Aphorisms of Justification, Answer · Answer 4
To the fourth Objection.
YOur fourth Objection [that from this doctrine it will follow, that the Covenant is never broken] is easily answered. 1. I think it is true, that the regenerate do never break the Covenant: But yet the breach in it self, and in respect of our strength is more then possible; and the controversie de eventu will hold much dispute. Austin seemeth to me to be of this opinion, That there are some effectually called that yet may fall away, but the elect cannot; so that he distinguisheth of calling according to purpose or election, (and that he thinketh cannot be lost.) and calling not following election, (which he thinketh may be lost,) so that he placeth not the difference in the calling, but in the decree. I do not recite this as assenting to it; nor yet can I assent to them, who make the very nature of Grace to be immortall, and from thence do argue the certainty of perseverance. I think to be naturally Immortall is Gods Prerogative, and properly imcommunicable to any creature: Even Angels, and souls of men are Immortall only from the will and continued sustentation of God; and if God did withdraw his hand, and not continually uphold it, the whole Creation would fall to nothing, much more the quality of holiness in the soul: To subsist of himself without continuall influx from another, is proper to God, the first, naturall, necessary, absolute, Independent Being: Yet I acknowledge, that when God will perpetuate any Being, he fitteth the nature of it accordingly, and maketh it more simple, pure, spirituall, and less subject to corruption. But yet to say, that therefore it is a Nature Immortall, or that cannot dye, I think improper: But I know Philosophers and Divines do think otherwise, and therefore I do dissent, q…asi coactus & petitâ veniâ. 2. But whether the Regenerate may break the Covenant or not, certain I am the unregenerate may and do: And whereas you object, [That they were never in Covenant, and therefore cannot be said to break it:] I must desire you, besides the former distinctions, to remember these two more. 1. Betwixt the Covenant as promulgate, and only offered on Gods part. 2. And the Covenant as accepted and entered by the sinner. The former is most properly called, The Law of Christ, or new Law, as containing the conditions of our salvation or damnation; yet it is properly also and frequently in Scripture called a Covenant, (though not in so full a sense as the latter,) because it containeth the substance or matter of the Covenant, and expresseth Gods consent, so we deny not ours; and also because the great prevailing part in it is Mercy and promise, and the Duty so small and light in comparison of the said Mercy, that in Reason there should be no Question of our performance: And so Mercy obscuring or prevailing against Judgment, it is more frequenly called a Covenant and Gospell then a Law; yet a Law also most properly it is, and oft so called. Now then that the Covenant in this sense may be broken, is no question: God hath said, He that believeth shall be saved, and he that believeth not shall be damned. Doth not he that never believeth break this Law or Covenant, and incur the penalty? So that men that never accept the Covenant, do thus break it by their refusall, and so perish.
2. You must distinguish betwixt 1. The Covenant accepted heartily and sincerely, 2. Or nor heartily and sincerely: And so I answer you, Though unregenerate men did never sincerely covenant with Christ, and so are not in Covenant with him as the Saints are, yet they do usually Covenant with him, both with their mouths, by solemn profession, acknowledging and owning him as their Lord and Saviour, and also by their externall submitting to his Worship and Ordinances, and taking the seals of the Covenant, and also in some kind they do it from their hearts, (though not in sincerity.) Either they do it 1. Rashly, and not Deliberately; Or 2. They do it out of fear, as a man that is in the hands of a conquering enemy, that must yield to his will to prevent a worse inconvenience, though he accounteth it an evil which he is forced to, and had rather be free if he might, and doth covenant, but with a forced will, partly willing (to avoid greater misery) and partly unwilling. 3. Or else they keep secret reservations in their hearts, intending (as a man that as aforesaid covenanteth with the conquerour,) to break away as soon as they can, or at least to go no further in their obedience then will stand with their wordly happiness or hopes (though these reservations be not expressed by them in their Covenant.) 4. Or else they mistake Christ, and the nature of his Covenant, thinking he is a Master that will let them please the flesh, and enjoy the world and sin, and understand not what that Faith and Holiness is which his Covenant doth require, and so they are baptized into they know not what, and subscribe to they know not what, and give up their names to they know not who; and then when at last they find their mistake, they repent of the bargain and break the Covenat or else never discerning their mistake, they break the Covenant while they think that they keep it; or if they keep their own, they break Christs. All these wayes men may enter Covenant with Christ, but not sincerely; for sincere covenanting must be 1. Upon knowledge of the nature, ends and conditions of the Covenant, though they may possibly be ignorant of severall Accidentals about the Covenant, yet not of these Essentials, if they do it sincerely. 2. They must Covenant deliberately, and not in a fit of passion, or rashly.
3. They must do it seriously, and not dissemblingly or slightly. 4. They must do it freely and heartily, and not through meer constraint and fear. 5. They must do it intirely, and with resolution to perform the Covenant which they make and not with Reservations, giving themselves to Christ by the halves, or reserving a purpose to maintain their fleshly interests. 6. And they must especially take Christ alone, and not joyn others in office with him, but renounce all happiness save what is by him, and all Government and Salvation from any which is not in direct subordination to him. Thus you see that there is a great difference betwixt covenanting sincerely, and covenanting in hypocrisie and formality; and so betwixt Faith and Faith. Which I have opened to you the more largely, because I forgot to do it when I explained the Definition of Faith in that Aphorism, whereto you may annex it.
I conclude then, that multitudes of unregenerate men are yet in Covenant with Christ, though not as the Saints in sincere Covenanting, which I further prove to you thus: Those that are in Christ, are also in Covenant with Christ: But the unregenerate are in Christ; therefore, &c. That they are in Christ is plain, in Ioh. 15. 2, 6. There are branches in Christ not bearing fruit, which are cut off, and cast away. So Heb. 10. 29, 30. They are sanctified by the blood of the Covenant, and therefore they were in covenant in some sort. I suppose it would be but lost labour to recite all those Scriptures which expresly mention wicked mens entering into Covenant with God, and God with them, and their Covenant-breaking charged on them: you cannot be ignorant of these. Wherefore you see, that it is a common sin to violate the Gospell-Covenant.