The Gospel Method of Gods Saving Sinners, Discourse · Proposition 10
PROPOS. X. Of the terms of the New Covenant.
THIS New Covenant made with Believers in Jeſus Chriſt for life and glory, it is not only conſiſtent with, but doth neceſſarily, as ſuch, imply certain terms and conditions annexed to it, which we are indiſpenſably obliged to accept and perform. The Covenant is made up of Promiſes and Commands, Priviledges and Conditions; the former contain our happineſs, the latter our duty, and theſe two they muſt not be ſeparated.
What a Condition is, every one, I ſuppoſe, underſtands, that hath but ſeen any ordinary Leaſe or Indenture. By that we know there …s ſomewhat demiſed and granted, as the …ree and peaceable enjoyment of the Premi…es, with all Emoluments and Appurtenan…es belonging to it: And there is alſo ſomewhat therein required and enjoined, as the payment of the Rent reſerved, and keeping the Premiſes in repair, &c. which if done and performed accordingly, the Tenant is continued in poſſeſſion. But if it ſo happen, that the ſaid Rent be unpaid, or the Premiſes ſuffered to go to decay, then the Leaſe is forfeited, and the party may by Law be ejected. So that a Condition you ſee is that, which on our part is required, upon the performance of which ſome good, or emolument, is to be received, and enjoyed by us, but in caſe of non-performance the whole is loſt, either by forfeiting our right, or by having at firſt no rightful claim to it. And thus we ſay that Faith and Repentance, &c. are Conditions of the New Covenant. God therein indeed gives and grants pardon of ſin, and eternal life to ſinners, but with this proviſo, that they repent of their ſins, and believe in Jeſus Chriſt, &c. which if they do accordingly, the Bleſſings promiſed become theirs, and they are continued in the poſſ…ſſion of them, but if they fail in the ſincere performance of theſe duties, their ſins ſhall not be pardoned, no… their ſouls eternally ſaved, as is afterwards to be ſhewn.
This is that which I call the condition o… the Covenant. Nor can I ſee any juſt reaſon why any ſhould be offended with the word. For do we not in all contracts call that a condition to the performance of which we ar… by Covenant obliged upon penalty of forfeiture in caſe of non…performance? As if you ſhall pay ſuch a Fee, or Homage to the Court, you ſhall enjoy ſuch an eſtate, otherwiſe you ſhall loſe the poſſeſſion of it? And in all Agreements thoſe are the conditions, which are the terms upon which the diſagreeing parties mutually accord: As Luke 14.32. it's ſaid of the King that was not able to war with him that came againſt him, that he ſent his Embaſſadours, an deſired conditions of Peace: And thoſe in Logick conditional propoſitions upon which the conſequent hath an evident dependance upon its antecedent? As if you forgive men their treſpaſſes, your heavenly Father will alſo forgive you, but if ye forgive not men their treſpaſſes, neither will your Father forgive you your treſpaſſes, Math. 6.14, 15. If we would judge our ſelves, we ſhould not be judged of the Lord, 1 Corinth. 11.31. If ye keep my Commandments, ye ſhall abide in my love, Joh. 15.10. If thou ſeekeſt for wiſdom, as ſilver, and ſearcheſt for her, as for hid treaſures, then ſhalt thou underſtand the fear of the Lord and find the knowledge of God, Prov. 2.4, 5. If ye live after the fleſh ye ſhall die, but if ye through the ſpirit do mortifie the deeds of the fleſh, ye ſhall live, Rom. 8.13. If thou doſt well, ſhalt thou not be accepted? Gen. 2.7. If we confeſs our ſins, he is faithful to forgive, 1 Joh. 1.9. Are not all theſe conditional propoſitions? Doth not reaſon, and common language teach us to ſpeak thus? And who ever yet called them by any other name? I have therefore the rather inſtanced in theſe Scriptures, that you might ſee how confeſſing our ſins, and forgiving others are made conditions of Gods forgiving us: And judging our ſelves is made the condition of our not being condemned of the Lord: and a diligent ſeeking after wiſdom a condition to our finding of it. And doing well a condition of our acceptance with God; and keeping the Commandments of Chriſt a condition of our abiding in his love. And mortifying the deeds of the fleſh a condition of eternal life.
