The Covenant of God Entered with Mankind, Chapter 30
CHAP. XXX.
A people in covenant muſt come up to the termes of the covenant, being engaged to God, they muſt anſwer their engagements.
HEnce farther follows,The evil of breach of Covenant with man. that all people in covenant muſt come up to the termes and propoſitions of the covenant, Entring covenant they muſt ſee that their hearts art upright in it. How do we aggravate their wickedneſſe, and hold in deteſtation all thoſe perſons that break covenant with men, that having paſt a promiſe, (eſpecially having put upon it the ſanction of an Oath) yet violate and tranſgreſſe it. Theſe firſt involve themſelves in the guilt of lying, which every where in Scripture is followed with judgements, an Art which they learne of the Devil, who is a liar, and the father of lies, John 8. 44. And therefore with him have their doome in the lake that burnes with fire and brimſtome, Revel. 21. 8. Secondly, in the pollution of Gods Name, which we ſhould have in fear and dread, Deut. 28. 5, 8. Taking it in vaine, in falſehood, and deceit into their mouths, endeavouring to bring in that God, whom they pretend to ſerve; in whom is all their expectation, as a party in their falſehood, and ungodlineſſe. This high crime is charged upon Iſrael in taking to themſelves again thoſe ſervants that according to covenant they had diſmiſſed, Jerem. 34. 15, 16. Ye turned and polluted my name, and cauſed every man his ſervaut, and every man his handmaid, whom he had ſet at liberty, at their pleaſure to returne, and brought them into ſubjection to be unto you for ſervants and for handmaids; Therein is the overthrow of all bonds of humane ſociety, of all converſe and commerce, whether in more publick, or private negotiations. Truth is the upholding, and perfidiouſneſſe is the bane and utter deſtruction of it. When Papiſts have maintained that Faith, or covenant is not to be kept with Hereticks; reformed Churches have concluded upon it, that there is no ſafety of any, league or intercourſe of dealing with them. The example of John Huſſe is a ſufficient warning. Thoſe that hold no ſuch principles, yet being ſuch in their practices; are equally dangerous. We look upon theſe, as given up to a very Spirit of Atheiſm, if not wholly in their judgements to deny a Deity, and to utter with their mouths that which the Pſalmiſts foole ſayes in his heart, yet utterly ſlighting his Sovereignty, and diſregarding his judgements. They have arrived at that dedolency that the Apoſtle mentions, Epheſ. 4. 19. and therefore rankt by him with the worſt of Heathens, Rom. 1. 31. and put into that black bill of ungodly perſons, that will be found in the laſt and moſt perillous times,Breach of Covenant with God, is a greater evil. 2 Tim. 3. 3. How much more then will God and man have in deteſtation thoſe; that have entred covenant in an immediate way with God, for faith and obedience and to ſtand out in oppoſition to ſinne, and Satan, yet (making defection from God by ſinne and unbeliefe) ſtand up in rebellion againſt him. Is the dreadful Majeſty of the great God of no more regard, than to pretend to him, engage with him, and then ſtand up in hoſtility againſt him? Is there any thing ſo lovely, or honourable in ſin, to allure men to run upon the wrath of God, that they may welter in it? or any thing ſo unpleaſing in the wayes of God, that neither the dread of his name, nor the bliſſe, held forth in promiſe, can perſwade to embrace them? A viler thing cannot be named, than a Chriſtian in ſinne, a Chriſtian in wayes of unbeliefe and wickedneſſe. Were the name of a Chriſtian off, and no covenant bonds engaging to the Lord; then there were no more than a creature in rebellion, and that were bad enough, the work of Gods hand to ſtrive with its Maker. But ſtanding veſted in this covenant-relation, honoured with this glorious Name, here is an addition of Hypocriſie, Apoſtaſie and defection. We hate none more than thoſe that are falſe to us; and we may well conclude that God hates none more than thoſe that are falſe to him, and therefore challenges his people, whether they have found any iniquity in him, Jerem. 2 5. What iniquity have your fathers found in me, that they are gone farre from me, and have walked after vanity, and are become vain? A ſervant doth not uſe to quit one Maſter, and betake himſelf to another, but he gives ſome reaſon of his change. One that hath been engaged for the ways of God (as all are that are called by the Name of God, and dignified with the title of a Chriſtian) would be hard put to it, to give a reaſon of his revolt from God. When God and vanity are ſet in competition, that God ſhould be refuſed, and vanity choſen, when the fountaine of living waters, that never can be drawn dry, is left, and ciſternes, broken ciſternes choſen, that are alwayes running dry. How does the holy Ghoſt, ſet out theſe, 2 Pet. 2. 