Goodwill Towards Men, Part 2 · Section 12
Ezek. 18.25.
Here now, O House of Israel, is not my Way equal?
Sect. 12.
PROP. XII. The Condition of the Covenant of Grace not being required properly to Merit, and purchase the Blessings promised; it follows, that it is only required to make Way, and qualifie us for our Enjoying and partaking of them.
NOw after man had broke with God, one would be apt to conclude, that God would never take him into a new League, unless it was upon some higher, and harder terms; as it is usual among men. Yet it is quite otherwise in the Covenant of Grace. God condescends to as low terms as it is possible for any man reasonably to desire. As if the Lord should treat sinners thus: Poor Creatures you have destroyed your selves; but in me is your help. You are a company of Rebels, that deserve to die, yet I am ready to pardon, and to be reconciled to you, in and through my dear Son, (who in tender compassion towards you, willingly interposed betwixt you and Justice, and died to satisfie for, and save as many of you as should own him for their Redeemer, and return to their Allegeance to me.) Now here I offer to be at peace with you; only I must secure the Honour of my Free-grace, and my Sons Merits, as I must also keep up the Reputation of my just Authority, Holiness, hatred of sin. (As I cannot but hate sin, though I am willing to be Reconciled to sinners.) And I must have you at some better pass, not to sin wilfully, as those that neither fear to offend God, nor regard at all how they wrong their own souls. Now, what say ye? Are you ready heartily to acknowledg your sin and wretchedness, to accept of a gracious pardon, and Salvation offered, standing no longer in your own Justification, but utterly renouncing your own Righteousness? And do you resolve to be subject to my Authority, to obey my Commands for time to come, unfeignedly grieving and being truly humbled for your coming short, and failing in any part of that duty you owe to me your Creator, Redeemer, Owner, Governour? That is, in short, are you really willing to give up your selves to me, to be Guided and Governed by me, and saved in my own way?
Then I here, faithfully engage, upon the word of the ever Living God, the Faithful God that keepeth Covenant, that I will be your God, your Portion, your Exceeding great Reward. I will be, and do all that can be desired, to make you for ever Happy.
Now is not this a fair proposal? Is it not wonderful, that the Great God should ever make such a gracious offer to sinful, provoking Creatures? Suppose an Earthly Prince offering a Pardon, and promising his Princely grace and favour to a company of condemned Traitors, and Rebels, if they would seriously confess their guilt, acknowledge and accept of his Princely grace and clemency, and promise Loyalty and subjection for time to come; Would you not say these were very fair, easie and equitable terms? And that in wisdom and honour he could require no less? And what doth the Lord require more of us? O sinner! thou that hast been a rebellious wretch, what doth the Lord require of thee, but only to acknowledge thine Iniquity, to accept of Christ the only Saviour, and give up thy self to be governed by him, heartily bewailing and mourning for it; when at any time thou hast forgotten him, and that Love, Duty, Service, and Thankfulness, which thou for ever owest unto him? And is it not wonderful Grace, that on these terms the Lord is ready to receive thee? Doth he promise, that [If the wicked turn from his wickedness, and walk in Gods Statutes, he shall surely live;] his sins shall not be mentioned unto him, (as Ezek. 33.14, 15, 16.) And will any deny this to be a gracious promise, because conditional? Is it not plain, that what the Lord calleth for here, is of Right, and a due Debt from us? But that he promiseth to receive sinners upon their return; this is not of Debt, but of Gods abundant Mercy, and Free-grace.
And how should he in Honour go lower than he doth, or in Faithfulness to the Interest of the souls of his people?
These three things therefore make up the Condition of the Covenant of Grace.
1. Repentance towards God, without this no Remission or Salvation: Except ye repent, ye shall surely perish. But on the contrary, If the wicked turn, he shall surely live, he shall not dye, Ezek. 18.21.
2. Faith in our Lord Jesus Christ. If ye believe not, ye shall dye in your sins, Joh. 8.24. But, Believe on the Lord Jesus, and thou shalt be saved, Act. 16.31.
3. A resolution to perform sincere, and new obedience, 2 Thes. 1.8. The Lord Jesus shall be revealed from heaven, to take vengeance on them that obey not the Gospel (that yield not evangelical obedience:) But he is the Author of Eternal salvation to them that obey him.
Under these three, (Repentance, Faith, and sincere Obedience) is included whatsoever the Covenant of Grace requireth, and where one of these is, there are the other. They are inseparable: and where one is named, the other are understood. As what goeth under the name of faith working by love, Gal. 5.6. is called a new creature, Gal. 6.15. and keeping the commandments of God, 1 Cor. 7.19.
Under the old Testament the condition of the Covenant of Grace is ordinarily expressed by turning to God, (Ezek. 33.11. Seeking him (Amos 5.4. Prov. 8.17.) walking uprightly, (Gen. 17.1. Psal. 84.11. keeping his commandments, (Psal. 103.18.
In the New Testament it is more ordinarily expressed by faith, faith in Jesus Christ, Mar. 16.16. Joh. 3.36. &c.
Not but that all that were saved before Christ came in the flesh, were saved by him (who was the Lamb slain from the beginning of the world, as some take that in Rev. 13.8.) not but that it was for his sake, that any were accepted of God, and saved before: see Ast. 15.11. but after his coming in the flesh, then a more explicite faith in Christ, was required of all that would have salvation by Christ. And therefore the Gospel was written (as the Evangelist John sayes of the writing of his Gospel, Chap. 20.31. that we might believe that Jesus is the Christ, the son of God, and that believing we might have life through his Name. Not that [believing Iesus to be the Christ, the Son of God] was the onelyonly thing required, or all that was necessary to our having life through his Name: But this added to what was before required in order to Salvation: Before his coming there was no pointing at him, so as John Baptist did, Joh. 1.29.36. Behold the Lamb of God that taketh away the sin of the world. But Christ being come, he could say, If ye believe not that I am he, ye shall dye in your sins; and he saveth those that come unto God [by him] others he will not save. Therefore he saith, Joh. 17.3. This is life eternal to know thee, the true God, and Iesus Christ whom thou hast sent. So Ioh. 3.36. He that believeth on the Son hath everlasting life, he that believeth not, shall not see life. So observe what the Covenant of grace requireth for the honour of Christ as Redeemer, and of Free-grace.
