Justification Without Conditions, Chapter 17
CHAP. XVII. Concerning the Covenant, wherein Faith is promised, and by vertue whereof it is given to us.
MR. W. in the next place, propoundes this Question, Whether Faith it selfe be not given to us by vertue of the Covenant made with us? Which he answers negatively, Faith is not given us by vertue of the Covenant made with us, but by vertue of the Covenant made with Christ; His Answer implies, that there are two distinct Covenants of Grace, one made with Christ, and the other with us; which will need a clearer evidence, then yet he hath given us. We deny not, but Faith, yea, and all other blessings are promised in the Covenant, which was made with Christ, the promise of giving him a seed, and that this seed shall be blessed, doth include no lesse; All the Promises, both of this life, and that which is to come, are but so many explications, of the grand promise, Gen. 12.3. All the Nations or Families of the Earth [i. e. all the Elect, whom God hath chosen out of every kindred, Rev. 5.9.and tongue, and People, and Nation,] shall be blessed in him ▪ Mr. W. should have proved that these Promises were not made with us in Christ; he should have shewed us any other Covenant made with the Elect, then that which was made with Christ. We say with the Apostle, that all the Promises of God are yea and amen in him, 2 Cor. 1.20. and with the late Assembly, that the Covenant of Grace was made with Christ and with us in him, With him actively, as the person that performed all the conditions, upon which the Promises thereof are grounded; with us passively, as the persons to whom the benefit of those Promises doth belong aSee M. Kend. vind. c 18. p. 7.. If one man promise another, that in case he shall bear so many stripes, indure so long imprisonment, or performe any other condition, be it what it will, he will then take care of and provide for his children, doth not this promise which was made with the Father, most properly belonging unto his children? The case is the same between Christ and us; he performed the conditions, and we receive the benefits of the New Covenant; the same Covenant is made with both, and consequently Faith is given us, not onelyonly by vertue of the Covenant made with Christ, but by vertue of the Covenant made with all the Elect; which might be further proved by many Reasons.
§. 2. 1. If there be but one Covenant of Grace, which is made both with Christ and us, then Faith is given us by vertue of the Covenant made with us: But there is but one Covenant of Grace, Ergo. The Sequel is undeniable, I doubt not but our adversaries will grant, that Faith is given us by vertue of the Covenant of Grace; and the Assumption is as evident, that there is but one Covenant of Grace; though there are many promises, yet is there but one Covenant: For as much as all the promises have the same ground and foundation, scil. the merit and purchase of Jesus Christ; and therefore they are said to be yea, and amen in him. The Scripture makes mention but of two Covenants; the Covenant of Works; and the Covenant of Grace; the former was made with the first Adam, and his Seed; the other with the second Adam, and his Seed, and is commonly called the New Covenant. I confess this latter hath been variously administred in the times of the Old and New Testament: In which respect it hath been looked upon by some, as two distinct Covenants, and distinguished by the names of the Old and New Covenant. But this controversie is easily reconciled, if it be considered, that the Old Covenant is sometimes put for the promise vailed, and sometimes for the vail it self. (1) When it is put for the vail it self (as doubtless it is, when it is said to have waxen old, and to vanish, to be changed, abolished, disannulled bVid. Calv. Inst. l. 2. c. 2. sect 4., &c. Which things cannot be affirmed of the promise, which is an Everlasting Covenant, and always remains one and the same) it may be said to be a distinct Covenant from the Covenant of Grace, exhibited in the times of the New Testament. But (2) when it is taken for the promise vailed, there is no doubt, but it is the same in substance with that in the New Testament; for though this Grace was then but darkly revealed, and as it were covered out of sight by the Mosaical Administration, yet it brought upon them the same Righteousness and Salvation, which is now enjoyed by the children of Faith, Acts 15.11. John 8.56. Gal. 3.8. and Heb. 11.14. But be the Old and New Testament Administration, one, or two Covenants, it matters not much to our Question; it lies on Mr. W. to prove, that there are two New Covenants, or two distinct Covenants of Grace in the times of the New Testaments; one made with Christ, and another with the Elect; one, in which God doth promise us Faith; the other, in which he doth promise, all other Blessings, that follow Faith; which, I suppose, he will finde to be somewhat difficult.
