The Covenant of God Entered with Mankind, Chapter 18
CHAP. XVIII.
Farther differences between the Covenant of Works and the Covenant of Grace.
A Farther difference of importance, between theſe covenants, is, in the conditions annext unto either of them, and here the difference is brought to the height. This alone ſo diverſifies them; that they are not barely, in circumſtance and way of adminiſtration; but in ſubſtance two diſtinct covenants; The leaſt difference in conditions, diverſifies bargains and agreements on what part ſoever the difference is.Conditions in the Covenant of works and the covenant of grace of Gods part ſeem to be the ſame. Conditions of the covenant between God and man are of two ſorts, either ſuch in which God engages himſelfe, or in which man is engaged; either the ſtipulation on Gods part, or elſe the reſtipulation on the part of man. The former unto which God is engaged, are, either rewards in caſe of covenant-keeping, or, puniſhments in caſe of covenant-breaking; The one the Lord promiſes, The other he threatens. I finde no material difference in the conditions on Gods part in theſe covenants. Life is promiſed in both, in caſe of covenant-keeping; and death is threatned in both, in caſe of covenant-breaking. Some indeed have endeavoured to finde a great difference in the life promiſed in the covenant of works, and the life that is promiſed in the covenant of grace; as alſo in the death that is threatned in the one, and the other, and thereupon move many, and indeed inextricable difficulties, What life man ſhould have enjoyed, in caſe Adam had not fallen? And what death man ſhould have died, in caſe Chriſt had not been promiſed? From which two, endleſſely more, by way of conſectary may be drawn; by thoſe that want neither wit, nor leiſure to debate them. In which the beſt way of ſatisfaction and avoidance of ſuch puzling mazes; is to enquire what Scripture means by Life, which is the good in the covenant promiſed; and what by Death, which is the evil threatned? Now for the firſt, Life containes all whatſoever, that conduces to true happineſſe, to make man bleſſed in ſoul and body. All good that Chriſt purchaſes, and heaven enjoys, is compriſed under it, in Goſpel-expreſſions. I am come that they might have life, and that they may have it more abundantly, John 10. 10. He that hath the Son, hath life, and he that hath not the Sonne, hath not life, 1 John 5. 12. On the contrary, under Death is compriſed, all that is injurious to man or mankinde, that tends to his miſery in ſoul and body. The damnation of Hell being called death, the uttermoſt of evils being the ſeparation of ſoul and body from God, John 8. 51. 1 John 3. 14. Sinne which leads to it, and is the cauſe of it, is called death in like manner; Epheſ. 2. 1. And the ſeparation of ſoul from the body, being called death, ſickneſſes, plagues, are ſo called in like manner,Life promiſed in the Covenant of Works and the Covenant of Grace is one and the ſame. Ex…d. 10. 17. Now happineſſe being promiſed to man in covenant, only indefinitely under that notion of life, without limit to this or that way of happineſſe, in this or that place, God is ſtill at liberty, ſo that he make man happy, where, or how he pleaſeth to continue happineſſe to him, and is not tied up in his engagement either for earth or heaven. And therefore though learned Camero in his Treatiſe de triplici foedere, Theſ. 9. with others, makes this difference between the covenant of works and the covenant of grace. In the covenant of Works, (which he calls nature) life was promiſed, and a moſt bleſſed life, but an animal life in Paradiſe, in the covenant of Grace a life in Heaven and ſpiritual. And Maſter Baxter in his Aphoriſ. of Juſtification, page 5. ſaith, that this life premiſed was only the continuance of that ſtate that Adam was then in, Paradiſe, is the opinion of moſt Divines. Yet with ſubmiſſion to better judgements I ſee not grounds for it; ſeeing Scripture no way determines the way and kinde of this happineſſe promiſed, and in caſe that we take liberty to ſay, that when long