Goodwill Towards Men, Part 2 · Section 1 – Section 2
Sect. 1.
PROP. I.
There are but two wayes to be thought of, how Man should come to the enjoyment of God and happiness; that is, either, 1. By a perfect conformity to the will and Law of God, by unsinning Obedience; Or, 2. Supposing Man once guilty of sin, then in this case by pardoning Grace and Mercy.
Or thus, There are but two wayes to Heaven, viz. Either by the Covenant of Works, or by the Covenant of Grace.
NOw since it is utterly impossible to attain to happiness in the way, or upon the terms of the Covenant of Works. [Do this, and live] can afford no benefit, hope, or comfort to those who cannot obey perfectly, who are already faln short of the glory of God. Since all are concluded under sin, the whole world become guilty before God, whosoever are saved, must be saved in the way, and upon the terms of the Covenant of Grace, by Gods free pardoning Grace.
Certainly, it is a most senseless, irrational conceit, as absurd a fiction as ever wild fancy framed, to imagine that any Creature, that is a sinner, and therefore can only lay claim to hell, as his portion, (who if he were condemned to everlasting torments, had but his just deserts.) that such a Creature should ever properly, and in a strict sence, merit any thing of God for himself, much less satisfie and supererrogate for others. Even Bellarmine himself being Judge. Mereri simul aeternam vitam & mortem aeternam repugnantiam includit: Et proinde qui talis esset, deberet vivere in aeternum, & non vivere in aeternum; mori in aeternum & non mori in aeternum, l. 5. de just. c. 12.
It implyeth a contradiction; that one should both deserve eternal death, and also deserve everlasting life. And therefore the Papists have no way to save themselves here; but by flying to that false distinction of sins, that some are mortal, some venial. As if there were any such peccadillo's against God, as either deserved pardon, or did not deserve death; what deserves pardon, does not deserve to be punished.
Mereri, & non mereri poenam, includit repugnantiam.
What deserves no punishment, must be counted no fault.
So likewise Christ needed not to die for those sins, which do not deserve death. Then why does the Apostle say, 1 Joh. 1.7. The blood of Jesus Christ clenseth us from all sin?
Sect. 2.
PROP. II. When the Covenant, by which alone is Salvation, is called the Covenant of Grace, you are to understand, it is so foreign, by way of Eminency.
NOt as if there was no grace in the first Covenant made with Man. I have shewed before that it was of Grace, That God (to whom all possible obedience was immediately due from his Creature; of Grace) that He was pleased to engage and promise to do any thing for Man, for the future; and yet further of Grace, that he promised to do so much. But this new Covenant deserves especially to be called the Covenant of Grace, in regard of a more signal Discovery of Gods rich and free Grace in this, than was in the former, that was first made with Adam; was it not a Testimony of Gods wonderful Grace to provide and appoint Jesus Christ his Son, to be surety and Mediator of this Covenant? so was it not an high expression of his Grace, that God should come to so low terms with Man, in this Covenant; requiring no more than Man's sincere and hearty service and obedience, and promising to accept, and graciously reward the same, though weak and imperfect? That the Lord should accept of this, when perfect sinless obedience was eternally a due debt from Man, as he was a Creature; was it not of Grace? Again, the benefits and blessings held forth and promised in this Covenant, are they not such as do aloud proclaim his Grace? The pardon of sin, a fundamental blessing 'tis impossible it should be otherwise, than of Grace. In that the Lord is a God that pardoneth iniquity, transgression, and sin, it proclaimeth and speaks out fully, that he is gracious, and merciful, Exo. 34.6, 7. And does it not speak out Gods abundant Grace, that in this Covenant there are greater priviledges held forth in and by Jesus Christ; than innocent Adam could have claimed by the first Covenant, Scil. Influences of Grace promised (whereby the faithful do perform and persevere in the performance of what this Covenant requires) and some new additional degrees of glory. Happiness was not so sure to innocent Adam under the first Covenant, he both might and did fall from it. They that are in Christ have a firmer title by the Covenant of Grace, (where perseverance is one thing promised) and have ground to expect some higher degree of happiness. And is not this wonderful Grace indeed, not only to recover Man fallen out of a state of misery, but further to raise him to an higher happiness.