Again, do not all men distinguiſh the promiſes (which are but ſo many ſeveral branches of the New Covenant) into abſolute, and conditional? And are not all acknowledged to be conditional, excepting ſuch, as promiſe the firſt grace? As for inſtance, that the meek ſhall inherit the Earth, Math. 5.5. That if we humble our ſelves under the mighty hand of God, he will exalt us, 1 Pet. 5.6. That they that take the yoke, and ſubmit to the burden of Chriſt, ſhall find reſt and eaſe to their ſouls, Math. 11.28, 29. That they that hunger and thirſt after righteouſneſs ſhall be ſatisfied, Math. 5.6. &c. Theſe and many more of the like nature, are commonly ſaid to be conditional promiſes. And if meekneſs be acknowledged the condition of inheriting the Earth, and humiliaton of being exalted, and taking the yoke of finding reſt, and hungring and thirſting of being ſatisfied, why may not being pure in heart be alſo termed the condition of ſeeing God, and obedience the condition of eternal life, when they are all promiſed in the ſame way, and upon the like terms?
Beſides is it not commonly ſaid that one Grace may be the condition to an other? As ſincerity to confidence, 1 Joh. 3.21. Humility to ſpiritual growth and ſtrength, Jam. 4.6. Faith and Hope to rejoicing in God, &c. 1 Pet. 1.
And may one Grace be the condition of another, and yet may they not be the conditions of pardon of ſin, and eternal life for fear of eclipſing the Glory of free Grace? Why, Is not ſecond grace, notwithſtanding its conditionality, as free as the firſt? And no more of debt than eternal recompenſes? Why then may not conditions be allowed of with reſpect to the latter, as well as granted in the former, ſince both grace and glory are alike …he fruit of Chriſt purchaſe and donation? And why then ſhould any one be offended at …he uſe of the word, ſince 'tis proper you ſee …o all compacts and agreements, ſince all propoſitions, that have any dependance upon …heir antecedent, are ſo termed: ſince the promiſes of the Covenant are generally acknow…edged to be conditional, and one grace to be the condition of another? But this I have only promiſed to remove that ſcandal, which ſome have taken at the word condition; I ſhall now endeavour to make it good by ſeveral demonſtrative arguments, that the Covenant of Grace doth neceſſarily ſuppoſe conditions, or which is all one, that the great bleſſings of the Covenat are promiſed and propounded to us upon certain terms and conditions in order to our being admitted into the poſſeſſion of them.
1. And firſt from the very nature and definition of a Covenant. That Believers in the Goſpel are under a Covenant-diſpenſation, according to the true intent and meaning of that word, hath already been demonſtrated, and therefore I ſhall now take that for granted. But what is that then we call a Covenant in a proper ſenſe? Is it not a mutual Compact, and Agreement betwixt two or more Parties, whereby they do, upon certain terms and conditions therein ſpecified, reſpectively oblige themſelves to each other?