life is promiſed upon earth (in many texts of Scripture) that the promiſe is made good though it faile on earth, in caſe it be ſupplied in heaven, life being the marrow of the promiſe, much more then is it made good, when it is indefinitely promiſed, without limit to a man whil'ſt on earth, in caſe it be made good by his tranſlation into heaven. And indeed there are ſtrong probabilities, heaven being ſet out by the name of Paradiſe in Chriſts ſpeech to the thief on the croſſe; and in Pauls viſion in that rapture, 2 Cor. 12. if we may make ſuch a ſuppoſition of mans ſtanding, now he is fallen, that he ſhould not have continued a life of immortality on earth, but have been tranſlated into heaven. He had that bleſſing from God as other living creatures, to be fruitfull and multiply, Gen. 1. 28. and how the world could have contained all thoſe individuals at once; which to eternity man ſhould propagate, cannot be imagined. And to conceive, that an end in time ſhould be put to propagation; when an animal life in the uſe of the creature ſhould be continued, is ſcarce conſiſtent with reaſon. But a thouſand of theſe God can expedite when we are at a ſtand; He promiſed life, and he could have made it good,Death threatned in the Covenent of Works and in the Covenant of Grace is one and the ſame. and we ſee he limited not himſelf, where, or how to conferre it. And what I have ſaid of life promiſed, the ſame I ſay of death threatned, in caſe man upon ſinne be brought into a ſtate of miſery, Juſtice is done, and the threat takes hold, where, and howſoever this miſery be ſuffered, whether it had been in ſorrows, and horrours on earth, in ſeparation of the ſoul firſt, for torments and the body to follow, or in a ſpeedy diſpatch of ſoul and body to hell. Gods way of execution after the ſinne committed, (on thoſe that are not by Chriſt ranſomed) does not argue that the penalty in the covenant neceſſitated him to it, might not he at once have poured out the whole of his vengeance on veſſels of wrath, when yet we know, that he takes time for the execution of it? A Learned Writer enquiring into this death that was here threatned, ſaith, that the ſame damnation that followed the breach of the ſecond covenant, it could not be; When I ſuppoſe it rather ſhould be ſaid, that in ſubſtance and kind, it can be no other; Infidels that were never under any other covenant then that of works; and covenant-breaking Chriſtians are in the ſame condemnation, there is not two hells but one and the ſame, for thoſe that know not God, and thoſe that obey not the Goſpel of Chriſt, 2 Theſ. 1. 8. Neither is there any Limbus, or diſtinct place for infants in original ſinne, and out of the covenant of grace. Neither can I aſſent to that ſpeech, To ſay that Adam ſhould have gone quick to hell, if Chriſt had not been promiſed, or ſinne pardoned, is to contradict the Scriptures, that makes death temporal the wages of ſinne. It were I confeſſe to preſume above Scripture, but I cannot ſee it a contradiction of Scripture; A burning Feaver, a Conſumption, Leproſie, Peſtilence, &c. are in Scripture made the wages of ſinne, yet many go to hell and miſſe thoſe diſeaſes. And if it be ſaid Scripture ſo makes death the wages of ſin, that all muſt ſuffer it, I anſwer, Thoſe Scriptures are all of them leges poſt latae, appointed of God, as his way upon mans fall, neither abſolute juſtice, nor yet the penalty threatned neceſſitating him to that way of proceeding. He takes the ſame way where his juſtice hath already ſatisfaction, Thoſe that are priviledged from death as the wages of ſinne, thus die; God tied not up his own hands, as States do their Judges, and miniſterial officers, to one way of execution; and this his way with the unbeleeving is voluntary, and not neceſſitated, Upon theſe grounds it is, that I finde no reaſon to widen the differences between theſe promiſes and priviledges in either covenants.
The identity of conditions, in the covenant of Works and Grace, on Gods part we have ſeen; The great diverſity in the conditions called for from man comes to be ſpoken to.
