Gospel Truth Stated and Vindicated, Chapter 8
CHAP. VIII. Of the Conditionality of the Covenant of Grace.
THis being a Point of great Concern, I shall premise an Enquiry into some Particulars, for explaining the Subject of this Chapter.
Q. 1. What is the Covenant of Grace?
A. 1. It is not the Covenant of Redemption between the Father and Spirit as one Party, and the Eternal Word, the Lord Jesus, as the other Party. Were this Covenant understood, I think many well-meaning People would be undeceived: In that Covenant, all the causes of Man's Salvation are adjusted and secured; all Satisfaction and Merit are on Christ, as his Undertaking; yea, it's provided there, That the Elect shall obey the Terms of Life, and certainly possess Salvation: Yea, as that Covenant was not made with the Elect, though for the Elect; so they have nothing to do, as a Condition of this Covenant. And to this all absolute Promises and Prophecies of Grace are reducible, they being a Transcript hereof: This Dr. Owen makes to be a distinct Covenant from the Covenant of Grace. See his Treatise of Justif. pag. 268, 269.
2. By Covenant of Grace, I mean, the way that God hath ordained to apply to Sinners that Salvation which is prepared by Christ, and which he will enable the Elect to comply with.
Q. 2. What is intended by Condition?
A. I shall answer in the words of worthy Mr. Flavel, (Discourse of Errors, pag. 248.) An Antecedent Condition signifies no more than an Act of ours; which though it be neither perfect in every degree, nor in the least meritorious of the Benefit conferred, nor performed in our own natural strength; yet, according to the Constitution of the Covenant, it is required of us, in order to the Blessings consequent thereupon, by virtue of the Promise: And consequently, the Benefits and Mercies granted in this order, are and must be suspended by the Donor, or Desposer of them, till it be performed; such a Condition we affirm Faith to be.
Some call this a Consequent Condition; but they mean not Consequent to the Benefit promised, but Consequent to Christ's undertaking to enable us to do it. Reader, I would have thee note, 1. The Conditions do not merit the Blessings promised. 2. The Conditions are not uncertain; for Christ hath undertaken that the Elect shall perform them. 3. They are performed by Grace, and not by Natural Power. 4. They are performed by Men, and not by Christ, though it is by Christ that any are enabled to perform them: It's not Christ repents, or believes in a Saviour, but Men themselves. 5. It's from God's Will in the Promise, that they are made to be Conditions, he connected the Benefit and the Duty; though he chose Conditions that were fit, yet their fitness would not have availed to our interest in the Benefits, unless he had promised that they should so avail: A penitent Believer had not been saved, but for the Promise, though it's unlike a God to have saved any that were not such. 6. These Conditions are our Duty by God's Command; and not less so, by being made Terms of the Benefit in the Divine Grant. 7. The Covenant, though Conditional, is a Disposition of Grace: There's Grace in giving ability to perform the Condition, as well as in bestowing the Benefits: God's enjoyning one, in order to the other, makes not the Benefit to be less of Grace; but it is a display of God's Wisdom, in conferring the Benefit, suitably to the nature and state of Men in this Life, whose Eternal Condition is not eternally decided, but are in a state of Tryal; yea, the Conditions are but a meetness to receive the Blessings. 8. The reason why we use the word Condition, is, because it best suits with Man's Relation to God, in his present dealings with us, as his Subjects in tryal for Eternity. Christ, as a Priest, hath merited all; but as a King or a Priest upon his Throne, he dispenceth all: He enjoyns the Conditions, in order to the Benefits; and makes the Benefits Motives to our Compliance with the Conditions: He treats with Men as his Subjects, whom he will now Rule, and hereafter Judge. Now what word is so proper to express the Duties as enjoyned Means of Benefits, like this word Conditions? The word Conditions, is of the same nature as Terms of the Gospel. There be few Authors of Note, even of any Persuasion, but they make use of this word in my sence; as Ames, Twiss, Rutherford, Hooker of New-England, Norton, Preston, Owen, Synod of New-England, the Assembly of Divines, &c. And I know none have reason to scruple it, except such as think we are United to Christ, and Justified before we are Born. To such indeed all such Terms are improper, because they deny God's dispensing of Saving Benefits in a way of Government.