I am not ignorant, how some have argued, an explicit knowledge and belief of Christs death and satisfaction, not to have been absolutely necessary to the salvation of those, that lived before Christs coming
And yet methinks, it is plain, that the faithfull, that lived and died before Christs coming in the flesh, as they had some means of attaining to the knowledge of a Redeemer, so they had some knowledge of a Redeemer, though it was more general and confused, not so clear and distinct, as what Christians now have: But the doctrine of mans Redemption was preached to Adam immediatly after his fall [The seed of the woman shall break the Serpents head] And Iob could speak of his Redeemer, Iob 29.25, 26, 27. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And faithfull Abraham, Christ testifieth of him, Ioh. 8.56. Your Father Abraham rejoyced to see my day: and he saw it, and was glad. And Iacob invocates the Angel of the Covenant, Gen. 48.15, 16. God before whom my fathers, Abraham, and Isaac did walk, the God which fed me all my life long unto this day: [The Angel which redeemed me from all evil] bless the lads. This Angel was his Redeemer, (And so the Messiah is called, Isa. 59.20.) Again, the same Patriarch, when he lay a dying, breaks forth into this sweet note, Gen. 49.18. I have waited for thy salvation, O Lord: which the two Chaldee Pharaphrasts explain thus, (as Ainsworth noteth) our father Iacob said, I expect not the salvation of Gideon son of Ioash, which is a temporal salvation; nor the salvation of Samson son of Manoah, but the salvation of Christ the son of David, who shall come to bring to himself the sons of Israel, whose salvation my soul desireth. The Patriarks that dyed in the faith, saw something in the promise, which they did not live to see fulfilled, Heb. 11.13. Though it was a far off, yet by faith they saw it, and dyed in the Faith, and confident expectation of it, as Iacob that said, I have waited for thy salvation, O Lord. As Christ told his disciples, that many Prophets, and righteous men, and Kings have desired to see the things that ye see, and have not seen them, Mat. 13.17. Luk. 10.24. So he sayes, that the Scriptures of the old Testament testified of him, Ioh. 5.39. and ver. 46. Had ye believed Moses, ye would have believed me, for he wrote of me, Luke 24.44, &c. And to him gave all the Prophets witness, Act. 3.18.20, 22. & 10.43. Luk. 1.69, 70, 72, Act. 7.52. 1 Pet. 1.10, 11. As the Sacrifices under the Law pointed at Christ the Lamb of God, the true Sacrifice, that takes away the sins of the world. So it was foretold, that he should make his soul an offering for sin, and bear the iniquity of his people, Isa. 53.10, 11, 12. And Dan. 9.26. After sixty two weeks shall Messiah be cut off. Thus it was revealed, that he should be put to Death; yea, and that he should rise again, Psal. 16.9. Thou wilt not suffer thine holy One to see corruption. And Psal. 110.1. Setteth forth his glorious Exaltation, The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool. Now when so much of him was revealed before, methinks it is strange, if the Faithful then should know nothing of him. VVas the Spirit of the Lord so straightned then, as not at all to own and bless his own means here?
But though I confess, it is not in me to determine, how much Knowledge of, and Faith in the Messiah was necessary then; and though I grant the generallity of the Faithful then might know very little, (if any thing at all) of the way and manner of the Messiahs procuring Redemption and Salvation; of which the Prophets themselves were put to enquire, and search diligently, 1 Pet. 1.10. Yet methinks, this is very clear.
That Pardoning Grace was not a thing unknown to them, but plainly declared, that they might know, Salvation was not of Works, but of Grace. As the Lord had proclaimed his Name to be The Lord, the Lord God, Merciful and Gracious, forgiving Iniquity, and Trangression, and Sin; and that will by no means clear, Mundando non mundabit, foreignh. e. neminem per se pro mundo & Innocente habet, sed quos mundat & Justificat, mundat ex solâ suâ gratiâ. (F. co.) Omnes egent Dei misericordiâ. (Menock.) apud M. Pol. in Synops. Exod. 34.5, 6, 7. so Psal. 130.3.4. If thou (Lord) shouldst mark iniquities; O Lord, who shall stand? But there is forgiveness with thee, that thou mayst be feared. Isa. 55.7. Let the wicked forsake his way, and return to the Lord, and he will have mercy on him, and will abundantly pardon. That the Faithful of old had a sense of their need of pardoning Grace, is evident. As David describeth Blessedness, Psal. 32.1, 2. Blessed is he, whose Transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose Spirit there is no guile. (i. e.) No guile allowed, but lamented and abhorred. So this was plainly taught, that the true Israelite, the guiltless person, the upright man could not attain to Blessedness, but by the way of pardoning Grace. So they that offered the Sacrifices of Righteousness, might not trust in their own services and sacrifices, but in the Lord, Psal. 4.5. And David (a man after Gods own heart) acknowledgeth Gods Forgiving-mercy, Psal. 103.3. Who forgiveth all thine iniquities. And Solomon prayeth for them that should return to God with all their heart— that he would forgive, 2 Chron. 6.38.39. And Hezekiah, that the good Lord would pardon every one that prepareth his heart to seek God, 2 Chron. 30.18, 19.
And thus far the condition of the Covenant of Grace was all one under both Testaments, to secure the Honour of Free-grace. (And they are utterly unworthy of any Grace and Favour from God, that will not acknowledg it.) O! How is Gods Free-grace, and Infinite mercy magnified in the Pardon and Salvation of a sinful Creature? Free-grace is the Attribute that God delights to Honour, and doth Honour especially in a sinners Salvation. And he will have this right done unto it, by all, that would attain to Salvation; he will have them see and acknowledge, that if ever they be saved, it must be by Gods Infinite Free-grace. *Quod & si nos puerili animositate gratis salvari nolumus, merito non salvamur. Excludit miseriae dissimulatio miserationem: Nec dignatio locum habet, ubi fuerit praesumptio dignitatis. Bernard. In Dedic. Eccl. Ser. 5.(I am speaking of the Adult.) As ever any of us would be saved, we must be sensible of our own unworthiness (as Jacob, that acknowledged himself less than the least of mercies, Gen. 32.10.) We must renounce our own Righteousness, (as Job 9.20. If I justifie my self, my own mouth shall condemn me. As the Church confesseth in Isa. 64.6. We are all as an unclean thing, and our righteousness as filthy rags.)
