The Method of Grace in the Justification of Sinners, Chapter 14
CHAP. XIV.
An anſwer to Mr. Eyrs eighteenth chapter, Jer. 24. 7. Heb. 10. 14, 15. Ezek. 11. 19, 20. and 36 25, 26, 27, 28. and other places proving faith to be promiſed as a meanes by which we are brought into Covenant with God, vindicated.
SECT. I.
FOr proofe of this I mentioned many places of Scripture:§. 1. to all which Mr. Eyres anſwer is upon the matter one and the ſame; and therefore we ſhall be brief in our reply to this chapter, becauſe one generall vindication will ſerve the turne for all. As to his firſt Paragraph, wherein he chargeth me ſo ſeverely, for ſaying, the words of the Covenant (deſcribed, Jer. 31 and Heb. 8.) are to this ſenſe. This is the Covenant which I will make with the houſe of Iſrael, when I ſhall write my Laws in their hearts, I will be their God, &c. He doth but ſhew how deſirous▪ he is of an occaſion againſt me. I told the Reader plainly in that very place, that I did not therein give the Grammaticall tranſlation of the words: (though if I had ſo rendred them, it might have been juſtified by an elleipſis of the Hebrew particle, …, of which there are examples good ſtore in Scripture, if it were worth while to produce them) and ſet down thoſe words for no other end, but to let the Reader know, that the very deſcription of the new covenant; as to it's matter and effects, in the ſaid texts, did ſuppoſe the forme and tenor of it, to be ſuch as thoſe words do repreſent: having ſhewed but juſt before, that there were three things in the Covenant (as deſcribed, Heb. 8.) of diſtinct conſideration. viz. the matter and bleſſings of it on Gods part: the bond and condition of it on our part: a promiſe and declaration that God will work this condition. Therefore while Mr. Eyre oppoſeth that which he calls my rendring of the words, (though I confeſſe I am not able to dive into the ſenſe of his Argument) he ſights with his own ſhadow, when afterwards I ſay, the words will bear to be read, thus; This is the covenant which I will make, ſaith the Lord that giveth his Laws into their minds, &c. foreign &c. though neither did I ſeek any advantage from this obſervation (as I alſo plainly told the Reader) yet the whole text according to this reading, agrees wholy in ſenſe with our tranſlation▪ and therefore neither needed Mr. Eyre to have quarrelled with me about it, nor ſhall I need to vindicate it.
Come we then to the matter it ſelf. The Apoſtle out of the Prophet§. 2. J…r …y, doth thus deſcribe the new covenant, Heb. 8. 10, This is the Covenant, which I will make with the houſe of Iſrael, after thoſe dayes ſaith the Lord: I will put my Laws into their minds, and write them in their hearts, and I will be to them a God, and they ſhall be to me a people. In which words I told the Reader there were three things of diſtinct conſideration. 1. The matter and bleſſings of the covenant on Gods part: in thoſe words, I will be their God, and they ſhall be my people. 2. The bond and condition of it on our part, and that is faith, ſignified by the writing of Gods Laws in our hearts. 3. A promiſe or Declaration, that God will work this condition. I will put my Laws into their minds. That this is the certaine, undoubted meaning of the Holy Ghoſt; we have already ſhewed by uncontroulable evidence from the text it ſelf. We ſhall now confirme the ſame by comparing it with other places of Scripture.
The firſt we mentioned was, J…r. 24. 7. I will give them a heart to know me that I am the Lord, and they ſhall be my people, and I will be their God f…r (or when) they ſhall returne unto me with their whole heart. Where we have the very ſame arguments, as here. viz. The bleſſings promiſed. I will be their God. The condition on the peoples part, which is their returning with their whole heart: and the cauſe of this return, I will give them an heart. Mr. Eyre anſwers. That their returning unto God, is not the condition of Gods being their God. We go on then, Ezek. 11. 19, 20. I will put a new ſpirit within them, that they may walk in my ſtatutes and do them, and they ſhall be my people, and I will be their God. Which is the ſumme of the covenant on Gods part. So Ezek. 36. 25, 26, 27, 28. Againe the Lord promiſeth, that he will cleanſe and purifie them, and ſo they ſhall be his people, and he will be their God, Ezek. 37. 23. And after he had promiſed, that they ſhould walk in his judgments, and obſerve his ſtatutes, it follows, Moreover I will make a Covenant of peace with them, it ſhall be an everlaſting covenant, which … ſ…me is this, I will be their God, and they ſhall be my people, v. 20 27. To all which Mr. Eyre gives the ſame denyall as to the firſt. We ſhall therefore prove that in all theſe places, faith is promiſed as a means to bring us into covenant with God. And then take a view of the reaſons of Mr. Eyres denyall in generall, or upon particular places.