Q. 3. What is intended by the Benefits of the Covenant?
A. The good Things or Privileges promised to such as by Grace are enabled to comply with the Terms of the Covenant, especially whatever is essential to our felicity.
Q. 4. Wherein do the Conditions of the Covenant of Grace, differ from Conditions in the Covenant of Innocency, or Works, as vulgarly called? For both lie in doingsomething, though not the same thing, nor to the same ends.
A. 1. The Conditions of the Covenant of Grace, are performed by the Grace of Christ freely given to Sinners. The Conditions of the Covenant of Innocency, were performed by a strength due to, and inherent in our innocent Nature.
2. The principal Conditions of the Covenant of Grace, express the guilt and misery of them that perform them: Repentance owns our Filth and Guilt, and Faith in a Redeemer expresseth our sinful and lost State; neither of these could have place in our legal Righteousness, as being utterly inconsistent with an Innocent Condition: Nor can they have much room in Heaven, where we shall be perfect; whereas the Terms of the Covenant of Works implied nothing but Innocency and Happiness.
3. The Conditions of the Covenant of Grace, make us capable of no Happiness except what Christ hath bought and prepared for us; his Blood is the Price of all: But the happiness granted to sinless Obedience, was immediately from the Creator, and knew no Atonement or Mediator.
4. The Blessings promised on the Conditions of the Covenant of Grace, are meerly of Grace: They be for another's sake, and not our own; they are given to such as are condemned by the Covenant of Works, and that are still condemnable by the Law for the Imperfection of the performed Gospel-Conditions; yea, it's Forgiveness, which renders these Persons blessed, Rom. 4. 7. whereas the sinless Obedience of innocent Adam made the Reward to be of Debt, Rom. 4. 4. which we, as being happy by Pardon, must renounce.
5. The Use and Interest of Gospel-Conditions, is not from the conformity of them to the Preceptive part of the Law, (though in a degree there be that,) but from their Conformity to the Rule of the Grace of the Promise: The Promise of Pardon through Christ, being to the penitent Believer, and no other; Repentance and Faith become necessary and useful Conditions of this Pardon, by the Order of God in that gracious Promise: But by the Covenant of Works, the meer Work gave an Interest in the Reward, as it was Obedience to the Precept, by a Sanction that had Goodness, but no such Grace in it.
On these accounts, I shall never fear that the Conditionality of the Covenant of Grace should turn it into a Covenant of Works, till I see it proved, That God can promise, and apply no Benefit purchased by Christ to a poor Sinner, upon the Condition of any Action he commands, and freely enableth the Sinner to perform: The Judgment-Day is past, and a State of Tryal is over, when-ever this is proved.
These things I have premised, that, if possible, I may remove the Mistakes which govern the Minds of some well-meaning people.
The Truth.
TRUTH: I shall express it in the words of the Assembly: The Grace of God is manifested in the Second Covenant, in that he freely provideth, and offereth to Sinners a Mediator, and Life and Salvation by him; requiring Faith as the Condition to interest them in him, promiseth and giveth his holy Spirit to all his Elect, to work in them that Faith, with all other saving Graces; and to enable them unto all Obedience, as the Evidence of the Truth of their Fai…h and Thankfulness to God, and as the way which he hath appointed them to Salvation. Large Catech. Quest. How is the Grace of God manifested in the Second Covenant?
1. Thou canst not but observe, that the Assembly did judge, 1. That though God hath provided a Mediator for Sinners, yet they have no interest in him till they believe. 2. That the Covenant is Conditional. They scruple not to call Faith the Condition of our Interest in Christ, and of Salvation by him. 3. That Christ and Salvation are offered to all Sinners on the same Condition, though God effectually enable the Elect to obey the Condition.
ERROUR. The Covenant of Grace hath no Condition to be performed on Man's part, though in the strength of Christ: Neither is Faith it self the Condition of this Covenant; but all the saving Benefits of this Covenant, are actually ours before we are born: Neither are we required so much as to believe that we may come to have an Interest in the Covenant Benefits.
Proved that this is Doctor Crisp's Opinion.