There was never any Saint, or truly Righteous person in the world, accepted, and saved for any inherent Righteousness found in him: But only of Gods Free-grace, through the satisfaction of Jesus Christ, eyed, and accepted of God for him. And we read of the Jews, Rom. 9.31, 32. which followed after the Law of Righteousness, that they attained not to the Law of Righteousness: Because they sought it not by Faith, but as it were by the works of the Law.
This therefore is essential to the condition of the Covenant of Grace, that we acknowledge all that God doth for us, according to this Covenant, or all that he here promiseth to do, to be of Grace, of Free-grace. And if men could do all, that the Covenant requireth besides this, and then rest in the same, as a satisfaction to God for their sins, and a compensation for his Favours, as making him amends; this were to turn the Covenant of Grace into a Covenant of Works.
This you are to note, (and I pray you observe it.) The condition of the Covenant of Grace, is not to satisfie for our breach of the Covenant of VVorks, but to Interest us in Christs satisfaction. It being so agreed betwixt, or decreed by God the Father, and his Son Christ, that none shall be pardoned and saved upon account of his Satisfaction, but only such as come up to the Tearms of the Covenant of Grace.
And truly the Design of the Covenant of Grace is so clear for advancing Christ, and Free-grace; that after many deliberate thoughts, I am afraid to give any more to Faith it self, in the business of a sinners Justification and Salvation, than our sober Divines give to Repentance, and other Graces. Upon serious thoughts, I dare not contend for any Causality, or Efficiency in Faith it self; no, not in the least and lowest Degree. If in any respect it is to be preferred to other Graces, it is in this (to use the phrase of a Learned Divine) that It is the sinners Self-denying acknowledgment of his sin and misery, and inability to help himself. Not that Faith could of it self procure our Pardon and Justification: But only God hath promised to them that believe, an Interest in Christ, and his Righteousness. How doth Faith Interest us in Christ and his Righteousness for Justification, and Salvation? Certainly, not by any Intrinsick virtue of its own, but by virtue of Gods gracious promise. The Papists would have Faith to Justifie, as it is a Grace disposing ad justitium, and as a part of our Inherent Righteousness: Justificatio sine dubio motus quidam est de peccato ad justitiam, says Bellarmine. So he undestandeth that of being Justified freely by his Grace, Rom. 3.24. Per gratiam, idest, per justitiam ab illo donatam, & infusam. But if we admit of their notion of Justification (more properly Justification) then we should be Justified naturally and necessarily upon the Working, or (to use the common word) Infusing of a principle of Grace, or Righteous habits. As it followeth also, that we can only be said to be justified in part, till such time as our Inherent Righteousness be perfect. And consquently that in part we are all Unjustified; and so all should be liable to Condemnation still.
Others speak of the Tò credere, the condition of the Covenant of Grace, Justifying, God taking and accepting of it, as if it were a perfect fulfilling of the Law. Thus Faith by Acceptilation is supposed to stand in the place, and stead of Perfect, Exact, Legal Righteousness and Obedience. And I confess the Expression of Faith being counted for Righteousness, Rom. 4.3, 5. would seem to countenance such an Opinion, at first blush. But we must not put such a sence on this Text, and expression of Scripture, as would overthrow other Scriptures. We read 1 Cor. 1.30. That Christ is made of God unto us Righteousness. VVhere Bellarmine grants, Non esset absurdum, si quis diceret nobis imputari, Christi justitiam & merita, cum nobis donentur & applicentur, ac si nos ipsi Deo satisfecissemus: Though it be a giving up his cause. But they that place Faith in the room of perfect Obedience, teaching that by Gods gracious Acceptilation the one is reputed for the other. they wrest the Scripture, and deny the gracious Imputation of Christs Righteousness to them that believe.
So far as I am able to apprehend, that which answereth to the Righteousness, and Obedience, required in the Covenant of Works, is the Righteousness and Satisfaction of Jesus Christ alone, (who is called, The Lord our Righteousness, who is made of God unto us Righteousness, our Pro-legal Righteousness, as one.) As also we are said to be made the Righteousness of God in him, 2 Cor. 5.21.) That as man should have been Justified, and for ever Happy by the Covenant of Works, for his own Righteousness inherent in him, and wrought by him, had he obeyed perfectly: So that any man is Justified, and saved now, it is not for any imperfect Inherent righteousness of his own, but for the Righteousness of Christ alone. his compleat and full satisfaction to Gods Law and Justice. But now if you ask, How the Righteousness, and satisfaction of Christ becomes ours, to Justification and salvation? Or how it cometh to be imputed to the Justifying of some, when it is not imputed to others? The answer is, because the Lord hath set down in the Covenant of Grace upon what tearms, or in what way the Righteousness of Christ shall become ours to Justification, and salvation; and some come up to those terms, others not.
And so the expression of faith being accounted, or imputed unto righteousness] must either be an Hypallage, (as Beza, &c.) meaning that righteousness is imputed to them that believe, Rom. 4.11. or faith must be put there for the object of faith, Christ apprehended and received by faith, or else the words may be understood thus, that faith is that, which in the eye of the new Law passeth for righteousness, subordinate to Christs righteousness. Being all (summarily) which is required of a man himself, that he may be just in the eye of the new law of Grace, or the Gospel, or that he may have a right and title to the righteousness, which consists in the remission of sins through Christ, (see Mr. Allens Discourse, p. 48.49, 50.) But the words cannot possibly be intended by the Apostle, to exclude Christs Righteousness imputed to them that believe, for that would make him contradictory to himself.
