The Covenant of God Entered with Mankind, Chapter 13 – Chapter 14
CHAP. XIII.
God entring a Covenant of Grace with his people, keeps up his Sovereignty in exerciſe of diſcipline, in the correction and chastiſement of his people for ſinne.
AS God holds up his Sovereignty, under the covenant of grace; in keeping on foot his commandments; ſo, alſo in his exerciſe of diſcipline, upon thoſe, with whom he is in covenant. He neither ſuffers them to be without Law, nor to go on in tranſgreſſion of his Law, with impunity and freedome. As they have his precept, to keep from ſinne, ſo they are in danger, of his hand, in caſe of ſinne; Thoſe that are againſt us in the former, are our adverſaries in this likewiſe. As they plead a manumiſſion, of Chriſtians from the mandatory power of the Law, ſo, they will alſo have them exempted from all chaſtiſement or correction. Againſt theſe we maintaine that the people of God in covenant, even thoſe, whoſe hearts are ſtedfaſt, in covenant; do ſuffer under the covenant of grace, in caſe of ſinne, and that for ſinne; For proofe of this, I ſhall bring Scripture of three ſorts.
1. Giving inſtances, of the Church and people of God; under ſore and great afflictions for ſinne, and theſe places are even without number, Eſay 42. 24. Lam. 1. 8. 3. 39. 5. 16. Micah 1. 5. Yea, they lie under ſufferings, till they acknowledge ſin, till their ſtomacks are brought down, and they humble themſelves for ſin, Lev. 26. 41. Againſt this, is objected, that among theſe afflicted ones, there were reprobates, as well as elected ones; and Elect ones in the ſtate of unconverſion, and they might ſuffer for ſinne, which the childe of God does not, nor can not; To this I anſwer; 1. There were true converts among theſe, or elſe the whole world had no converts in it. 2. Theſe, in their confeſſions, and humiliations, involved themſelves among the reſt; and make themſelves, of the number of thoſe, that by ſinne draw down ſufferings; as we have Ezra, Daniel, and others for examples.
2. Inſtances of the moſt precious Saints ſinning and ſuffering for ſinne; 1. Moſes and Aaron, Numb. 20. 12. The Lord ſpake unto Moſes and Aaron, becauſe, ye beleeved me not, to ſanctifie me in the eyes of the children of Iſrael, therefore ye ſhall not bring this Congregation into the land which I have given them; Both their ſinne and their ſufferings, are noted there, which Moſes ſeems never to have done with, Deut. 1. 37. Deut. 3 26. Deut. 4. 21. Deut. 34. 4. 2. David, his ſinne we finde, 1 Sam. 11. at large related, his ſufferings, in the next chapter, he ſuffers in all his relations, 1. As, a father, his childe dies. 2. As, an husband, his bed is defiled. 3. As, a Prince, the ſword is brought upon his land. 3. Solomon, 1 Kings 11. 11. For as much, as this is done of thee, and thou hast not kept my Covenant and my ſtatutes, which I have commanded thee, I will ſurely rend the Kingdom from thee, and I will give it to thy ſervant. 4. Hezekiah, 2 Chron. 32. 25. 26. But Hezekiah rendred not again according to the benefit done unto him, for his heart was lifted up, therefore there was wrath upon him, and upon Judah and Jeruſalem. Notwithſtanding, Hezekiah humbled himſelf, for the pride of his heart, both, he, and the inhabitants of Jeruſalem, ſo that the wrath of the Lord, came not upon them, in the dayes of Hezekiah. In which words we ſee, his ſinne, his ſuffering for ſinne, and his humiliation upon account of his ſinne. Here alſo exception is taken; Theſe here mentioned ſay ſome, lived under Old Teſtament diſpentations; To this I anſwer. 