The Sequel of the Major is only liable to doubt, or denial, namely, That the Absoluteness of all the Promises of the New Testament cuts off their Relation to a Covenant; but that it doth ⟨p. 70⟩so, no Man can deny, that understands the difference between a Covenant and an absolute Promise. A Covenant is a mutual Compact, or Agreement betwixt Parties, in which they bind each other to the Performance of what they respectively promise: So that there can be no proper Covenant, where there is not a Restipulation, or Re-obligation of one part, as well as a Promise on the other. But an absolute Promise binds only one Party, and leaves the other wholly free, and unobliged to any thing in order to the enjoyment of the good promised. So then if all the New Testament Promises be unconditional and absolute, they are not part of a Covenant, nor must that Word be applied to them; they are absolute Promises, binding no Man to whom they are made, to any Duty, in order to the enjoyment of the Mercies promised: But those Persons that are under these absolute Promises, must and shall enjoy the Mercies of Pardon and Salvation, whether they repent, or repent not; believe, or believe not; obey, or obey not. Now, to what Licentiousness this Doctrine leads Men, is obvious to every Eye. Yet this absoluteness ⟨p. 71⟩of the Covenant (as you improperly call it) is by you asserted, pag. 229, 230. there is (say you) no condition at all, 'tis wholly free and absolute, as the Covenant with Abraham, Gen. 12. 2, 3. Gen. 17. 2, 3. Thank you, Sir, for making them so; for by cutting off the first Verses, where the Duty required on Abraham's part is contained, you make them what God never intended them to be. And the same foul play •s in Deut. 30. where you separate the plain condition contained in vers. 1, 2. from the Promise, vers. 6. Or if the Condition, vers. 1, 2. be not plain enough, •ut you will make it part of the Promise, I hope that after in vers. 10. is too •lain to be denied. As to the other Texts more anon: Mean time see how •ou destroy the Nature of a Covenant.
The Sequel of the Major is only liable to doubt, or denial, namely, That the Absoluteness of all the Promises of the New Testament cuts off their Relation to a Covenant; but that it doth ⟨p. 70⟩so, no Man can deny, that understands the difference between a Covenant and an absolute Promise. A Covenant is a mutual Compact, or Agreement betwixt Parties, in which they bind each other to the Performance of what they respectively promise: So that there can be no proper Covenant, where there is not a Restipulation, or Re-obligation of one part, as well as a Promise on the other. But an absolute Promise binds only one Party, and leaves the other wholly free, and unobliged to any thing in order to the enjoyment of the good promised. So then if all the New Testament Promises be unconditional and absolute, they are not part of a Covenant, nor must that Word be applied to them; they are absolute Promises, binding no Man to whom they are made, to any Duty, in order to the enjoyment of the Mercies promised: But those Persons that are under these absolute Promises, must and shall enjoy the Mercies of Pardon and Salvation, whether they repent, or repent not; believe, or believe not; obey, or obey not. Now, to what Licentiousness this Doctrine leads Men, is obvious to every Eye. Yet this absoluteness ⟨p. 71⟩of the Covenant (as you improperly call it) is by you asserted, pag. 229, 230. there is (say you) no condition at all, 'tis wholly free and absolute, as the Covenant with Abraham, Gen. 12. 2, 3. Gen. 17. 2, 3. Thank you, Sir, for making them so; for by cutting off the first Verses, where the Duty required on Abraham's part is contained, you make them what God never intended them to be. And the same foul play •s in Deut. 30. where you separate the plain condition contained in vers. 1, 2. from the Promise, vers. 6. Or if the Condition, vers. 1, 2. be not plain enough, •ut you will make it part of the Pro•ise, I hope that after in vers. 10. is too •lain to be deny'd. As to the other Texts more anon: Mean time see how •ou destroy the Nature of a Cove•ant.
