Goodwill Towards Men, Part 2 · Section 15 – Section 16
Sect. 15.
PROP. XV. There is a two-fold manner of being in Covenant with God, viz. A being only Externally in Covenant, and a being also Internally in Covenant with him.
I Gnorance of, or not attending to this Distinction, is a cause of very grosse Mistakes; as may be seen in that Pitiful, Loose Discourse of Mr. Patients, and others.
Some Distinguish betwixt an Outward, and an Inward Covenant; but that seemeth to be attended with great Inconveniencies. Neither may we think, that God hath made with Men a Covenant, which containeth only outward Priviledges, upon the condition of an outward visible Profession; that he hath made any such Covenant, distinct from that which is called the Inward Covenant, that holds forth Pardon, Justification, and Salvation, upon Souls return to God, and hearty acceptance of Jesus Christ. One that sometime useth this distinction, Blakes Covenant sealed. p. 125.yet expresseth his meaning thus. The Covenant is but one and the same, but all are not in the Covenant after one and the same manner. Some are only in it by outward Profession, to the present participation of outward Priviledges; but some by cordial acceptance, to the enjoyment of saving Benefits. Therefore it is much safer and clearer, to distinguish of the manner of mens being in Covenant, which is different; as some are only outwardly in Covenant, others also inwardly. Then to distinguish of the Covenant as either outward, or inward. As Mr. Ball, Of the Covenant, p. 24. where you may see more to this purpose. As also, p. 202, 203.Externally this Covenant is made with every Member of the Church,— but Savingly, Effectually, and Special manner it is made only with them, who are partakers of the Benefits promised.
They that are only Externally in Covenant, barely enter into Covenant, and do not stand to, or continue in it, Heb. 8.9. They continued not in my Covenant, and I regarded them not. Which yet (by the way) implieth, that the Covenant before made with the Jews, was a Covenant of Grace; which if they had observed according to the true Tenour of it, God would then have accepted them, and would have had a Gracious regard to them. They that are Inwardly in Covenant, are such as heartily close with Gods Terms, and have his Laws written in their hearts, and have a right to the Inward, Spiritual, Saving Benefits; and Blessings of the Covenant.
That there are these two wayes of being in Covenant with God, is a thing so plain, as methinks I need not spend many words to prove it.
1. There is a Two-fold manner of being in Christ, and therefore a twofold manner of being in Covenant. For all that are in Christ, are in Covenant. Now some are in Christ only Externally, such as are to be taken away: Others also Internally, such as shall for ever abide in him. There are Fruitless branches, and there are Fruit-bearing branches, John 15.2.6.
2. All that are called, are within the Church, and within the Covenant. Now some are called only Externally, others are also called Effectually: Many more are called Externally than are chosen ones, called Internally and Effectually, Mat. 20.16. and 22.14.
3. They that are Sanctified by the Blood of the Covenant, must needs be supposed in some sence within the Covenant. Now the Apostle supposeth of some, who were Sanctified by the Blood of the Covenant, that they may be guilty of treading under foot the Son of God, and doing despite to the Spirit of Grace, Heb. 10.29. Now such as he there speaks of, were never real Saints, never Internally in Covenant. They were Sanctified: How? Not Internally, but Externally, in being seperated from the world of Heathens, visible Saints; called out of the World, and devoted to God, and his Service.
