7. " If the spiritual promises be absolute, so must the temporal be also ; for their accomplishing depends solely on the things mentioned and promised in the spiritual."
Ans. 1. Temporal things in the promises are often expressed only to be a resemblance, and to set off some eminent spiritual grace intended, as shall afterward appear. In that sense the promises men- tioning such things are actually and fully accomplished in the colla- tion of the spiritual things by them typed and resembled. 2. Tem- poral promises, as such, belong not primarily to the covenant of grace, as they are of temporal things for the substance of them, but to the covenant with that whole nation about their inheritance in the land of Canaan, which was expressly conditional, and which held out no more of God's intendment to that nation but only that there should be an inviolable connection between their obedience and prosperity. 8. The things in this promise are expressly differenced from the things of that covenant on this account, that that covenant being broken on the part of the nation, they enjoyed not that which was laid out as a fruit of their obedience ; but this shall never be violated or broken, God undertaking for the accomplishing of it with another manner of engaging and suitable power exerted than in that of old, Heb. viii. 7-12, x. 16, 17. But, saith he,—
218 DOCTRINE OF THE SAINTS' PERSEVERANCE. [CHAP,
8. " The expression of a ' covenant' plainly shows it to be condi- tional; for a covenant is not but upon the mutual stipulation of parties ; when one fails, then is the other true/'
Ans. 1. The word "berith" is sometimes used for a single promise without a condition, Gen. vi. 18, ix. 9; whence the apostle, hand- lino- this very promise, changeth the terms and calleth it a "testa- ment." In a testamentary dispensation there is not in the nature of it any mutual stipulation required, but only a mere single favour and grant or concession. 2. It may be granted that here is a stipulation of duty from us, God promising to work that in us which he requires of us; and hereby is this covenant distinguished from that which was disannulled. In the good things, indeed, of this covenant, one may be the condition of another, but both are freely bestowed of God.
And these are Mr Goodwin's exceptions against this testimony, which Cometh in in the cause of God and his saints, that we have in hand. His next attempt is to give you the sense of the words on this consideration, to manifest from thence that this promise of God may come short of accomplishment.
This, then, at length, is the account that is given in of the sense of the promise in hand, and all others of the like nature: —
" 'I will give them one heart, and one way, that they may fear me for ever, and will put my fear into their hearts, that they shall not,' or may not, 'depart from me;' that is, ' I will deal so above measure graciously and bountifully with them, as well in matters relating to their spiritual condition as in things concerning their outward con- dition, that if they be not prodigiously refractory, stubborn, and un- thankful, I will overcome their evils with my goodness, and Avill cause them to own me for their God, and will reduce them as one man to a loving and loyal frame and temper of heart, that they shall willingly, with a free and full purpose of heart, fear and serve me for ever,' " sect. 55.
Ans. The first author of this gloss upon a parallel text was Soci- nus, Prsel. Theol. cap. vi., whose words are: "This place of Ezekiel is well explained by Erasmus in his Diatribe, saying, ' That there is a usual figure of speaking contained in it, whereby a care in any of working something by another is signified, his endeavour being not excluded: as if a master should say to his scholar, speaking im- properly, I Avill take away that barbarous tongue from thee, and give thee the Roman.' These are almost the words of Erasmus. To which add, that it appeareth from the place itself that God would not signify any necessity or any intenial efficacy Avhen he declareth that he will effect what he promiseth no other way than by the multitude of his benefits, Avherewith he would affect the people and mollify their hearts and minds, and thereby, as it were, beget and create in them a willingness and alacrity in obeying of
IV.] THE COVENANT OF GEACE. 219
him."^ The Eemonstrants received this sense in the conference at the Hague, managing it in these words : " It is manifest that these words do signify some great efficacy and motion, which should come to pass by the many and excellent benefits of God, for whose sake they ought to convert themselves," etc. : which worthy interpretation being at length fallen upon Mr Goodwin's hand, is trimmed forth as you have heard. Secondly, Not to insist on those assumptions which are supposed in this interpretation, — as, that this promise was made pecu- liarly to the Jews, and to the whole nation of them properly and directly, etc., — the gloss itself Avill be found by no means to have the least consistency with either the words or intendment of the Holy Ghost in the place, nor to be suited to answer our argument from thence, nor yet to hold any good intelligence or correspon- dency with what hath already been delivered concerning it: for, —