The Method of Grace in the Justification of Sinners, Chapter 17
CHAP. XVII.
A Reply to Mr. Eyres 21 Chapter, being a vindication of the additionall Arguments proving the Covenant to be conditionall.
SECT. I.
AT the cloſe of my Sermon I added foure brief Arguments, proving that we are not in Covenant§. …. with God be…ore we beleeve. The firſt was this, Iſa. 55. 3. Come unto me (that is beleeve on me, Joh. 6. 35.) and I will make an everlaſting covenant with you.
Mr. Eyre anſwers. 1. The particle va… may be taken illatively, thus, come unto me, For I will make an everlaſting covenant with you.
Rep. 1. If this be the ſenſe of the words, yet at firſt ſight 'tis evident, that the rationall particle for notes the following words to be a reaſon or motive to that act, which is here called a coming unto God, that is beleeving Ergo, the words ſtill ſuppoſe that we muſt beleeve before God make a covenant with us: for his making the Covenant is propoſed as the end of our coming.
Or 2. (ſaith he) If we take the words as they are rendred, they are all one as if he had ſaid, I will performe or give you all other benefits promiſed in my everlaſting Covenant.
Rep. This alſo yeelds the Argument, for hereby it is acknowledged that faith is required, as the means which we are to uſe for obtaining all other bleſſings of the covenant: and a means for obtaining good things by anothers promiſe, is, formaliſſime, a condition: faith therefore is yeelded to be the condition of obtaining pardon of ſin, and all other bleſſings beſides it ſelf; which is that Mr. Eyre hath hitherto diſputed againſt. What follows in this anſwer hath been ſpoken to largely already; and to what purpoſe it is mentioned here againe I apprehend not.
My ſecond Argument was this. The voice of the Goſpel (which§. 2. is the covenant of grace) is every where, Beleeve in the Lord Jeſus, and thou ſhalt be ſaved, in oppoſition to the covenant of works, which ſaith, do this and live, Rom. 10, 5. 6, 9. This is the Covenant whereof Chriſt is mediatour, Heb. 9. 15, that they that are called (unto faith) ſhall receive the promiſe of the eternall inheritance.
Mr. Eyre anſwers. The Goſpel properly and ſtrictly taken, conſiſts neither in 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.
Rep. This is indeed a prime part of the Goſpel; but no otherwiſe then as it tends to hold forth Chriſt Jeſus as the onelyonly and moſt ſufficient cauſe or author of ſalvation, to as many as will beleeve on him; and therefore the whole doctrine of the Goſpel is ſummarily comprehended in this, that whoſoever beleeves ſhall be ſaved, Mark. 1. 14, 15. and 16. 15, 16. Matth. 4. 17. 23. Heb. 4, 1, 2. Act. 20. 20, 21 and a hundred other places. If the Goſpell have no precept, how are men then profeſſedly ſubject to it? 2 Cor. 9. 13. Or what is it to obey or not obey the Goſpel? Rom. 10. 16. 2 Theſ. 1. 8, 1 Pet, 4. 17. But what is the direct anſwer to the Argument? This.
The command of beleeving; with the promiſe of life to beleevers are parts of our miniſtry, they are not the tenor of the Goſpell or New Covenant.
Rep. 1. A ſtrange anſwer: our miniſtry is the miniſtry of the Goſpell; Ergo when we command men to beleeve with a promiſe of life, we preach the Goſpel: Ergo, ſuch a command and promiſe are parts of the Goſpel. 2. Yea, they are the ſumme of all we preach, if we preach no more then the Apoſtles, Rom. 10. 8, 9. The word of faith which we preach, and yet ſurely the Apoſtles were miniſters of the New Covenant, 2 Cor. 3. Then Mr. Eyre tells us againe, that the tenor of the New Covenant is, I will put my Laws into their hearts, &c. And I can but anſwer him againe, that not the tenor, but the matter of the effects of the New Covenant are there deſcribed, Act. 5. 31. Chriſt is ſaid to be exalted to give repentance, and remiſſion of ſin to Iſrael. Is not therefore repentance to be preached in his Name for the remiſſion of ſin? or may we not ſay, repent that your ſins may be blotted out? To Heb. 9. 15. He anſwers as to other texts formerly, that it deſcribes onelyonly the perſons that are ſaved, but not the tearmes or means by which they do obtaine ſalvation. Seeſt thou not (Reader) how faith is denyed to be ſo much as the meanes of ſalvation? and no more aſcribed to it then to eating, drinking, ſleeping, reaſoning, crying, or the like, which do all of them in ſome degree deſcribe the quality and condition of the perſons that ſhall be ſaved? Though I confeſſe not from that which is proper and peculiar to them; but that alters not the caſe. But of theſe things more at large before. Hitherto we have not one Scripture example of ſuch phraſe of ſpeech, ſerving onelyonly for a deſcription.