And in the firſt place this difference offers it ſelf. The conditions of the covenant of Works were in mans power,The conditions in the Covenāt of works were in mans power. being left to the freedom of his will; he had abilities in himſelf without ſeeking out for further aſſiſtance then a meer general concurrence to perform them. This ability in man to anſwer whatſoever was called for at his hands from God, appears
Firſt, in the integrity of his nature; Being made like God, his principles muſt needs carry him to a conformity with God, and theſe principles were connatural to man, in his firſt being and beginning. Man being made of God to contemplate his glory, and to enjoy communion with himſelf, he made him not defective in any of thoſe noble qualifications that ſerve for it, or have a tendency to it. Papiſts indeed will have this to be a ſupernaturall gift of grace,Quā veluti aureo quodam fraeno pars inferior parti ſuperiori, & pars ſuperior Deo facile ſubjecta contineretur. Bellar. De. Grat. primi hominis, cap. 5. and above the glory of mans firſt creation. Bellarmine compares it to a bridle given to curb that luſt which riſeth againſt reaſon in us. That rebellion of luſts in man, they conceit, would have been, if man had not fallen; which, as it layes a high charge upon God; in ſuch an aſperſion of his pure work drawn after ſuch a patterne; ſo, it makes way for other opinions, that the firſt motions without conſent are no ſins, and that luſt in the regenerate, is not ſin. But as the bottom is rotten, ſo, alſo the building that is raiſed upon it is ruinous. There was an happy agreement in man, as well with himſelf, as with his Creatour: The fall brought in a neceſſity of ſupport and ſupply of Grace.
Secondly, this appears from the equity which muſt be granted to be in the command of God; which requires that the work given in charge be not above his abilities, that is charged with it. The Arminian argument from a command, to abilities to keep the command, from a threat to conclude a power to keep off from the thing threatned, is of force, as long as the perſon under command keeps himſelf in the ſame ſtation, and ſtrength, as when the command was given. But applying this to man in his fallen eſtate (who had ſinned away his abilities,) the ſtrength of it is wholly loſt. The command of God retains its perfection; when we are under the power of corruption. The Law is nothing abated, though we be weakened.
3. It appears in the work it ſelf which was charged upon man upon performance of which he was to expect happineſſe. There is no more explicitely mentioned, then that negative precert: Of the tree of knowledge of good and evil thou ſhalt not eat; the day that thou eateſt, thou ſhalt ſurely die. This, all may yeeld might eaſily have been kept if the command had been heeded, or the menace obſerved. The Jews at their worſt could obſerve the commands of non-licet meats, and this was a command of like nature, yet this was not all unto which man was tied, Being made in the image of God; he had clear light to diſcern good from evil, and as all yet retaine, darkly and obſeurely; ſo he had the Law written in his heart, clearly; Adultery, Murder (though no otherwiſe condemned, then by that light which he had by creation) in that eſtate had been ſin. The former poſitive Law was evil becauſe forbidden, take away the prohibition, and there had been no ſin in eating. Theſe are forbidden, becauſe evil: The Law imprinted by creation, being preſuppoſed, there needed no further Law to make them ſinful. They that never had the written Law, are condemned for theſe practices, by that Law which by nature is written in their hearts. But againſt theſe, there was in nature an Antipathy; Mans pure nature had them in abhorrency. As now there needs no Law more then nature doth ſuggeſt, to forbid the eating of poyſon, feeding on duſt, or carrion: So then there needed no more Law to condemne theſe practices; ſo that obedience in that ſtate was in mans power muſt neceſſarily be yeelded.
The conditions of the covenant of Grace are not performed,The conditions in the Covenant of Grace are not performed without ſpecial aſſiſtance. but by ſpecial grace; a power from God muſt concurre for their work in man; Man hath no abilities in himſelf to anſwer what God requires, and if he riſe not up to the terms of this covenant, till he raiſe himſelfe, he will for ever fall ſhort of it. As the covenant was vouchſafed of grace, ſo grace muſt make us meet to partake of the benefits of it.