22. The dog is turned to his own vomit again…, and the ſow that was waſhed to her wallowing in the mire. Can the ſow find no other place than filth? nor the dogge no other food than his vomit? A returne to ſinne is more loathſome than theſe, and ſuch are all the wayes of all men in ſinne, of all of a Chriſtian profeſſion, that are ſeen in ungodly ways; Nothing ſo glorious as a Chriſtian that holds to his principles, that anſwers in converſation to his profeſſion, Nothing ſo inglorious as a Chriſtian in ſin. A Jew outwardly, and a Heathen inwardly, a face for God, and a heart for iniquity. When ſuch as theſe came out of the holy land for Babylon, they, there ſaid in way of reproach of their God, Theſe are the people of the Lord, and are gone forth out of his land, Ezek. 36. 20. Rom. 2. 24. Inſomuch that God is put to it for his vindication, not to ſuffer them to carry their ſin with impunity, Ezek. 39. 23, 24. And the heathen ſhall know, that the houſe of Iſrael went into captivity for their iniquity, becauſe they treſpaſſed againſt me; therefore hid I my face from them, and gave them into the hand of their enemies; ſo fell they all by the ſword according to their uncleanneſſe, and according to their tranſgreſſions have I done unto them, and hid my face from them. This falſehood in covenant draws preſent ſufferings, National plagues: I will bring a ſword upon you, that ſhall avenge the quarrel of my covenant, Levit. 26. 25. Every Chriſtian Nation under ſufferings;It brings National plagues. may ſadly reflect upon all that they groan under, and ſay their iniquities have procured theſe things unto them.
But this breach of covenant with God hath greater evils, even unto eternity following upon it;It brings evil to eternity. Men of ſinne and unbeliefe, that lie in diſtruſt and diſobedience, can claime no intereſt in the grace and mercy of the covenant. God in covenant engages to Faith and Repentance, theſe as we have ſeen are his termes, when men come not up to them, they diſ-intereſt themſelves, and diſengage God from any tye of conferring bliſſe and ſavation upon them. Their own folly and madneſſe, puts a barre to their own happineſſe and glory. They cannot be ſelf-ſaviours, yet they will not go out of themſelves for ſalvation by another, when they have received the ſentence of death in themſelves, they will not come to Chriſt, that they may have life. He may worthily bear his own debt, that in pride of ſpirit, refuſes anothers bounty; Chriſt offers himſelf as a Surety in our ſtead, to make payment for us in his own perſon. The unbeleever will ſtand on his owu bottome, and make pay out of his own ſtore, or periſh; Having heaven and hell ſet before them; the tender of the one, and the terrour of the other, quitting heaven and all the glory of it, and happineſſe in it; they make choice of that fire, that is prepared for the Devil and his Angels,No Aſſurance of happineſſe, but in performance of the termes of the Covenant. covenant-breaking having the certaine doome of deſtruction faſtened upon it. Aſſurance of ſalvation cannot be gained, but in a way of covenant-keeping; yea, the conditions of the covenant are the baſis, and never failing bottome of our Evidence and Aſſurance. It is gathered thus: He that believes and repents, ſhall be ſaved. This is evidently laid down in Scriptures; A man void of ſaving faith, and impenitent, may give his aſſent to it. Then the ſould is to aſſume to it ſelfe, but I beleeve and repent, therefore I ſhall be ſaved. Theſe two (as at large hath been ſhewn) are the conditions of the covenant; theſe we muſt finde wrought in our ſouls, or elſe all Evidence is wanting, and when theſe are concluded, an undeceiving intereſt in ſalvation follows.
There is a twofold work to be done on the ſoul that is in ſin in order to bring it to ſalvation; There is a third to be done for aſſurance of ſalvation.
The firſt work is to ſet the ſoul free from Hell, to deliver it from the ſentence of Death; to which by the rule of juſtice, man ſtands condemned. A man muſt be fetched out of priſon, before he can be for any preferment, or place of honour. This is done by the blood of Chriſt, Epheſ. 1. 7. In whom we have redemption through his blood, the forgiveneſſe of ſinnes, according to the riches of his grace. This is the price of our ranſom, Being redeemed, not with corruptible things, as ſilver and gold, but with the precious blood of Chriſt, 1 Pet. 1 18.