The Doctor spends more than a Sermon to prove this: And saith, P. 81. There is not any Condition in this Covenant. Mark what I say, I know I shall go against the Strain of some, &c. P. 82. Observe, I pray you, and you shall plainly perceive, that Man hath no Tye upon him, to perform any thing whatsoever, on his Part, as a Condition that must be observed on his Part; and there is not one Bond or Obligation upon Man, to the fulfilling of the Covenant, or partaking of the Benefits of it. P. 84. He puts this Objection, Though Works be not the Condition of the Covenant, yet we hope you will yield Faith is the Condition of the Covenant. He answers, I must needs tell you directly, that Faith is not the Condition of the Covenant. But the Reader may suppose the Doctor only means there be no meritorious Conditions. No, he excludes all things wrought by Men, or in Men, as necessary to their Interest in the Covenant Blessings: For he tells us, P. 81. That after we are in Covenant with God, he will bestow these things upon us, as Effects of the Covenant. And P. 83. The Covenant in the actual Substance of it, is made good to a Man, before he can do any thing, i. e. from Eternity, and in the Womb. Elsewhere he says, Before our Eyes be opened, &c. P. 600. &c.
Wherein the Difference is not.
1. It is not whether God hath promised, and Christ engaged in the Covenant of Redemption, that the Elect shall believe, and possess Christ &c. This I affirm. 2. Nor whether there be any Duty on Man's Part, as a Condition of Christ's Undertaking, or of the Certainty of the Things undertaken in that Covenant. This I deny. 3. Nor whether the Conditions of the Covenant of Grace be performed in our own Strength, or be uncertain, as to the Elect. This I deny. 4. Nor whether the Performance of the Conditions, move God to enact, offer, or appoint this Covenant, whereby the Grace of Christ is applied. This I deny, and add, That God enacted this Covenant before we were born and offers an Interest in it on its proper Terms, to Men, when Sinners. 5. Nor whether the Performance of the Conditions of the Covenant be a purchasing Price, or meritorious of the Benefits promised on such Conditions. This I deny, for Christ alone paid the Price, and it's the Covenant Promise gives the Interest in the Benefits to such as perform the Conditions. 6. Nor whether the first Grace, by which we are enabled to perform the Condition be absolutely given. This I affirm, though that be dispensed ordinarily in a due use of Means, and in a way discountenancing idleness, and fit Encouragement given to the Use of Means 7. Nor whether all the Conditions of the Covenant be of the same Use, to the same Purpose, or alike compleat Terms of the principal Benefits. This I deny; for Faith is supposed to all other Conditions, and by Faith we are united to Christ, &c. 8. Nor whether, upon Performance of the Conditions, the Covenant Grant become not as absolute, and the Right to the Benefit no longer suspended. This I affirm, for the Promise conveys the title as soon as the terms of the Grant are answered.
The real Difference.
1. Whether the Elect have an actual Interest in the saving Benefits of the Covenant of Grace, while they live in Unbelief? This the Doctor affirms, and I deny. Of which, see Chap. 10, 11, 12.
2. Whether God doth not offer the saving Benefits of the Covenant upon official Terms, as believe, and thou shalt be saved? This I affirm, and the Doctor denies.
3. Whether the beneficial Privileges of the Covenant be not suspended on Terms of Duty? as, Doth not God forbear to pardon us till we believe? This I affirm, and the Doctor denies.
4. Whether God doth engage to bestow the promised Benefits of the Covenant on all such, who, through Grace perform the Conditions? This I affirm, and the Doctor denies.
All may be reduced to this, Whether our believing Confent to the Covenant of Grace, be absolutely necessary by God's Command and Promise to our Interest in the saving Benefits of that Covenant? This the Doctor denies, and I affirm.
The Truth Confirmed.
1. Each of the Benefits of the Covenant are offered to Men on condition, and not absolutely in relation to God, as his People is, so Lev. 26. 3, 12. If ye walk in my Statutes, and keep my Commandments: I will walk among you, and will be your God, and ye shall be my People. That this refers to the New Covenant Relation, is plain, by 2 Cor. 6. 16. So is Union to Christ, with a Communion in the Benefits proceeding therefrom. Mat. 22. 2, 3, 9, 10, 11. They must come to the Wedding-Supper, or have no share in it: So is it of Pardon of Sin, Acceptance to Life, Adoption and Salvation. Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Jelus, and shalt believe in thine Heart, &c. thou shalt be saved. Rom. 4. 25. To whom it shall be imputed, if we believe on him, that raised up Jesus our Lord. Gal. 3. 7. They which are of Faith, are the Children of Abraham. See more of this in the Chapters of Union, Justification, &c. And note, that it's Injustice to add new Terms of any of these Benefits, if they be ours by the Covenant as absolute before.