This appears.Reaſons. 1. In the ſtate and condition in which God findes man, when he firſt enters covenant with him; yea, after covenant entred, till a change be wrought, and abilities conferred to anſwer that which God in covenant requires. This ſtate of man the Apoſtle expreſſes, Epheſ. 2. 1. Dead in treſpaſſes and ſins, alive, and in power for nothing at all, but ſinne. This was the condition of Heathens, never in covenant; and ſo of the Jews who were a people in actual covenant, and owned of God as his inheritance, as God willing ſhall be ſhewn. Their converſation was the ſame as the Apoſtle there confeſſeth; Among whom we alſo had our converſation in times paſt, in the luſts of the fleſh, fulfilling the deſires of the fleſh and of the minde, and were by nature the children of wrath as well as others. This in abundant other expreſſions in Scripture is diſcovered, holding forth the ſame thing, Rom. 5. 6. For when we were yet without strength, in due time Chriſt died for the ungodly. That infant, Ezek. 16. 4, 5. had no more poſſibilities of life, then is to be found even in the ſtate of death.
Reaſ. 2. It appears in that power which is exerciſed by God, in the change of thoſe in covenant with him, whom he fits for himſelf for Eternity. This power in Scripture is ſet out, in ſeveral expreſſions. Firſt, Creation, Epheſ. 2. 10. We are his workmanſhip, created in Chriſt Jeſus unto good works. All ability to good is from the frame into which grace puts us; As there is a power out of man, which gives him Being, So alſo there is an anſwerable power, for his new Being; He that is begotten of God, keepeth himſelf, and the evil one toucheth him not, 1 John 5. 18. Secondly, Quickning. The dead have not power to raiſe themſelves, without a further power for their Reſurrection; Neither is it in the power of man, Who is dead in treſpaſſes and ſinnes, Eph. 2. 1. Thirdly, Taking away the heart of ſtone, and giving an heart of fleſh, Ezek. 36. 26. To change the nature of things, which is here done, is the work of an Omnipotence, which was Satans argument not denied by Chriſt, If thou be the Son of God, command theſe stones to be made bread, Mat. 4. 3. Fourthly, Cauſing to walk in Gods ſtatutes, Ezek. 36. 27. A work as of authority, ſo of power. Fifthly, Plucking out of the power of Satan, an act of the free grace and power of God, 2 Tim. 2. 26. Sixthly, Drawing, A work of power in him that draws, weakneſſe in him that is drawn. Joh. 6. 44. No man can come unto me, except the Father which hath ſent me draw him. And therefore the Spouſe prayeth, Draw me, and we will run after thee, Cant. 1. 4. There muſt be more power in God for converſion, than in Satan for the ſouls ruine. Grace muſt have advantage of temptation, but Satan can allure, perſwade; Our firſt parents had woful experience of his faculty this way, He hath his moral perſwaſions, If God make uſe of nothing more, they are even; yea, Satan hath the advantage, by ſo much as we are more apt for ſinne than obedience. And, as theſe metaphorical expreſſions hold it forth; So in plain termes it is expreſt in Scripture. The Apoſtle prayes for the Epheſians, that the eyes of their understanding being enlightened, they may know what is the exceeding greatneſſe of Gods power, to thoſe that beleeve, according to the working of his mighty power, which he wrought in Chriſt, when he raiſed him from the dead, Epheſ. 1. 19. And by way of ſimile makes Application, ch. 2. verſe 1. &c. Even when we were dead in ſins, hath he quickned us together with Chriſt, and hath raiſed us up together, and made us ſit together in heavenly places in Chriſt Jeſus, Epheſ. 2. 5. Leſt any ſhould ſay the former Metaphors are ſtretched above their line; when they are brought in to hold forth that for which they have been produced; the Apoſtle here makes application, and ſhews that the like mighty power, which was exerciſed of God, in raiſing Chriſt, dead in the grave, and ſetting him up above all principalities and powers, is exerciſed in raiſing thoſe who are dead in ſin, to ſit in heavenly places with Chriſt. The Apoſtle entring a ſimilitude, chap. 1. 19. makes not an end of it till, chap. 2. v. 8. Only having named the exaltation of Chriſt upon his Reſurrection, does not leave till he have ſhewed how high he is exalted; and having named mans low ebbe in ſin; does not leave till he hath ſet out how low; which drawes out the ſimilitude to ſuch length, in which this truth is ſet forth unto us, which compariſon with the application, leaves the neceſſity of an Omnipotent concurrence in this work without exception.