'Tis an Agreement, and that ſuppoſeth more Parties than one. For though a Man may be ſaid to purpoſe with himſelf, yet not properly to Covenant, but to and with another▪ And therefore when Job is ſaid to make a Covenant with his eyes; His eyes there ar… ſpoken of as a different party diſtinct from his Soul, that Covenants with them. And as there muſt be more parties than one in every Covenant, one giving and granting▪ and another to receive and make returns o… what is granted; ſo the agreement, and ſtipulation betwixt them, it muſt be mutual: fo… no one properly can be obliged, but by his ow… conſent. And therefore though the creatur… be indiſpenſably obliged to conſent to whatever his Maker ſhall propound to him, yet h… will have our free, and perſonal conſent and ſtipulation to the Covenant, that we may be bound by our own act and choice. Bu… beſides this that there muſt be more partie… than one, and they mutually engaged to eac… other, there muſt alſo be ſome terms, and conditions ſpecified concerning which the… agree and ſtipulate: ſomewhat that is demiſed, and granted, and ſomewhat that is t… be rendred by way of homage, or acknowledgment: ſomewhat that is to be received, and ſomewhat that is to be returned. An… this is neceſſarily implied in the very wor… agreement and ſtipulation: For if two agree together, it muſt be upon ſome terms, and certain conſiderations mutually to be performed. E. g. One promiſeth the quiet poſſeſſion of ſuch an eſtate upon the payment of ſuch rent; and the other promiſeth the payment of ſuch a rent upon his quiet poſſeſſion of it. And in this mainly lies the difference betwixt a Gift, a Promiſe, and a Covenant. A deed of gift is when I do freely beſtow ſomewhat upon another without preengaging ſo to do. A promiſe is when I engage my ſelf by word to do any act of kindneſs for another, without requiring any thing by way of engagement on his part. For if there be any condition affixed to my promiſe, it ceaſeth properly to be a promiſe, and becomes a Covenant, for every conditional promiſe is implicitely ſo: But a Covenant is a mutual engagement betwixt both parties, wherein as I promiſe to do ſomewhat for him, ſo he alſo promiſeth to do ſomewhat that I require of him. So that in every Covenant there is ratio dati & accepti, ſomewhat promiſed and ſomewhat required. Somewhat given, and ſomewhat to be received. Somewhat by way of privilege to be enjoyed, and ſomewhat by way of duty to be performed. And who ever conſults his own thoughts, ſhall find that this is the moſt natural and expreſs notion of a Covenant, that conſtantly repreſents it ſelf to his mind, when ever he entertains any apprehenſions of it. For when you ſay ſuch a one hath Covenanted and agreed with another, what do you mean by that expreſſion? What? Only that he hath bequeathed him ſuch legacies? or ſetled upon him ſuch an inheritance? or made him Heir to ſuch an eſtate: hundreds and thouſands by the year? And under his own hand and ſeal hath confirmed all this to him? This I ſuppoſe you would call a donation, or deed of gift, but would you, were there nothing more, call it a Covenant? No, your own thoughts upon the very mention of that word, would immediately ſuggeſt this to you, that there was ſome mutual compact betwixt them, and certain articles and conditions of agreement drawn up, to the performance of which they reſpectively obliged themſelves. And therefore to ſuppoſe a Covenant without conditions, is all one, as to ſuppoſe a Sun without light, or a Man without reaſon, which are no better than implicite contradictions. I may as well call that a gift, which is not given, or that a promiſe where my word is not engaged; as that a Covenant where there's no mutual ſtipulation, or conditions of agreement. They are things that eye hath not ſeen, nor ear heard of, nor can it enter into the heart of man to conceive what they are. No, I cannot poſſibly frame the idea of a Sun in my mind, without light: Nor entertain any formal conceit of a man, without including reaſon in that conception. No more can I conceive of a Covenant, without conditions; ſince theſe are eſſential to the nature, definition, and common notion of a Covenant.