2. If the Covenant be not conditional, as to the disposing of these Benefits, it would follow, 1. That all to whom the Offers are made, have an Interest in them, or it is not a serious Offer, no, nor a true Offer, as not containing a real and mutual Connexion between the Benefit and the Duty. 2. Faith it self is no more necessary to our first Interest in these Benefits, than any other Grace; nay, than Unbelief. Let no body object, it's a Sign, for so is any other Grace; yea, so might be the Description of Paul by his Name, by his Abode; yea, by his Sin; viz. A Persecutor: Paul the Persecutor, of such an Age and Place, would serve as well to evidence him a justified Man, as his Faith. Abundance of such Consequences, to the very overturning of the Gospel, and all Religion, are unavoidable.
3. Men are said to enter into Covenant with God, Deut. 29. 12, 13. To make a Covenant. Psal. 50. 5. To keep Covenant. Psal. 103. 18. To perform the Covenant. 2 Chron. 34. 31. Take hold of the Covenant. Isa. 56. 46. To lye to God in their Hearts, not being right with God, when they enter into Covenant with him. Psal. 78. 36, 37. They for sake the Covenant. Dan. 11. 30. Broken the everlasting Covenant. Isa. 24. 5. See also Jer. 50. 5. Shall joyn themselves to the Lord in a Covenant, not to be forgotten. Ezek. 20. 37. I will cause you to pass under the Rod and will bring you into the Bond of the Covenant. All these Expressions are convincing, that there is a Restipulation on Man's part; and that it's a Covenant, with respect to that mutual Stipulation between God and us. To suppose the Covenant to be the sole Act of God, and an Act that's meerly absolute, renders all these Phrases impertinent and impossible. Can we be said to make or keep the Covenant which is only God's absolute Grant? It was his Act to appoint this Covenant, and to enable us to make and keep it: It's his Act to restipulate on his Part; but to deny it to be conditional, as to the very Benefits, is to make God to be the sole Party Covenanting, &c.
4. Consider the Seals of the Covenant, viz. Baptism and the Lord's Supper; and you will easily judge, that they do not Seal absolutely, but conditionally; if absolutely, then every one that partake thereof are saved. If they Seal conditionally, the Covenant must be conditional, for by them the Covenant is renewed, and the Benefits exhibited according to the Tenure of the Covenant it Self. They do not Seal to us, that we have the Grace to which the Benefit is promised, but they seal the Benefits of the Covenant on supposition we have that Grace. Hence 1 Pet. 3. 21. Baptism that saves us, is not the putting away the Filth of the Flesh (i. e. outward Washing) but the Answer of a good Conscience towards God, i. e. The upright Consent of the Heart to the Vow, and Profession made in Baptism. If Men would consider that a meer elect Person, though by Revelation known to be elect, yet whiles unregenerate, is not entitled to the Lord's Supper; sure they cannot but inferr, That this Person hath not an actual Interest in the Covenant, and all its Benefits, whiles he continues so.
5. I might shew, that Unbelief, and whatever are Sins contrary to the Terms of the Covenant, are the only Hinderances to a Sinner's Interest in the Benefits of the Covenant; and by these we are said to reject and refuse the Covenant. The Scripture is full in this, it lays Mens want of Forgiveness on their Unbelief, as the culpable Cause &c. It's needless to shew how this infers the Covenant-Benefits are conditional.
