say hath Everlastingly Purposed to give and doth actually give his Holy Spirit to Believers to put forth such an exceeding greatnesse of Power as whereby in the use of meanes they shall certainely be preserved to Salvation This God can doe saies our Author This Concession being made by the Remonstrants in their Synodalia Mr Goodwin I presume thought it but duty to be as free as his Predecessors and therefore consented unto it also although it be an axe laid at the root of almost all the Arguments he sets up against the Truth as shall hereafter be farther manifested I draw now to a close of those places §. 55. which among many other omitted tender themselves unto the proofe of the stable unchangeable Purpose of God concerning the safe-garding and preservation of Believers in his Love and unto Salvation I shall mention one or two more and close this second Scripturall Demonstration of the Truth in hand The first is that eminent place of Ephes. 1. 3 4 5. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spirituall blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love having Predestinated us unto the adoption of Children by Jesus Christ to himselfe according to the good pleasure of his will verse 3. the Apostle summarily blesseth God for all the spirituall mercies which in Jesus Christ he blesseth his Saints withall of all which v. 4. he discovereth the fountaine and spring which is his free choosing of them before the foundation of the World That an Eternall Act of the Will of God is hereby designed is beyond dispute and it is that foundation of God on which the whole of the building mentioned and pourtraid in the following verse is laid All the Grace and Favour of God towards his Saints in their Justification Adoption and Glory all the fruits of the Spirit which they enjoy in Faith and Sanctification flow from this one fountaine and these the Apostle describes at large in the verses following The ayme of God in this eternall and unchangeable Act of his Will he tells us is that we should be unblameable before him in Love Certainly cursed Apostats backsliders in Heart in whom his soule takes no pleasure are very farre from being unblameable before God in Love Those that are within the compasse of this Purpose of God must be preserved unto that State and Condition which God aimes to bring them unto by all the fruit and issues of that Purpose of his which was pointed at before A Scripture of the like importance unto that before named is 2 Thess. 2. 13 14. God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and beliefe of the Truth whereunto he calls you by our Gospel to the obtaining of the Glory of the Lord Jesus The same fountaine of all spirituall and eternall mercy with that mentioned in the other place is here also expressed and that is Gods choosing of us by an everlasting Act or Designing us to the end intended by a Free Eternall Unchangeable Purpose of his Will Secondly The end aimed at by the Lord in that Purpose is here more clearely set downe in a twofold Expression 1. Of Salvation v 13. He hath chosen us to Salvation that 's the thing which he aimed to accomplish for them and the End he intended to bring them to in his choosing of them and 2 ly v 14. The Glory of the Lord Jesus or the obtaining a portion in that Glory which Christ purchased and procured for them with their being with him to behold his Glory And 3 ly You have the meanes whereby God will certainly bring about and accomplish this his designe and Purpose whereof there are three most eminent Acts expressed 1. Vocation or their calling by the Gospel v 14. 2. Sanctification v 13. through the Sanctification of the Spirit And 3. Justification which they receive by beliefe of the Truth Thus much then is wrapt up in this Text God having in his Unchangeable Purpose fore-appointed his to Salvation and Glory certainly to be obtained through the effectuall working of the Spirit free justification in the Blood of Christ it cannot be but that they shall be preserved unto the enjoyment of what they are so designed unto To summe up what hath been spoken from these Purposes of God § 56. to the Establishment of the Truth we have in hand Those whom God hath purposed by effectuall meanes to preserve to the enjoyment of Eternall Life and Glory in his Favour and Acceptation can never so fall from his Love or be so cast out of his Grace as to come short of the end designed or ever be totally rejected of God The Truth of this proposition depends upon what hath been said and may farther be insisted on concerning the unchangeablenesse and Absolutenesse of the Eternall Purposes of God the Glory whereof men shall never be able Sacrilegiously to robbe him of Thence the Assumption is concerning all true Believers and truly sanctified persons are these Purposes of God that they shall be so preserved to such ends c. as hath been abundantly proved by an induction of particular instances and therefore it is impossible they should ever be so cast out of the Favour of God as not to be infallibly preserved to the End Which is our Second Demonstration of the Truth in hand CAP. IV. 1. An entrance into the Consideration of the Covenant of Grace and our Argument from thence for the Unchangeablenesse of the Love of God unto Believers 2. The intendment of the ensuing discourse 3. Gen. 17. 3. opened and explained with the confirmation of the Argument in hand from thence 4. That Argument vindicated and cleared of Objections 5. Confirmed by some observations 6. Ierem. 32. v. 38 39 40. compared with Cap. 31. v. 32 33. The Truth under consideration from thence clearely confirmed 7. The certainty immutability and infallible accomplishment of all the Promises of the New Covenant demonstrated 1. From the removall of all causes of Alteration 2. From the Mediator and his undertaking therein 3. From the Faithfulnesse of God 8. One instance from the former considerations 9. The indeavour of M. G. to Answer our Argument from this place 10. His observation on from the Text considered 1. This promise not made to the Jewes only 2. Nor to all the Nation of the Jewes proved from Rom. 11 3. not intending principally their deliverance from Babylon 11. His inferences from his former observations weighed 1. The Promise made to the body of the People of the Jewes Typically only 2. An Exposition borrowed of Socinus Rejected 3. The Promise not appropriated to the time of the Captivity and the disadvantage ensuing to M. G. cause upon such an Exposition 12. The place insisted on compared with Ezek. 11. 17 18 19