2. The Goſpel, which is little more but a comment upon the New Covenant, doth not only in general declare to us, that there are conditions affixed to it, but in particular acquaints us what they are. And here I ſhall only inſtance in theſe three, faith, repentance, and ſincere obedience, as incluſive of all the reſt: Firſt for faith, doth not the Goſpel expreſly tell us, that we muſt believe, and that this is the great command of God? 1 Joh. 3.16. I but what if we do believe in the name of Chriſt, according to his command? What hath God thereupon promiſed to us? What? Why? that then we ſhall not periſh but have eternal life, Joh. 3.16. I, but what if we be defective in this particular, and do not believe? May we not yet hope to be ſaved by Jeſus Chriſt? No: He that believeth not, is condemned already, Joh. 3.18. and the wrath of God abideth upon him, ver. 36. and he ſhall be damned, Mark 16.16. Here's one condition you ſee plain and evident in the New Covenant: I but is not faith then the only condition? And may not that alone ſerve the turn without any thing elſe, to inveſt us in all the priviledges of the Kingdom? No, there muſt be alſo repentance towards God, as well as faith towards our Lord Jeſus Chriſt, Act. 20.21. This is no leſs expreſly commanded than the former, Acts 17.30. Now God commandeth all men every where to repent: And the very firſt doctrine that Jeſus Chriſt himſelf preached, after his moſt ſolemn conſecration to his Prophetick Office was this of Repentance, Matth. 3.13, 14, 15, 16, 17. compared with Matth. 4.17. From that time began Jeſus to preach and to ſay; Repent, for the kingdome of heaven is at hand. And as it is in terms no leſs than faith, commanded in the Goſpel, ſo you have the ſame benefits of pardon of ſin, and eternal life annexed to it. Repent, ſaith Peter to the Jews (Acts 3.19.) and be converted; but to what purpoſe? Why? that your ſins may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord.
And God is not willing, ſaith the ſame Apoſtle, that any ſhould periſh. I but how may they then eſcape it? How? By repenting and turning to God, and therefore he there adds, but that they ſhould come to repentance, 2 Pet. 3.9. And for this reaſon 'tis called repentance unto life, Acts 11.18. And repentance unto Salvation, 2 Cor. 7.10. Yea, but what though we fail in the performance of this duty? May not our ſins be pardoned, and our Souls ſaved upon the account of Chriſt for all that? No, except we repent we muſt periſh, Luke 13.3, 5. Faith in this caſe will not ſave us. Well then, faith and repentance are conditions, that's manifeſt from what I have now ſaid. I but is there any thing more yet required by the New Covenant, as neceſſary to eternal life? Yea, we muſt not only enter in at the ſtrait gate, but we muſt alſo walk in the narrow way, if we would enter into life. Nor only be implanted into the true vine, but abide in it, and bring forth fruit to God, Joh. 15. Nor only receive Chriſt Jeſus the Lord, but walk in him as we have received him. Col. 2.6. By the former, faith and repentance, we enter in at the ſtrait gate, and by holineſs and obedience we hold on in the narrow way. By thoſe we are ingraffed into the true vine, and by this we abide in the vine and become fruitful. By an humble faith we receive Chriſt Jeſus the Lord, Chriſt in all his offices, and by a ſincere obedience we walk in him according to the terms upon which we at firſt received him. And therefore though our actual obedience and holineſs, which are the work of time, be not required to our juſtification, and initial inſtatement into life, only our turning to God and hearty acceptance of Chriſt as Lord and Saviour, to be taught, and governed, and ſaved by him in his own way; yet is our obedience vertually therein included, as all practical concluſions are in their firſt principles, and in order to our actual and compleat fruition of eternal life, our actual holineſs and obedience is required in the Goſpel. The former gives us an initial right, and this jus aptitudinale a legal fitneſs. That puts us into poſſeſſion, as the delivery of the Key to the Tenant upon ſealing the Indentures, gives him a legal poſſeſſion of the Houſe; and this continues us in it, as paying the rent doth the Tenant afterwards: And therefore in order to eternal happineſs I know nothing, that is ſaid of faith, or repentance in Scripture, but the ſame is alſo ſaid of holineſs, and obedience. Are they poſitively commanded in the Goſpel? So is this, we muſt deny all ungodlineſs and worldly luſts, and live godly, righteouſly, and ſoberly in this preſent world, Tit. 2.12, 13. we muſt be holy in all manner of converſation; even as he that hath called us is holy, 1 Pet. 1.15. we muſt walk after his Commandments, 2 Joh. 6. we muſt perfect holineſs in his fear, 2 Cor. 7.1. &c. 'Tis commanded. Again is the promiſe of eternal life made to them? So to this alſo: The obedient and holy, and pure in heart, they ſhall be bleſſed, Mat. 24.46. They ſhall be happy, Joh. 13.17. They ſhall ſee God, Matth. 5.8. They ſhall have right to the Tree of life, Rev. 22.14. They ſhall have eternal life, Rom▪ 2.7, 8, 9, 10. And eternal Salvations, Heb. 5.9. But what if we be wanting in point of holineſs, and obedience? May not the righteouſneſs of Jeſus Chriſt here make ſupply and be accepted in the room of it, and ſo Heaven had without it? No, no more than without faith and repentance. For are the unbelieving, and impenitent expreſly excluded from having any intereſt in the eternal bleſſings of the Covenant, and laid under an immutable ſentence of eternal death? So alſo are the impure, and diſobedient. They ſhall die, Rom. 8.13. They ſhall in no caſe enter into the kingdom of heaven, Matth. 5.20. They ſhall not ſee God, Heb. 12.14. They ſhall be caſt into outer darkneſs, Matth. 25.30. They ſhall have indignation and wrath, tribulation and anguiſh, Rom. 2.8, 9. They ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power, 2 Theſ. 1.7, 8, 9.