And so I conclude, that faith is not instead of perfect Legal righteousness: but the righteousness of Christ, which is imputed to us, (made ours) when we believe, come up to Covenant-terms. So we read in Rom. 10.4. Christ is the end of the Law for righteousness to every one that believeth, and Chap. 8.3.4. what the law could not do, in that it was weak through the flesh, God sending his own son in the likeness of sinfull flesh, foreign, and a sin-offering; or a sacrifice for sin, (as it should have been translated, and I wonder Beza should oppose it, when in his note upon Heb. 10.6. He is contrary to himself and readeth foreign, sacrifice for sin. (But God sending his own Son, to be a sacrifice for sin, thus he) condemned sin in the flesh; That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit. As if he had said, The Law and justice are no Losers by us, who are in Christ Jesus. Though our obedience be imperfect and short of the Rule; yet Christs satisfaction is full and perfect, which by Gods gracious promise and Covenant, is freely made over to all that believe.
But thus you have heard how the design of the Covenant of Grace is to advance Gods free grace, and the merits of Jesus Christ, and accordingly it is a main essential part of the condition of the Covenant, that we acknowledge free grace the moving, & Christs righteousness the meritorious procuring cause of all that good, and blessedness proposed, and promised in the Covenant. As they are altogether unmeet to partake of such benefits, as will not acknowledge from whom they receive, and how they come by them.
Now to apply this, before I proceed to that part of the condition, which is a recognizing of Gods Authority, and swearing fealty to him.
Let me ask, what spirit you are of? Have you high thoughts of your selves, and would you be something in your selves? or have you learnt to deny your selves, and to have admiring thoughts of Christ, and free Grace? Luk. 18.9. &c. There our Saviour put forth a parable to certain that trusted in themselves that they were righteous. Two men went up into the temple to pray, the one a Pharisee, the other a Publican. The Pharisee stood and prayed thus, God I thank thee, that I am not as other men, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, &c. And he trusted in this, thought this enough to commend him to Gods acceptance, and to procure his salvation. He looked no further. The poor Publican he stood afar off, and would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be mercifull to me a sinner. He saw himself a lost undone creature, unless it would please the Lord to shew forth his wonderfull free mercy. He had a deep sense of his own wretchedness, and unworthiness. Now saith our Saviour, ver. 14. I tell you, this man went away justified, rather than the other. For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted. Now Sirs, how is it? Are we for exalting our selves, or for exalting Christ, and grace? It is true, naturally we are all for establishing, and setting up our own righteousness; and are loth to own our poverty and wretchedness, to be so great, as indeed it is; are loth to think of being so much beholden to Jesus Christ, and free Grace, as indeed we must be, if ever we be saved. But know this, it is as certainly damning for men to trust in their own righteousness, as to go on impenitently in sin and wickedness. It may be because thou art not so bad as others, thou thinkest thy self too good to go to hell: that thy sins do not deserve hel; or it may be thou hast been humbled after a sort, & hast reformed many things, hast left thyswearing, cursing, lying, thy drunkenness, thy open Sabbath profanation; & now thou livest after another fashion, thou art a diligent hearer, hast set up the worship of God in thy family, art just in thy dealings, &c. and therefore now thou thinkest, thou deservest well at Gods hand. But alas, one thing thou lackest, thou must sell all, and come to Christ. Thou must count all things dung, thine own righteousness filthy rags, and desire only to be found cloathed in the righteousness of Christ. Alas, alas, while thou trustest in thy self, as having such a righteousness of thine own, thou art upon a false bottom, thou art but a proud Pharisee, and many Publicans are more likely to enter into heaven, than such self-righteous ones. If when we cannot deny, but we are sinners; instead of humbling our selves before God, and suing to him for Grace and pardon, in and through Christ (the way that he hath set forth, wherein alone sinners may be reconciled to him.) VVe will go our own way (as if Gods way were too low) so we will think to make God amends some other way; what is this, but to deny Pardoning, Gospel-grace, and (as one says) to spit in Christs face? VVhat is this, but to make the Death and satisfaction of Christ needless? As what needed Jesus Christ to Die for sinners, to satisfie Gods Justice, if any thing that sinners can do, may satisfie? VVell sirs, look to it: Christs satisfaction was never intended, or provided for such, as think themselves sufficient to satisfie, and make God amends; such as hope their sins are not so great, but they may be Expiated by their good prayers, works of Charity, or Righteousness, that they have done. VVere it so indeed, then Jesus Christ might very well have spared his great pains taken, and undergone about it.
The truth is, there are very gross and dangerous mistakes both ways: Too many that would take Christs work out of his Hands, as Self-justiciaries; others again would cast that, which is their own proper work, upon Christ, as Antinomians. The sound Christian must warily avoid both these Rocks, both Extreams.
Indeed Christ hath satisfied for us, for our breach of the Covenant of VVorks, if we perform the condition of the Covenant of Grace. But he hath not performed the condition of the Covenant of Grace for any (though he hath purchased that Grace for some, whereby they shall perform it.) But Christ was made under the Law, to fulfil the Law: Not under the Gospel, to perform the condition of the Gospel. He hath not repented for us, believed for us. Had he done these, then there were nothing at all for us to do; but he should save us altogether without us.
Christ's satisfying for mans breach of the Covenant of works, will not exempt us from a necessity of performing the condition of the Covenant of Grace. As our performing the condition of the Covenant of Grace, is not that which satisfieth for our breach of the Covenant of Works. Sirs, be very clear in these points: Certainly, they are of very great weight. Suppose I am questioned, as being a sinner; what have I to plead here, but the satisfaction of Christ? But then suppose my Interest in Christs satisfaction questioned; in this case I have nothing to plead, but the condition of the Covenant of Grace. If I truly repent, and believe, then by Gods promise, and Covenant, I am assured of Remission and salvation by Christ. But for us to place any Act, Grace, or Duty of ours in the room of Christ, is a most dreadful presumption, and an undoing mistake. They that here would turn Christ out of Office may indeed expect, that he will turn them off to shift for themselves. They that are not willing to be saved by him, and saved in his way, cannot be saved. So necessary it is, that we all come to a deep sense of our own wretchedness, and unworthiness, and to be heartily willing that Christ and Free-grace should have all the Honour of our Justification, and salvation. As a personal worthiness, so a conceit of such worthiness in our selves, will not stand with a Covenant of Grace, or with salvation by Grace.
