The Difference Between the Old and New Covenants, Chapter 14
CHAP. XIV.
Of thoſe that are called Conditional Promiſes.
SOme may inquire what uſe is there, of thoſe called Conditional Promiſes? Or, when and in what caſes are they to be made uſe of?
Anſw. 1. Some of them are of diſcovering uſe what an extenſiveneſs there is in Divine grace, ſutable to all the worſt conditions that ſouls can come into: the converſion of a ſoul of God, ordinarily is not without a ſpecial diſcovery of ſin, and a loſt undone condition by nature, in a Goſpel glaſs, yea a work of evangelical repentance is experienced there.
Alſo there may be ſometimes a common work, a legal conviction of ſin, before and without a ſaving change; but that in the ordinary way of Gods diſpenſation there is a neceſſity hereof, on our part, ſo as if we do not find it, we muſt ſtay for it, till we have it, may not be looking to Jeſus Chriſt, or meddle with the promiſe, yea as if it were preſumption to attempt believing, that we may be (as many are) ſhy of Jeſus Chriſt and the free promiſe, and ſtand off from them, this I ſee no rule yet for. I think the worſt of ſinners (even unſenſible ones) are immediately under the invitations and calls of the Goſpel, for they may be condemned for unbelief, as ſtanding out againſt them. Mark 16. 15, 16. Matth. 22. 3, 4, 9, 10. Rev. 3. 17, 20.
Many Scriptures alledged for the neceſſity of ſuch preparations before converſion, are mentioned as conditional promiſes; Whereas thoſe are not reſtrictive, do not reſtrain the promiſes to thoſe that are ſo qualified, but rather declare, that large and ſuitable ſupplies are to be had in Jeſus Chriſt, even in ſuch conditions when it ſeemeth moſt unlikely.
And of ſuch uſe are theſe words, Iſai. 55. 1, 2, 3. Ho every one that thirſt come, &c. There thirſting, was no deſirable qualification; it was for that which did not ſatisfie, they laboured for that which was not bread, verſ. 2. and yet are invited immediately to come to him, as to one that hath a variety of ſupplies, water and wine to refreſh, milk to nouriſh, and all offered freely, without mony, and without price.
Thus Matth. 11. 28. Come unto me, all ye that are weary and heavy laden, and I give you reſt. Many are ready to think, that they ſhould ſeek to be thus weary, and heavy laden, and till then they may not attempt to come unto Jeſus Chriſt. Whereas it doth not appear, that theſe were any deſirable or commendable qualifications to be ſought after; but rather are expreſſions of their ſad conditions, and yet here is revealed ſutable relief in Jeſus Chriſt; if they be weary and heavy laden (not only by ſin, but) with the yoke of the Law (though unduly impoſed upon them by the Phariſees) yet coming to Jeſus Chriſt they might have reſt; and ſo whatever other burthen, they had ſinfully pulled upon themſelves. And beſides, the promiſe is not in this or the other text, annexed to thirſting or wearineſs, but to coming unto Jeſus Chriſt.
Thus Jeſus Chriſt is ſaid to be anointed to preach glad tidings for the meek or the poor, Iſai. 61. 1. Luke 4. 18. and to heal the broken hearted, not only by a ſenſe of ſin; but broken by affliction, and diſtreſs, temprations, any way. His ſcope is not, to reſtrain the promiſe, as if it did belong only to thoſe that are thus qualified; but to ſhew, that the grace of Jeſus Chriſt reacheth and is ſuitable to thoſe in ſuch deplorable conditions. Theſe are not frames to be ſought after, any more than thoſe that follow, of being Captives, blind, bruiſed, but conſider men under whatever notion of miſery you can, and here is declared, that there are thoſe very ſupplies to be had in Jeſus Chriſt that are ſuitable and relative thereunto; as reſt for the weary, ſo ſight for the blind, deliverance for the captives, and theſe take in the worſt, even unſenſible ſinners; he by diſcoveries of his grace, bringeth them into a due ſenſe of ſin.
