The Covenant of God Entered with Mankind, Chapter 7
CHAP. VII.
The Covenant of Grace calls for Conditions from Man.
A Third Propoſition which I ſhall here lay down,The Covenant of Grace calls for conditions from man. is, that Gods covenant with man hath its reſtipulation from man, when God engages to man, to conferre happineſſe upon him, he requires conditions from him. This I know hath ſtrong oppoſition by men of two ſorts, and they of different ſtamps, and for different ends. The firſt deny all Goſpel-conditions, all covenant-termes on mans part, to the end they may aſſert juſtification before, and without Faith, Salvation without Repentance, and Obedience, which though it be contradicted by abundant teſtimonies of Scripture (placing unbeleeving, impenitent and diſobedient ones in hell: under the wrath of God, yea ſuch unbeleeving, impenitent ones that have laid higheſt claime to Chriſt, Matth. 7. 23.) yet it ſeems wholly to follow, and neceſſarily to be evinced from this abſolute unconditionate covenant. If Chriſt have wholly finiſhed, not only the work of mans redemption, but alſo of his ſalvation upon the croſſe, without farther work of application (as one in a diſtinct Treatiſe hath made it his endeavour to prove) then we may, as he there doth, decry, both our faith in Chriſt, and Chriſts interceſſion for us. Herein one of late (according to his wonted weakneſſe) is very induſtrious, and whereas the Scripture tells us, Chriſt dwells in our hearts by Faith, Epheſ. 3. 17. he would prove, that Chriſt enters into us, without us, dwells in the unbeleeving, and in reference to this opinion of his, he makes it his buſineſſe, as, to deny Faith, in reference to Juſtification, ſo, all Goſpel-covenant-conditions. All other covenants beſides this were (ſaith he) upon a ſtipulation, and the promiſe was altogether upon conditions on both ſides. But in this covenant of Grace, viz. the new covenant, it is far otherwiſe, there is not any condition in this covenant, I ſay the new covenant is without any condition whatſoever. And he further tells his hearers, that he is on a nice point, Faith is not the condition of the covenant. Others, utterly diſtaſting the aforenamed opinions, of Juſtification without faith, or ſalvation without obedience, or repentance (which ſeeme to be the natural iſſue and neceſſary conſequents of an unconditional covenant,) yet, with great reſolution do affirme; the covenant to be without conditions, joyning in the premiſſes with theſe heterodox teachers, but peremptorily denying the concluſion.Arguments for a conditional Covenant. Againſt both of theſe that oppoſe it, either more deſperately, or more innocently, I affirm (and might quote a cloud of witneſſes) that the covenant of grace hath its conditions; which to me is clear.
Firſt, by the definition of a covenant, given in, by the Authour before named, a few pages before his aſſertion before mentioned. It is a mutual agreement, between parties, upon certaine Articles or Propoſitions, on both ſides, ſo that each party is bound and tyed to perform his own conditions. It is in the definition and of the eſſence of a covenant in general (according to him) to have conditions, yet this covenant in particular, with him, is without condition; Here is a ſpecies, that partakes not of the nature of the genus, a particular covenant that wants the eſſence of a covenant, which is the ſame as though he ſhould finde us a man that is no living creature, a Vine or Fig-tree that is no plant, a piece of ſcarlet of no colour; ſuch a thing is this unconditional covenant. If the eſſence of a covenant require it, then this covenant is not without it.
Secondly by the expreſſe Texts of Scripture, which lay down conditions of the covenant, either in expreſſe words, or thoſe that of neceſſity imply a condition. See John 8. 51. Verily, verily, I ſay unto you, if a man keep my ſaying, he ſhall never ſee death. Who ſees not there; Firſt, a Priviledge granted by way of covenant. Secondly, the condition on which it is to be obtained. John 8. 24. If ye beleeve not that I am he, ye ſhall die in your ſinnes. Heb. 3. 6. Whoſe houſe are we, if we hold fast the confidence, and the rejoycing of the hope firme unto the end. Who knows not, If, to be a conditional particle? All pardon and juſtification (if Scripture may be heard) is ſuſpended on mens not beleeving, John 3. 16. For God ſo loved the world, that he gave his only begotten Son, that whoſoever beleeveth on him ſhould not periſh, but have everlaſting life. Mar. 16. 16. He that beleeveth, and is baptized, ſhall be ſaved; and he that beleeveth not, ſhall be damned.
Thirdly, by Analogy with the covenant of Works, entred of God with Adam in innocency, Gen. 2. 17. This, on all hands that (I know), is granted to have been conditional, and who ſees not in the Texts mentioned, conditions as expreſſe in the Goſpel, as not eating of the tree of knowledge of good and euil, to man in Paradiſe? either, both, or neither, muſt be conditional.
Fourthly, from the nature of conditions in covenants. A condition in a covenant, is ſomewhat agreed upon by the Parties in covenant, upon performance of which the benefit of the covenant is obtained, and upon the failing of it, the whole benefit is loſt, and the penalty, whatſoever it is, incurred. In covenants between equals, either indent, and article what thoſe conditions ſhall be upon defaylance of which the benefit is loſt, and the penalty incurred. In covenants between ſuperiour and inferiour, the ſuperiour doth preſcribe, and the inferiour doth yeeld. In all covenants there are ſuch conditions, that upon performance or failing of them, the covenant doth ſtand or fall: ſuch there are in the Goſpel-covenant. There we are enjoyned to believe and repent, upon obedience to and performance of theſe, we reap the benefit of the covenant. Upon failing in them the benefit is loſt, and the penalty incurred. He that beleeveth not, ſhall be damned. Except ye repent, ye ſhall all likewiſe periſh. There are then conditions in this covenant.
Fifthly, from the abſurdities that will follow upon the denial of conditions on mans part in the covenant. Firſt, then man is out of danger of being faulty in the covenant, he can be no covenant-breaker▪ He cannot be charged that his heart is unſteady in it. This of it ſelf is plaine, He that is tyed to nothing, fails in nothing; he that is engaged to no ſervce, neglects no ſervice; As God hath that glory that he keeps covenant, ſo man hath that Priviledge, that he is not in a capacity of breaking of it. The Church might have ſpared that Apology for themſelves, that they had not dealt falſely in the covenant, Pſal. 44. 17. ſeeing they were under no ſuch engagement, that they could falſifie, or in any ſuch capacity of being falſe; but we finde God complaining againſt his People for breach of covenant, Jerem. 11. 10. Iſa. 24. 5. Pſal. 78. 10, 37. we finde him giving out his threats to avenge the quarrel of his covenant, Levit. 26. 25. Maſter Baxters Queſtioniſt (who ſeems contrarily minded) thought it an exception of validity, That it follows from his doctrine, that the New covenant is never violated by any. I am ſure it follows from this doctrine, that it is not in any capacity of violation. Secondly, then we may ſay (as the Apoſtle in another caſe) Our preaching is in vain, at leaſt to ſalvation vaine, the Goſpel in mans mouth is no power of God to ſalvation. In faith or unbelief, in a penitent or unrepentant condition, in holineſſe or diſobedience, God will ſave; he looks neither at faith, uprightneſſe, or any qualification, when in a covenant-way he engages himſelfe to conferre ſalvation. In caſe God doth not regard it, to what end is there any paines to work a people to it? This I know ſome Aſſertours of this doctrine will diſclaime, but let them ſhew how they will avoid it.