Pardon, and peace with God, and Heavens everlasting Happiness, are too precious Priviledges and Blessings, to be cast away on such, as have no sense what it cost Jesus Christ to purchase them, and such as make light matters of them; and such as are so well conceited of themselves, as to look upon all as Deserved, and Due to them. The Water of Life is for souls that are a thirst. And Christs Wine and Milk for them that have no Money to buy. They that come with the Prodigal, Give me the portion of Goods that falleth to me; that think they may lay claim to Heaven, as their own, as a due Debt, shall go without it: They have no part, nor lot in it. Rather it is meet to come to God with the returning Prodigal, heartily confessing; Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy son, or to have any portion, or Inheritance among the children. Job 33.27, 28. He looketh upon men, and if any say I have sinned, and perverted that which was right, and it profiteth me not: He will deliver his soul from going into the pit, and his life shall see the Light. Now,
2. I come to speak of the condition of the Covenant of Grace, to shew what it requireth, to keep up Gods Authority; and evidence his Purity, Holiness, and Hatred of sin. (As I have told you, though he is willing to be Reconciled to sinners, yet he can never be Reconciled to sin. As I also told you in my Discourse of the Covenant of Works, that God in entering into Covenant with man, did not lay aside his Authority, and commanding Power over man.)
I confess I meet with one of very great worth, that makes faith the onelyonly condition. Faith, Mr. Obad. Sedgw. of Covenant, pag. 183. 185.and no other thing.
Yea, faith considered only as uniting us to Christ; (which he sayes is a point as difficult, and weighty as any that he meets with) Faith as justifying, doth not bring us into Covenant, (sayes he) for our justifying follows our being in the Covenant, &c. where by being in Covenant, (as all along in his Treatise) he meaneth, being internally in Covenant, or keeping, and standing to the Covenant, so that one may lay claim to the blessings promised in the Covenant.
But I would fain know, whether souls are united to Christ by any other faith, than such a faith, as justifieth, and sanctifieth too?
And elsewhere the same Authour telleth us, Allthough forgiveness of sin be not the effect of mans repentance, (for then we should forgive our selves, yet repentance is required to the obtaining of forgiveness; citing those texts, Isa. 55.7. Ezek. 18.21. If the wicked will turn—where it is plainly made the condition: And, if faith be any more, if remission and justification be the effect of mans faith, (then as he saith) we should forgive our selves, and justifie our selves.
Again, where he is proving a condition, expresly determined in Scripture, (as agreeing to the Covenant of Grace,) amongst other texts, requiring faith, he citeth these, Act. 2.38, 43, 19. Repent and be converted, that your sins may be blotted out, 2 Cor. 6.17, 18. Come out from among them—and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my Sons and daughters, saith the Lord Almighty;] which Scriptures make repentance, and conversion, as well the condition of the Covenant.
If now you should say, that you know not what to think of the Condition of the Covenant of grace. And Ministers distract your minds, saying sometimes it is this thing onelyonly, and sometimes it consisteth of other things, as well as that.
Yet know, we are all agreed thus far, that where one grace is in truth, there are other graces with it. Where saving Faith is, there is repentance, and a disposition and resolution to perform sincere obedience. They are inseparable. As Moralists speak of a concatenation of virtues *So the Stoicks, foreign. Diog. Laert. in Zeno. l. 7. p. 513., there must needs be a concatenation of saving graces
Indeed the seed of God includes all graces in it. And all graces make one new creature. The new heart is both a believing heart, and an humble; a penitent heart, and a pure; and a loving heart, and a thankful heart; &c. And so he that will have Faith, and no other thing, the condition of the Covenant of Grace; yet afterwards telleth you what it is, to wit, "the bringing of the heart into Christ.
Because I have long had the same apprehensions touching this matter, I will recite his words at large, thinking them very well worthy of your observation: when he is speaking of the principle of grace, renewing, saving grace; says he, According to the several wayes of working, it hath several names, (e. g.) As it is the turning of the heart; it is called conversion. As it is the humbling of the heart; it is called godly sorrow. As it is the the turning of us from sin, it is called Repentance. As it is the bringing of the heart into Christ, it is called Faith, &c. As it is the abasing of the heart, it is called Humility. As it is the gentle tempering of the heart, it is called meekness. As it is a submitting of the heart to God in sufferings, it is called patience, &c.
Now if you attend to this; that all grace is radically, or virtually in that seed of God, you will know what to say to those nice questions, whether faith or repentance be first? And whether we are first united to Christ by; and then receive sanctifying graces from him? It quite cutteth off such questions as these. As that faith, which uniteth unto Christ, supposeth the understanding enlightned, and the will set right; that is, the soul renewed. So that question, whether faith be seated in the understanding, or in the will? would appear to be an impertinent question. As many Philosophers of late can see no reason to suppose those faculties really distinct from the soul.
Methinks, this may ease your minds of any perplexity, that the seeming difference among sober Divines, about the condition of the Covenant, may occasion. Take notice of this I pray; they that make faith the onelyonly condition, yet are far from supposing that faith goes alone; No, it hath the whole train of graces attending on it. The new heart, that which the Apostle Peter calleth, a divine, or Godlike Nature, hath them all.
Another sound Divine I meet with, Bulkley of Covenant, p. 334. &c.makes faith the whole condition of the Covenant of grace, but there he takes Faith in so large a sence, as to include sincere Obedience. And so he telleth us, when God saith in the Covenant [I will be your God,] the meaning is not only, that he will be a God of Mercy to us, to pardon and bless us; but a God over us, to Rule and Govern us: And that Faith closeth with him in both respects.
He grants, The Covenant betwixt God and us, is, like that between a King and his People, Faith sets God upon the Throne, and saith, Reign thou over me.
And again, If he do at all make a Covenant with us, he will be a God to us, as well to Rule us, as to save us; to say, Live as ye will, yet you shall be saved, is the Devils covenant, not Gods.
Now I would not take such for Adversaries, who agree in the thing, only they differ in words, in the manner of expressing themselves.