For the former, the ſubſtance of Gods covenant with men is this,§. 3. I will be their God, and they ſhall be my people: as not onelyonly all the Divines which I can light on, but the Scriptures alſo, witneſſe. Deut. 29. 12, 13. That thou ſhouldeſt enter into Covenant with the Lord thy God—that he may establiſh thee for a people unto himſelf, and that he may be unto thee a God. More then this we need not, nor are we capable of. And God himſelf accounts that he hath fully kept his covenant, when he becomes a God to a perſon or people, Zech. 8. 8. and therefore to be their God is the totall ſumme of the Covenant on his part. Moreover the Scriptures certifie us, that the Covenant made with Abraham, Iſaack and Jacob, containes all the bleſſings, which God by Covenant gives to any people, Gal. 3. 9, 14, 18. Rom. 4. 13, 16, 23, 24. But I will be thy God, was the ſumme of the covenant made with Abraham, Iſaack and Jacob, Gen. 17. 7. Exod. 3. 6. with Matth. 22. 32. &c. In thoſe words therefore is contained all the bleſſings of the covenant on Gods part. Hence our Argument proceeds thus. If God promiſe faith for this end, that he may be our God, and we his people; then is it promiſed as a means, by which we are brought into Covenant with God. But-faith is promiſed for this end, that God may be our God. Ergo, it is promiſed as a means to bring us into covenant. If the aſſumption be denyed, we confirme it diverſly. 1. From the plaine ſcope of ſome places. as Ezek. 37. 23.—I will cleanſe them: So ſhall they be my people, and I will be their God. and chap. 14. 11.—That they may be no more polluted with all their tranſgreſſions, but that they may be my people, and I may be their God. Even as he is often ſaid to have brought them out of Egypt (which ſignifies ſpiritually, the bringing of ſinners out of the darkneſſe and ſlavory of a ſinful condition, into the way of life, Jude v. 5.) that he might be their God, Lev. 11. 45. and 26. 45. and 25. 38. and 22. 33. Numb. 15. 41. 2 Faith is promiſed for this end, that we thereby might obtaine that, which was promiſed to Iſrael, when God brought them out of Egypt: though they obtained it not, becauſe they continued not in Gods covenant; Ergo, it is promiſed as a means for this end, that God may be our God, and we his people. The reaſon of the conſequence is, becauſe this was that which the Lord ſaid to Iſrael, when he brought them out of the Land of Egypt: obey my voice; ſo will I be your God, and ye ſhall be my people. Jer. 7. 23. and 11. 4. The antecedent is written with a Sun beam in the place under debate, Jer. 31. 31. &c. Where the writing of Gods Laws in our mind (which in ſome other of the places mentioned is called, the putting of a new Spirit within us, and a cauſing us to walk in his ſtatutes) is moſt apparently promiſed as a means of obtaining that good which Iſrael, by the covenant made with them, in the day when the Lord took them by the hand to bring them out of the Land of Egypt, did not obtaine; for herein lay the imperfection and faultineſſe of that covenant, that they brake it, and conſequently, that the Lord regarded them not. In oppoſition to both which it is that God promiſeth to write his Laws in their minds, and ſo to be their God, other things we referre till by and by.
It is therefore a truth beyond contradiction, that the giving of the firſt grace is promiſed; not as a part of the Covenant, but as a means§. 4. and qualification on mans part for his entrance into covenant. Let us ſee what Mr. Eyre hath againſt it: and firſt in generall, from §. 4. downward.