4. All that are within the Visible Church, are in Covenant, as Ephes. 2.12. Aliens from the Common-wealth of Israel, and strangers to the Covenant of Promise, were all one; so Vice versâ, within the Church, and within the Covenant. But all within the Visible Church are not Internally in Covenant. Otherwise you must hold, there are no Hypocrites, no Graceless, Unconverted persons within the Church. Certainly, we have no ground to think, that all within the Church of Corinth, or other Churches, we read of in the New Testament, were true Believers, real Saints. No doubt, with many of them, as of the Israelites of Old, God was not well pleased. They would be in Heaven before the time, that look for a Church consisting of none but real Saints. I wonder how or when that Scripture was, or will be fulfilled, [Isa. 19.25. Blessed be Egypt my People, and Assyria the work of my Hands, and Israel mine Inheritance.] If there are not some outwardly in Covenant, and the People of God by an outward Profession, who yet are not Gods People by a real and hearty Resignation of of themselves to him. If the Church admit not of some, who are Christians only outwardly, and the People of God by External profession, then Egypt, Assyria, Israel; yea, all the Kingdoms of the World at some time or other, have been, or shall be, all true Believers, and real Saints, see Rev. 11.15. For the Scripture cannot be broken, John 10.35. The Word of God cannot fail.
Object. Rom. 9.6, 7, 8. They are not all Israel, which are of Israel.— These which are the children of Flesh, these are not the Children of God: But the Children of the Promise are counted for the Seed.
Answ. 1. Some urge this against the Children of professing Christians, being in the Covenant. Hence they conclude, that the Natural Seed, as such, hath no priviledge under the Gospel.
But, 2. If it determines against the Children of Believers being in Covenant, it determines against any being within the Covenant, but such as are the Children of God by Faith; the Children of the Promise.
3. But indeed, both these are quite besides the scope of the place, which is this: The Apostle being to speake of the Rejection of the Jews, for their open Rejection of Christ and the Gospel, shews how such a thing might stand with Gods truth. Though he had promised to be the God of Abraham, and of his Seed; yet his Seed were either his Natural seed, or his Spiritual seed, or Seed by Analogy. Such as were meerly his Natural seed, might be cast off: They continued not in my Covenant, and I regarded them not, saith the Lord, Heb. 8.9. This we see verified in Ishmael, and Esau: But as for such as were also his Spiritual seed, Children of the Promise, not only in that larger sence, Acts 3.25. But in a stricter sence, as here, Rom. 8.9. Gods Covenant stood fast with them. And that Grace which others had offered to them, but wickedly rejected, these willingly embraced, and were blessed in. Besides that common Election of the Jewish Nation, whereby they were chosen and separated from among other Nations; there was also a Special Election of some of them from among the rest. And these God did not cast away, Rom. 11.1, 2, 5. These obtained that Grace and Mercy, which the rest missed of. So the Apostle sheweth, that while the generality of the Jewish Nation for their Infidelity, were to be Rejected, God would yet continue his Covenant with the Elect among them; and with the believing Gentiles, the Children of Abraham by Analogy, who were to be graffed into the like Covenant-state from whence the other were broken off, Rom. 11.17, 19. So the Apostles intent is to deny to the Natural seed of Abraham, that which was the Priviledge of the Spiritual seed only, (not to deny to the Spiritual seed such Priviledge as was even common to the Natural seed,) so likewise in Rom. 2.28, 29. the Question the Apostle speaks to here, is not whether only true Believers are in Covenant, or whether the Parents being in Covenant, their Children are not in Covenant with them; but rather, whether they that are only Externally in Covenant, may not be broken off.
Now to shew the Use of this Distinction of a being Externally in Covenant, and of a being also Internally in Covenant:
1. Hold to this Distinction, and you will easily Answer what some urge with great Vehemence, and Confidence against the Jews, having been under a Covenant of Grace. Because it is said, Deut. 29.4. The Lord had not given them an heart to perceive, and eyes to see, and ears to hear. But this was necessary only to their being Internally in Covenant, not to their being Externally in Covenant. Whereas some suppose it a strange absurdity, to say, God entered into a Covenant of Grace with them, to whom he had not given an heart to perceive, &c. It is no more than to say, All who are Externally in Covenant, have not an heart to believe, an heart to Repent, do not come up to Covenant-terms. It is no more than to say, that all who are called Externally, are not called Inwardly and Effectually. No more than to say, that there Saints now by an External separation, and Visible profession, who are not Saints by a Spiritual Renovation And as heretofore there was a Seed, after the Flesh, and a Seed after the Spirit, even so now.