1. We may take up Pauls words in behalf of theſe, 2. Cor. 10. 7. If any man truſt to himſelf, that he is Christs, let him of himſelf, think this again, that, as he is Chriſts, ſo they were Chriſts. Moſes, that ſuffered (as we have heard) upon the account of ſinne, eſteemed the reproach of Chriſt greater riches, then the treaſures of Egypt, Heb. 11. 26. And David that ſuffered in like ſort, in ſpirit called him Lord, Matth. 22. 43. 2. That we may not loſe Old Teſtament-Scriptures, for if we loſe them here, we ſhall hold them no where, let us look upon Prov. 3. 11, 12. My ſonne, deſpiſe not the chaſtening of the Lord; neither be weary of his correction, for, whom the Lord loveth, he correcteth, even as the father the ſonne, in whom he delighteth. In which words we ſee, 1. The ſufferings of the people of God thrice repeated. 2. The impulſive cauſe, implyed in the word [chaſtiſement] which ever is for ſome fault, Pſalme 39. 11. 3. The hand that inflicts [the Lord] 4. His way of dealing as a [Father] in love and not in vengeance. Now turne to Heb. 12. 5, 6, 7. and there we ſhall ſee the Apoſtle. 1. Quoting this Scripture. 2. Checking them for not heeding it. 3. Commenting upon it; Ye have forgotten the exhortation, which ſpeaketh unto you, as unto children, My ſonne deſpiſe not thou the chaſtening of the Lord, nor faint when thou art rebuked of him; For whom the Lord loveth, he chaſteneth, and ſcourgeth every ſon whom he receiveth; If ye endure chaſtening, God dealeth with you, as with ſonnes, for what ſonne is he whom the Father chasteneth not? Theſe words of the Apoſtle, confirm all the Old Teſtament proofs before mentioned, give a ſhrewd check, to all thoſe that would caſt them off, and are a full New Teſtament-proof of the point in hand, our averſaries tell us, that the children of God, in New Teſtament-times, have that great and happy priviledge, to be free from all chaſtiſements for ſinne, The Apoſtle, on the other hand ſayes, that, it is their happineſſe to be chaſtiſed, and would be their ſorrow, if they were without chaſtiſement. For this cauſe (ſaith the Apoſtle) many are weak, and ſickly among you, and many ſleep, 1 Cor. 11. 30. There, we ſee, judgements inflicted, the perſons ſuffering, and the cauſe of ſuffering aſſigned. The judgements are ſet out. 1. By the quality or kinde, ſuch as were viſible on the outward man; as, their ſinne was open, ſo was their ſuffering. 2. By their ſeveral degrees, in which they ſuffered; ſome weak, languiſhing, under infirmities; ſome ſick, taken with diſeaſes; ſome fallen aſleep, ſurpriſed with death. The perſons ſuffering are ſet out. 1. By their multitude [many]. 2. By the application of the ſtroke, Corinthians had ſinned, and Corinthians ſuffered. The cauſe is implyed in the illative particle [For] and expreſt in the foregoing words, their unworthy addreſſes unto the Lords Table, ſinfully eating and drinking, they eat and drink their own judgement, and though it cannot be ſaid, that all were in grace, that thus ſuffered, yet there were ſome at leaſt in grace among them, in that the Lord chaſtened them in the world, that they might not be condemned with the world. The Lord Chriſt ſpeaks fully to this in his letter from heaven to Laodicea the Church of, Rev. 3. 19. As many as I love, I rebuke and chaſten.