My third Argument is this. The Covenant which is to be preacheed§. 3. to every man, and every man called upon to fulfill the conditions of it (namely faith) that he may receive the bleſſings of it, is not an abſolute promiſe. The Covenant of grace is to be preached to every man, and every man called upon to fulfill the conditions of it, that he may receive the bleſſings of it; Ergo, I have put it thus into forme, becauſe Mr. Eyre quarrels at the forme. He yeelds,
That the Goſpel or Covenant of grace ought to be preached to every creature, Marke 16. 15. Matthew 28. 19. But denyes that the abſoluteneſſe of the New Covenant is any way inconſiſtent with this preaching; Becauſe to preach the Goſpel is no more then, 1. To publiſh that the Sonne of God is come to ſave men from their ſinnes. 2. To preſſe and exhort all men to beleeve on him. 1. With the aſſent of their minds. 2. With the embraces of the heart: to truſt, rely, and rowle themſelves upon him, for all the purchaſes of his death, and in ſo doing, confidently to expect the fruition of them.
Rep. Here are words enough: but whether they tend, I can ſcarcely ſee. I muſt therefore crave leave of Maſter Eyre to be better ſatisfied in the following Quaeres. 1. Whether there be any promiſe of life and ſalvation made to every man? If there be n…t; what covenant of grace it is which is preached to every man? It is a ſtrange Covenant which promiſeth nothing: the Covenant of grace conſiſts eſſentially in this, that it is the promiſe of the inheritance, G…l. 3. 18. If there be; whether that promiſe be abſolute or conditionall? If the former, every man ſhall be ſaved: if the latter, the cauſe is yeelded. If Maſter Eyre would put his aſſertions into the forme of promiſes, we might underſtand him better. If I tell a man then, that Jeſus Chriſt is come to ſave men from their ſinnes, do I promiſe him any thing or no? If I do, lets know what it is, for my part I profeſſe I cannot imagine: if not, I would ask. 2ly. Whether we require men to truſt and rely on Chriſt, or whether ſaith be required as a means to enjoy the purchaſes of Chriſts death? if we do, we preſſe men to the performance of a condition; for a means uſed by us to obtaine a benefit by anothers promiſe, is a condition, as we have often obſerved: if not, whether the ſoul do not beleeve it, knows not why nor wherefore? Paul gives a better reaſon of his faith, Gal. 2. 16. We knowing that a man is not juſtified, but by the faith of Jeſus Chriſt, we have beleeved. But more of this by and by. In the meane time I perceive the reaſon why we were told ſo carefully, that the Goſpel conſiſts neither in precepts nor promiſes; and that after ſo long a diſpute, that it is an abſolute promiſe.
I ſaid in the minor, that every man is preſſed to fulfill the conditions§. 4. of the Covenant, that he may obtaine the bleſſings of it, and ſo ſaies the Apoſtle, Heb. 4 1. a promiſe is left us of entring into his reſt, let us feare l…ſt we fall ſhort of it, viz. by unbelief, v. 2, 3. No (ſays Mr. Eyre) The words are an exhortation to ſincerity and perſeverance in our Chriſtian profeſſion, by a ſimilitude taken from fooliſh racers, &c.
R…p. As who ſhould ſay, it is not faith, but ſincerity and perſeverance which is the condition of the promiſe. The promiſe mentioned is of ſuch conſtitution, as that our obtaining or not obtaining it, is ſuſpended upon our beleeving or not beleeving: ſo that if we beleeve; we obtaine it, v. 3. if we beleeve not, we looſe it; (as the unbeleevers in Iſrael loſt Canaan) v. 2. and chap. 3. 19. If a racer loſe the Crowne, becauſe he gives over before he comes to the goal, then his running to the goal, was the condition of his obtaining the Crowne, if it be obtained by virtue of anothers promiſe.
The major I cleared by ſeverall queſtions. 1. Whether there be§. 5. an abſolute promiſe made to every man, that God will give him grace?
No (ſaith Mr. Eyre) yet the generall promiſes of the Covenant are a ſufficient ground for our faith: foraſmuch as grace therein is promiſed indefinitely to ſinners.
Rep. 1. The promiſe of giving faith can be no ground of the firſt act of faith: becauſe faith doth not receive it ſelf. But the covenant which is to be preached to every man, is the promiſe of that good which faith receives: (for the covenant and the promiſe, are all one in Scripture, Gal. 3. 17, 18, 21.) Ergo, the abſolute promiſe is not the Covenant.
I asked, 2ly. Whether it be ſenſe to exhort men to take hold of Gods Covenant, or to enter into Covenant with God, if the Covenant be only an abſolute promiſe on Gods part? Mr. Eyre ſaies yes. For to lay hold of the Covenant, is to take up thoſe gracious diſcoveries which God in his Covenant hath made of himſelf to ſinners, and to reſolve not to be beaten off, &c.