Thus Matth. 5. 3, 4, 6. Bleſſed are the poor in ſpirit, and thoſe that mourn, &c. Not that theſe note Conditions properly, upon coming up to which, they have right to promiſed bleſſedneſs, elſe not; for, among others, perſecution hath the bleſſedneſs twice annexed to it, verſ. 10, 11. and outward poverty is partly intended; Luke 6. 20, 21. as is evident by the antitheſis or oppoſition, verſ. 24, 25. Wo to you rich, &c. and you that are full. Yet, who will ſay, that poverty or perſecution are deſireable, and to be ſought that we might injoy the bleſſedneſs, by coming under the condition of it? Nor can one ſay, I am poor, therefore bleſſed, more than perſecuted therefore bleſſed. Theſe are not qualifications giving right and title to the promiſe, and without which they have it not; but theſe things are ſpoken to the diſciples, verſ. 20. the promiſes are annexed to diſcipleſhip, or to the perſon in Chriſt, rather than to his qualification of mourning, &c. and whereas they (who before had a right in Chriſt to all the promiſes) might be tempted to think themſelves unhappy by theſe things, here is a diſcovery that the ſeeming ſadneſs of theſe conditions, as poverty, perſecution, &c. did not exclude from the promiſed bleſſedneſs; there is ſuitable relief for them in the promiſe ſtill. Hence in oppoſition to theſe, there are woes denounced againſt others in the oppoſite conditions, which to outward appearance ſeemed better, as againſt the rich, thoſe that are full, &c.
And thus, theſe ſeeming conditions, in ſtead of being limitations of the promiſe, they are diſcoveries of the extenſiveneſs thereof; holding forth ſupplied and ſuccours for ſouls in Chriſt, under their ſaddeſt trials and temptations, and in all the various, and worſt conditions they can come into, though not upon the condition of their coming into them.
The following particulars are to be underſtood when ſomething of ſpecial grace is mentioned, as if it were a condition.
2. Some called Conditional Promiſes are of declarative uſe what a high approbation the Lord hath of the perſons or things concerned in them: thus, ſpeaking promiſcuouſly to profeſſors, ſome of which are ſincere, others not, ſometimes it is with an [if] as Heb. 3. 6. [If] we hold faſt our confidence unto the end. To note, that perſeverance, in holding faſt, is a character of ſound believers, in oppoſition to others who do apoſtatize and fall away. Thus ſome Scriptures contain a deſcription of the perſons who ſhall obtain thoſe bleſſings of the Covenant, they are ſuch as are found believing, repenting, obeying, in oppoſition to thoſe which are infidels, diſobedient, &c. as Heb. 5. 9. He became the author of eternal ſalvation to them that obey him. Thoſe that are in a ſtate of ſalvation, are characterized by ſuch effects as obedience, ſuch words conclude Negatively, they that have not theſe in ſome degree, are not ſaved ones, but the promiſes are made rather to their perſons in Chriſt, than to their qualifications (as believing, obeying,) though theſe are neceſſary for the perſons: as it behoved the great High-Prieſt even Jeſus Chriſt, (who had the promiſes made to him) to be holy, harm leſs, undefiled, yet they are not made to him upon the condition of his holineſs, or undefiledneſs.
Yet I would add, that ſuch promiſes do teſtifie how acceptable theſe acts are to the Lord, as being duties commanded by him, though they be not properly conditions upon which Covenant mercy is promiſed to us. Will any ſay, that nothing is acceptable unleſs it be performed under the notion of a condition upon which the Lord hath obliged himſelf to give our mercy?
Thus many Scriptures that ſeem to run in a Conditional form, are to be underſtood: as Coloſs. 1. 21, 22, 23. Rom. 2. 7. they declare his approbation of faith, hope, obedience, &c.
3. They are of exciting and incouraging uſe to the duty of ſeeking in an abſolute promiſe thoſe gracious qualifications which the other promiſes are annexed to: the ſeemingly conditional expreſſions are not intended as diſcouragements, but as powerful provoqations and incouragements to that duty, or ſeeking that grace conjoyned with the promiſe. Whatſoever mercy is mentioned any where either with or as a condition, is abſolutely promiſed, in the New Covenant, Heb. 8. particularly the remiſſion of ſin is promiſed there, yet it is ſaid, Matth. 6. 14, 15. If ye forgive men their treſpaſſes, your heavenly father will alſo forgive you, &c.