Faith indeed is the only Receptive condition. As in its own Nature it is an Accepting or Receiving of Christ offered in the Gospel, in which respect it is chosen and appointed by God, and is the great Summary condition of the Gospel: But then besides Faith, (the Receptive condition) there are other Dispositive conditions, which are either necessarily implied, and included in Faith, or are necessary Attendants on it. For which see what the Lord required of Abraham, Gen. 17.1. I am the Almighty, or All-sufficient God, walk before me, and be thou perfect. Or be sincere, upright. Or [be thou perfect] though thou art not already perfect, yet be pressing on towards Perfection. As it is a constant Note of Sincerity and Uprightness, to strive after Perfection. And no less is required of us, 2 Cor. 7.1. Having therefore these Promises, (wha Promises? Those Covenant promises mentioned, Chap. 6.16, 17, 18.) let us cleanse our selves from all Filthiness, and be perfecting Holiness, foreign in the fear of God. Though we are not perfect in Holiness, while here, yet we must be perfecting Holiness: This is required of all Gods Covenant People. And who are they that deal not falsly in his Covenant, but such as walk uprightly, whose hearts depart not from him, Psal. 44.17, 18. Who are they that keep his Covenant, but such as give themselves to keep his Testimonies, Psal. 25.10. Keep them, as Zacharias, and Elizabeth his Wife, Luke 1.6. As David, who desired to have a respect to all Gods Commands, would lay all Gods Judgments before them: Though they cannot yield sinless Obedience to any one Command, yet their desire is to Obey all Gods Commands. They Obey his Laws Impartially, though but Imperfectly, Psal. 15.1, 2. Lord, who shall dwell in thy holy Hill? VVho shall go to Heaven? The Answer is, He that walketh uprightly.
And what can be more plain, than that this is part of the condition of the Covenant of Grace; even from those very Texts. which may plead and urge against all conditions. They who have God for their God, whom he owneth for his People, have his Law put into their Inward parts, and written in their hearts. View over again, Jer. 31.33. &c. with the other Texts, Parallel to it, which I had occasion to speak of before, under the Ninth Proposition.
So Mich. 6.6, 7, 8. VVherewithal shall I come before the Lord, will the Lord be placated, appeased with thousands of Rams, or with ten thousands of Rivers of Oyl? Shall I give my First-born for my Transgression, the Fruit of my body, for the sin of my soul? He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do Justly, and to love Mercy, and to walk humbly with thy God.
And surely, it is meet to be said unto God, I will not offend any more: That which I see not, teach thou me; If I have done iniquity, I will do no more, as it is Job 34.31, 32. Is it not meet, that when a sinner cometh to God, desiring conditions of peace, be unfeignedly sorry for sin past, and resolved against sin for time to come, fully purposing not to persist in any way of sin: Surely it is meet to be said unto God, Lord be at peace with me, and by thy Grace I will now break my former League with sin; O! I would no more return to Folly. I would not that other Lords should any more have dominion over me.
Thus now you have heard, what are the tearms of the Covenant of Grace, as to secure the Honour of Gods Free-grace, and of Christs Merits, so to assert Gods Authority over us, and evidence his Love to Holiness, and hatred of sin. And as ever you would enjoy the Blessings therein promised, as ever you would have the pardon of sin, and an Interest in God, and Eternal happiness, you must come up to these Tearms: And be it known unto you all, that if you do not like well of these Tearms, you may stick to the Covenant of Works, and from thence receive your Doom: But certainly, you cannot claim any part in that Happiness, held forth in the Covenant of Grace. God cannot in Honour condescend to any lower tearms. Should he pardon Offenders, who had a purpose to Transgress again, to go on in sin? would not this be an emboldening of sinners? Would not it be a stain to his Righteous Government? A great blemish to his Infinite Wisdom, and Goodness too? Most true it is, his Grace is Dispensed freely, yet not promiscuously. Though the Pope is prodigal of his pardons which cost him nothing, and indeed are nothing worth; though he grant out Pardons and Dispensations for sins to come, Sins to be committed, yet the Wise and Holy God setteth more store by his Pardons. He cannot but account highly, of what was purchased at no lower Rate, than the most precious Blood of his dear Son. Of all things in the world, he cannot endure to have his Grace in Christ abused. Though he is a God that pardoneth Iniquity, Transgression and Sin, yet he will by no means clear the Guilty, or acquit the VVicked, as it is, Nah. 1.3. Ita misericors, ut maneat justus, & Sanctus. They shall not have a pardon from him, who would not care how they abused it. But only such as would say with Ezra: Should we again break his Commandments? He healeth their Back-slidings, whom he freely loves, and graciously receives.
O sirs, we (as we are Gods Messengers) should fear to conceale any part of our Message: As we are his Ambassadors, we should fear to hide from you any part of our Ambassie. Would it not be unfaithfulness to God and to your souls, did we shun to declare all the Counsel of God concerning you? Well, I must tell you what you are every one of you to trust to, God hath Sworn by his Holiness, and he will not Lye, he will never alter this thing that is gone out of his Lips; he hath given you Propositions of peace in writing, you have the Tables of his Covenant, signed with his own Hand; Sealed in the Blood of his Son: You have heard the Contents what it is that the Lord requireth of you. Now what say you? Are not his Ways equal? Are not the Tearms very fair? Are not his Offers exceeding gracious? If you are not pleased with them, you may take your course; yet I must say, refuse them at your peril. As I must warn you, and in the Name of the Lord, I warn you this day, that you never look that he should offer Mercy to you upon other Tearms than these. I call Heaven and Earth to record against you this day, that you have had Life and Death set before you, and I warn you every one, that you do not presume of any part in Christ or Salvation purchased by him; or that any of the saving Benefits, and Blessings held forth in the Covenant of Grace, are yours, if you are not indeed sensible of the evil of sin, and truly humbled for sin if you do not truly renounce your own righteousness, and really resolve to forsake all known sin, to practise all known Duty, to walk before God, and be upright.
How is it possible, that they should be true to their League with God, faithful in his Covenant, who yet continue in League with any Lust, any known sin, Gods declared enemie; and who refuse to come under any known Law of his?
Know this, that as a Pharisaical righteousness cannot, so neither can an Antinomian faith save any of you. The Apostle James would tell the Libertines of his dayes, that the Devil had a faith as well as they. Indeed Libertines have another Gospel, not the true Gospel of Christ. Therefore they must needs have another faith, not the true Faith of Christ.