As Scripture, expreſly holds out this truth, ſo, it is alſo clear in reaſon, if God ſhould not hold up his Sovereignty, in this way of exerciſe of diſcipline; upon his children, his love could not be continued to them, but would be withdrawn from them, as we ſee in Chriſts words but now mentioned, Rev. 3. 19. as, alſo in thoſe words of Solomon and the Apoſtle, Pro. 3. 11. Heb. 12. 5, 6, 7. The love of God is ſuch to his children, and ſuch a league of friendſhip is paſt between them (ſay our adverſaries) that it will not ſuffer him to ſtrike them. We ſay, his love is ſuch, that he cannot forbear to ſtrike, and will not ſuffer that they ſhould ſinne, and carry it with impunity. There are indeed ſome ſuch parents, that are ſo indulgent, that, children muſt neither have, check, nor ſtroke from them, what courſe ſoever they take, they ſcarce hear words, much leſſe do they ſuffer ſtripes. Theſe, call this love, but a wiſer then they, calls it by the name of hatred, Prov. 13. 24. He that ſpareth the rod, hateth his ſonne, but he that loveth him, chaſteneth him betimes. Pity, will not ſuffer, to make children ſmart; But it is greater pity, that the want of ſmart, ſhould bring them to the condemnation of hell, Prov. 23. 13, 14. With-hold not correction from the childe, for, if thou beateſt him with the rod, he ſhall not die; Thou ſhalt beat him with the rod, and ſhalt deliver his ſoul from hell. A childe in ſinne, muſt either be beaten, or ſpared; Beating will not be his death, but ſparing tends to his condemnation. The ſimilitude is not ours, but the Holy Ghoſts. One of the moſt terrible texts in all the Bible may be found (as one ſayes) Hoſes 4. 14. I will not puniſh your daughters, when they commit whoredome, nor your ſpouſes when they commit adultery, He ſpares not ſome, that he may for ever ſpare them, chaſtening them in the world, that he may not condemn them with the world; He ſpares ſome, and everlaſtingly deſtroys them.
2. Otherwiſe, God would be reconciled to the ſinne of his people, and in league, not only with their perſons, but with their wickedneſſe, which is moſt abhorrent to his holineſſe. We read of Gods reconciliation to the world, but never to the wickedneſſe of the world; God may be at peace with thoſe that have ſinned, not imputing their treſpaſſes, but he will never be at peace with ſin.
3. It will not ſtand with his honour to ſuffer his to go on in impunity in theſe ways. Their wickedneſſe will be ſaid to be by his allowance. Men in ſin, are ready to ſay (as the Pſalmiſt obſerve) that God is ſuch a one as themſelves; Pſalme 50. 21. and that becauſe they ſinne, and he keeps ſilence. And men of the world will ſay the ſame, if his people go on in ſinne, and proſper. This, the Lord ſees and takes care, this way to prevent, Ezek. 39. 23. 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. He will make it appear, that he is no patron to them in that which is evil.
4. God hath given in charge, to Magiſtrates, his vice-gerents for to puniſh. They are revengers to execute wrath upon them that do evil, Rom. 13. 4. they are ſent of God for the puniſhment of evil doers, 1. Pet. 2. 14. They have no commiſſion to ſpare, upon ſuppoſal of any intereſt, in God or grace, when they are found in any acts that are wicked. What they do, God does, they acting by his command, and by vertue of his commiſſion.
For further clearing of this point, and, if it may be, to work a right underſtanding, I ſhall lay down ſeverall Poſitions.
1. God conſidered in his abſolute Sovereignty, may inflict ſufferings, without injuſtice on his innocent creatures, there is no abſolute neceſſity, that ſinne ſhould go before all manner of trouble; Puniſhment cannot be without a fault; that, alwayes implies guilt, where juſtice is followed. Yet, ſuch is Gods Sovereignty, that he may lay affliction where there is no tranſgreſſion. We do it upon our fellow-creatures, we tread upon wormes that never did offend us; God may much more do it upon his creatures, yea, God does it. How much do bruit creatures ſuffer in the world, and unwillingly ſuffer? as the Apoſtle ſpeaks, Rom. 8. 20. and that from Gods hand, that hath made them ſubject to theſe ſuffering; that, which God doth unto one creature, he may do unto any creature; that which he doth to the meaneſt, he may do to the moſt noble creature. As a potter may make veſſels, ſome to honour, and ſome to diſhonour; ſo God having more tranſcendent Sovereignty, may make ſome creatures, ever bleſſed; and others during pleaſure, to remaine in miſery.