can prompt thee to Certainely this perwasion is fit only to ingenerate in thee an high contempt of humble and close walking with God What other conclution can ' st thou possibly make of that presumption but only that I may then do what I please what I will let the flesh take its swing in all abominations it matters not Goodnesse and Mercy shall â—ollow me Alas saith the Psalmist these thoughts never come in my heart I finde this perswasion through the Grace of him in whom it is effectuall to ingenerate contrary Resolutions This is that which I am upon the account thereof determined on I will dwell in the house of God for ever seeing Goodnesse and Mercy shall follow me I will dwell in his house and seeing they shall follow me all the dayes of my life I will dwell in his House for ever There are then these two things in this last verse §. 9. pregnant to the purpose in hand 1. The Psalmist's assurance of the presence of God with him for ever and that in kindnesse and pardoning Mercy upon the account of his Promise unto him Goodnesse or benignity saith he shall follow me into every Condition to assist me extricate my Soule even out of the vally of the shadow of death A conclusion like that of Paul 2 Tim. 4. 18. The Lord shall deliver me from every evill worâ— and will preserve me unto his Heavenly Kingdome Having v. 17. given testimony of the Presence of God with him in his great tryall when he was brought before that devouring monster Nero giving him deliverance he manifesteth in the 18. v. that the Presence of God with him was not only effectuall for one or an other deliverance but that it will keepe him from every evill worke not only from the rashnesse cruelty and oppression of others but also from any such way or workes of his owne which should lay a barre against his injoyments of and compleat preservation unto that Heavenly Kingdome whereunto he was appointed What reason now can be imagined why other Saints of God who have the same Promise with David and Paul established unto them in the hand of the same Mediator 2 Cor. 1. 20. being equally taken into the same Covenant of Mercy and Peace with them may not make the same conclusion of Mercy with them viz. That the Mercy Goodnes of God will follow them all the dayes of their lives that they shall be delivered from every evill worke and preserved to God's Heavenly kingdome To fly here to immediate Revelation as though God had particularly and immediately assured some persous of their Perseverance which begat in them a confidence wherein others may not share with them besides that it is destructive of all the vigour and strength of sundry if not all the Arguments produced against the Saints Perseverance it is not in this place of any weight or at all relative to the businesse in hand For evident it is that one of them even David is thus confident upon the common account of Gods Relation unto all his Saints as he is their Shepheard one that takes care of them and will see not only whilst they abide with him that they shall have Pasture and refreshment but also will find them out in their wandrings and will not suffer any of them to be utterly lost And he is a Shepheard equally in care and love to every one of his Saints as he was to David He gives them all the sure Mercies of David Isa. 55. 3. even the Mercy conteined wrapped up in the Promise that was given to them and what by virtue thereof he did enjoy with what he received from God in that Covenant-Relation wherein he stood And for Paul it is most evident that he grounded his Confidence and Consolation meerly upon the generall Promise of the Presence of God with his that he will never leave them nor forsake them but be their God and guide even unto death Neither is there the least intimation of any other bottome of his Consolation herein Now these being things wherein every Believer even the weakest in the world hath an equall share and interest with Paul David or any of the Saints in their generations what should lye in their way but that they also may grow up to this assurance being called thereunto I say they may grow up unto it I doe not say that every believer can with equall assurance of mind thus make their boasts in the Lord and the continuance of his kindnesse to them The Lord knowes we are oftentimes weake and darke at no small losse even as to the main of our interest in the Promises of God But there being an equall certainty in the things themselves of which we speake it being as certaine that the Goodnesse and Mercy of God shall follow them all their dayes as it did David and as certaine that God will deliver them from every evill worke and preserve them to his Heavenly kingdome as he did Panl they also may grow up unto and ought to presse after the like Assurance and Consolation With them whom Goodnesse and Mercy shall follow all their dayes and who shall be of God preserved from every evill worke they can never fall totally and finally out of the Favour of God That this is the state and Condition of Believers is manifested from the Instances given of David and Paul testifying their full perswasion and assurance concerning that Condition on Grounds common to them with all Believers 2. The conclusion and inference thar the Psalmist makes §. 