Some would perswade themselves, and others too, that Christ hath done all: That they must see their Repentance in Christ, and Gospel-obedience in Christ, which is a very short cut to Heaven. But how smooth and specious soever this Doctrine may seem to some, yet it is most false, corrupt, and dangerous Doctrine. Christ never satisfied for our full and final breach of the Covenant of Grace, though he did for our breach of the Covenant of VVorks. Not but that sins against the Gospel are pardoned for the sake of Christ. Not but that Christ satisfied for sins against the preceptive part of the Gospel, and Non-performance of the condition for a time; but these are pardoned to none, but those that come to perform the Gospel condition, that is, Believe and Repent in time.
Shew me one Text, that will prove, there was ever any sinner in the world, pardoned and saved in a state of impenitency and disobedience. Christ hath told us, what is the portion of Hypocrites and Unbelievers, Mat. 24.51. Luke 12.46. And if any of you continue such, there you may read your Doom. Look what sentence he gives forth now in his word, he will not contradict, but fully ratifie in the last and great day.
And see what he saith, Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven. And Luke 19.27. Those mine enemies which would not, that I should Reign over them, bring hither, and slay them before me. As Jeptha said to the men of Gilead, Did ye not hate me, and expel me? and why do ye come to me when you are in distress? Such as reject Christ now, will find such welcome to him another day, that they shall be rejected of him. [If I deliver you, shall I be your Head?] Christ will not be our Saviour upon other tearms. He will certainly refuse to be our Saviour, if we refuse him as Lord. Him God hath exalted to be a Prince, as well as a Saviour. Him God hath appointed not only to be a Deliverer, but also a Leader and Commander, Isa. 55.4.
And thus I have spoken of the condition, of the Covenant of Grace. 1. As securing the honour of Christ, and free-grace. 2. As securing the honour of Gods Authority and Holiness, Now
Thirdly, I will add a few words concerning the condition, as it respects the Interest and benefit of souls, Are not his wayes equal, when he requires nothing, but what is for our advantage? See Deut. 10.12, 13. And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in his wayes and to love him, to keep the Commandments, which I command thee this day for thy good, So Deut. 6.24.
Is it not good, that such weak imperfect creatures as we are, have our help laid on Christ, who is mighty to save? Is it not better that we have such an Alsufficient Saviour to lean upon, than to stand on our own Leggs? Tutissimum est, (As Bellarmine was forced to say at last, after a great contest against it) propter incertitudinem propriae justitiae, & periculum inanis gloriae, fiduciam totam in solâ Dei misericordiâ & benignitate reponere; would not any enlightened conscience chuse and think it safer to abide by the perfect righteousness and satisfaction of Christ our surety before Gods barre; would not such an one much rather desire to be found in that long white robe, than to be found in the short covering of his own imperfect righteousness? That to despise, slight, and reject Christ, is exceedingly to wrong our own souls?
Again, is it not good that the heart be humbled for sin, broken for sin, the more to loosen it from Sin, and to engage it the more against sin for time to come? And though worldly sorrow is a burthen causing the heart to stoop; yet certainly you that know what Godly sorrow is, you find much more hearts ease in it: Have you not many times gone awy with lighter hearts, hearts more at ease, from prayer, from the word, from a Sacrament, when you have had them kindly melted into Gods sorrows?
And is it not good to be divorc'd from sin? what are ye the better for any lust, you have harboured in your bosomes? Have they not been Delilah's to you? What fruit, what fruit of those base lusts? Oh how may you be ashamed! All that kindness you have shewn to your lusts, hath it not been great cruelty to your own souls? How have they robbed you of your strength, of your peace, true peace and comfort, of sweet communion that you might have had with the Father, and with his Son Jesus Christ, and with the Holy Spirit the Comforter! O what have you lost, to enjoy your base lusts? when the Prophet saith [his soul is not right in him] Non est recta anima, Hab. 2.4. The Apostle hath it thus, Heb. 10.38. My soul shall have no pleasure in him, yet to the same sence, quia rectitudo animae, in semetipsâ consistit in eo, quod placeat Deo, & è contra, eo ipso quod placeat Deo, in se est recta. Lud. Tenu. in Heb. 10. dip. 7. Sect. 2. pag. 473. b. And after all sin would rob you of your souls and ruine them for ever.
Would you have Christ and your Lusts together? Heaven and your lusts together? But that is impossible, Abstracting Gods decree, and positive constitution, it is impossible in the very nature of the thing. [What communion hath light with darkness?] If it be good for souls to contract with Christ, to receive Christ, it is then good to break with sin, and part with sin. As Christ cannot endure his greatest enemy to be his corrival; so neither can one heart be in League, in love with two, so contrary; while you love the one, you will despise, yea hate and be at Enmity with the other.
And what should you do with your Lusts in Heaven? You would find no company there, fit for you, no Objects there, no entertainment there fit for you. How miserable is Dives in Hell, with his perpetual scorching, parching thirst, while he cannot obtain a drop of water there, to cool his Tongue? And would it not be a Torment to sinners to be in Heaven, with their craving Lusts, where is nothing suitable to satisfie them? No fuel for Lust in Heaven; no VVork, no Employment in Heaven fit for you. O sirs, without new hearts, What should you do in the new Jerusalem? Without clean hands, and pure, holy hearts, What should you do in Gods holy Hill? If the enjoyment of Heaven be a thing desirable, then also it is desirable that we be sanctified, made meet for that Inheritance of the Saints in Light. It is impossible in the Nature of the thing, that we should be happy in the Fruition of God, till first we are made Holy, and conformed to him.
And you that have no delight in the Service of God, in holy Duties, to whom the word is a burthen, and Prayer a burthen, and Sabbaths wearisome days: Alas, what should you do in Heaven? Would those Carnal hearts of yours like well to keep an everlasting Sabbath there, that are so weary of these short Sabbaths here; saying, When will the Sabbath be ended? How would you like to be continually admiring, and adoring, and extolling God and his Infinite glorious Perfections, Christ and his Incomparable, Matchless Love and Grace; as those that think Eternity too little to take the Height and Length, and Breadth and Depth thereof. Thus it may appear that what God requires in the Covenant of Grace, is plainly necessary in order to the Rectifying and Healing of mans corrupted Nature, to make it capable of true Blessedness; to make it capable of what the Covenant of Grace doth hold forth and promise.