2. It ſtands not yet with Gods ordinate juſtice, to ſtrike his people, where there is no fault. The termes of the covenant being pre-ſuppoſed; none can ſuffer that have not offended. every one, upon engagement from God, muſt be happy, that is innocent. This is plainly implyed in thoſe words, In the day that thou eateſt, thou ſhalt ſurely die, ſinne not, and ſuffer not, and more explicitely held out in thoſe words, do this, and live, under death is comprized all evil, from which man upon covenant is free, that doth not ſinne: Under life is compriſed, all bliſſe, which, upon covenant, all are to enjoy that yeeld full obedience; So; that the inlet of ſuffering, is from ſinne, Rom. 5. 12. God having, (as I may ſay) tyed himſelf, not out of Sovereignty, to afflict, when man hath not offended.
3. When way is made by ſinne, to divine juſtice, to bring evil upon man, yet the reaſon why, this, or that evil, is inflicted, on this or that man; is not alwayes mans provocation by ſinne; All afflictions are not puniſhments; nor yet corrections, or chaſtiſements. There are often other ends and motives. Sometimes, God looks ſolely at himſelfe, alone at his own glory, in his ſtrokes; of this we have many inſtances, John 9. 1, 2. John 11. 4. The ſame we may ſay of the viper upon Pauls hand, Acts 28. 4, 5. Sometimes he looks at his people in the ſufferings that he inflicts.
1. The patients themſelves, laying afflictions upon them, not as corrections reſpecting by-paſt faults, but tryals for diſcovery of their graces. That which God laid upon Job, was not for his ſinne, but to make it appeare, that Satan had formed a falſe charge againſt him, that his whole ſervice of God, was upon byends, and baſe accounts, and that ſufferings (God appearing againſt him in contrary providences) would preſently draw him into all wickedneſſes. It was a ſore affliction to Abraham, to leave his countrey, and his fathers houſe, to offer up his ſonne Iſaac, yet theſe were no corrections, or chaſtiſements, that we know, but temptations.
2. He looks upon others, that are no ſufferers, to bring about mercy to one, by the ſufferings of another; ſo it was in Joſephs ſufferings, Gen. 50. 20.
4. The corrections that God lays upon the godly, are far different from thoſe that he layes upon the wicked. His hand upon his own children, differs much from his hand upon his enemies. God deales otherwiſe with a Nation, that is a ſtranger to him, then he deals with a people that are his own, Jerem. 30. 11. Though I make a full end of all Nations whither I have ſcattered thee; yet will I not make a full end of thee, but I will correct thee in meaſure, and will not leave thee altogether unpuniſhed. Though both ſuffer, yet they do not equally, and alike ſuffer. So, it is with the Elect, and reprobate, both ſuffer from the hand of God; but there is great difference in their ſufferings. 1. They differ in the cauſe from whence their ſufferings reſpectively do ariſe: The ſufferings of the wicked, are out of pure wrath, wicked men, being under a ſtate of wrath. The ſufferings of the people of God, are out of preſent diſpleaſure, but yet out of love, Prov. 13. 11. Heb. 12. 6, 7. 2. They differ in the end of their ſufferings. A piece of ſilver is trode upon, with the feet to ſcoure and brighten it, but a worme or ſpider, to cruſh or ſpoile it. 3. They differ in the reſpective improvement, that either make of them, the godly are are bettered by their afflictions, their ſufferings are their purges, and purifications, Pſalme 119. 67. Their eares are thereby opened for diſcipline, Job 36. 10. the wicked are more and more hardened by them, and grow more and more wicked under them, Eſay 1. 5. 2 Chron. 28. 22. The Sunne hardens the earth, but ſoftens the butter and the wax.