Not as if divine pardons were ſuſpended till we have forgiven others, that ſo long any were unpardoned, and ſo condemned who before were juſtified. This were to make divine acts have dependence on our actings, and ſo to ſubject (as one ſaith) the Creator to the creature. Our forgiving others is not properly a condition, as if a performance of ours did ingage the Lord or lay him under an obligation to forgive us; or as if we had right and might lay claim to Divine remiſſion upon ſuch an act of ours: but, it is expreſſed in a Conditional form as a preſſing argument and a quickning ſpurr to ſo neceſſary a duty as the forgiving others, although the Lord hath abſolute intentions to pardon us, and to cauſe us to forgive others.
Thus many other Scriptures are to be underſtood, as Matth. 18. 31. Mark 11. 26. Luk. 6. 37. thus repenting and blotting out of ſins are conjoyned, Act. 3. 19.
As a Father, who is abſolutely determined and reſolved to afford ſome great favor to his ſon, yet may ſpeak of it to him with an [if,] that he may lay an aw upon him towards ſome duty, which yet is not in the leaſt the condition of his affording it.
4. They are of directive uſe unto the right way and means of ſeeking the mercies promiſed: the eternal decrees of God are not conditional but abſolute and unalterable, yet are not excluſive of all means in order to their execution in time. So, Divine promiſes which are abſolute, without any condition properly ſo called, yet are not fulfilled without any means. It is a groſs miſtake to think, that if there be no condition to be performed by us, then we need not take any care, or trouble our ſelves about the matters. For, we muſt know, there are Divine commands putting upon the uſe of means in order to the execution of abſolute promiſes; and, thoſe that are called conditional promiſes are of this uſe to declare, in what way and by what means thoſe great favours ſhall be derived to us: and men neglecting to ſeek mercy in the way of Divine appointment, may miſs of it, not becauſe they have failed of performing a condition, but have neglected a duty, and by ſinning provoked God to …t ſhort, Jam. 1. 6, 7. Pſal. 78. 21, 22.
The promiſes of firſt grace, are generally granted to be abſolute; for, if they did run upon any condition, that muſt be performed before union with Jeſus Chriſt, yea that muſt be ſeen in the ſoul before it had a ground to meddle with the promiſe; and ſo it ſhould be aſcertained of ſalvation whilſt it is in a ſtate of nature. If faith were ſuppoſed the condition, that then muſt be prae exiſtent in the ſoul and diſcerned alſo, before it had a ground to believe in the promiſe that it were the condition of; whereas faith is a grace and is the fruit of a promiſe as well as any other graces. Indeed, the promiſes of firſt grace (though abſolute, yet) ſeem to be as conditionally propounded as any. Prov. 2. 3, 4, 5. Mark 16. 16. Joh. 3. 16. herein, is holden forth the way and means to the obtainment of ſalvation; for it is propounded and offered indefinitely, to all, elect and not elect; not particularly promiſed to any, but as it turneth into an abſolute form to thoſe perſons deſcribed as the ſubjects of it.
Thus the Lord giveth forth a cluſter of abſolute promiſes, Ezek. 36. 25, 26, 27, &c. Then will I ſprinkle clean water upon you, and you ſhall be clean—a new heart alſo will I give you, &c. and yet verſ. 37. Thus ſaith the Lord God, I will yet for this be inquired of by the houſe of Iſrael to do it for them. This inquiring, is not mentioned properly as a condition, for all was before unalterably determined, but as the way and means to the fruition of what was abſolutely promiſed, and thus, as a means to promiſed mercies, we may not only believe, but exerciſe our ſelves in other duties, ordinances, and appointments of the Lord Jeſus, as pray that we may be pardoned, juſtiſied, ſaved, that the Lord would give us a new heart, and put his ſpirit within us, &c. though not as conditions giving right to ſalvation, for no act of ours layeth the Lord under an obligation by promiſe to afford theſe to us. All is from meer grace and good pleaſure. But yet, as a man may have purchaſed phyſick that would cure a diſeaſe which he laboureth under, he may have payed for it, and ſo performed the condition and hath right to it, yet if he doth not make uſe of it, he may be uncared: ſo believers have a right to all even to thoſe that are called conditional promiſes, they being in Covenant all are theirs, (2 Pet. 1. 4. 2 Cor. 1. 20.) yet if they do not make uſe of theſe, they may come ſhort of mercies promiſed, not becauſe they fail of a condition, but becauſe they uſe not the means to the fruition thereof: like men that have a civil and abſolute right to great eſtates, and yet are without the comfort thereof, becauſe they make not uſe of them.