Reaſ. 3. This further appears in that inability which is in man, to accept that which God of grace doth tender, unleſſe God cure the faculties by his power. He is wanting, 1. In power to underſtand, or to diſcerne the glory of that grace which is offered: The natural man receiveth not the things of the Spirit of God, for they are fooliſhneſſe unto him; neither can be know them, becauſe they are ſpiritually diſcerned, 1 Cor. 2. 14. This native blindneſſe in man; with the neceſſity of an Omnipotency for cure, is plain, not only in the Heathens, who (wanting the light of Revelation,) are, as St. Paul ſpeaks, darkneſſe; But alſo in thoſe to whom light is brought, and the word preacht; that ſtand in actual covenant with God, as appears▪ Deut. 29. 1. & 4. Compared, The Lord hath not given you a heart to perceive, (ſpeaking to men in covenant) and eyes to ſee, and ears to hear, unto this day. 2. In will to deſire, and heart to embrace any ſuch tender; but on the contrary there is a readineſſe ſtill to oppoſe, which is plain, not onelyonly by the ſtirres that are raiſed whereſoever the word is preach't, as we ſee through the Hiſtory of the Acts, So that it is grown into a Proverb, Evangelicum ciet bellum, But alſo by the ſtruglings to withſtand any motion or conviction which the Word works; what Stephen tells the Jews that they did, that each man by nature is apt to do, to reſiſt the Holy Ghoſt. Acts 7. 51. There is much reſiſtance in the heart, which grace by power does not utterly take away, but overcome and ſubdue.
4ly This appears in Gods indication, and full declaration of himſelf, what his work is, & what is to be expected from his hand in the covenant-conditions which he requires of us, which we finde from his mouth in ſeveral Texts of Scripture. The Lord thy God will circumciſe thy heart, and the heart of thy ſeed to love the Lord thy God. Deut. 30. 6. A new heart alſo will I give you, and a new ſpirit I will put within you; I will take away the ſtony heart out of your fleſh, and I will put my Spirit within you, and cauſe you to walk in my ſtatutes, Ezek. 36. 25, 26, 27. But eſpecially in that Text, Jer. 31. 31, 32, 33, 34. The dayes come, ſaith the Lord, that I will make a new covenant with the houſe of Iſrael, and with the houſe of Judah: Not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt (which my covenant they brake, although I was an husband to them, ſaith the Lord:) But this ſhall be the Covenant that I will make with the houſe of Iſrael; after thoſe days (ſaith the Lord) I will put my Law in their inward parts, and write it in their hearts; and will be their God, and they ſhall be my people, and they ſhall teach no more every man his neighbour, and every man his brother, ſaying; Know the Lord; for they ſhall all know me from the leaſt of them to the greateſt of them, ſaith the Lord; for I will forgive their iniquity, and remember their ſin no more. In which Texts, a neceſſity of ſupernatural grace,Jer. 31. 33. cleared. for the ends mentioned, is abundantly ſet out unto us: Had man power left in nature for this work, or nature ſo repaired in all, that abilities were univerſally conferred, this declaration needed not. No reaſon can be given of theſe engagements, by thoſe that deny any neceſſity of an Omnipotent concurrence. Theſe are uſually called Promiſes, and they runne indeed, in the nature of Promiſes; ſo that they deſerve not blame, that ſo conceive of them. Generally taken alſo to be abſolute Promiſes, ſaith Mr Baxter, Aph. of Juſt. page 9. and being Promiſes, they muſt indeed be abſolute ones, we bring not the condition of faith to accept of them; Here is nothing prerequired, as in Promiſes that are conditional; Being Promiſes, (if Promiſes) of Grace, as ſome have diſtinguiſhed, and not Promiſes to Grace; they are ſpoken to thoſe that are in their unbelief and unregenerate condition; Yet that which is neceſſarily required to make up a full Promiſe here is wanting; In Promiſes (properly ſo called) ſome may claim their intereſt, and know themſelves to be within their verge, and conclude the thing in Promiſe (upon termes at leaſt) to be theirs, which here none can do. This indeed concernes the Elect; but being in unregeneration, they know not their Election, it is not as yet made ſure by them. So that as to us it is without any determinate object; None can ſay, my intereſt is in this Promiſe. Theſe were delivered to the whole body of Iſrael; when not one in many, did reap the benefit of them. Mr. Baxter therefore makes them Prophecies, De eventu, Prophecies of what ſhall happen. I ſuppoſe they may be fitly called, the declaration or indication of Gods work, in the conditions to which he engages, and of the neceſſary concurrence, of the power of his grace, in that which he requires: As Auſtin and others have interpreted, that which is affirmed of our Saviour, That he is the true light, which enlightneth every man that comes into the world, John 1. 