The ſufferings of the people of God many times proceed from as high diſpleaſure in God, as can ſtand with love, and the more high the ſinne is, the greater and ſorer is his diſpleaſure: They work in God as great a diſlike as can ſtand with his purpoſe, not utterly to leave and caſt them off. When David had ſinned, in that high manner as he did, the Text ſaith, The thing that David did displeaſed the Lord, 2 Sam. 11. ult. Few men have had more of Gods heart then he, yet we ſee, his heart riſes in ſore diſpleaſure, againſt his wickedneſſe. We may ſee how he takes him up for it, we can ſcarce ſee, in all the Scriptures, a man ſo chidden. The Prophet reckons up the courteſies and high favours that he had received from God, I anointed thee King over Iſrael, and I delivered thee out of the hand of Saul, and I gave thee thy Maſters houſe, and thy Maſters wives into thy boſome, and g…ve thee the houſe of Iſrael, and of Judah, and if that had been too little, I would more-over have given thee ſuch and ſuch things. And as he had before aggravated his wickedneſſe, in a parable; ſo in expreſſe termes, he further layes it open. Wherefore haſt thou deſpiſed the Commandment of the Lord; in doing evil in his ſight, thou haſt killed Vriah the Hittite with the ſword, and haſt taken his wife to be thy wife. Then he falls to threatnings, three great evils (as we may there ſee) follow upon this evil; yet, all this while that the Lord thus chides him, that he thus threatens and beats him, he doth not ceaſe to love him, as appears in Nathans words, verſe 13. The Lord hath put away thy ſinne; ſome will have love and anger to be inconſiſtent, hatred and wrath inſeparable; God is angry, as they ſay, with none, but thoſe that he hates, and when anger appears, love is no more; But all know that this is falſe among men, a father is many times angry with his child, that he would be loath to hate; It is as falſe with God, he was wrath with Moſes, but he never hated Moſes, he owns his with much love, when he manifeſts much diſlike and diſtaſte of their preſent actions.
6. Theſe ſufferings of the godly muſt by no means be accounted ſatisfactions of divine juſtice, as coming from vindicative wrath, nor any part of the curſe, that is due from vindicative juſtice for ſin. Having a tendency not to harme, but to reforme; not to deſtroy, but amend; they are only fatherly corrections, and chaſtiſements, not properly (at leaſt as ſome rigidly underſtand the word) puniſhments; ſatisfaction was the work of Chriſt, and the whole of the curſe was divolved upon him, Gal. 3. 13. Papiſts do diſtinguiſh between the friendſhip that is loſt by ſinne; and the juſtice that is deſerved. The friendſhip that is loſt, is made up again, as they confeſſe, of free grace; but the juſtice deſerved, muſt by the offender be ſatisfied, which how impoſſible it is, for man to do, and how injurious to the ſufferings of Chriſt, to attempt the doing of it, let us gueſſe by the definition that Bellarmine gives of it, Lib. quart. de peniten. cap. 1. Actio, quâ is, qui alierum laeſit, tantum facit, quantum ſatis eſt, ad injuriam compenſandam, ſive, is qui laeſus eſt, juſtè exigit. All that we can ſuffer, can never ſatisfie, the wrong that our ſinnes have done to the divine Majeſty, God may juſtly exact more, then either on earth, or in their imaginary purgatory; any man can diſcharge. As the ſufferings of this life, are not worthy of the glory that ſhall be revealed; ſo, neither do they match the evil that juſtly might be inflicted. They are all juſt, but not from Gods revenging juſtice. In themſelves they have the nature of curſes, but they are no part of the curſe, which upon the breach of the covenant of works, and upon the tranſgreſſion of the Law, is menaced. As a skilful Phyſician, makes poiſon up into a medicine, ſo doth God turne curſes into bleſſings; they ſerve not to kill, but to cure his people.
7. Theſe ſufferings, are not yet barely as ſome uſe to ſpeak from ſinne, but chaſtiſements for ſinne, not only to prevent ſin, that it may not be committed; but becauſe men have allready ſinned. The Corinthians were chaſtened, not alone, leaſt they ſhould prophane the Lords Supper; but becauſe they had prophaned it. God afflicted David, not onelyonly leſt he ſhould commit adultery, but becauſe he had committed adultery: He threatens Eli, and puniſheth him, not only, leſt he ſhould be too indulgent to his ſons; but becauſe he had been too indulgent to them. It cannot be conceived, how afflictions ſhould prevent ſin to come, if they do not correct ſin already paſt, why are men afraid to ſinne upon account of ſufferings, but becauſe upon ſin they have ſuffered? Smart for ſinne, makes a childe of God watchful againſt ſin. The childe, that hath ſeen his fathers frowne is afraid leſt he ſhould frowne againe; that hath beene ſcourged▪ knows what a father thinks of a fault, and is afraid of a ſecond.
