Justification Without Conditions, Chapter 21
CHAP. XXI. Wherein the remaining Arguments which Mr. Woodbridge hath brought to prove, That the New Covenant is not an absolute Promise, and that the Elect have no right to the Covenant before they believe, are answered.
MR. W. towards the close of his Book, hath cast in three, or four Arguments more, for the confirmation of his Opinion, which he thinks superfluous. I might (saith he) spare the pains of further proof. And truly, I think so too, unless he had bestowed his pains in a better cause: I must tell him, That when he hath said all that he can, in defence of this cause, he will at last sit down a looser; for when the day shall come, which shall try every mans work of what sort it is; this hay and stubble of mans righteousness, and mens pleadings for it, shall be consumed to ashes; though I am perswaded better things of him, and such as do accompany Salvation; In the mean time, I shall gladly hear the utmost that he hath to say, in the defence of his Opinion.
§. 2. His first Argument, of this last rank, is grounded upon those words, Isa. 55.3. Come unto me, (that is, Believe in me, John 6.35.) and I will make an Everlasting Covenant with you. Ergo, The New Covenant is not an absolute promise, and none have any interest in the Covenant, before they believe. To which, I answer (1) the Particle [Vau] may be taken Illatively, (as in some other places it is) thus [For] I will make an Everlasting Covenant; so that the Covenant is the ground of our coming, and not è contra: Or (2) if we take it Copulatively, as our Translators do, no prejudice can come thence, unto our Assertion; for, I will make an Everlasting Covenant, is all one, as if he had said, I will perform, or give to you, all other benefits promised in my Everlasting Covenant, even the sure mercies of David, as the Apostle expounds it, Acts 13.34. Those promises which are proposed conditionally by the Prophets, are rendred absolutely by the Apostle; as for instance, that of the Prophet, Isa. 59 20. The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob. The Apostle, Rom. 11.26, renders it, Then shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob; implying that Faith and Repentance, are parts of the Covenant, which God will give unto them, for whom Christ hath procured them.
§. 3. His second Argument is, That the voice of the Gospel, which is the Covenant of Grace, is every where [Believe in the Lord Jesus, and thou shalt be saved] in opposition to the Covenant of Works, which saith, [do this and live.] Ergo, before believing, none have interest in the Covenant. We grant, that this precept or exhortation, Believe in the Lord Jesus, is frequently found in the New Testament, but that this doth formally contain the tenor of the Gospel, or New Covenant, we have before disproved. The Gospel properly and strictly taken, consists neither in the precepts, nor promises of the New Testament, but in the declaration of these glad tidings, that the promises which God made unto his people in the Old Testament are now fulfilled aAct. 13.32, …. Luke 1.54, 55, 69, 70. Acts 26.22, 23. Luke 4.18, 21.; to wit, the promises concerning the coming of the Messiah, and the clear exhibition of all the fruits and effects of his Mediatorship. So that the sum of the Gospel is rather comprized in this b1 Tim 1.15. Heb. 10.14., That Jesus Christ is come into the world to save sinners, yea, the cheif of sinners. That by his one offering, he hath perfected for ever them that are sanctified. Now they that are sent forth to publish and declare these glad tidings, are to invite and command all men every where to believe in him whom God hath sent; assuring them in the Name of God, That all that do believe in him, shall not perish, but have everlasting life: The command of believing, with the promise of life to Believers, are parts of our Ministery, they are not the tenor of the Gospel, or New Covenant. The Covenant whereof Christ is the Mediator, is said to be better then the former, because it doth consist of better promises, Heb. 8.6. Now what those better promises are, he tells them immediately out of Jeremy, I will put my Laws into their hearts, &c. wherein the Lord promiseth all good things unto them, without the least restipulation from them. It is said indeed, they that are called, i e. do believe, shall receive the promise of the eternal inheritance. It doth not follow, that their calling unto Faith, was the condition whereby they obtained the inheritance; no more, then because it is said, Chap. 5.9. Christ is the Author of Salvation to them that do obey him. Ergo. Works and Obedience are conditions on our part to obtain Salvation: Which places do describe the persons that are saved, but not the tearms or means by which they do obtain Salvation; they that are called do receive, i. e. Enter into the promised inheritance; he doth not say, that by vertue of their calling, they do enter, or were invested with a right and title thereunto; the repeating of his Consequence, is answer enough: They that are called, shall receive the eternal inheritance; Ergo, None have any interest, in the Covenant before believing, or the New Covenant is not an absolute promise.