§. 3. 2. If Christ merited nothing for himself, but onelyonly for the Elect, then all the promises made to him do belong to them, or the Covenant which was made with him as Mediator, is made with them: But Christ merited nothing for himself, Ergo. The Minor is the unanimous Tenent of our Protestant Divines, who have sufficiently cleared it from the Scriptures. And for my own part, I see not what can be rationally excepted against the consequence of the Major; for if he merited nothing for himself, then all the promises made to him, do belong to others: In this regard he is called The Mediator of a better Covenant, Heb. 8.6. and the Mediator of the New Covenant, Chap. 12.24. Now a Mediator doth not act for himself, but in their behalf, whose Mediator he is. I suppose Mr. W. will not deny, but Faith is bestowed upon us by vertue of that Covenant whereof Christ is the Mediator: Now Christ is Mediator of the Covenant made with us, and not of a Covenant, made singly and particularly with himself, for a man cannot properly be called a Mediator for himself. The Apostle is express, That we obtain Faith by the same means, whereby we obtain all good things else, to wit, By the Righteousness of Jesus Christ, 2 Pet. 1.1. Eph. 1.3. Rom. 8.32. So that consequently it is one and the same Covenant, by vertue whereof, Faith, and all other Spiritual Blessings are bestowed upon us. I adde therefore.
§. 4. 3. If Faith be given to us by vertue of that Covenant, whereby Justification, Sanctification, Perseverance, and Glory, are bestowed upon us, then Faith is given us by vertue of that Covenant which is made with us; But Faith is given us by vertue of the same Covenant, wherein Justification, Sanctification, &c. are promised and bestowed upon us, Ergo. Neither Sequel nor Assumption, do need any proof: In the same Covenant wherein God promiseth to cleanse us from our filthiness, to cause us to walk in his ways, &c. He promiseth to circumcise our hearts, to write his Laws in our inward parts, and that we shall be taught of God (i. e. Made to believe, John 6.45.) Ezek. 36.25, &c. Jere. 31.34.
§. 5. 4. If Faith be given to us by vertue of that Covenant which was made with Abraham, and his Seed, then is it given by vertue of the Covenant made with us: For the same Covenant which God made with Abraham, is made with all the faithful to the end of the world; and therefore they are called the children of Abraham, Gal. 3.7, 29. Now God in promising to be his God, and to be a Sun, and a shield, &c. promised also to give Faith, whereby the Refreshing Beams of this Sun are conveyed into the soul, and this shield is managed for our best advantage, Ephes. 6.16.
5. (Which was the medium I made use of, at our Conference) If Faith be given us by vertue of the Covenant made with the House of Israel, then is it given us by vertue of the Covenant made with us; for the House of Israel is the whole company of Gods Elect, who are therefore called Spiritual Israel, Rom. 9.6. But Faith, or the Spirit which works Faith, is promised in the Covenant made with the House of Israel, Jere. 31.31. Heb. 8.19.
§. 6. Whereunto Mr. W. answers (1) by way of retortion, If Mr. E. (saith he) will urge the words of this Text rigorously, they would prove more then he would have: I hope there is no hurt in that, though the place doth prove more, that doth no whit invalidate its force, as to the purpose for which we alledged it; but what is that, which it proves more? It is manifest (says he) that this Covenant contains a promise of sending Christ into the world, to die for our sins, as the Apostle proves, Heb. 10.14.15, 16. So that we may as well infer from hence, that we are in Covenant with God before the death of the Mediator, as that we are in Covenant before we believe; and then his death shall serve not to obtain all, or any of the blessings of the Covenant, but onelyonly (as the Socinians) to declare and confirm, &c.
