that He might redeem them. Now, I ask you, unless the Father first chose His people without viewing them sin, thereby owning them as a special possession, how then could He redeem them after viewing them in sin? Do you see? If the Father only chosen His people after viewing them in sin, then He isn’t redeeming them back to Himself, for He never owned them before viewing them in sin. In that case, it wouldn’t be a redemption of them, but a first purchase of them. Henceforth, not only does Romans 9 and Ephesians 1 set forth a comprehensive framework of the Father choosing His elect people twice, but unless it be so, the whole doctrine of redemption is made void and obsolete. 

Now, for those who have some theological background on this subject, you will be familiar with the terms Supralapsarianism and Sublapsarianism. These terms deal with the logical order of God’s decree. According to the Framework of Sovereign Grace, you see how both views are true. First, the Father views the human race without sin and sets apart a people unto Himself—that is Supralapsarianism; Second, the Father views the human race in sin and sets the same people apart in Christ—that is Sublapsarianism. Henceforth, Sublapsarainism fits within the broader framework of Supralapsarianism. And for those interested in the writings and teachings of John Gill, if you have ever wondered which view he took on this matter, it is this—what I am presenting in this framework. Gill subscribed to both views, setting the one within the context of the other. Now, back to Ephesians 1:

“that we should be holy and without blame before him in love:”

The Father has chosen elect sinners in Christ, that He might view them to be without sin—holy and without blame before Him in love.

“having predestinated us unto the adoption of children by Jesus Christ to himself,”

And now, we are given the first of two blessings which are affixed to the elects’ eternal union with God—adoption. This is a compound word—AD, or addition; OPTION—choice or election. Adoption is the choice of addition. Adoption; Add-Option; Add-Choice; Add-Election. Let me explain this according to the Framework of Sovereign Grace. Watch. According to Romans 9, the Apostle Paul describes the first aspect of the Father’s electing love to be the relationship between a potter and vessels of honor. But according to Ephesians 1, the Apostle Paul describes the second aspect of the Father’s electing love to be the relationship between a father and sons by adoption. Now watch. The Father makes the elect vessels of honor before viewing them in sin, but having then been sold into sin, He adopts them; He adds them back to Himself; He reclaims them; not only as vessels of mercy and gold and silver, but as sons and daughters, adopted by Him, their Father. Look again at Ephesians 1:  

“according to the good pleasure of his will, to the praise of the glory of his grace,”

This work of election—as the Father is a potter to the clay, and as He is the Father to adopted sons—it is all 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.”

Wherein the Father, having adopted the elect, reclaiming them from sin, has also made them accepted in His sight, by putting them in Christ; by putting them in the beloved. Of course, this is a reference to justification, my dear friends. To be made accepted in the sight of God is to be justified in His sight. To be made right, or righteous, in His sight. And this is therefore the second blessing affixed to the eternal union between God and the elect. Not only are they adopted, but they are freely justified. Justified how? Through the redemption that is in Christ Jesus. Henceforth, 

“In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” 

Now, the common belief among Christians is that the blessing of justification belongs to sinners after they have been born again and believe on Christ. But that is not where the Scriptures place this great work and blessing, my friends. “But,” you ask, “How can the elect sinner be justified from eternity, before Christ accomplishes His work of redemption in time and the Spirit of God regenerates the soul of the sinner?” Well, in this way:

When the Father appointed the Son, under the Covenant of Grace, to serve as the Redeemer for the elect, He agreed to do it, pledging Himself to that great work which He would accomplish when the fulness of time would come. And you see, it is on the basis of Christ’s pledge from eternity, that He became the surety of His elect people. You know what a surety is, don’t you? You are in debt. The court orders you pay it back. You don’t have the money to pay it back. A rich friend intercedes on your behalf, pledging to the court that he will pay off the debt for you. If the court accepts the pledge, then your rich friend becomes the surety of your debt. And forthwith, the court will look upon you as absolved of the debt, seeing you no longer as a debtor, but as one who is financed and secured by the surety of your rich friend. Now, from eternity, the Son of God became the surety for the debts of His elect people, the Father no longer looking upon them as sinners in debt, but as sinners absolved from that debt under the auspices and riches of Christ. 

Here, let me use the example of a cheque. We don’t use cheque books anymore, but they were frequently used when I was growing up and during my early adulthood. When you write a cheque, you put the amount to be paid and sign your name at the bottom of the bank note and hand it to the recipient. Now, on the one hand, that cheque is as good as paid, for the pledge on the bank note guarantees the money. But on the other hand, the money will not be received until the cheque is cashed at the bank. In a similar way, the pledge Christ made to the Father from eternity is the signed cheque to pay the debt of the elect in full, and on the basis of the pledge, or signed cheque, the Father pronounced or declared His elect people absolved of their debt and righteous in Christ their surety. However, the cheque must be cashed at the bank, and this was done in the fulness of time, when the Father sent forth His Son, and in the Person of the Lord Jesus Christ, discharged His duties and paid the debt, making full restitution for His elect people through His redemptive work. And you see, it is on this basis elect sinners before the death of Christ were justified in precisely the same way as elect sinners after the death of Christ. The Father did not require Christ to cash the cheque, or fulfill His pledge, on the first day sin entered into the human race, in order to justify them through the redemption that is in Christ Jesus. He accepted the payment of Christ according to His pledge under the terms of the gracious covenant from eternity, and when the fulness of time would come, the Son would cash in the cheque and make full payment as promised. 