6. The Gospel promise being the way which Christ appoints to dispense saving. Benefits to Sinners, must have the same Rules with the Covenant of Grace. This Gospel is his Testament, and the same with this Covenant; the Benefits are the same, and the Covenant cannot be a disposition of these Benefits in a way contrary to this Gospel; but this Gospel or Covenant tells us, 1. That there is a Promise of the first G…a… made to Christ for the Elect, and by the Virtue of that Promise, the Elect do consent to the Covenant. 2. This Gospel, or Covenant, is the Means whereby that Faith is wrought. 3. This Gospel commands, and by the Power of the Spirit, works that Faith, in order to saving Benefits; which Benefits, it promiseth to such as do thus believe, and to no other. 4. This Gospel, or Covenant invests Believers in those saving Benefits. 5. It secures the Perseverance of Believers in that true Faith, and the necessary Effects and Operations of it, and thereby secures those Benefits as unforfeited. But Christ never bequeathed, or promised in the Gospel, a Pardon or Salvation to the Unbelievers; nor the Continuance of that Pardon or Salvation, but on Supposition, that this Faith perseveres; and if the Gospel Promise say no such things, I am sure the Covenant did not.
7. The Account of the Covenant, which seems most for its Absoluteness, implies this conditional Connexion of the required Grace, and the promised Benefits, Jer. 31. 31, 32, 33. Heb. 8. 10, 11, 12. Heb. 10. 16, 17. Jer. 32. 40. Ezra 11. 19, 20, &c. There be others, that referr to the Restauration of the Captivity. I'll fix on that, Jer. 31. 31. I'll make a new Covenant with the House of Israel, and the House of Judah. 33. After those days, I will put my Laws in their inward Parts, and write it in their Hearts, and I will be their God, and they shall be my People; and they shall teach no more every Man his Neighbour, and every man his Brother, saying, Know the Lord, for they shall all know me, from the least of them to the greatest of them; for I will forgive their Iniquities, and remember their Sins no more. This is quoted, Heb. 8. 10, 12. and 10. 16, 17.
To understand this, we must consider, 1. Whom is this Covenant made with. 2. What cannot be inferred from this Scheme of the Covenant.
1. Whom is this Covenant made with. It's with the House of Judah and Israel, not the Men in present being, but Men to be hereafter. It's after those Days I will make it: So that it was after the Mosaick Covenant was to expire, Ver. 32. and it could not be the only Covenant of Grace, for that had its Being from the Fall. And the sincere Israelites did not lose the Advantages of it by the Mosaick Dispensation, as the Apostle Argues, Gal. 3. 17. The Point before us, is to know who this Israel and Judah be. 1. They are either the natural Jews to be alive in those Days which this Promise refers to. 2. Or true Believers, who are inwardly Israel, Rom. 9. 6.
1. If it terminate on the natural Jews; it's the strongest Text for the Conversion of that People, and describes the Extent of it, viz. to all: The Manner of it, viz. by an immediate Influence for the most part; and forgiving their Iniquities, refers to their Sin, in crucifying Christ, for which that Blindness came upon them, that is here removed. If you take it in this Sence, yet here is a Law written in the Heart, which includes Faith, in order to God's being their God, and the Remission of their Sins.
2. If true Believers, or they that are inwardly Israel, be meant, as Rom. 2. 9. then it's plain, that there is Faith in all such who are the Parties with whom God makes this Covenant: They are the Children of Abraham by Faith, Gal. 3. 7. and no Unbelievers are Israel in this Notion. If you take it thus, the Text imports, Perseverance, great Sanctification, and high Improvements in Holiness and Knowledge, great Nearness to, and Amity with God, &c. as the Benefits secured, and reserved for the New-Testament-Times, and all these to multitudes.
2. It cannot be inferred from this Scheme of the new Covenant, that (as the Doctor would have it) God doth not require any Duty as the Condition of the Benefits which he promiseth to give; for here's Gods. Law written in the Heart, before our Relation to him as his People, or the Pardon of Sins; and though this Text includes the Effects and Materials of the Covenant, yet it doth not describe the whole Form of the Covenant; for in other Places, God requires the new Heart as a Condition of Life. Ezek. 18. 31. Cast away from you all your Transgressions, and make you a new Heart, and a new Spirit, for why will you die, O House of Israel? But turn and live, Jer. 7. 23. &c. Yea, our Ministry, which is the Ministry of the New Testament, 2 Cor. 3. 6. is to preach Faith and Repentance for the Remission of Sin. We are to promise the Benefits of the Covenant to all that submit to the Terms of it; and to declare, that all who refuse the Terms, shall therefore be excluded from the Benefits, as you'll see Chap. 10, 11, 12, 21.