10. from the Assurance which he had of the Continuance of the Goodnesse and Kindenesse of God unto him followeth in the words insisted on All the daies of his life he would dwell in his House He would for ever give up himselfe unto his Worship and service seeing this is the case of my Soule that God will never forsake me let me answer this Loye of God in my constant obedience Now this conclusion followes from the former principle upon a twofold account 1. As it is a motive unto it The Continuance of the Goodnesse and Kindnesse of God unto a Soule is a constreining motive unto that Soule to continue with him in Love Service and Obedience It workes powerfully upon a heart any way enobled with the ingenuity of Grace to make a suitable returne as farre as possible it can to such eminent Mercy and Goodnesse I professe I know not what those men thinke the Saints of God to be who suppose them apt to make conclusions of wantonnesse and rebellion upon the account of the Stedfastnesse of the Love and Kindnesse of God to them I shall not judge any as to their state and Condition yet I cannot but thinke that such mens prejudices and fulnesse of their own perswasions doe exceedingly interpose in their Spirits from receiving that impression of this Grace of God which in its owne nature it is apt to give or it
words the case is undoubtedly concluded in them This then we shall consider and therefore must look a little back into the generall designe of the whole Chapter for the evasion of Qualifications will not here serve God betrotheth Persons not Qualifications There are two parts of the Ch 1. §. 21. That from the beginning to v. 4. containeth a most fearfull and dreadfull commination and threatning of the Judgments of the Lord against the whole Church and Common-wealth of the Jewes for their Apostasy Idolatry and Rebellion against him It is not an affliction or a triall or some lesser desolation that God here threatneth them withall but utter destruction and rejection as to all Church and Politicall State He will leave them neither substance nor ornament State nor Worship describing the condition which came upon them at their Rejection of the Lord Jesus Christ left they must be as in the day that God first looked on them poore naked in their bloud unpittied formed neither into Church State nor Commonwealth so will I make them saith the Lord And this dispensation of God the Prophet expresseth with great dread and terrour to the end of the 13. verse 2. The second part of the Chapter is taken up and spent §. 23. from the 14. verse to the end in heavenly and gracious Promises of the conversion of the true Israelites the seed according to the Promise of God of the Renovation of the Covenant with them and blessing them with all spirituall blessings in Jesus Christ unto the end And hereof there are these foure parts 1. An heavenly Promise of their Conversion by the Gospell which he demonstrateth and setteth out by comparing the Spirituall deliverance therein to the deliverance which they had by an high hand from Aegypt v. 14. and 15. 2. The delivery of them so converted from Idolatry False-worship and all those waies whereby God was provoked to cast off their Fore-fathers attended by their obedience in close walking with God for ever 3. The quietnesse and peace which they shall enjoy being called and purged from their sinnes before mentioned which the Lord expresseth by his making a Covenant with the whole Creation in their behalfe v. 18. 4. A discovery of the fountaine of the mercies before mentioned with those also which afterwards are insisted on to wit the Everlasting Covenant of Grace through which God will with all Faithfulnesse and Mercy take them to himselfe v. 19 20. to the end Before we farther open these particulars §. 24. some Objections must be removed that are laid to prevent the inference intended from these words Ch 11. Sect 8. pag. 229. It is first objected 1. The Promise of the Betrothing here specified is made unto the entire body and Nation of the Jewes as well unbelievers as Believers as appeareth by the carriage of the Chapter throughout Ans. The carriage of the Chapter throughout is a weake proofe of this Assertion no doubt fixed on for want of particular instances to give any light unto it neither doth the carriage of the Chapter throughout intimate any such thing in the least but expressely manifesteth the contrary It is universall desolation and utter Rejection that is assigned as the portion of unbelievers as such all along this Chapter This Promise is made to them whom God allureth into the Wildernesse and there speaketh comfortably to them which what it doth import shall be afterwards considered Yea and which is more the words of v. 23. which runne on in the same tenor with the Promises particularly insisted on and beyond all exception are spoken to and of the same persons are applied by the Apostle Paul not to the whole Nation of the Jews Idolaters and Unbelievers but to them that were brought in unto the Lord Christ and obtained the Righteousnesse of Faith when the rest were hardened Rom. 9. 26. From v. 24. to the 30. the Apostle by sundry instances from the Scripture of the Old Testament manifesteth that it was a Remnant of Israel according to the election of Grace to whom the Promise was made To us whom God hath called not to the Jewes only but also to the Gentiles For so saith he it is in Hosea instancing in the passage we insist on I will call them my people which were not my people and her beloved which was not beloved and it shall come to passe that in the place where it was said unto them You are not my people there shall they be called the Children of the Living God Which he farther confirmeth firmeth by a Testimony out of Isaiah 10. 