Goodwill Towards Men, Part 2 · Section
Rom. 10.9.
If thou shalt confess, &c.
Sect. 6.
PROP. VI. The Covenant of Grace, having the true Nature of a Covenant, is not without Condition.
MAny (I know) deny the Covenant of grace to to have any condition, yea, make this a main point of difference betwixt the Covenant of works, and the Covenant of grace, that (as they hold) the covenant of works was conditional, whereas the Covenant of Grace is absolute. Yea, they will not stick to say, that if you suppose the Covenant of Grace conditional, you turn it into a Covenant of Works.
Yet many who deny the Term [condition] will readily yield the thing. Yea, all that have not their judgments wofully corrupted, that have not drunk in the very dreggs of Antinomianism, must grant the thing, however they take offence without cause at the term, condition. Certainly, all that have not suckt in desperate principle of Errour, must yield, and assert the necessity of faith, repentance, and sincere obedience, as without which there is no Salvation; which indeed is all we mean, when we say they are conditions of the Covenant, and of salvation therein promised.
Some call them qualifications disposing the subject, as I grant they are: but when we are speaking of the Covenant, and what it requires, we cannot use any more apt and proper term, than the word condition. And what is the condition of a Covenant, but that, without which the benefit promised cannot be expected, and upon which it may.
When another promiseth this or that to you, not simply and absolutely, but upon Terms, upon such or such a Condition, this you know is a Conditional promise. And that upon which the performance of the promise is suspended, is the condition of the promise.
Now the Lord promiseth life and salvation to us, but if we believe, if we unfeignedly repent and turn to him, if we resolve and set upon a course of sincere and new obedience: and if we will not come up to these terms, he tells us plainly, there is no salvation for us, but we shall dye in our sins. Now is it not plain, that these are conditions of the Covenant, and of the promised salvation, without which men can have no interest, right, or title to what is so promised, Undoubtedly they are Conditions, whether men call them so, or no.
I am very confident, that many are prejudiced against the term condition, upon a meer mistake. As they think, the word either aimeth at the setting up of the power of Nature, or the merits of mens works, or both: when there is no such thing. And I hope sufficiently to clear it to you, before I have done with this Subject, that this Covenants conditions are neither meritorious of salvation, nor to be performed by the power of Nature, or of a mans own free will. Certainly, the Covenant of Grace knows, or admits of no such condition, as will not stand with the honour of free Grace, But the honour of Gods free grace is not onelyonly secured, but proclaimed here, 1. That he would goe so low, that he is pleased to accept of sincere obedience, when he might have exacted perfect obedience from all his creatures. 2. That he hath promised, and doth work the condition in his people. 3. That he hath made so large and ample promise to, and doth so gloriously reward his own grace, and workings in his people.
These things premised to prevent unjust prejudice I come to the proof of the proposition, that the Covenant of Grace hath some condition, or it is properly no covenant. A Covenant is mutuus contractus per sponsionem & stipulationem; It is a mutuall engagement of parties, including a promise on the one part, and a stipulation, or condition to be performed or required on the other part, on which the promise is suspended, And this is the difference betwixt a simple promise, and a Covenant; A promise bindeth one party, to wit, him that makes it: a Covenant bindeth both parties. Thus all Covenants doe necessarily imply, and include a condition.
It is a very weak and frivolous exception, to say we confound the Covenant of works, and the Covenant of Grace, if we make this conditional.
Pray observe this, the Covenant of Grace having a condition, it follows that it hath the Nature of a covenant, hath that which is proper, and essential to a Covenant: but it will by no means follow, that it is of the same kind with the Covenant of works, unless the condition were the same
I grant indeed sometimes the word [covenant] is used for an absolute promise, where there is no stipulation: but then I say it is used improperly. As in Genesis 9.9. to ver. the 14. That which is there termed a Covenant (probably to shew its firmness and stability,) yet in strictness of speech is no more than an absolute promise. Now if men will compare the Covenant of Grace and the Covenant of Noah, not onelyonly in regard of firmness, sureness, but of absoluteness too, as equally, with condition; then they must say, that to speak properly, there is but one Covenant made with man, viz. the Covenant of Works; but as for that, we call the Covenant of Grace, it is properly no more, than an absolute promise, properly no Covenant.
But if the Covenant of Works, and the Covenant of Grace are distinct Species, they must necessarily each of them partake of the nature of the genus, that is, have what is essential to a Covenant in general, as this is essential, even a promise with a stipulation or condition; in this they must both agree, or they cannot both be Covenants, But then the difference of the conditions required in these two Covenants, that is the thing, which makes the distinction betwixt these Covenants.