Rep. To take hold of the Covenant in Scripture language, is to joyne our ſelves to the Lord (which is done internally by faith:) Iſa. 56. 4, 5, 6. hereby do we obtaine the promiſes there mentioned: for, by faith we obtaine the promiſes, Heb. 11. 33. and 6. 12. But our joyning our ſelves to the Lord, were not to take hold of his Covenant, it his Covenant did not require …s to joyne our ſelves to him: much leſſe could we be ſaid thereby (more then by any other act) to obtaine the promiſes of his Covenant, if the ſaid Covenant did not require this our joyning as a means for that end. It is not onelyonly preſumption, but naturally impoſſible, for a ſoul to reſolve not to be beaten off from God, without a promiſe and a command to lay hold of it. But neither can men by faith lay hold on that Covenant, which it ſelf promiſeth to give the very firſt act of faith: nor can they be commanded ſo to do. As to the other phraſe of entring into Covenant, Mr. Eyre underſtands it of mens viſible giving up themſelves to be the Lords people. But that giving up of a mans ſelf to God is ſurely an act of the heart: though a man may alſo with his mouth profeſſe it: and hereby we are admitted, not into a Covenant of our own, but into Gods Covenant: Ergo, his Covenant cannot be an abſolute promiſe, becauſe we cannot by any act of our owne be admitted into that.
I asked farther, whether, if the Covenant be an abſolute promiſe,§. 6. men can be accuſed and damned for unbelief and rejecting the Goſpel? was it ever known that men ſhould be counted worthy of death, for not being the objects of an abſolute promiſe? Mr. Eyre anſwers. The condemnation of Reprobates doth inevitably follow upon their not being included in that Covenant which God made with Chriſt. Rep. That this is nothing to the purpoſe, himſelf acknowledgeth in his next words. Their excluſion from this Covenant is but an antecedent, and not the cauſe of their deſtruction. We ſeek therefore an anſwer. That's this, formally the cauſe of their damnation is not their non-being the objects of Gods abſolute promiſe, but their diſobedience to the command of God, viz. of beleeving. Rep. But doth the Covenant command them to beleeve? If it doth, it is not an abſolute promiſe: if it doth not, their unbelief is no rejecting or violation of the Covenant (in which yet the Apoſtle placeth the heynouſneſſe of the ſin, Heb. 10. 29.) and therefore is not neceſſarily damning: for it is not any ſin againſt the Law, but that which is called a putting from us the word of life, Act. 13. 46. a neglect of ſo great ſalvation, Heb. 2. 3. a refuſing of him that ſpeaketh from Heaven, Heb. 12. 25. which is peremptorily and remedi…eſſely damning. But if they are commanded to beleeve, I would know what? The promiſes of mercy to wretched ſinners (ſaith Mr. Eyre) which all men are commanded to beleeve, both aſſenſu intellectus & amplexu voluntatis.
Anſw. 1. The ſoul cannot embrace, or be commanded to embrace that good which is not offered it in a promiſe: no more then the eye can ſee, or the eare can heare, or the tongue can taſt; without an object to be ſeen, or heard, or taſted. The queſtion then ſtill remaines, what promiſe it is wherein that mercy is offered which all men are bound to embrace under paine of damnation? Is it abſolute, or conditionall? If the latter; the cauſe is againe yeelded. Not the former. 1. Becauſe abſolute promiſes offer no mercy to all men, but onelyonly declare what God will do to ſome men, and what is not off… ed to all, neither can nor may be embraced by all. 2. 'Tis a contradiction, that a promiſe of mercy ſhould be abſolute, and yet m… be bound to embrace it under paine of damnation. So that hithe… I cannot ſee any cauſe of damnation on mans part, in reſpect … unbelief, if the Covenant be abſolute: nor do I everexpect that Mr. Eyre or any man elſe ſhould be able to declare it.§. 7.
My laſt Argument was this. If the Covenant of grace be an abſolute promiſe, then none but wicked and ungodly men are in Covenant with God. The ſumme of the reaſon is, becauſe none elſe are capable of all the bleſſings of the abſolute promiſe; whereof converſion it ſelf is no ſmall part. This Mr. Eyre ownes. Againſt him I oppoſe. If men are required to convert unto God, that he may give them the bleſſings of his Covenant, then they that are converted are more capable of the bleſſings of the covenant, then they that live in ſin and ungodlineſſe. But men are required to convert unto him, that he may give them the bleſſings of his covenant: for the ſubjects of covenant-bleſſings are not the wicked, but the godly, Neh. 1. 5. Levit. 26. 3, 9, 40, 41, 42. Pſal. 106. 4. 5. and 111. 5, 9. Deut. 7. 12. 2 Chron. 7. 17, 18. And from this Mr. Eyre (if he pleaſe) may rectifie the miſtake of his ſecond anſwer.
Upon the whole debate, I remaine much more conſident then before,§. 8. that I ſpake nothing contrary to truth or ſoberneſſe, when I ſaid of my Sermon, that ſomething might be ſaid to it, but nothing could be anſwered: whereof I am content that any man be judge, who acknowledgeth the Scriptures to be the Word of God, and can read Engliſh. And to thoſe farther obſervations, which Mr. Eyre hath pleaſed himſelf in making upon the concluſion of my Sermon, I ſhall exerciſe ſo much ſelf-denyall as to forbear a reply, till my time and paper lie upon my hands.
FINIS