Secondly, to make a man meet for heaven, A man ſo vile as ſinne makes, is a man fit for nothing but hell, and muſt have a change wrought before he be meet for heaven. Upon this ground the Apoſtle is ſo large, in returning praiſe for the Coloſſians: Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light, Col. 1. 12. As alone, the blood of Chriſt ſets free from hell; ſo alone, the Spirit of Chriſt makes fit for heaven. This is done by a double work. 1. Of regeneration or firſt implantation of grace, which is called the birth of the Spirit, John 3. 5, 6. 2. By acting, improving, carrying on this work of grace; which is properly ſanctification, ſo that when the Spirit is gone thus farre, here is a certainty of the object. It is ſure, nothing more ſure than this; that a regenerate ſanctified man ſhall be ſaved. But here is more required for a certainty of the ſubject. Here is certitudo de re; but more is required to attaine certitudinem de ſe. If Peter do beleeve and repent, he ſhall be ſaved, is out of controverſie; But that Peter doth beleeve and repent, is not alwayes ſo ſoone diſcovered, And this is the Spirits work as the former It is not my buſineſſe now to hold out what is the Spirits whole office in concluding our Aſſurance, but to ſhew that the conditions of the covenant are the bottom ground, not of ſalvation, but of our evidence of intereſt in ſalvation. We muſt know that we do beleeve and repent, before we have aſſurance, and we muſt firſt beleeve and repent, before we know that we beleeve and repent. If before faith and repentance there can be no ſalvation; then before we know we beleeve and repent, we cannot be aſſured of ſalvation: But without faith and repentance there is no ſalvation, Mark 16. 16. He that beleeveth and is baptized, ſhall be ſaved; but he that beleeveth not, ſhall be damned. Luke 13. 3. 5. I tell you, may, but except ye repent, ye ſhall all likewiſe periſh; Therefore before we beleeve and repent, we cannot be aſſured of ſalvation. And how aſſurance can be gained without a practical ſyllogiſme, and how a ſyllogiſme can be framed with any other medium, than the conditions of the covenant, is above my underſtanding Man is ſo far from abilities to conclude ſalvation, without faith and repentance, that be muſt conclude himſelf to be in faith, and that he doth repent, before he can conclude any intereſt in it. The covenant of God is the ground of our ſalvation; if that be waved, all is loſt, and we muſt make good our part in the Covenant, Grace muſt aſſiſt to anſwer what the covenant requires, or no ſalvation. How is it a covenant, if nothing be required? and why is it required, if it muſt not be performed? To gather up aſſurance from the conditions of the covenant is a buſineſſe of greater conſequence, even the higheſt pitch of Chriſtianity. It is a great work to beleeve and repent, a greater work to know that we ſavingly beleeve and repent. The work it ſelfe is difficult, no buſineſſe of a lazy ſoul, but to know, that the work is aright done, is a greater difficulty; but that it muſt be gathered from the conditions, is eaſie to reſolve. I know ſome finding the ſeal of the Spirit,The office of the Spirit in the work of Aſſurance. and the witneſſe of the Spirit mentioned in Scripture in order to aſſurance, will have the whole of the work of Aſſurance to be carryed on alone by the Spirit, and that all is done in us without us. They expect a ſecret whiſper from God, that we are Gods, and no more. This witneſſe, they ſay, muſt be heeded, and our faith and repentance in the work not at all regarded, But I would know of thoſe if the Spirit be a ſeale; whether the ſoul doth not bear the impreſſe? and what this impreſſe is, but the graces of the Spirit? The Seale ſealing, and the impreſſe made, fully anſwer one the other, Sometimes it may dimmely anſwer, where the wax or clay, (or whatſoever is ſealed) takes not a full impreſſion; but if it anſwer not, it is no Seale. The graces that the Spirit works, are its impreſſe▪ and theſe are the conditions of the covenant, and ſo inſtead of an objection, we have a proofe. For the witneſſe of the Spirit, I deſire to know whether it be a ſingle witneſſe, giving teſtimony to us without us, or a witneſſe concurring with our ſpirits? The Text is cleare, Rom. 8. 16. The Spirit it ſelf beareth witneſſe with our ſpirits, that we are the children of God. Our ſpirits bearing witneſſe, are our conſciences, Rom. 2. 5. Their conſciences alſo bearing them witneſſe; and therefore Maſter Baxter rightly affirmes, That the teſtimony of the Spirit, and the teſtimony of our conſciences are two concurrent teſtimonies, or cauſes, to produce one and the ſame effect. But every conſcience cannot witneſſe thus with the Spirit, or joyne in a concurrent teſtimony. It is the witneſſe of a good conſcience, 1 Pet. 3. 