I hope now you will be able to go along with me here, that to deny the Covenant of Grace hath any condition is to deny that it is a Covenant. I hope Sirs, you will not deny, that there is any Covenant of Grace, to deny conditions.
2. What is a Condition in a Covenant, but that upon which the promise is suspended, which being put, we may lay claim to what is promised, and without which we cannot claim what is promised. Now is it not the Covenant of Grace that holds forth and promiseth salvation; and it is not the promise of salvation so suspended upon faith, repentance, and sincere obedience, that all who have these same now mentioned may certainly expect salvation, may lay claim to it, (not indeed as a thing thus merited by them, but onelyonly merited by Christ for them, and graciously promised of God to them.) Such, and none but such (I speak of adult persons) can hope to be saved. And is not that a condition of the promise, and of the Salvation promised, which if we have it, then salvation is ours by promise: but if we have it not, it is none of ours, we can claim no such thing; One would think that one Text alone were sufficient to decide this controversie, as great a controversie as it is, Rom. 10.9. If thou shalt confess with thy mouth the Lord Jesus, and believe with thy heart, thou shalt be saved. Those with whom we have to doe in this controversie, will grant I hope, that it is onelyonly the Covenant of Grace which holds forth salvation, that is, happiness as attainable to man fallen. Now we see here, as evident as may be, salvation held forth conditionally in this Scripture, [If thou believest with thy heart, &c.] therefore the Covenant of Grace holds forth salvation conditionally.
3. I may argue otherwise from this clear truth, which I hope they would be ashamed to deny, scil. That we are saved by Faith. Now if we are saved by Faith, we are saved by it, either as that unto which (though not for which) God hath promised salvation, and thus it's apparently made a condition, upon which the promise of salvation is suspended: or else we are saved by faith, without respect to Gods gracious Covenant and promise, which if so; then faith should save of it self, by some intrinsick merit, or Vertue of its own; which I hope they that deny conditions in the Covenant, would not dare to assert. So
4. If faith, repentance, and sincere obedience, be not conditions required in the Covenant of Grace, I would sain know, by what Law or Covenant they are required, is it the Covenant of Works; or of Grace, that saith, whosoever believeth shall be saved? is it the Covenant of Works, or of Grace, that saith repent that your sins may be blotted out. If this be the Tenour of the Law, and Covenant of Works, Then the Law, and Covenant of Works giveth Life: But if this be the Tenor of the Covenant of Grace, if men will grant that, then it is evident, that the Covenant of Grace is not absolute, but conditionall.
5. Suppose the Covenant of Grace absolute, without condition, and then how is it possible for any man, or woman in the world to know, they have an interest in the Covenant, and the blessings thereof without extraordinary divine revelation? So there could be no such duty, as the Apostle Peter exhorts Christians unto, to make their calling and Election, and Salvation sure. If there be no conditions in the Covenant, then all would seem to have an equall share, or no share at all in it. If it be said, God did not intend it for the benefit of all alike yet notwithstanding, it is impossible that those to whom he doth intend the benefits and blessings of the Covenant, should know any such thing (since they are not expressed by name) if there be no conditions, or qualifications deciphering the persons to whom those special blessings do belong. Christians, take heed of entertaining this opinion, as you would not subvert the true ground of spiritual peace, and consolation. This opinion is very prejudiciall to all sound, solid, Scripture-hope, and joy.
6. We have proved before that the Covenant of Grace, doth partake of the Nature of a Law; therefore there must needs be something required. If it were all promise, it could not be a Law. We sometimes read of Gods commanding the Covenant, Psal. 111.9. He hath commaded his covenant for ever. Surely he doth not speak this of the Covenant of Works; for that is not the everlasting covenant, the Scriptures speak of, As one observes. There is mention made of a covenant promised, Deut. 7.12. and there is mention also of a covenant commanded (Deut. 4.13.) not to imply two Covenants, but two parts of the same Covenant, and pray tell me, what is the Bond of the covenant, if it layes no tie upon man? we read, Ezek. 20.37. of the Bond of the Covenant; And surely (as one sayes) there is a condition in that Bond.
In Psal. 25.10. to keep Gods Covenant, and his Testimonies, are made all one. Covenant and Testimonies are Synonyma's, meaning Legem foedere sancitam. The Ark was called the Ark of the covenant, because there was kept the book of the covenant, Gods Law, which by Covenant they were bound to observe. [All the paths of the Lord are mercy and truth, unto such as keep his covenant and his Testimonies. This text cannot speak of the covenant of Works, sure. 1. Because there are none, that keep that Covenant. 2. Because no mercy belongs to that Covenant. No mercy is to be expected, upon the Terms of that Covenant.