Again, whereas the same Persons tell us, that if the Children of Believers be in the same Covenant with Believers, then they must all certainly be Saved, as he that believeth, shall be Saved. This will not follow. Though indeed I see no reason, or ground to doubt of the Salvation of the Children of Believers; such as die in their Infancy, while they are pure Appendices of their Parents, when actual Faith and Repentance, is not required of them, while they have no will of their own; the Parents will and act, stands for their will and act. It would seem that in what sence God hath promised to be the God of believers, he hath also promised to be the God of their Seed, while they are to be looked on purely as their Seed; for so they are Interested in the Covenant upon the Parents account, without any thing more required of them. But now the Covenant made with believers and their seed, hath such and such Conditions, required of all that are of Age, and not naturally uncapable of performing the same. Now supposing a true believer to fall from the condition, i. e. That he ceaseth to be a believer; it would certainly follow, that the Covenant of Grace would cease to justifie him, that he should not be saved. So the Children of believers, if as they grow up, they do not come up to Covenant-Terms; that Covenant that would have justified them, dying Infants, requiring no more of them at that Age, than what might have been pleaded for them; yet that same Covenant will condemn them as Violaters of it. And if when they are of capacity, they do not perform the condition which is then required of them in their own persons, with prophane Esau, they Sell their birth-right, and cut off all claim to the special benefits and blessings of the Covenant, by their own Act and Deed.
If I have been mistaken in what is here said of the salvation of believers Children, that die in their Infancy; yet I can say, I desire to Learn, and am willing to see my mistakes. But though I know not, that the Scripture, which affirmeth, Ephes. 3.2. That we are all Children of wrath by Nature, doth any where hold forth the Salvation of all that die in Infancy; which to assert, would seem to imply, that Gods destroying the old World, and Sodom, &c. were eminent Acts of Mercy, rather than of Justice, where in such multitudes of souls were sent to Heaven together; who if they had lived, had probably (at least, for the greatest part of them) gone to Hell. And how it may be Reconciled with that Reason, God giveth the angry Prophet, for his sparing Nineveh, Jon. 4.11. That there were more than Sixscore Thousand persons that could not discern betwixt the Right hand and the Left, I am not able to discern; if these (supposing Ninevehs Destruction, and their Fall in the Ruine of it) had all then been certainly saved, and not one of many of them (probably) saved, their Lives (with the rest of the City) being spared. Yet methinks it should be granted, that there is more hope of the Salvation of the Infants of believers, than of Pagans. Now that there is so, it must be because of their Interest in the Covenant, There were no more hope of the Salvation of the one, than of the other, if they were both alike Interested in it.
2. That there is a being only Externally in Covenant, as well as a being Internally: This would teach us not to expect a Church upon Earth, wholly Constituted, or consisting only of Real Saints. Certainly, all whom the Apostles themselves Baptized, and admitted into Christian Fellowship, and Communion, were not true Converts, or real Saints. And when Three Thousand were admitted, all in one day (as in Acts 2.) how was it probable, or indeed possible, to take a particular account of each one, touching a work of Grace, and to enquire after the soundness of their Conversion. The Visible Church is a Field that hath Tares, as well as Wheat. It's not to be expected, that all the Tares, should be gathered out, till the end of the World. Then it is, that the Son of man should send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them which do Iniquity, Mat. 13.40, 41. That such are said to be gathered out of his Kingdom then, it implieth there are, and will be such in his Kingdom till then. Again, ver. 47. The Kingdom of Heaven is compared to a Draw-net, which here encloseth Fish, both good and bad; and I would fain know, what Church we may find in all the New Testament, that was constituted by the Apostles themselves, all whose Members were to have been accounted real Saints, such as had true saving Grace.