Firſt he excepts againſt the fitneſſe, of my expreſſion in calling our converſion the firſt grace, which he ſaith is more properly ſpoken nf Gods eternall love, or of Chriſt himſelf.
Anſw. But the queſtion is onelyonly underſtood of the grace of God in us (which is more frequently called by the name of grace, then either of the other two, Jam. 4. 6. 2 Pet. 3. 18. Heb. 12. 28. and 13. 9. &c.) The firſt of which is faith, or our converſion unto God. But even in this ſenſe (ſaith Mr. Eyre) inherent ſanctification is unduly put in the firſt place, which is a conſequent, both of juſtification and adoption, Gal. 4. 5 6. though it be promiſed in Jeremy, before remiſſion of ſins, yet in other places it is put after it, as Ezek. 36. 25. 26. Jer. 32. 38, 39.
Anſw. The former part is true of ſanctification, ſtrictly and moſt properly taken, for the habits of the life of holineſſe, oppoſed to the body of ſin in us. But in this ſenſe, I deny faith to be any part of ſanctification: and if Mr. Eyre doth thus interpret the promiſe of writing Gods Laws in our heart, &c. Then ſhall I alſo deny that faith in Chriſt is herein promiſed: but onelyonly a greater meaſure of grace to them that beleeve: which will much advantage his cauſe. But if ſanctification be taken largely for any gracious workings of God upon the ſoul, ſo as it includes faith it ſelf; then do I deny that it is any where in Scripture put after remiſſion of ſins. The two places mentioned (for of Gal. 4. 5, 6. we ſpeak below) ſay nothing ſo, Ezek. 36. 25. Then will I ſprinkle cleane water upon you, and you ſhall be cleane, from all your filthineſſe, and from all your Id…ls will I cleanſe you. Mr. Eyre takes it for granted that this is meant of pardon of ſin: and I acknowledge that ſprinkling or waſhing with water doth ſometimes alſo include that, 1 Cor. 6. 11. But ſometimes alſo it ſignifies our regeneration or converſion unto God, Tit. 3. 5. and ſo do I underſtand it in this place, for a through converſion of them from dumb Idols, to the true and living God; the former of which is more peculiarly intended, v. 25. and the latter, v. 26. my reaſon is, becauſe the cleanſing of them from their Idols, is expreſſely oppoſed to their defiling themſelves with Idols, chap. 37. 23. Neither ſhall they d…file themſelves any more with Idols—But I will cleanſe them: and that for this end that he might be their God. Which (by Mr. Eyres own acknowledgment) includes remiſſion of ſin: and therefore the ſaid remiſſion is not meant by cleanſing them from their Idols: otherwiſe the ſenſe were this, I will pardon their ſin, and ſo I will pardon their ſin. The ſecond Text is Jer. 32. 38, 39. They ſhall be my people, and I will be their God: and I will give them one heart, and one way, that they may feare me for ever; for the good of them, and of their children after them: to which I adde the next verſe, v. 40. And I will make an everlaſting covenant with them, that I will not turne away from them to do them good, &c. Here indeed it cannot be denyed, but that Gods giving a heart to feare him, is mentioned after the promiſe of forgiveneſſe of ſin included (amongſt other things) in the words foregoing, I will be their God; But though it be mentioned after, yet is it apparently mentioned as the means to this end, that God may be our God. I will give them a heart to fear me, for the good of them and of their children, The fear of God is promiſed for this end, that he may do us good: or (as v. 40.) that he may never turne away from us to do us good. Ergo it is promiſed for this end, that he may be our God: becauſe (as we have ſhewed before) for God to be our God is all one as to be our benefactor and to do us good. Wherefore this verſe followes the former in place or writing, not in dependance: declaring the way which God will take that he may be our God: namely, by putting his feare into our hearts: and ſo advanceth what Maſter Eyre would prove from it, by overthrowing it.
Secondly, He utterly denyes that the giving of a new heart is§. 5. promiſed as a means on mans part for his entrance into covenant. For, 1. The Scripture no where affirmes it: and it is weakly concluded hence, becauſe it is ſometimes mentioned firſt in the recitall of the covenant, &c.