Again, Psal. 103.18. To keep his covenant, and to remember his commandments to do them, are put together, the latter as exegetical of the former. And ver. 17. the mercy of the Lord is from everlasting to everlasting upon such as keep his covenant. The covenant of works cannot be intended here, The Psalmist speaks of a covenant of mercy; which is yet a covenant requiring duty. There are commands, as well as promises belonging to the covenant of grace. Commands to be observed on our part, as well as Promises to be performed on Gods part. We must remember and consider, God is a God, that enters into covenant with us; and we are his Creatures, we that are taken into covenant. And how can it seem strange that a God in covenant requires duty and subjection of his creatures. But this will be further cleared when we come to shew, what the new covenant conditions are.
7. Seventhly. If the covenant of Grace hath no condition, then none could be said either to keep it or to break it. Then none could be guilty of transgressing, or forsaking it. There is no thinking, that any man should keep the covenant of works. And if the covenant of Grace have no condition; then there is nothing in this covenant for men to keep. If the covenant be absolute, there can be no breaking of it on mans part. If there are no conditions required, there are none to be observed. If men are bound to nothing in this covenant, then though they doe nothing, they cannot be said to fail in any thing, to transgress and break this covenant. As yet men are sometimes charged, Deut. 29.25. Isa. 24.5. Psal. 78.10.37. pray think a little seriously of this; If you say the Covenant is absolute, then it cannot be broken on mans part; then if it be broken, it should be broken by God himself. But it is horrid blasphemy to charge the Lord, that is faithfull, with breach of covenant. The objections that are usually made against conditions in the Covenant of Grace, have been answered already in what I premised. To say, that a condition here would derogate, from the perfection and fullness of Christ's merit, or from the freeness of God's Grace in bestowing Covenant-blessings, hath no shew of reason, unless some meritorious condition was pleaded for. Those texts, Jer. 31.33. Heb. 8.10. which some urge; I shall speak to, under the ninth proposition.
Well. I hope you have seen it cleared, and undeniably proved, that the Covenant of Grace hath its Conditions. Now would you bring this truth home to your hearts, and consciences; Sirs, what can you say for your selves, to evidence your right and Title to the blessings promised? Are you true believers, or not? Are you sound converts, or not? Are you upright walkers, or not? Such you must be, otherwise you cannot escape the condemnation threatned, incurred by the breach of the Covenant of Works, or enjoy the salvation held forth, and promised in the Covenant of Grace.
I may expect, that this Doctrine will not be pleasing to some. They have been called Legall Preachers, and Duty-mongers, &c. that have held, and maintained the Covenant of Grace to be conditional. But I have been wont still to suspect those wayes and opinions, which a carnal corrupt heart naturally complieth with. It is too probable, that such are false wayes. How pleasing is it to flesh and blood, to tell sinners of an absolute Covenant, where God hath promised to doe all, requiring nothing of them. Christ died to save sinners, & if you are sinners, ther is no more to be said or done, but he died to save you; would not such doctrine please the vilest & most graceless wretches. As I remember a ranting Antinomian, that preached such Doctrine as this, about Cambridge, That Fornicators, adulterers, effeminate, thieves, covetous, drunkards, &c. are the onelyonly pieces cut out for heaven, Though certainly, it was extreme blockishness, or something worse than blockishness, not to take notice, that when the Apostle sayes, 1 Cor. 6.11. [such were some of you] he immediately addes, but ye are washed, but ye are sanctified. If this were the message, Gods ministers had to deliver, were we to tell the drunkard, the unclean wretch, the covetous, and unjust person, going on to satisfie their lusts, that the promise of pardon and salvation was theirs, as much as any ones; that Christ and heaven did belong to them, as much as to any others; that their Right and Title, is as good as any ones; this could not but be welcome news to them. And if this were Gospel light, I wonder how it is possible that Sinners should hate the light. Indeed I connot conceive how one that loves his lusts, should not love such preaching. But alas what is it, but to sow pillows under mens arm-holes; This is to strengthen the hands of the wicked, that he should not return from his wicked way, by promising him life. This is to prophesie peace, but so as the false prophets were wont to doe. This is a smooth way indeed, but such as leadeth into the broad way. Take heed of it. This is not building souls towards heaven, but rather to hell, to lay a foundation for security and presumption. I would fear to lay principles of despair or presumption either. As I durst not but encourage the greatest Sinner amongst you to leave your sins; but say, as the Apostle, Act. 3.19. Repent, and be converted, that your sins may be blotted out: So I durst not encourage any of you to live in sin, as if ye might continue in sin, and yet hope that Gods abounding Grace would extend it self to you in the pardon of your sins. No, if ye live after the flesh ye shall dye: but if through the Spirit, ye mortifie the deeds of the body ye shall live, Rom. 8.13.