Now what can poſſibly be more plain, than that the great bleſſings of the New Covenant are made over to us upon the conditions of faith and repentance and ſincere obedience? It tells us indeed that God will pardon our ſins, and own us for his children, and admit us to be heirs of his Kingdom, and be our God. I, but ſtill it is with this proviſo, if we do repent: if we do believe, if we do obey the Goſpel, and by patient continuance in well doing ſeek for glory, and honour and immortality: I but except we eat the fleſh and drink the blood of Jeſus Chriſt, i.e. believe in him, Joh. 6.53. And except we repent, Luke 13.3. And except we be converted and become as little children, Math. 18.3. And except we be born again of water, and of the Spirit, Joh. 3.5. And except our righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, Matth. 5.20. And except we abide in the vine, Joh. 15.4. And except we ſtrive lawfully, 2 Tim. 2.5. we ſhall not enter into life. And if theſe be not plain conditions, I would gladly know what then are to be accounted ſuch: or how otherwiſe they may be expreſt. But thirdly,
3. All this is neceſſarily implyed in that ſhort Epitome of the New Covenant ſo often repeated in Scripture, I will be your God, and ye ſhall be my people. The firſt part I will be your God, contains all the priviledges, and the ſecond, (ye ſhall be my people) all the duties of the Covenant. Firſt, God here promiſeth to be our God: What's that? Why? That he will do all that for us, that a God can do, and be all that to us that a God can be to a Creature. He will pardon our ſins, and adopt us into his family, and put his holy ſpirit into us, and dwell with us, and take care of us, ſo that we ſhall not need to take any thought, what we ſhould eat, or what we ſhould drink or wherewithal we ſhould be cloathed. He will provide for us, and give his Angels charge over, and protect us in all our wayes, and turn all things to our good and never leave us nor forſake us. He will hear our prayers, and ſupply our wants, and deliver us from our temptations, and ſubdue our corruptions, and lead, and aſſiſt and comfort us by his ſpirit, and make us heirs of his eternal Kingdom. In a word, he will give us Grace, and Glory, and no good thing will he withhold from us▪ and after all, he will be more than all this to us, for he himſelf will be our reward and portion. Thus God promiſeth to be our God, yea, but then we muſt engage to become his people. For thoſe words, And ye ſhall be my people, are not only promiſſory, but preceptive, and do as well declare what God requires of us, as what he will eff…ct in us, or do for us. Thus have we God himſelf often commenting upon and expounding this phraſe: If you will walk in my ſtatutes, ſaith God to Iſrael, and keep my Commandments and do them, Lev. 26.3. Then I will walk among you, and will be your God, and ye ſhall be my people, v. 12. And this thing commanded I them, ſaying, obey my voice, and I will be your God, and ye ſhall be my people, Jer. 7.23. And chap. 11.4. Obey my voice, and do according to all which I command you: So ſhall ye be my people, and I will be your God. And thou haſt avouched the Lord this day to be thy God, and to walk in his wayes, and keep his ſtatutes, &c. And the Lord hath avouched thee this day to be his peculiar people, and that thou ſhouldeſt keep all his commandments: That thou maiſt be an holy people to the Lord thy God, as he hath ſpoken, Deut. 26.17, 18, 19. And come out from among them, and be ye ſeparate, ſaith the Lord, and touch no unclean thing, and then I will receive you, and will be a father unto you, and ye ſhall be my ſons and daughters, ſaith the Almighty. 2 Cor. 6.17, 18. All which is Emphatically expreſt by the Prophet Iſaiah by ſubſcribing to the Lord, Iſa. 44.5. One ſhall ſay, I am the Lord: and another ſhall call himſelf by the name of Jacob: and another ſhall ſubſcribe with his hand unto the Lord, and ſurname himſelf by the name of Iſrael.