Anſw. Whether it be affirmed in Scripture, or no, I am content to referre to the judgment of any Reader that hath but underſtanding enough to ſee that two and two make foure. But we do not conclude it from hence, that the promiſe of a new heart is firſt mentioned, but that the promiſe of Gods being our God is laſt mentioned, (unleſſe it be in the place laſt debated.) And that as the happy iſſue and upſhot of Gods giving a new heart: and becauſe it is firſt mentioned as to be given, which elſewhere is required and commanded us, for this end, that God may be our God, and we his people. And what is required of us for ſuch an end, that if God promiſe to make us do, is promiſed as a means to the ſame end.
Mr. Eyres 2. The promiſe of a new heart includes not only the firſt act of faith and repentance, but the continuance and encreaſe of theſe gifts. Ergo, all the promiſes of Sanctification are either no part of the covenant: or the ſame promiſe is both a means to bring us into covenant, and alſo a part of it.
Anſw. This Argument (if it may ſo be called) … in forme. If the promiſe of a new heart include not only the firſt act of faith and repentance, but the continuance and increaſe of theſe gifts, then the new heart is not promiſed▪ as a means of our entrance into Covenant with God. If this be not the ſcope of the Argument, it doth not touch the queſtion: if it be, I deny the conſequence. The being or firſt act of faith and repentance is promiſed as the means by which we enter into covenant: the continuance of theſe as the means by which we continue in covenant, which continuance nevertheleſſe is part of the Covenant made with them that believe: for unto him that hath ſhall be given and he ſhall have more abundantly.
Mr. Eyre, 3. The promiſes of ſanctification have the ſame ground, viz. The merit of Chriſt: the ſame end, viz. Gods glory. Faith and repentance are not promiſed only ſubſerviently for our benefit, but for Gods glory. Tit. 2. 14. 1 Theſſ. 4. 3. The ſame manner in which they are promiſed: he doth nor ſay I will write my Lawes in their hearts, that I may pardon their ſins: but, I will write my Lawes, &c. and their ſins and their iniquities I will remember no more; Ergo, they are parts of the Covenant.
Anſw. If all this were granted, yet I cannot ſee how this Argument concludes; God promiſeth to make a New Covenant: th…s promiſe hath the ſame ground and end, &c. with the covenant it ſelf; Ergo, the promiſe of making the New Covenant is part of the New Covenant; Will Mr. Eyre allow of this? 2. The maine thing alſo is left out in the enumeration. The promiſe of faith is an act of Gods Dominion and Liberty (at leaſt as to us) Rom. 9. 18. But the promiſe of righteouſneſſe and ſalvation is the act of God as a mercifull Governour, Judge, and Rewarder of his people, 2 Tim. 4. 8. Jam. 4. 12. Who by theſe promiſes envites, encourageth, and drawes men to beleive. 3. As to the particulars mentioned, the firſt of them hath been anſwered often. The ſecond affords a canvaſe worthy of a deeper head then mine, viz. whether repentance (for example) have any other preciouſneſſe, excellency, or bene…it in it, then as it is a means appointed of God, by which we obtaine precious and excellent promiſes? The queſtion is the ſame concerning faith in Chriſt, as it is an affiance placed in him for life and ſalvation. Neither of theſe were any part of that ſoul-perfection in which man was at firſt created: neither any part of that Image of God unto which we are by Chriſt reſtored, Eph. 4 24. Neither any part of our happineſſe, though the way thereto. (For they ſhall both ceaſe in heaven.) Neither propoſed to us in the Goſpel, ut propter ſe appetibile, ſed propter aliud. Indeed it is good to repent (and now of abſolute neceſſity to ſalvation) but it were better (if it were poſſible) to do nothing for which a man need to repent. If then the whole benefit of theſe acts lay in the uſe to which God hath ordained them, and in the promiſes which are made to them, then it will be apparent that God hath not promiſed them any otherwiſe then as meanes of obtaining the bl…ſſings of his Covenant. But I will not be peremptory. 4. To the laſt, indeed it is not ſaid that God doth write his Lawes in our hearts that he may pardon our ſins: and good reaſon why? Becauſe the ſcope of the place is only to declare what ſhall be the effects of the Covenant, not the manner in which it doth produce them. Nevertheleſſe, that the pardon of ſin is one end of Gods writing his Lawes in our minde is apparent. 1. Becauſe (as we have ſhewed already) God is ſaid in Scripture to write his Lawes in our mindes, or to give us a new heart, that he may be our God: which promiſe (as we have proved, and Mr. Eyre confeſſeth) includes the pardon of ſin. 2. From the contrary effects on them that are without, Mark 4. 12. That they may not perceive—nor underſtand; leſt at any time they ſhould be converted, and their ſins ſhould be forgiven them. 3. God expecteth repentance that he may forgive ſinnes, Jeremiah 36. 3. and 26. 2, 3. Ergo, he promiſeth it as a meanes to the ſame end.