9. not to be ſo underſtood, that all in the world are enlightned by him, for many are in darkneſſe; but that all that are enlightned, have light by his light, explaining it with this ſimilitude: Such a Schoolmaſter teacheth all the children in a Town; that is, all that are taught, he teacheth. Some go to no School at all, ſo, theſe Promiſes, I will circumciſe your heart, and the heart of your ſeed; All of their ſeed that are circumciſed in heart, he circumciſes, and ſo in all the other, none of all theſe are done without his ſpecial work. This was little heeded by the generality of the people of the Jews; if they minded duty, it was well, they little thought of aſſiſtance through grace; Tugging it out by their own ſtrength, and looking for no more from heaven, than that which they had in hand; Therefore entring Covenant; and walking in their own ſtrength; they brake Covenant, and were never able to riſe to the duties of it, as is hinted in that of Jeremy. Therefore God promiſes a new covenant, in which there ſhall be a full diſcovery, and right underſtanding, of the meaning of the Covenant; I will write my Law in their hearts, I will put it into their inward parts. So that as the commandment of love was a new commandment; ſo this covenant was a new covenant, both given of old, both a new cleared, for a right underſtanding. There was nothing wrong (ſaith Mr. Dixon) in the former Covenant, but it was imperfect, and all things in it were not expreſſed clearly. Annot. on Heb. 8. 7. That which was chiefly defective (as it ſeems) was this here mentioned, and therefore Mr. Baxter ſayes well, that this place doth comprize but part of the covenant, not the whole, though he be taken up by another for it in theſe words, God ſaying expreſſely, this is my Covenant; to ſay it is not, is not to interpret the Word, but to deny it; God ſayes to the People of Iſrael, Is not this the faſt that I have choſen, to looſe the bands of wickedneſſe, to undo every burden? If any one ſhould interpret that Text, would he ſay the whole of a Religious Faſt, is there expreſt, and a full definition of a Faſt laid down? or would he inſtead of interpreting, deny that Scripture? So alſo that of James, Jam. 1. 26. Pure religion and undefiled before God the Father, is this; To viſit the fatherleſſe and the widow, and to keep a man unſpotted of the world. Will any ſay, that the whole of Religion is ſet out in that Scripture, or will he be put to it, to deny the Scripture? I ſuppoſe he would rather ſay, that that which thoſe Jews (to whom Iſay ſpeaks) did in & uſe to do Religious Faſts with ſupply of that which Iſay calls for (in which they were defective) makes up a Religious Faſt compleat. That which the ſcattered Tribes did in Religion; with what James further calls for, would render a man entirely Religious: So alſo that of Jeremy 22. 15, 16. Shalt thou reigne, becauſe thou cloſeſt thy ſelf in Cedar? Did not thy father, eat and drink and do justice and judgment, and then it was well with him? He judged the cauſe of the poor and needy, and then it was well with him; was not this to know me, ſaith the Lord? Will any ſay, that that was all the knowledge that Joſiah had of God? or will he ſay rather, that this was an evident proof of the ſincerity of it; ſo I ſay, that which the Jews already underſtood to be in the covenant, together with that which thoſe places of Jeremy and the Hebrews further hold forth, ſet out the entire nature of a covenant; and ſo in all of them, Scripture is interpreted, not denied. And whereas one affirmes, that there is no condition on mans part, in thoſe texts in queſtion, an adverſary of all conditions on mans part in the covenant replyes. If you mean ſuch conditions that God requireth of us; yet worketh in us; it is there punctually expreſt. As Gods work, it is there indeed expreſt; but not as our duty, which lame underſtanding of the covenant, hath wrought as much miſchief in our age; (ſetting up free grace, without any eye upon his ſovereignty, looking at Gods work, and not at all on mans duty) as their looking at duty in that age without eye had to the power of grace, to enable for it. Hence are thoſe deſperate counſels; Sit ſtill, do nothing; doing undoes you: and that not toward Dilemma. Art thou out of Chriſt, thou mayſt break thy heart in working, and profit nothing: Art thou in Chriſt, then all is wrought to thy hands. And ſo doing ſtill is vain; and Mr. Baxters Queſtioniſts like demands. How can you make it appear that according to the new Covenant▪ we muſt act for life, and not only from life; or that a man may make his attaining of life, the end of his work, and not rather obey it out of thankfulneſs and love? To which I ſuppoſe he hath received a ſatisfying, and (if throughly weighed,) a ſadning anſwer, Appendix, p. 78. 79, &c.