It is here objected, that it ſtands not with juſtice, in this way, to afflict beleevers, ſeeing Chriſt in their ſtead hath made ſatiſfaction, and to puniſh one ſinne twice, is injurious. Anſw. 1. Theſe know, that Socinians deny, that Chriſt hath made any ſatiſfaction, and if theſe two cannot ſtand together, viz. Chriſts ſatisfaction, and beleevers correction, they will ſoone aſſume that beleevers do ſuffer, (for which the Scripture is very full) and therefore Chriſt hath not ſatisfied, and ſo their dangerous errour will be ſupported. 2. One truth muſt not be produced to the overthrow of another, Chriſt ſatisfaction, takes us out of the hand of condemnation, and delivers from revengeful wrath, but not out of the hand of diſcipline; when God becomes a Saviour, he doth not ceaſe to be a Sovereign; a father, that is a Judge, may laſh his childe, that he never intends to ſentence. If any will ſee further Objections raiſed and anſwered, let him conſult Mr. Burges of juſtification. Part. 1. Lecture 5. pag. 33.
CHAP. XIV.
Agreement between the Covenant of works and the Covenant of grace.
HAving aſſerted a covenant of grace, and premiſed ſuch things that may contribute ſome light, towards a right underſtanding of it, I muſt proceed to enquire into the reſpective agreement, and differences between theſe covenants. The former is an eaſie work, there being no controverſie or diſpute raiſed about it, and therefore I ſhall briefly paſſe it over. They agree, 1. In the general nature of a covenant, both are covenants ſtrictly ſo called, as hath already been demonſtrated. 2. They have one and the ſame authour, that is God. He propoſed the termes of the covenant, to Adam, for himſelf, and all of his poſterity, and he enters covenant with the poſterity of Adam, in their fallen condition. 3. The parties in covenant, are in both of them, God and man, God propounding, man accepting, though there be (as we have heard) that would have it otherwiſe. 4. In either of both, there is a tendency to mans happineſſe, Life is given in promiſe in both, as we ſee Rom. 10▪ 5, 6, &c. where both covenants are diſtinctly conſidered, what difference or agreement there may be in the life promiſed, will after be ſpoke unto. 5. In both of them there is a reſtipulation from man as there is an engagement from God; as, God engageth himſelf for reward, ſo man is engaged to duty; the former was never doubted, the later hath been largely proved. 6. In either of both, righteouſneſs is called for from thoſe that enter covenant. For the firſt it is not queſtioned, in that it is a covenant of Works. Failing in doing was death. Intereſt in perfect righteouſneſſe is required in the latter, which is called, the righteouſneſſe of faith, and is the righteouſneſſe of the Law, performed, not by our ſelves, but by another, Chriſt is the end of the Law for righteouſneſſe to every one that beleeveth, Rom. 10. 4. Sincerity, in inherent righteouſneſſe is required likewiſe, both of theſe will be morefully demonſtrated. 7. Either of both are indiſpenſable, the conditions being not performed, the penalty of the covenant in both is inflicted, Adams poſterity had experience of the one, and all unbeleevers, and impenitent ones, will bear the other; not believing, not repenting brings death, as ſometimes not perfectly obeying. That diſtinction, of the covenant of grace, calling for one thing, and accepting of another, afterwards will be conſidered. 8. Neither of both covenants are perſonal, as entered with any ſingle perſon, or perſons, and determined in him or them, but both of them, include poſterity. In the covenant of works, it is not ſo expreſſly delivered, but not to be doubted. That covenant was entred with Adam, for all his, the latter is more expreſſe, to the covenanters and their ſeed, both in Old and New Teſtament-Scriptures, which by a party is queſtioned, but remaines largely to be confirmed.