O my Friends, how easie were it Expatiating here, and to shew what enemies they are to their own souls, and what Bruitish, unreasonable Creatures they are, that think what God requireth in the Covenant of Grace, is very hard. Surely they know not what is good for themselves. Consider once again, what it is the Lord requireth of us, and is it not, as if he should bespeak us after this manner.
Poor Creatures, though there is cause as you are Degenerated, and Apostatised from me, just cause indeed that I should sentence you to Hell, to depart from me, as accursed for ever; yet for my son's sake, and to manifest my Rich Grace and Mercy; I do here declare, I am ready to receive you again into favour, that your souls should live for ever in my Sight, and that upon as good Terms, as ever you could possibly wish for your selves. You have seen when I had put Righteousness into mans own hand, he soon lost it, to his undoing; well now it is in a safer hand, my Son Jesus Christ hath brought in everlasting Righteousness; and though you have no Inherent Righteousness of your own that can justifie you in my sight, yet come to my Son Christ, and he hath that for you, wherein I cannot but be satisfied, and well-pleased.
Your sins have been very Injurious to you, defacing my Image in you, and exposing you to my Wrath, separating betwixt you and your God, depriving you of my Gracious presence; but now heartily acknowledge and be wail them, watch and strive, and resolve against them; and though you cannot Live absolutely free from sin while here, yet your sins shall be pardoned, and sin shall not have Dominion over you, nor hinder your communion with me. Do but continue Fighting, and you shall have the Victory, and Triumph at last in Glory.
You have been walking contrary to me, wearying your selves for very Vanity: O! but now at last bethink your selves, consider your Wayes, and return to me; O! forsake not your own Mercy. As averse as you have been from hearkening to my Commands, yet if now at length you would encline your ear to me, you shall find that my Commandments are not grievous; no, my Yoak is easie, my Ways are Paths of Pleasantness: Not one that ever served me in Truth, that will say they have served an hard Master. O sinners, as ever you wish well to your selves, either here or hereafter, shake off your sins, that have corrupted and would ruine you, and take up my Yoke, and and ye shall find rest for your souls.
And now, Sirs, what can you say why you should not accept of Gods Tearms? What can you say, but that If here you turn a deaf ear to him, you indeed forsake your own Mercy to follow lying Vanities, and chuse Death rather than Life?
It may be some will think I have used more words than needed, in a case so plain: But this is a Matter of as great Concernment as any thing I can possibly speak of, and therefore not to be sleightly passed over.
Till you come to apprehend and accept of the Tearms of the Covenant of Grace, there is no peace betwixt God and your Souls. Do you ask: Is it Peace? I must tell you: No. What Peace, so long as you sleight Christ, the only Peace-Maker? What peace, so long as you will not lay down your Arms, abandon your Lusts, and submit to Gods Righteous Scepter, will not be governed by his Laws, that is, so long as ye will continue Rebels? Alas, while it is thus, there is no peace. And hitherto all Treaties and Offers of Grace, all Gods gracious Parleys with thee, all the Beseechings, Pleadings, Warnings of Gods Messengers and Ambassadors have been in vain, as to thee, who art not yet perswaded to quit all thy Carnal confidences, to forsake sin, and come in to God.
Yea, there is no possibility of thy Salvation upon other Tearms than these, except the Lord Jesus Christ would come again into the World, and Die once more, to save thee in and with thy sins, as he hath dyed to save his from their sins. But that can never be, Christ being raised from the dead, dyeth no more; and there remaineth no other sacrifice for sins, or wouldest thou have God set forth a new Gospel, and some other Covenant, but that he will never do for any sinner in the world. No: this is the everlasting Gospel. This is the new Covenant (the terms whereof you have heard opened to you) the new Covenant, that shall never wax old, to give place to another. Oh that self-confident, secure, and presumptuous sinners might be convinced and awakned by what hath been said.
As on the other hand, the poor in Spirit, the humble, and contrite ones should be encouraged and comforted.
Thou that art so much, so oft discouraged at the thoughts of thy own sinfull vileness and unworthyness; rather be encouraged, that thou seest thy own vileness, a thing which the most neither do, nor have any mind to take notice of. It is not a sinners unworthyness that barrs him from Christ, but ones presuming on his own worthiness. If now thou hast such a sense of thine own unworthiness, as humbleth thee, and heighteneth thy esteem of Jesus Christ, and raiseth thy heart, and desires up to him, that it is the constant cry of thy soul to God, O give me Christ, or I dye, and am undone for ever; This is a good hearing, this is comfortable, and be of good chear, the Master calleth thee, Ho! every one that is athirst, come; And come all ye that are weary and heavy laden. Are thy sins now a burthen to thee? But come to Christ, and he will ease thee.
And though thou canst not say, I have made my heart clean, I am pure from my sin; yet it is thine earnest suit unto God, that he would creat a clean heart within thee. And thou art so farre from indulging and allowing of any lust, that thou criest out, O wretched man, or woman, when shall I be delivered! O that this thorn in the flesh were once pluckt out! Is there no member of the old man, that thou wouldest have spared? No, not the right eye, not the right hand?
And though thou fallest short in thy obedience, yet thy will and desire is to follow God fully, and his commands are not grievous. Thou dost not account it a grievance, that God requires so much but this is the grief of thy soul, that thou dost no more. And how would it rejoyce thy heart, couldst thou serve him more, & serve him better? well, thy unworthiness, thy wants, and weaknesses should not so much discourage thee, as the riches of Gods free grace in Christ ought to encourage thee. Is thy heart right with God? Then surely he will give thee his hand, his gracious helping hand; yea as thy heart is for God, and is now against sin, God will also be for thee, yea, his heart is towards every one, that offereth himself willingly. And so, as much as thou art wont to complain of unworthiness, and weakness, yet surely thou mayest say, In the Lord have I righteouseness and strength; poor troubled heart, now encourage thy self in the Lord and in his gracious Covenant. This is all thy salvation, and here is all that thou canst desire, surely thou shalt be satisfied with favour, and full of the blessing of the Lord. To thee belongeth all the good and happiness included, and promised in the Covenant of grace, of which thou mayest hear something in the next proposition.