If he please to admit of a Reply, we say, (1) That he mistakes the inference, that was drawn from hence: The Proposition to be concluded, was not, That we are in Covenant before we believe; but, that Faith, or the Spirit which works Faith, is given us by vertue of the Covenant made with us, which is sufficiently secured by these Texts; for if by the House of Israel be meant, all the Elect (as undoubtedly they are) and the Spirit which works Faith, is promised in the Covenant which is made with the House of Israel, then the Spirit, and Faith, are given by vertue of the Covenant which is made with us, we being in the number of Gods Elect. (2) It is not so manifest (as he pretends) that these Texts do contain a promise of sending Christ to die for us. The promises here mentioned, do express onelyonly what benefits do accrew to us by the Death of Christ: I grant, that this Covenant supposeth the Death of Christ, as the onelyonly meritorious, procuring means, by which these benefits do flow down unto us; and therefore it is said, In those days, or after those days, meaning the days of the Son of Man, when the Messiah, whom God had promised, should be exhibited; which in Scripture are called, The last days, the last times, and the world to come, &c. Though the Apostle mentions the Covenant, Heb. 10.15. it is not to prove, That God would send his Son to die, but that being come (as these believing Hebrews acknowledged, though they saw not the vertues of his death, as to the abolishing of other Sacrifices) he hath offered up a perfect Sacrifice, Verse 10, 12, 14. and consequently they needed no other Sacrifice to take away sin; for otherwise God had not made such ample promises, in reference to the times of the Messiah, as you finde he hath, Jere. 31. That he will remember the sins and iniquities of his people no more, &c. For (says the Apostle) when there is such a full remission, there needs no more offering for sin, Verse 18.
§. 7. 3. Though we should grant him that this Text, Jere. 31. contains a promise of sending Christ; what were this to the purpose, to weaken our inference, That Faith is given by vertue of the Covenant made with us? May not God in the same Covenant, promise both Christ and Faith? But (sayes Mr. W.) it will follow then, that this Covenant was made with us, or that we were in Covenant with God, not onelyonly before we believe, but before the death of Christ. I am so far from looking upon it as an absurdity, that I shall readily own, and acknowledge it as an undeniable truth, That the New Covenant was made with all the Elect in Christ, before the foundations of the world were laid cSee Dr. Reynolds on Psal. 110.4.; it being, the fixed and immutable Will of God, concerning all those good things, which in time are bestowed upon them; and therefore it is called an Everlasting Covenant; 2 Sam. 23.5 dGen. 17.7. 2 Chron. 13.5. Psal. 89.34. & 28. Isa. 54.9. & 55.3. Jere. 33.20.. not onelyonly a parte post, but a parte ante; as it shall have no end, nor be changed: So it had no beginning, God having from all eternity, immutably purposed in himself, to bestow upon them all those blessings which they do receive in time; yet we say there are more especially three moments, or periods of time, wherein God may be said to make this Covenant with us; As (1) immediately upon the fall of Adam, when he first published his gracious promise of saving all his Elect by the womans Seed, Gen. 3.15. The first Covenant being broken and dissolved, the Lord immediately published that other Covenant which cannot be broken; and hereunto (as hath been shewed) do those Scriptures relate, Tit. 1.2. 2 Tim. 1.9. (2) At the death of Christ; because thereby all the benefits willed to us by the Everlasting Covenant, were merited and procured for us, the full price which was paid for them, was then exhibited; for which cause, the New Covenant is called foreign, a Testament, which was confirmed by the death of the Testator Jesus Christ, Heb. 9.17. And the Blood which he shed, the Blood of the Everlasting Covenant, Heb. 13.20. and the Blood of the New Testament, Matth. 26.28. So that his charge of Socinianism, doth not touch us; for though we do not say, That Christ procured the Covenant, or that God should will to us …hose mercies which are therein promised; yet we say, the effects of the Covenant, or the mercies themselves, were all of them obtained by the Blood of Christ, as our deliverance from the curse, inherent holiness, &c. (3) The Covenant is said to be made with men, when God doth confer upon men the benefits which are therein promised, or at least makes them to know and understand their interest and propriety therein. Thus is that to be understood, Isai. 55.3. I will make an Everlasting Covenant, i. e. I will fulfil my Everlasting Covenant, or bestow upon you, all those mercies which I have promised, and which my Son hath purchased by shedding of his Blood. And thus we grant, That God makes his Covenant with his people, when he gives them Faith, when he enables them to lay hold of it, and to plead it at the Throne of Grace: now though in this sence God may be said to take men into Covenant, when they doe beleeve, yet will it not follow that the Spirit and Faith are not given by vertue of the Covenant which is made with us; so that his retortion is pittifully unsuccessefull, it gives not the least wound to the cause which we maintain.