Fifthly, This appears in that differencing work, which is ſeen among men here in the fleſh. There is a great difference between thoſe that are of God, and thoſe that are in the world, that lies in wickedneſſe. This is from the power of grace, enabling to anſwer to that unto which God in covenant calls, and not from the different improvement of any power of man, or the exerciſe of that freedome of will, which together with the whole ſpecies of mankind he hath received. The Apoſtle puts the queſtion, Who hath made thee to differ? 1 Cor. 4. 7. In which he intends to ſtop all mouths from boaſting, as appears in the next words; If any therefore ſhall anſwer in Grevenchovius his words (as I have ſeen them quoted, or in any words that hold out or inferre the ſame thing,) I make my ſelf to differ: The Apoſtle will not ſit down by it, He expreſſely tells us; It is not of him that willeth, nor of him that runneth; but of God that ſheweth mercy. Rom 9. 16. If grace makes the difference and not man; then grace enables man to go higher than his own power, and to go higher than any power that can be in any other. Seclude this differencing grace, and the praiſe will be wholly mans. That any have power and poſſibility for good, (according to theſe Divines) may be of God; but that any is better than another it is from ſelf that makes to differ.
Bradwardine hath to this purpoſe a notable ſimilitude, aSi filius miles acceptis à patre naturalibus, ordine atque armis ſtrenuè militaret ſicque forſit an in ſuperbia erigeretur inflatus; quomodo in ipſo cradicaretur ſuperbia, & plantaretur humilitas? Si ei ab aliquo diceretur, Non glorietur omnis mile: in conſpectu patris ſui; Ex ipſo enim eſt in militia. ut qui gloriatur i… patre ſuc glorietur, & quid habes quod non accepiſti? Si autem accepiſti, quid gloriaris quaſi non acceperis? Poſſet enim rationaliter reſpondere dicendo, quare non deberem de mea militia gl…riari? Accepi quidem à patre meo natural a mea, quia nullus generat ſemetipſum, accepi & ordinem, quia nulli conceditur infig nire ſemetipſum; accepi & arma, qui a ſimilitur & caeteri militum non naſcebar armatus, nec ſum fabor armorum: debitum tamen uſum iſtorum, qui omnibus praevalet non accepi ab alio, ſed habeo me ex meipſo, crebas victorias fama celebri di…lugatas non accepi ab alio, ſed …abeo ex m…ipſo. Pro hujuſmodi igitur in me ipſo merito gloriabor, in alio autem nihil▪ ſic & de quolibet milite Jeſu Chriſti.If a ſon (ſaith he) being a ſouldier, ſhould receive from his father a commiſſion and armes, together with natural abilities for war, and fighting ſtoutly ſhould be puffed up and grow proud: How may this pride, ſaith he, be beaten down, and humility planted? If any one ſhould ſay to him, Let not any ſouldier glory in the ſight of his father; for what he is in armes, he is from him: So that he that glorieth, let him glory in his father; for what haſt thou that thou haſt not received? He might very well and rationally anſwer (ſaith our learned Authour,) why ſhould not I glory of my atcheivments in armes? I have received natural abilities indeed from my father, for none doth beget himſelf; I have received a oommiſſion from him, for none may put himſelf into any ſuch power; I have received alſo armes from him, for neither I, nor any other ſouldier was born armed; neither am I any armourer. But the right uſe of all theſe which is above all, I had from none but my ſelf, and not in any other; and ſo every ſouldier of Jeſus Chriſt. Brad. De cauſa Dei. lib. 2, cap. 23. ad finem. That is, he may vapour againſt God, upon ſuch ſuppoſal as this ſouldier vapours againſt his father. If acts of grace make to differ and ſtop the mouth of all boaſting; then it is grace that enables unto theſe covenant-duties and engagements.