And therefore it is, that God firſt promiſeth to put his Law, and Fear, and Spirit into his choſen, and to cauſe them to walk in his wayes, and obſerve his Statutes, that ſo they may become his people, Je. 24.7. Ezek. 11.20. & 36.26, 27, 28. & 37.23, 27. Jer. 32.38. &c. That's the method in which God makes them his.
Now whoever is taken into Covenant with God, he ſeals to both theſe parts, that is, to take God to be his God, his portion and happineſs, and alſo to liſt himſelf in the number of his people: but what's that, you will ſay? Why? 'Tis as you have heard, to cleave to him, to obey his voice, to walk in his wayes, to keep his judgments, to obſerve his ſtatutes, to ſerve him with a pure heart, to touch no unclean thing. In a word, to carry and demean themſelves in all things as thoſe that are in a ſtate of ſubjection unto God, and have ſubſcribed with the hand to him, and avouched him to be their God, to love and ſerve him with all their hearts, and with all their ſtrength, and with all their thoughts. This is indeed to be the people of God, according to the true intent and meaning of the Covenant, as before explained.
Nor is it poſſible for any whoſe notions of God are not monſtrouſly degenerate and enormous, ſo much as to imagine, that an infinitely wiſe, and righteous God, ſhould ever engage himſelf to any people to be their God, unleſs they alſo were made willing to be his people, to love him, and live in a due acknowledgment, and obſervance of him: Nor is it to be ſuppoſed, that any reaſonable, and ingenuous Creature, that underſtands himſelf, and the reaſon of his own actings ſhould ever intend otherwiſe in his Covenanting with God. What? take God only to ſerve our ſelves of him, and yet not to ſerve him? What? That we may be pardoned, and protected, and delivered from eternal miſeries, and yet not give up our ſelves to him, to be ruled and governed by him? What? only to ſhrowd our ſelves under his wings, and be fed at his table, and enjoy all the priviledges of his adopted ones, his paternal love and care, and bleſſing, and yet continue prodigal Sons of Belial, and children of diſobedience, and pay nothing of that love and reverence and obedience that is due to him as a Father? Is this your language or meaning when you take hold of his Covenant, and ſay, Lord be my God? Will not common ingenuity then teach you to take up the Pſalmiſts words, and ſay: And Lord I am thine, I am thy ſervant. All relations we ſay are mutual, and ſo are alſo the reſpective duties appropriate to them. And therefore whoever puts himſelf into any relation, he doth by that very act, at leaſt implicitely, bind himſelf to the performance of all the duties of that relation: He that ſincerely owns any man to be his Father, or Maſter, doth thereby oblige himſelf to all the duties of a Son, and Servant.