§. 4. His next Argument is to this effect, The Covenant of Grace is to be preached to every man; but the absolute promise is not made to every man. Ergo, The Covenant of Grace is not an absolute promise. Answer, The Argument is faulty, both in Matter and Form; the Assumption should be, But the absolute promise (scil. of Mercy and Forgiveness, without Works and Conditions performed by us) is not to be preached to all men, which is false. But we will take things as they lie before us. The Covenant of Grace is preached to every man, and every man called upon to fulfil the conditions of it, that he may receive the blessings of it, which condition is Faith, Heb. 4.1, 2. Here is a grain of Corn, in a heap of chaff: It is true, that the Gospel, or Covenant of Grace, ought to be preached unto every Creature, Mark 16.15. Matth. 28.19. But it is not true, that the Preaching of the Gospel is to call upon men to fulfil the conditions of the Covenant, or that Faith is the condition of it: The place alledged sayes no such thing, the words are an Exhortation to sincerity and perseverance in our Christian Profession, by a similitude taken from foolish Racers, who by giving over before they come to the Goal, do lose the Crown. We also have a race to run, there is a Crown set before us, and therefore we ought to take heed, least by any means we fall short thereof; though no man shall enter into the Heavenly Canaan without Faith, yet it follows not, that Faith is the condition whereby we get an interest either in that, or the other blessings of the Covenant. The Absoluteness of the New Covenant is no ways inconsistent with the Preaching of the Gospel unto every Creature: For what is it to Preach the Gospel? But (1) to publish these joyful tidings, That the Son of God is come into the world to save men from their sins; that in the Sacrifice which he hath offered, there is plenteous Redemption for the cheif of sinners. (2) To press and exhort all men without exception to believe in him. 1. With the assent of their mindes, that all things which are written of him, cheifly concerning the merit of his sufferings, and the efficacy of his death, are true and infallible. 2. With the imbraces of their hearts, to wit, With such affections as are suitable to so great a good; and more particularly to trust, relie, and roul themselves upon him, for all the purchases of his death; and in so doing, confidently to expect the fruition of them in the fittest times. Now the Absoluteness of the New Covenant is so far from being any impediment to Faith, as that it affords men the greatest encouragement to believe, both to cast themselves into the arms of Christ, and to put on a strong confidence of inheriting all the promises, seeing that in their accomplishment, they depend not upon Works and Conditions performed by themselves.
§. 5. Mr. W. demands, (1) Whether there be an absolute promise made to every man, that God will give him grace? Though there be not, yet are the general promises of the Covenant, a sufficient ground for our Faith, for as much as Grace therein, is promised indefinitely to sinners; which all that are ordained to life, shall believe, and lay hold of? But, says Mr. W. is it sense to exhort men to take hold of Gods Covenant, or to enter into Covenant with God, if the Covenant be onelyonly an absolute promise on Gods part? &c. What contradiction is there unto sense in either of these? For 1. what is it to lay hold of the Covenant, but (as Benhadads Servants did by Ahabs words, 1 Kings 20.33.Exod. 34 6, 7.) to take up those gracious discoveries which God in his Covenant hath made of himself to sinners, and to resolve with the woman of Cannan, not to be beaten off with any discouragements? Which act of Faith is called The taking of the Kingdom of Heaven by violence, Matth. 11, 12. Which is, when a Soule appropriates generall Promises to himselfe in particular aforeign, Chrisost., And against Hope, beleeves in Hope. The Apostle calls it, Fleeing for refuge to lay hold on the Promise, Heb. 6.18. which Promise, is the same which God confirmed by an Oath, Vers. 17. Now wee doe not finde that God did ever confirme any Conditionall Promise with an Oath, but onelyonly those Absolute Promises of his Grace *See Reyn: on Psa. 110. p. 385, Isai. 54.9, 10. Psal. 89 34, 35. As for the other phrase of entering into Covenant with God, Though wee never find it in the New Testament, that the Apostles did exhort men to enter into, or to make a Covenant with God, yet I conceive that it may bee used in reference to the Externall Administration of the New Covenant; Men may bee said to enter into Covenant with God, when they take upon them the profession of Christianity, and give up themselves to bee the Lords People. In this respect wee may exhort men, as the Apostle doth, To give up themselves a living Sacrifice, holy, and acceptable unto God, and to abide stedfast in the Covenant of God; or rather, as the Apostles phrase is, To hold fast their Profession firme unto the end, Hebr. 3.6. It were absurd to exhort men either to make, or to concurre to the making of the Covenant of Grace, which is his act alone, who sheweth mercy unto whom he will.