§. 8. The second branch of his Answer is, That upon a most serious perusall of these Texts, I finde them so contradictory to Mr. Eyres purpose, that I cannot but wonder what hee means to shelter his Opinion under the protection of it: I must needs say, that after a most serious perusing of his papers, I cannot be perswaded to be of his mind, to think that these places are contradictory to the purpose, for which I brought them; but rather that they doe give in full evidence to the Proposition which I was to prove, viz. That the spirit, which works Faith is given us by vertue of the Covenant made with us; But how doth Mr. W. prove the contradiction? We shall find (saith he) in these words three things of distinct consideration; the Conclusion of which is the only support of this feeble Argument. I cannot but wonder (and so I dare say doth the impartiall Reader) that Mr. W. should say the Text is contradictory to my purpose, and yet confesse, that it affords support unto my Argument; for though no more then that, which he cals, the Conclusion of the Text doth afford it shelter, yet is that sufficient to clear it from the guilt of a contradiction. But what are the three things which he finds in these Texts to ground his charge on? 1. (says he) There is the matter and blessings of the Covenant on Gods part, I will be their God and they shall be my People; in which words, as many blessings temporall, and eternall are promised; so peculiarly pardon of sin, &c. 2. There is expressed the bond and condition of it, on our part, and that is Faith, which is signified in those words, of putting Gods Laws in our minds, and writing them in our hearts. In these two things is the tenor, and formality of the new Covenant; they that beleeve, the Lord will be their God, and they shall be his People. But 3. (says he) there is also a promise that God will worke this condition, by which men shall have an interest in this Covenant, and a right and title to the blessings of it; I will put my Laws into their minds, i. e. I will give them faith; which Faith is not promised as an effect of the Covenant already made, but as the means by which we are brought into Covenant, and thereby invested in a right to all the blessings of it, &c. should I grant all that he saith, yet would it not one whit weaken our Assertions, that this Covenant is made with us, who are meant by the house of Israel; and that the Spirit which works Faith, is promised in this Covenant, which Mr. W. cannot deny, though hee would thrust it behind the doore, saying, that it is promised in the Covenant, but not as a part of the Covenant; I might easily shew, that there are not so many lines as mistakes, in this short discourse; I professe I cannot but wonder at his boldnesse, that he durst for his advantage to wrest, and falsifie the words and tenor of the Covenant, excluding the promise of Faith from the matter and blessings of it, which is expressed more then once in these few words, as in this clause, ver. 33. I wil put my Law in their inward parts, and write it in their hearts, by his own confession: And in that also ver. 34. They shall know me, which our Saviour expounds of beleeving in him. But to take things as they lie.
1 We deny that the whole matter, and all the benefits of the Covenant on Gods part are confined to these words, I will be their God, and they shall be my people; for though omne bonum, est in summo bono, and when this promise is put alone, it may comprehend as much as Mr. W. speaks, yet when other promises are joyned with it, it denotes on …ticular blessing; either it relates to the formall part of mans happinesse, which consists in the fruition and enjoyment of God, or the knowledge of our interest and propriety in him eDr. Stough. Ser. on Ps. 4.6.; Thus, I will be their God, is as much as, they shal know that I am their God, and that they are my people *Hos. 2.23. Cant. 2.16.; Or else, I will be their God, &c. imports as much as, I will protect them, and they shall worship me fCalv. Diodate.. But say this Promise be as large as Mr. W. would make it, though all blessings temporall and eternal be more generally included in it, yet that hinders not, but the other promises annexed thereunto, doe also exhibit the matter and blessings of the New Covenant gVid. Calv. i… Jer. 32.38, 39.. The same things often times in the Scripture are expressed, first more generally, and then more particularly.