21. Baptiſm ſaves (ſaith the Apoſtle) by the reſurrection of Chriſt; Explaining himſelf, not the putting away the filth of the fleſh, not the bare outward act of adminiſtration (which is worthily ſet out by the moſt undervaluing termes, when it is put in oppoſition to the inward work) but the anſwer of a good conſcience towards God. Baptiſme is a ſeal of the covenant, and it engages to what the covenant requires, which (as we have been ſtill catechized) is to beleeve in God, and to forſake our ſins, and when conſcience anſwers that this is done, Baptiſme is a ſeale that Chriſt ſaves. The ſeale of the Spirit is an impreſſe of thoſe graces; and the witneſſe of the Spirit is a clearingup of theſe graces, and giving in teſtimony to the truth of them, opening our eyes to read the characters, which it ſelfe hath made, 1 Corinth. 2. 12. We have not received the ſpirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. So that in vaine do men talk of the Spirit; that have not on their own hearts the impreſſe of it, or of the witneſſe of the Spirit, when a renewed conſcience cannot concurre,The immediate teſte of the Spirits examined. in teſtimony that theſe engagements are anſwered in faith and repentance; let that Text of the Apoſtle be conſidered, 1 John 3. 24. He that keepeth his commandments, dwelleth in him, and he in him; and hereby we know that he abideth in us, by the Spirit which he hath given us. I know there are ſome that admit of all this, and freely yeeld, that this is a ſafe way to conclude Aſſurance from Sanctification, Confeſſing that the Spirit never witneſſeth with an unſanctified heart, yet they contend for a farther and immediate teſte of the Spirit, without any conſideration had, of inherent graces wrought, or any reflection made, by the the ſoule upon it ſelfe, in review of any gracious qualifications. Yet here they confeſſe danger; and limit this doctrine of theirs with diverſe cautions, as I have met with ſome, from an eminent hand, in a manuſcript. 1. This is extraordinary (as they ſay) very ſeldome ſeene or known, it is no common way of the Spirits witneſſe. 2. It is for the moſt part in, or upon performance of ſome duties, or conſcientious employment of a mans ſelfe in the way of his calling. 3. After ſome great abaſement of a mans ſpirit, and more than ordinary ſoul-humiliations and ſelf-denials. 4. After ſome great adventures made for God, and the advancement of his Name. 5. After ſome great combate, and conflict with temptation, in which God gives in his Spirit, as an honorarium, or glorious reward upon victory obtained. Firſt, by way of conceſſion, it is not to be denied, that God in a more than ordinary meaſure, doth many times manifeſt the gift of his Spirit for this work of Aſſurance, and that upon theſe occaſions here laid down, the ſoule hath many cheering conſolations nigh unto raptures. The Spouſe hath not like converſe with the Bridegroome at all times; Sometimes ſhe walks with him in the Galleries; Sometimes ſhe is with him in the wine-ſellers; Sometimes ſhe can ſay in a way of exultation, My beloved is mine, and I am his. But theſe limits in the inſtances before laid down, ſeem to me to be a full denial, inſtead of proof, that it is thus immediate, without all reflex upon our graces. Theſe being means ſanctified of God, to ſtir up the habit of grace by his Spirit wrought within us, and to bring them forth into action, which God then farther honours with a greater meaſure of light, to diſcerne his own work wrought in us. Our ſpirits being got into ſuch a poſture, are in an aptitude to witneſſe with us; and God is then pleaſed, to come in by his Spirit, to joyn in Evidence; So that ſtill the conditional promiſes, are not only a ſafe, but the alone way, in which through the help of the Spirit we get Aſſurance that we ſhall be ſaved. They that go about to aſſert an immediate teſte, will never ſecure the ſoule from deluſion, Satan will ſoon finde an artifice, to counterfeit this teſtimony, and bear witneſſe, in the Spirits ſtead, and when we think we have the Spirit of truth to aſſure, we ſhall have the father of lies to deceive. A gappe will be opened to all licentious preſumption, Children of diſobedience will ſoone heed vain words, Object. that the wrath of God ſhall not come upon them; Neither will it be to purpoſe to demand, how the Prophets were aſſured that it was the word of the Lord that came to them, and no deluſion, and to affirme that the ſame way we have aſſurance of the truth of the Spirits witneſſe, ſeeing Gods extraordinary way of diſcovery of himſelf in viſions, dreams, or what other way himſelf pleaſed to chuſe, is not the ſame with his ordinary way of diſcovery unto us, we no more underſtand that way of diſcovery than we do the way in which by power received, they wrought miracles. As for Doctrines, which men are apt to obtrude upon the Spirit; ſo, for teſtimonies, in order to our adoption and ſalvation, we muſt go to the Law, and to the Teſtimony. The Law and Teſtimony lead us, for Aſſurance to our own hearts, excuſing or condemning in the particulars mentioned; And if our hearts condemne us not, then have we confidence towards God; and whatſoever we ask, we receive of him, becauſe we keep his commandments, and do thoſe things that are pleaſing in his ſight. And this is his Commandment, that we ſhould beleeve on the Name of his Son Jeſus-Chriſt, and love one another as he gave us commandment, 1 John 3. 