23 November 2020 by Published in: Duty Faith, Foreman No comments yet

Now I cannot see what the obligations of the Eden covenant of nature can have to do with faith in this covenant of mercy, by a surety’s blood, as a duty; because the most perfect obedience maintained in Eden could in no way, from its very nature, be any title, or even any sort of introduction, to any of the mercy favors: of this covenant. And as the Eden covenant, which was but a fair legal contract between sinless man and his holy Maker, could not, from its very nature, embrace one single salvation blessing of this covenant of mercy, so neither could it devolve one single obligation on man, in regard to the parental and household requirements of this covenant of forgiving mercy to those whom the law of that covenant at once condemns. The law of works is the standard of the natural man’s legal, and of the sinful man’s penal, obligations to God, according to the Eden covenant; and by that law it was, and is, every natural man’s duty to be naturally pure and sinless, as Adam was at the first, and all in him, and had power so to be; but it is no man’s duty to be a saint in Christ Jesus; it is a great favor to be so, and it is divine favor only that makes any man to be so, and it is the power of divine favor only, that makes any poor sinner to know, believe, rejoice, and live to God under the truth of it. And this being on so different a foundation altogether to that of the natural covenant with pure human nature in Eden, duty faith in this covenant of mercy to the guilty could never come as an obligation on any man from that covenant with sinless nature; which will not even now know any thing but innocency or death; repentance and faith being no part of the obedience or state of man required by the law of works.

And we might very property ask, are the favors of the covenant of life and peace universal, while the covenant itself is undeniably declared to be particular? Are election, predestination, redemption, justification, peace, pardon, sanctification, and final glory in heaven with Christ, universal favors? Because if they are not, to believe them so, Is to believe a lie; and to teach so, is to teach a lie; and to teach any one thing that justly leads to the conclusion that all the rest, to be consistent, must be universal, is but little better than at once teaching of lies altogether. And it must be very fallacious to talk about universal faith without universal interest, since faith and interest are inseparable, according to the word of God. And since faith is the sign of interest, by the promise of God, can it be the duty of all to believe and wear the sign universally, of what is not universally warranted by promise? And are the promises universal? Because, no promise, no ground for faith; for even grace does not give faith where it has not given promise. Or is it the duty of all men to believe unto salvation in such a way, as that by believing they may make that eternally general, which God himself has made eternally particular and discriminate?



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