§. 10. 2. It is apparently false, that in these words, I will put my Laws in their mindes, and write them in their hearts, is expressed the bond and condition of the Covenant on our part; for the words are a promise, and not a precept; the Lord declares what he himselfe will doe for them. If Mr. W. sees a condition in these words, he hath found more then all the Divines that ever I met with. Dr. Twisse (his Predecessor) in his Answer to Arminius's Preface hSect. 8. not. 6., reciting the tenor of the Covenant, as it is in this place of Jeremy, Isa. 32. and Ezek. 36. challengeth him to shew vel levissimam mentionem conditionis, Dr. Preston iSerm. 2. of Faith p 38.speaking of the Covenant which God hath made with his Elect, sayes, that it is Absolute, and not conditionall; for which he alleadgeth this place of Jeremy, Ezek. 36. &c. A learned man of the late Assembly in a Sermon before the Parliament then sitting kMr. Strong Ser. on 1 Sam. 2.30., declared, That all the promises of the New Covenant are absolute, not onelyonly citra meritum, but citra conditionem, without any pre-required conditions of us; amongst many other places he cites this Text. Besides this, I might adde abundance more. But I beleeve Mr. Baxter is instar omnium with Mr. W. Now he acknowledgethlAppend p 41, 42., that this Text. with the like, doth expresse an absolute Covenant. Mr. W. might as well say, that the bond and condition of the Covenant on our part is expressed in these words, they shall be my people, or in the other clause, I will be their God, interpreting it by that of Hosea 2.23. They shall say, I am their God; which one (I remember) would have to be the condition of the Covenant on our part; so that according to their … Interpretations, the New Covenant shall consist only of conditions, or of precepts imposed upon us, without so much as one Promise of mercy to us; and consequently, the Covenant of Grace shall exhibit no Grace at all; or at most, much lesse then the Covenant of Works doth. If the Lord had meant that these words, I will write my Laws in their hearts, &c. should be the bond of the Covenant on our part, he would have expressed it in such a manner, If my Lawes be written in your hearts, I will be your God; the words are plainly a promise of Sanctification, which is one principall benefit of the New Covenant.
§. 11. Whereas he adds, That God doth here promise to work Faith, which Faith is not promised as an effect of the Covenant, but as the means, by which we are brought into Covenant; It being so crudely asserted, a bare denial might serve the turn. But (1) I shall appeal to the indifferent Reader, whether it doth not sound very harshly, That the same words should be formally, both a precept and a promise, and that God should require a condition of us, and yet promise to work it in us? How shall we distinguish between precepts and promises? Mr. W, may be pleased to consider, what some Grand Assertors of Conditions have said thereof mSup. c. 14. sect. 9.. (2) I would ask, whether this promise of Faith be not a part of the New Covenant? All the promises of God do belong, either to the Covenant of Works, or to the Covenant of Grace: It is no part of the Covenant of Works. Ergo, It is a part of the Covenant of Grace. Now if the promise be a part of the New Covenant, the thing promised is an effect of the Covenant; or a benefit given, by vertue of it. (3) I would ask, whether the promise of Faith, be not an effect of Christs death? If it be, then is it an effect of the Covenant already made; for all the effects of his death, are effects of the Covenant, which was confirmed by his death; who, for this cause is called the Covenant, Isa. 42.6. & 49.8. implying, That all the benefits of the Covenant, are the fruits and purchases of his death; and that Christ hath not purchased any thing for us, but what is promised in the Covenant; the effects of the Covenant, and the effects of Christs death are of equal latitude. (4) The Scripture no where affirms, That Faith is promised as a means to bring us into Covenant, or to invest us with a right and title thereunto. That which gives men interest in the Covenant, is the good pleasure of God, willing those blessings to them; and the purchase which Christ hath made in their behalf, who hath performed whatsoever was necessary by Divine constitution, in order to our having of them. We grant, That Faith is the means whereby we come to know our interest in the Covenant, and in all the benefits thereof: But their saying, That hereby we have, or do obtain our interest and title to the Covenant, hath not any ground that I finde in the Written Word. If any shall infer it from hence, because it is said, Believe, and thou shalt be saved; they may as well make Baptism, Sanctification, Perseverance, &c. (to which the promise of Salvation is sometimes annexed) means, to bring us into Covenant, or to invest us with a right and title to the benefits of it, and consequently no man shall have any interest in the Covenant as long as he lives, and till these conditions be performed. To conclude, If the promise of Faith be a part of the Covenant, (as hath been shewed) then is it not a means to bring us into Covenant, or to invest us with a title to the benefits of it, because it is impossible that the same thing should be the means, or cause of it self.