Sixthly, This appears by the abſurdities that will follow upon denial of this doctrine of the concurrence of grace in the work of mans ſalvation. 1. Man being left to the power of his own will,Neceſſity of the concurrence of grace. to anſwer to the termes of the covenant (ſo that all ſhall be ſuſpended according to mans improvement to will or nill, to be active or idle, willing or diſobedient,) when the event in all, even in the Elect muſt reſt doubtful; when Chriſt hath done all in the work of mans ſalvation, it might (notwithſtanding all ſuch work of his) ſo fall out, that he had effected nothing. He might have been a Saviour, and not one man in the world have been ſaved; He might have been a Head, without any one member; a Shepherd, and not a ſheep in his flock; a Lord, and never a one to have done him any ſervice. It might have ſo fallen out, that he might never have been able to have ſaid to the Father; I, and the children that thou haſt given, &c. This is evident; As ſome have withſtood, ſo might others; As the moſt withſtand, ſo might all. Yea, it would have been no otherwiſe, If Gods Miniſters ſhould go forth, and the hand of the Lord not with them to work men to beleeve, Acts. 11. 21. But this is full againſt Gods covenant with Chriſt, which muſt ſtand firme and inviolably remain. He ſhall ſee his ſeed, he ſhall prolong his dayes; the pleaſure of the Lord ſhall proſper in his hand, Iſa. 53. 10, 11 Therefore it is of grace, that it may be ſure; not of man, that it ſhould be doubtful. 2. Then it will alſo follow, the work of mans ſalvation begins in an act; not in an habit; in ſomewhat that a man does reſpective to God, and not in any thing that God does in and upon man. The firſt beginning work will be aſcribed to him that wills and runs, not to him that ſhews mercy. But this is contrary to all Goſpel-Revelations, concerning the way of our change: I will circumciſe thy heart, that thou ſhalt love the Lord with all thy heart, &c. Deut. 30. 6. I will write my Law in their hearts, and put it into their inward parts, as Jer 31. 33. No man can come to me, except the Father draw him, Joh. 6. 44. I will take away their hearts of ſtone, and give them hearts of fleſh, Ezek 36. 26. If man were alone in the work, or had the priorety before any power infuſed, there had been none of theſe undertakings. 3. This will make vain and void the prayers of the people of God, which in the Scripture is put into their mouths; Draw me, and we will runne, Cant. 1. 4. Turn thou us, O Lord, and ſo ſhall we be turned, Lament. 5. 21. Create in me a clean heart, and renue a right ſpirit; acknowledging their own weakneſſe to do, and a neceſſity of grace to effect, what in order to their ſalvation is called for.
7ly. If the Apoſtle may be heard, his authority will put it out of queſtion, Exhorting to work out our own ſalvation with fear and trembling, which is done no other way than in coming up to that which God calls for in covenant, he gives in his reaſon for encouragement; It is God that works in us the will and the deed. The ſpecial hand and power of God concurring in this works, is our encouragement from the Apoſtle to ſet upon it. How can he encourage to this work upon this account that God works in us, to will and to do, if there were not a work of God upon us before there be any ſuch work done by us? We work, but he ſets us on working; We will, but he ſets us on willing; Let all the gloſſes that have ever been put upon theſe words to promote the will and work of man; and enervate the free grace of God, in the great concernments of ſalvation, be examined, and they will all fall of themſelves before this Text of the Apoſtle. See Dr. Ward in his Sermon called Gratia diſcriminans.