§. 6. His next Interogative is a very strange one, he asks us, Whether if the Covenant be an absolute Promise, it be sense, to accuse, blame and damne men for unbeleefe, and rejecting of the Gospell? Was it ever known that men should be counted worthy of death, for not being the objects of an absolute Promise? By his favor, who did ever say▪ that men are damned for not being objects of an Absolute Promise? We say, the condemnation of Reprobates doth inevitably follow, upon their not being included in that Covenant, which God hath made with Christ, or Gods not giving them unto Jesus Christ; but this is, antecessio ordinis, non causalitatis; their exclusion from this Covenant, is but an Antecedent, and not the cause of their destruction. Men are damned for not beleeving that Grace which God hath manifested to sinners, for not receiving it with that esteem, and such affections as it doth deserve; so that formally, the cause of their damnation, is not their non-being objects of Gods absolute Promise, but their disobedience to the Command of God. If he say (as the Remonstrators have done before him. bCredere jubet & fidei nullum objectum ponit.) That they are unjustly blamed and damned for unbeleefe, seeing they have no Object for their Faith, no Christ to beleeve in; We shall Answer, That there is a reall Object proposed to their Faith, though there be no such absolute Promise that God will give Grace to every man in particular; the Object of Faith is the Written Word, and more especially the Free Promises of Mercy unto wretched sinners, for the sake of Christ, which all men are commanded to beleeve, both assensu intellectus, & amplexu voluntatis, and for their unbeleefe they perish everlastingly. If he shall ask, Why God doth command them to beleeve in Christ, seeing he never intended they should have any good or benefit by Christ? I must say with the Apostle, Rom. 9 20. O man, who art thou that disputest against God? We ought to look to his Commands, and not curiously to search into his Councels, Deut. 22:29. We know that the Preaching of the Gospell was ordained principally for gathering Gods Elect; now because Ministers know not who are Elected, and who are not, It was necessary that the offer of Grace, and command of Beleeving should be universall, which will be imbraced and obeyed by all that are ordained to life.
§ 7. His fourth and last Argument against the absolutenesse of the New Covenant, is, If the Covenant of Grace be an absolute Promise, then no men in the world, but wicked and ungodly men, are in Covenant with God. To which I Answer, (1) It is very true, That the Covenant of Grace is made with Christ in behalfe of sinners, and none else, Matthew 9.13. The whole need not a Phisitian but the sick. If men were not sinners, and ungodly, there would be no need at all of the Covenant of Grace, the Covenant of Works would have been sufficient; either it is made with sinners or none. (2) It will not follow, that when men are in Covenant, or doe partake of some blessings of the Covenant, that immediately the Covenant ceaseth; when we are in Glory, the Covenant shall not cease, for the continuance of Glory is promised in the Covenant, no lesse then Glory it selfe, for which cause it is called an Everlasting Covenant, So that his inference is very irrationall, If the Covenant be an absolute Promise, then none but wicked, i. e. unregenerate persons are perfectly in Covenant with God; It followes rather from his owne opinion, for if the Covenant be a conditional Promise, when the condition is performed, the Covenant is so far forth fulfilled, and the Preformers of it, so far forth doe cease to be in Covenant; and so consequently, none but wicked men, i. e. such as have not yet fulfilled the Condition, shall be the objects of the Covenant, or the persons to whom it doth belong. Or else it must follow, that none at all are perfectly in Covenant with God; the Performers of the Condition are not, because the Condition being performed, the Covenant is fulfilled, and thereby ceaseth to be a Covenant; and the non-performers of the Condition are not, for till the Condition be performed, men have no right or interest in the blessings promised. By this Sophistry a man may soon dispute himselfe out of the Covenant, and consequently out of hope.
§. 8. I have now (through the assistance of a good God, and the advantage of a good Cause) followed Mr. W. to the end of his race. Hee seems weary of his walke as well as I. It is (saies he) beyond my purpose, and worke, to follow this pursuit any further, i. e. I have no more to say; for I dare say, if he could have thought upon any thing else, either to colour his own, or to vilifie the cause which he doth oppose, he would not have held it in; his last Argument sufficiently shews, he hath pumped to the bottom. I must confesse I am as glad as he, that I am arrived so near to my journeys end; though the passage hath not been very difficult, yet I must needs say, it hath been to me somewhat (more perhaps then ordinary) troublesome, in regard I have so little time and strength to bestow upon these paper conflicts. And therefore though my adversary (who, I know, wants neither words, nor confidence) shall offer a Reply, I shall not ingage to make a Rejoynder: Having declared my judgement; with the Reasons of it, I shall submit my selfe to the censures of the godly Reader; beseeching the Father of Lights, to lead both him, and me into all truth, and more especially into a fuller manifestation of our Free Redemption by Jesus Christ.