Testimonies.
You have already seen, that the Assembly say, the Covenant of Grace is conditional, and Faith is a Condition of our Interest in Christ, and Salvation, and these are offered to Sinners on that Condition. The Congregational Elders at the Savoy, affirm as much, Chap. 7. a. 3. The Lord was pleased to make a second Covenant commonly called the Covenant of Grace, wherein he freely offers Life and Salvation by Jesus Christ, requiring of them Faith in him, that they may be saved. You see they think, there's in the Covenant an Offer of Life, if Men will believe; and God requires Faith, that we may obtain this Life.
The New England Synod confutes Errour 28. which was this, To affirm there must be Faith on Man's Part to receive the Covenant, is to undermine Christ. This the Synod say, is contrary to Mar. 16. 16. Errour 38. was, That there can be no closing with Christ in a Promise that hath a Condition expressed. The Synod say, this is erroneous, and contrary to Isa. 55. 1. Mat. 11. 28. Mar. 1. 5. and adds, If the Gospel it self be laid down in a conditional Promise, if the Apostles and Prophets laid hold on such Promises, to help to Union, then there may be a true closing with Christ in a Promise, that hath Qualfications and Conditions expressed. So they brand, as Errour 48. That conditional Promises are legal. And Errour 81. Where Faith is held forth by the Ministry, as the Condition of the Covenant of Grace on Man's Part, &c. there is not sufficient Bread. which the Synod thus confutes: This Position seems to deny Faith to be a Condition at all, or at all active; and so, if Condition in this place signifie a Qualification in Man wrought by the Holy Ghost, without which, the Promises do not belong to Men. This is contrary to Joh. 6. 48. Doctor Owen saith, Treat. of Justif. P. 264. That Christ undertook, that those who were to be taken into this Covenant, should receive Grace, enabling them to comply with the Terms of it, fulfill its Conditions, and yield the Obedience which God required therein. How frequently doth he assert, that our Interest in the Benefits of the Covenant, depends on our answering the Terms of the Gospel?—270, 303, &c. 351. He informs us, A Covenant doth not operate by meer Sovereignty, it becomes not a Covenant without the Consent of them with whom it is made. Wherefore, saith he, no Benefit accrues unto any, or Freedom from the old Covenant by this Constitution, unless he hath actually complied with it, hath chosen it, and is interessed in it thereby. Mr. Norton, Orth. Evang. 172. affirms, That the Gospel holds forth Salvation before Faith, indefinitely, not definitely; Generally, not Particularly; Conditionally to every one, not Absolutely to any one: Hence this indefinite Proposition, Whosoever believeth, shall be saved; containeth a Command, and a singular or particular Conditional Promise, &c. He often proves Faith to be the First Condition. See Turretin. Instit. Theol. pars 2. p. 203. where he proves the Covenant of Grace to be Conditional. How poor is the number that denies it?
The Ground of the Doctor's Mistake.
He thinks every thing is a Price to buy a Benefit, which is a compliance with the way God hath ordained to bestow the Gift; whereas there's a buying without Price, which is our Acceptance of Life upon the Terms of God's Offer, Isa. 55. 1. He thinks, because God hath promised to Christ, That the Elect shall believe; therefore God cannot make Faith a Condition of any other Blessing, which he resolves to bestow in order after Faith. He thinks, because Christ is given to be a Covenant, that is, he is appointed as a Surety, to see the great Ends of the Covenant accomplished and secured; therefore there is nothing required from Men, as the way of their Interest in the Benefits of the Covenant, though under the influence of Christ. He thinks, because Christ is appointed to work Faith, in order to Union, and other Benefits; therefore we must have an actual Interest in Christ, and those Benefits, before this Faith is wrought. He thinks, because all Grace after Union comes from Christ, as our actual Head; therefore Christ by his Spirit can work no Grace in us, as our designed Head. He thinks, because God sovereignly decreed what Benefits he would bestow; therefore he hath, as our Ruler, stated no rectoral Method of bestowing those Benefits. Because the Covenant is everlasting, (as to future;) therefore he judged there can be no Condition on Man's part; not remembring that the Covenant secures our perseverance in performing those Conditions.