5. They are of ſome evidencing uſe, who the perſons are, that are intereſted in the promiſes: though other promiſes are primary, yet theſe are ſecondary evidences: when thoſe gracious qualifications can be diſcerned, they are uſeful for the confirmation of our intereſt in eternal mercies. They give a deſcription of the perſons, and are ſo far diſtinguiſhing, as when they are ſeen we may meaſure our eſtates and conditions by them.
Thus, many ſcriptures ſpeak of thoſe qualifications, not as conditions, giving right, but as declarative evidences of a title to Covenant bleſſings, even to ſalvation. So Rev. 22. 14. Bleſſed are they that do his commandments, that they may have right to the tree of life. Not that their keeping of them did give a right and title unto life, for none can duly keep them before believing, and then they have it; but that their right to it may be evidenced by ſuch good effects. For, theſe were already in a ſtate of grace, and were before intereſted in Jeſus Chriſt unto eternal life, on which account, they are oppoſed to thoſe that are without, verſ. 15. without are dogs, &c. The uſe of the tree of life, was the confirming in life, Gen. 3. 22, 23. So, this keeping his Commandments (of which believing is chief) is the way to a confirmation in a living ſtate, or to give a further teſtimony of their right to life.
So Jam. 2. 24. By works a man is juſtified and not by faith only. Not that love or evangelical works come in the leaſt into juſtification it ſelf, as a cauſe or condition thereof; the Epiſtles to the Romans and Galatians are full againſt this; but are the fruits and effects of it. They as evidences, teſtifie to a mans ſelf, or to others that he is juſtified; as, verſ. 18. I [will ſhew] thee my faith by my works. We are then, not properly, but only declaratively juſtified by works; they as precious effects do argue a lively ſaith which is a means unto imputed righteouſneſs and juſtification, not a ſyllable that it is a condition thereof.
So, 1 John 1. 9. If we confeſs our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs. Not that our confeſſion is properly a condition, ingaging the faithfulneſs and juſtice of God to forgive, (I proved before, that is not ſuſpended till our confeſſing) but a way and means to our gaining a ſenſe, a freſh application; an evidence and manifeſtation of our intereſt in forgiving grace.
And as evidences, ſo they may promote comfort; only we are to take heed, that we do not ground and bottom our conſolation, on the qualifications within, but on the promiſe it ſelf (or the Lord therein) without. Many are drawing and fetching their comfort from their faith and other graces, and lay the ſtreſs of it there, and accordingly are up and down, ebbing and flowing therein, in ſtead of fetching it from the Lord in the promiſe, an immutable thing, Heb. 6. 18. by the means of faith, and taking that and other graces only as evidences of intereſt in it. Some, becauſe they are weary and heavy laden, thence take their reſt and refreſhment, whereas they are called out of themſelves, to come for it to Jeſus Chriſt, Matth. 11. 28. When qualifications lie moſt dark, or are moſt clearly diſcerned, yet we ſhould not look ſo much to theſe, as to Jeſus Chriſt in the promiſe for Conſolation.
Thus I have endeavoured to open the nature of the Old and New Covenant.
As to the Mediatorial Office of Jeſus Chriſt, it is largely handled by others, and ſo ſhall not be inſiſted upon by me at preſent. Only I would ſay thus much, when Jeſus Chriſt was upon Earth, he performed the Office of a Mediator as to ſatisfaction; and now he is in Heaven, he doth it ſtill as to interceſſion, Heb. 7. 25. He preſenteth his obedience continually to the Father for our obtainment of what he hath purchaſed. Would we have any ſoederal bleſſings, thè Law written in our heart in more lively characters, the Lord witneſſed more fully to be our God, or ſin to be pardoned? let our faith be acting upon him as one that mediateth for our obtainment of all; for he is the Mediator, not of the Old, but of the New and Better Teſtament, which is eſtabliſhed upon better Promiſes.
FINIS.
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End of the text · Samuel Petto, The Difference Between the Old and New Covenants (1674)