And you know something beautiful, not only is Christ the surety of the elect for their justification, but He is also the surety for their adoption. Adoption, you see, is a judicial and legal act too. And when a child is adopted, it isn’t free. A purchase must be made, and from eternity, the Son pledged to pay the price necessary for the adoption of the elect. Henceforth, Christ is the surety for the elect, not only for justification, but also for adoption. And what is more, adoption is the basis for justification, for it is because the Father has adopted the elect from the house of sin, that He then makes them right with Himself through the redemptive work of Christ. 

Alright, well these are the two blessings inseparably linked with the eternal union of God and His elect people. 

I now turn to the spiritual and experiential union of God with His elect people, and the two blessings therewith linked. First, there is the blessing of regeneration, or the new birth. Now, you can see quite clearly the parallel between adoption and regeneration. These are not one and the same blessing. Very often preachers and theologians conflate them, but we mustn’t do that. In fact, not only are the blessings distinct, one belonging to our eternal union, the other belonging to our spiritual union, but adoption is the basis for regeneration. We are born again because the Father has adopted us. We find this expressed in Galatians 4:6: ”And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” Do you see? Because you are sons by adoption, according to your eternal union, you are forthwith regenerated, according to your spiritual union. God the Father has adopted you in Christ from eternity, He will therefore regenerate you by the Holy Spirit in time, whereby you will be enabled to cry, “Abba, Father.” My dear friends, adoption gives to you the right to be a son of God, while regeneration gives to you a new nature to enjoy that right. These are two aspects of your sonship with God. 

But there is a second blessing connected to our spiritual union with Christ, and that is sanctification. Regeneration is the initial work of the Holy Spirit uniting the soul with Christ, while sanctification is the ongoing activity of the Holy Spirit working the graces of Christ in the heart, which is the basis for the believer working out his/her own salvation with fear and trembling. And watch this. Just as there is a parallel between adoption and regeneration, so there is one between justification and sanctification. These blessings must never be conflated. Justification belongs to our eternal union with Christ, whereas sanctification belongs to our spiritual union with Christ. Nevertheless, in both blessings, it is the righteousness of Christ which justifies and sanctifies. In justification, the righteousness of Christ clothes the elect sinner, which is why the Scriptures call it the robe of righteousness—Isaiah 61:10: “For he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness.” In sanctification, the righteousness of Christ is the characteristic of the soul’s union with Him, which is why the Scriptures depict it as “the new man, which after God is created in righteousness and true holiness.” (Eph 4:24) Henceforth, the righteousness of Christ is the basis and resides at the heart of the sinner’s justification and sanctification. 

And, just as adoption is the basis for regeneration, so justification is the basis for sanctification. We are born again by the Holy Spirit because the Father has adopted us in Christ. We are sanctified by the Holy Spirit because the Father has justified us by Christ. 

And you see, properly speaking, we do not experience adoption and justification, because these are blessings God does FOR us in Christ, judicially and from eternity. But we do experience regeneration and sanctification, because these are blessings God does IN us experientially and in time. And if you ask, “Where does faith fit into these things? I thought faith is the instrument which activates justification.” This is another common mistake made by many Christians. They think faith activates justification. When the sinner believes, then the sinner is justified. No, no, the opposite is true, my dear friend. It is because the Father has adopted the sinner, He justifies the sinner. It is because He has adopted and justified the sinner, He regenerates and sanctifies the sinner. It is because He regenerates and sanctifies the sinner, the sinner savingly believes on Christ. Saving faith is the result of all these great blessings, not the cause, instrument or impetus of them. It is regeneration that imparts saving faith, which in turn opens the heart and eyes of the sinner to realize he/she has been adopted and justified by God in Christ. Saving faith does not activate justification, but rather, regeneration activates saving faith, which enables the regenerate sinner to realize he/she has been adopted and freely justified through the redemption that is in Christ Jesus. Henceforth, the sinner is freely justified on the basis of Christ’s redeeming work from eternity, not on the condition of or in conjunction with saving faith exercised in time.

My dear friends, I hope you can see the unity, consistency and simplicity of salvation under the Covenant of Grace. There is one saving covenant—this Covenant of Grace with three branches—the Father’s electing love, the Son’s redeeming grace and the Spirit’s sanctifying power. And all gospel blessings flow from it, from eternity to time. Among them are the blessings affixed to our eternal union with Christ—adoption and justification; as well as the blessings affixed to our spiritual union with Christ—regeneration and sanctification. And all of it centered and revolving around the redemptive work of Christ, which is why the Apostle Paul wrote in 1 Corinthians 1:30: “But of [God the Father] are ye in Christ Jesus, who of God [the Father] is made unto us wisdom, and righteousness, and sanctification, and redemption.” All of it, my dear friends, all of it is centered in and revolves around the Lord Jesus Christ, our adoption, our justification, our regeneration and our sanctification. The experiential summary of the gospel of God’s grace may be reduced to this—Christ in you, the hope of glory. 

This is the covenant theology of the 18^th century, and it became the mainstream view among the Particular Baptist churches of that time. In fact, it may be argued, quite easily, that it remained the mainstream view from then till now, for there continues to this day a Particular Baptist witness, not represented by the Reformed Baptists, but by the historic chapels and congregations whose roots may be traced to the covenant theology I’ve presented in this study. We have a proud history and a rich heritage as Particular Baptists, and we must now, more than ever, contend for the faith and hold high the gospel banner of our churches. We are under attack, my dear friends, by the Reformed Baptist movement, who for the last 70 years have been on a mission to rewrite our history, malign our teachings and steal our heritage. Let us not shy away from the fight, but meet the challenge head on, by discrediting their false narratives of history, correcting their false charges against our teachings and retaining the history and heritage of the Particular Baptist witness, which belongs to us, not them.

Well, I must close the study here. Until we meet again next week, I want to wish upon you the blessings of the Lord.