4. I might add, that ſince the pirviledges and immunities of this Covenant are not equally, and alike imparted unto all, 'tis neceſſary, that ſome conditions ſhould be affixed to it, as marks, and evidences, whereby thoſe to whom they do belong, might be aſſured of their legal intereſt in, and title to them, and all others excluded, that wilfully reject the tender of them, and unworthily prefer their carnal delights, and pleaſures, and worldly intereſts before them. If the queſtion be asked, why have not all an equal ſhare in, or rightful claim to pardon and life? The only anſwer muſt be, the one ſincerely perform the conditions upon which they are promiſed, i. e. they repent and believe, &c. but the others continue in their impenitence and unbelief; But of this I ſhall have an occaſion to ſpeak more fully in the following propoſition.
5. The everlaſting benefits of the New Covenant are either promiſed conditionally, or elſe abſolutely and without conditions. If abſolute, then may all equally lay claim to the promiſes of pardon, and life, and alike partake of all the bleſſings of the Covenant. Then Eſau as well as Jacob, and Judas as well as Peter, and Pilate that condemned Chriſt, as well as thoſe that became his Diſciples and ſuffered for him, might hope to be juſtified and made Heirs of the Kingdom. For what ſhould hinder, or exclude them? What? you will ſay their impenitency, and unbelief. I but if the Covenant be abſolute, and there be no ſuch condition, or proviſo added to it; how can their not repenting, and believing in Jeſus Chriſt be legally pleaded againſt them? or become any bar to their Salvation? 'Tis abſolutely promiſed without reſerve that they ſhall be ſaved, and God is obliged by his own faithfulneſs to make good his promiſe to them. And if ſo, what becomes of his threatnings and comminations againſt the impenitent, and unbelieving world? And where is the truth of Chriſts doctrine, that ſtrait is the gate, and narrow the way that leads to life? The entrance into Heaven is then wider, than the gates of Hell, and many there be that enter in thereat. Publicans and Harlots, Scribes and Phariſees, and Hypocrites and Infidels, as well as Saints and Believers: None are excluded.
Suppoſe a King to ſet forth a Proclamation, wherein he poſitively declares that all ſuch as have rebelled againſt him, or ſuch a number of them, as he therein mentions by name, ſhall be pardoned, and accepted to favour, and accordingly that he doth hereby fully pardon, and accept them; can any thing poſſibly in this caſe debar them from reaping the full benefit of this Proclamation? No, but if the propoſals of his Grace and Favour be conditional, and therefore only to ſuch, as ſhall lay down their Arms, and come in and humble themſelves, and engage to own him as their Soveraign, and to ſubmit to his Laws, and Government, otherwiſe to be proceeded againſt as Rebels and Traitors againſt his perſon and Soveraignty; Here as whilſt the door is held open to all that ſhall ſubmit themſelves, and return to their Al…egiance, ſo 'tis by the other hand, ſhut againſt …ll obſtinate, and reſolved offenders. They …ave no plea, or claim to any benefit by his …roclamation of grace, and acceptance. Why? Becauſe they ſubmitted not to the …erms upon which it was propounded. But will any one ſay that God hath made any …uch Declaration of Grace to Sinners as that …ll, or any particular number of them ſhall …e pardoned and admitted into his favour, …nd received into eternal Glory, though they …ever repent, or believe in Chriſt, but ob…tinately continue in their infidelity, and acts …f hoſtility againſt him? If ſo, to what pur…oſe hath God appointed an Hell or day of …udgment?
For if the impenitent and unbelieving and …iſobedient, have an abſolute promiſe to be …ved, there is none then can be damned. Ba…am might then have ſpared his prayer, Numb. 23.10. Let me die the death of the righteous, and let my latter end be like his, …nce as dies the righteous, ſo dies the wicked, i… ſure and certaine hopes of a reſurrection unto eternal life. The Covenant then you ſee 'tis not abſolute: 'tis not to all alike without exception: 'tis not to the obſtinate, and reſolved ſinner, that continues in his impenit…ncy and unbelief. And if it be not abſolute, i… neceſſarily follows that 'tis conditional: for the oppoſition betwixt theſe two terms, is contradictory, and ſo cannot admit of any medium. That which hath no conditions, is abſolute, that therefore which is not abſolute muſt have conditions.