21, 22, 23. And if the ſtreſſe of all had not lien here, Chriſt had never compared the Profeſſor, that hears and does not, to the fooliſh builder that raiſes his hopes of ſalvation on a ſandy foundation, upon a bare title of an empty profeſſion, without any well grounded intereſt, and the Profeſſor that heares and does, to the man that builds on a rock, and ſo layes his hopes of ſalvation on a foundation, that never will deceive: Neither would the Pſalmiſt have concluded that, he ſhall not be aſhamed, (his hope would not make him aſhamed) when he had reſpect unto all Gods Commandments, Pſalme 119. 6. And howſoever our doing does nothing by way of merit; yet our doing through grace (in which beleeving is comprized, which is the command of God, 1 John 3. 23.) does all; taking in the Spirits help to cleare the integrity of theſe works, by way of Aſſurance. And though it be no foundation of our ſubſiſtence in grace; and therefore the Apoſtle durſt not reſt on that bottome, nor will be found in his own righteouſneſſe; yet it is the foundation of our evidence. The Apoſtle gives it in command to Timothy, Charge them that are rich in this world, that they be not high minded, nor truſt in uncertaine riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to diſtribute, willing to communicate, giving this in as the end of all, Laying up in ſtore for themſelves a good foundation againſt the time to come, that they may lay hold on eternal life, 1 Tim. 6. 17, 18, 19. God hath ordained theſe, that we ſhould walk in them, Epheſ. 2. 10. and walking in them; we are pronounced bleſſed, Pſalme 11 9. 1, 2. The efficient cauſe of our happineſſe is grace, the free favour and good will of God towards man, Being juſtified freely by his grace, Rom. 3. 24. The formal cauſe, is, the imputation of Chriſts righteouſneſſe without ours, when we fall ſhort of the righteouſneſſe of the Law; Chriſt is the end of the Law for righteouſneſſe, Rom. 10. 3. Therefore the Apoſtle obſerves, that David deſcribes the bleſſedneſſe of the man to whom the Lord imputeth righteouſneſſe without works, (that is, wherein his bleſſedneſſe doth conſiſt,) ſaying▪ Bleſſed are they whoſe iniquities are forgiven, and whoſe ſinnes are covered; Bleſſed is the man to whom the Lord will not impute ſin, Rom. 4. 6, 7, 8. The inſtrument or hand applying, is Faith: Being juſtified freely by his grace, through the redemption that is in Jeſus Chriſt, whom God hath ſet forth for propitiation through faith in his blood, Rom. 3. 24, 25. But the ſubject on whom this bleſſedneſſe reſts, is the godly righteous man: The Lord hath ſet apart him that is godly for himſelf, Pſalme 4. 3. The man that hath clean hands, and a pure heart, who hath not lift up his ſoul unto vanity, nor ſworne deceitfully; he ſhall receive the bleſſing from the Lord, and righteouſneſs from the God of his ſalvation, Pſal. 24. 4, 5. There is a concurrence of ſundry cauſes in mans happineſſe, but all falls upon the head of him that is ſtedfaſt with God in covenant, that comes up to the termes and conditions of it. He is pronounced, and ſhall remaine for ever bleſſed, and without holineſſe no man ſhall ſee the Lord. It is queſtioned by ſome, whether it be the truth, or the degree of theſe graces, which are conditions of the Goſpel covenant, upon performance of which we may conclude our Aſſurance of happineſſe; but the determination of that (being thus put) is eaſie, No man in true grace ſhall go to hell, or miſſe of heaven, God doth not adorne man with that glory to reject him. The Apoſtle exhorts to love, not in word, nor in tongue, but in deed and in truth; and for a motive adds; Hereby we know that we are of the truth, and ſhall aſſure our hearts before him, 1 Joh. 3. 18, 19. But the minimum quod ſic, when it is that grace may be accounted true, is not ſo eaſie, to determine. It is not every faintiſh deſire that is the work on which all this glory reſts. It muſt be a work of farther power and efficacy on the ſoul, for ſatisfaction of which I ſhall referre the Reader to the learned labours of my much honoured neighbour, Maſter Anthony Burgeſſe in his ſpiritual refining.