§. 9. But before I can take my leave of the Reader, I must request his patience, whilst I take notice of a passage or two, in Mr. Woodbridges conclusion to his Worthy Sir,
First, He tels him [though it is likely, something is, or will be said against my Sermon (which at this distance I am never like to hear of▪) yet sure I am, that nothing can be answered consistent with the truth of Scripture.] Concerning his Sermon, I have said no more in his absence, then I was ready to have spoken unto his face, had the time, and the patience (I had almost said the passions of some of his friends) given me leave; I confesse I had not made my Replies so publick, had he not offered such open wrongs both unto the Truth and to my selfe. His Bravado [sure I am, that nothing can be answered, &c.] argues rather his conceit of himselfe, then the soundnesse of the Doctrine which he would maintain; A bold face is usually the last refuge of a bad cause, which the Advocate puts on to uphold his credit amongst the simple, who are apt to thinke that hee hath the strongest Argument, who shewes the greatest confidence cIngenium hominu metiuntur ex audacia, & dextram putant fronti geminam. Kend. Ep. ad Ac. Oxon.. I remember Campian the Jesuite, in his Epistle to the Universities tels them, he was as sure he had gotten the victory, as that there is a God, a Heaven, a Faith, a Christ. I shall not answer Mr. W. as Dr. Whitaker doth the Jesuite, Pudet vanitatis jactationis arrogantiae tune audes promittere, &c. But I must needs say that he talks at too high arate, and not as a man sensible, in how many things wee offend all; doth he know as much as all men besides? Or can he judge of mens Answers before he hath heard them? Had Parker, Twisse, Pemble, &c. nothing at all to say in defence of their Doctrine? Doth he think this Sermon such a solid peece, that all men living will be struck dumb therewith? Though I am not conscious of deviating a sillable from the sence of the Scripture in this Discourse, yet I dare not say, That nothing can be answered unto what I have written; I shall say of my writings, as the Apostle of himselfe, 1 Cor. 4.3. I know nothing in them inconsistent with the Scriptures, yet are they not hereby justified: All that I desire is, that the Reader would bring them to the Standard of Truth, and hold fast that which they shall finde agreeable thereunto. This I am as sure of as Faith can make mee (whose certainty is greater then that of Science) that the whole glory of our Justification and Salvation ought to bee given to the Grace of God, and the Merits of Christ; which would not be done, if either of them did depend, and were obtained by Works and Conditions performed by us.
§. 10. Next he tells him, How sorry he is, for the breaches that are amongst us. Truly, if he be not, I think he may, having contributed, not a little, to the widening of them; for before his Sermon, we were upon the matter agreed, concerning the point which is now in difference; we had oftentimes Friendly and Christian communion; which ever since hath been interrupted. It was not a monethmonth before, that I had Conference privately with my Reverend Neighbor (my first Antagonist) about this thing, who told me, That he held the New Covenant to be Conditional, no otherwise, then in respect of Gods order, and method, in bestowing the blessings of it. To whom I replyed, That if he asserted Conditions in the Covenant, in no other sense, we were agreed: And he knows, that in the Letters which had passed between us, I had yeelded as much, to wit, That in improper speech, the Covenant may be called Conditional; though for the causes before mentioned, I use not the phrase. And therefore, if any new breach hath hapned about this matter, the guilt of it must rest on others, and not on me. For my own part, I am not conscious in my self of the least breach in Affection with any of my Neighbors; being ready to serve them in love, as opportunity is offered; though some of them have used me spitefully, refusing (as of old the Jews did towards the Samaritans) to have any dealings with me, so much, as in Civil Affairs. I confess, I have forborne some of their Lectures, because I would not, by my silence, give Testimony to that which I know to be heterodox and unsound: And I thought good a while to desist from making open Exceptions, until I had given a more publick account of my practise in this particular: For the future, I shall not put my self to the trouble of writing more Books, unless it be to answer the Exceptions of my Reverend Neighbor (who first engaged me in this Controversie) either against my Doctrine or Practise: But if in any Congregation of this City (where a charge of Souls is incumbent on me) I am present, when these Fundamental Truths of the Gospel, are darkned and undermined by strangers, or others, I shall (God willing) put on the Apostles resolution, (though the weakest and unworthiest of my Brethren) Not to give place to them by subjection, no, not for an hour; that the truth and simplicity of the Gospel may continue amongst us; and yet with due respect unto all mens persons: Let any man do the like by me, I shall not account it a breach of peace. If Mr. W. had any intent to heal our breaches, I must needs say, he was very unhappy in the choice of Means. No prudent man will judge it a probable way to compose differences, to use calumniating and opprobrious Language towards them that dissent; or to lay unto their charge, such things as they abhor. But to Mr. Woodbridges Prayer for Peace, in the close of his Discourse, I shall adde mine, both for him, and my self, That we may do nothing against the truth, but for the truth.
Matth. 11.19.
Wisdom is justified of her Children.
FINIS.
The Printers Postscript.
SInce these Sheets were wrought off at the Press, the Author had neither health, nor leisure to Revize them; I hope there are no such Errata, as can disturb the Rational Reader, those that are, if thy Judgement doth Correct them, and thy Charity cover them, thou shalt much oblige both the Author, and me, to serve thee in all Christian Offices.
R. I.
End of the text · William Eyre, Justification Without Conditions (1654)