3. That there are some only Externally in Covenant with God, and not Internally; this should teach and warn us, not to rest in the former. As John Baptist said to them. Mat. 3.9. Think not within your selves, we have Abraham to our Father: So, think it not enough, to have been born of believing Parents, or that you have been Baptized, or that you are Gods People by External profession; but walk in the steps of the Faithful, and as you have given up your Names, so give up your selves …o Christ. As I may allude to that of the Apostle, Rom. 2.28, 29. He is not a Christian, who is so only outwardly, neither is that Baptism, which is only an outward washing of the Flesh: But he is a Christian indeed, who is so inwardly, and that is Baptism indeed, where the heart is cleansed, and where there is the answer of a good Conscience towards God. And the Covenant of Grace may well be compared to Noahs Ark; as it was not hanging on the outside of the Ark, that would have saved any of the Old World, but getting within the Ark, as Noah did. So our being Externally in Covenant with God will not avail to our Salvation, unless we are also Internally in Covenant, coming up to Covenant-Terms. There are Children of the Kingdom, that shall be cast out.
Rom. 3.1, 2.
What Advantage then hath the Jew? Much every way: Chiefly, because that unto them were Committed the Oracles of God.
Sect. 16.
PROP. XVI. They that are only Externally in Covenant, yet are priviledged far above those who are strangers as to the Covenant.
COvenant-Priviledges are not like the Common benefits of the Sun and Rain; but are Special and Distinguishing Favours. As was said of Israel of Old, Deut. 4.7. What Nation so great, who hath God so nigh unto them? It must needs be a great Dignity and priviledge to be a People near unto the Lord. A great priviledge for People to have the Tabernacle of God with them. The Ark, where were the Tables of the Covenant, was Israels glory. The Apostle makes this, the chief priviledge of the Jews, that unto them were committed the Oracles of God. The Word is a Treasure to be chosen before thousands of Gold and Silver: This is a Treasure highly to be valued, though brought to us in earthen Vessels. The Word and Ordinances are choice Priviledges, belonging to those who are in Covenant, Rom. 9.4. It's a greater mercy to have thy spiritual Manna, than to have the greatest abundance of Corn and Wine. Better is the Fatness of Gods House than the precious Fruits of the Earth. How much better are the Rivers of pleasure that run there, than Rivers of Oyl? Yea, the gleanings of Gods holy Hill, is better than the Earths Vintage. As the Soul is of more worth than the Body, so are means of Grace to be prized above Means of outward Subsistence.
As Gods Oracles and Ordinances belong to those that are in Covenant, so that choyce part of the Word, The Promises. Children of the Covenant, are Children of the Promises, Rom. 9.4. To all within the Covenant the Promise of Salvation is offered, though but conditionally, yet sincerely. And if we fall short, the fault is onelyonly in our selves.
But the greatness of these Covenant-priviledges will appear in the sad and deplorable Estate of those that want, or are deprived of them. See what it is for men to be strangers to the Covenant, Eph. 2.12. Such are said to be without Christ, without hope, and without God in the World. How dolefull is their condition, who can never hear the joyfull sound. To want the ordinary Means of Salvation, is a want indeed: Ordinarily, Extra Ecclesiam non est salus, Acts 2.47. Where no Vision is, there the people perish. Such sit in Darkness, and in the Region and shadow of Death.
How miserable was the state of the Jews, when they were unchurched, when God called them Lo-ammi, would no longer own them as a people in Covenant with him. Then wrath is said to have come upon them to the uttermost. It made the Apostle sad at heart to think of it, Rom. 9.1, 2, 3, 4.
Now what is said of the Priviledges of those who are but so much as externally in Covenant with God, should quicken us to Duty, not breed, or nourish security. The greater our Mercies, the greater our Engagements. The higher our Priviledges, the greater Gods Expectations. Isa. 5.4. What could have been done more to my Vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth Grapes, brought it forth wild Grapes? To be lifted up to Heaven (with Capernaum) and not into Heaven, will occasion our greater down-fall, and sink us deeper into Hell.