His third and laſt general Argument is, It ſounds harſhly that God promiſeth faith as a means on our part to bring us into Covenant. For if he promiſe to beſtow it, it cannot properly be called a meanes on our part.
Anſw. Sounds are to be judged by every mans …are. If God ſometimes require us to walk in his ſtatutes that we may be bleſſed: and elſewhere promiſe to cauſe us to walk in his ſtatutes; to ſay, that this is a promiſe of enabling us to do that which he hath appointed to be the meanes of our bleſſedneſſe, ſounds never a whit harſh in my eare, no more then to ſay, that the promiſe of giving ſpeech to Moſes, Iſaiah, or Jer…my, was a promiſe of enabling them to performe the meanes which they were to uſe for the diſcharge of their office; or the promiſe of ſtrength to Abraham and Sarah to become the parents of a child, was the promiſe of the means which they were to uſe for that end.
And now I perceive I have prevented my ſelf in what I ſhould have replyed to Mr. Eyres anſwers to particular places, there being nothing ſaid to any of them but what is here already replyed too. He concludes with a diſtinction of that promiſe, I will be their God, and which (ſaith he) may be taken, either, 1. More generally as comprehending all good things whatſoever: and ſo faith is included in it. Or 2. More reſtrictively as noting one particular bene…it and priviledge diſtinct from the reſt, &c.
Where the firſt member is to large, and the ſecond to narrow. I have diligently peruſed (I think) all the places in Scripture where thoſe words are found: and cannot diſcerne where they are either taken more largely then to ſignifie the communication of that good which is part of our felicity, as diſtinguſhed from thoſe acts of the ſoul by which we tend and move towards it. Nor yet ſo ſtrictly as to note ſome one only priviledge and benefit. And for Mr. Eyre to obtrude a diſtinction upon us of words which cannot be diſtinguiſhed but according to their uſe in Scripture, and yet never go about to enform us where the Scriptures afford the leaſt protection to it, is no better then to begge the queſtion.
For vindicating my Interpretation of the Covenant as deſcribed, Heb. 8. I had alſo quoted at large, Heb. 10. 14, 15, 16, 17. After he had ſaid before, This is the Covenant which I will make with them after thoſe dayes, ſaith the Lord, I will put my Lawes into their hearts, and in their mindes will I write them (adde here then he ſaith, or then it followes) and their ſins, and their iniquities will I remember no more. Mr. Eyre will have them read thus. After he had ſaid before, This is the Covenant which I will make with them after thoſe dayes (then) the Lord ſaith, I will put my Lawes into their hearts, &c. This is the place which firſt eſtabliſhed me in the right underſtanding of the Covenant, as I have deſcribed it. The only queſtion between Mr. Eyre and me here is, whether thoſe words (ſaith the Lord, ver. 16.) be the words of the Apoſtle, or the words of Jeremy cyted by him. I am for the latter, 1. Becauſe thoſe words are in that place of Jeremy. 2. Becauſe this Apoſtle rehearſeth the ſame words as the words of Jeremy, Heb 8. 8, 10. If Mr. Eyre can ſhew better evidence for his interpretation, he ſhould have done it.