22 23. manifesting that it is but a Remnant that are intended Wherefore it is objected 2. That the Promise is conditionall and the performance of it of the Mrceies mentioned in it suspended upon the repentance of that people especially of their Idolatry to the true and pure worship of God as appeareth v. 14 16 17. which plainly sheweth that it was made as well nay rather to those that were wicked and Idolatrous amongst this People then unto others as being held forth unto them chiefly for this end to wooe them away from their Idols unto God Ans. I hope the people of God will more stedfastly abide by their interest in the sweetnesse usefulnesse and consolation of this Promise then to throw it away upon such slight and Atheologicall flourishes For 1. Is there any title Iota or word in the whole Text to intimate that this Promise is conditionall and dependeth on the peoples forsaking their Idolatry The 14 16 17. verses are urged for proofe thereof God indeed in those verses doth graciously promise that from the Riches of the same Grace whence he freely saith that he will Betroth them to himselfe that he will convert them and turne them away from their Idolatry and all their sinnes but that that should be required of them as a condition whereon God will enter into Covenant with them there is nothing in the whole Context from v. 14. and downewards that intimateth it in the least or will endure to be wrested to any such sence it holding out severall distinct Acts of the same free Grace of his unto his People 2. That this is a Promise of entring into Covenant with them cannot be denied Now that God should require their Repentance as an antecedaneous previous qualification to his receiving them into Covenant and yet in the Covenant undertake to give them that Repentance as he doth in promising them to take away their hearts of stone and give them new hearts of flesh is a direct Contradiction sit only for a part of that Divinity which is in the whole an expresse contradiction to the Word and mind of God 3. Neither can it be supposed as a conditionall Promise held out to them as a motive to work them from their Idolatry when antecedentaly thereunto God hath expressely promised to doe that for them v. 16 17. with as high an hand and efficacy of Grace
God hath humbled and pardoned such as he hath converted and justified whom hehath allured into the Wildernesse there spoken comfortably to them 2. Verse 15 §. 28. the Lord promiseth to this called and justified People plenty of Spirituall Gospell Mercies which he shaddoweth out with typicall Expressions of Temporall enjoyments and that with Allusion to their deliverance of old from Aegypt in three particulars 1. In generall He will give them Vineyards from thence that is from the Wildernesse as he did to them in Canaan when he brought them out of the Wildernesse This God often mindeth them of that he gave them Vineyards which they planted not Deut. 6. 11. And here setteth out the plenty of Gospell Grace which they never laboured for which he had provided for them under that notion He giveth them of the Wine of the Gospell his holy Spirit 2. In particular He compares his dealings with them to his dealings in the valley of Achor a most pleasant and fruitfull valley that was neere Jericho being the first the Israelites entred into when they came out of the Wildernesse which is mentioned as a fruitfull place Isa. 65. 10. And therefore this is said to be to them a doore of hope or an entrance into that which they hoped for it being the first fat fruitfull and fertile place that the Israelites came into in the Land of Canaan and so an entrance into the good land which they hoped for answering their Expectation to the uttermost In the Promise of the abundance of Spirituall Mercies Grace which God hath prepared for his here calleth into their minds the consideration of the refreshment which the Israelites after so long an abode in the wast and howling Wildernesse had and took in the fruitfull plenteous valley of Achor Such is the spirituall provision that God hath made for the entertainment of poore soules whom he hath allured into the Wildernesse and there spoken comfortably to them being called and pardoned he leadeth them to sweet and pleasant pastures treasures of Grace and Mercies which he hath laid up for them in Jesus Christ. He giveth them of the first fruits of Heaven which is a doore of hope unto the full possession Rom. 8. 23. 3. To the Songs and Rejoycings which the Church had when they sung one to another upon the destruction of the Aegyptians at their delivery out of the bondage of Aegypt As then they sung for joy Exod. 15 upon the sence of that great and wonderfull deliverance which God had wrought for them so shall their hearts be affected with Gospell Mercies pardoning healing purging and comforting Grace which in Jesus Christ he will give in unto them These then are the three things which are promised to them that come out of the Wildernesse 1. Gospell refreshment in powring out of the Spirit upon them 2. The first fruits of Heaven a doore of Hope 3. Spirituall joy in the destruction and conquest of sinne This then is the summe §. 29. of this second part of that description which wee have of those persons to whom the Promise under consideration is given They are such as being Called and Pardoned are admitted to that portion in the wonderfull marvelous provision of Gospell Mercies and Grace which in Jesus Christ he hath provided for them with that joy and Consolation which thereon doth ensue In the following verses you have a fuller description of these Persons upon a twofold account 1. By their delivery from Idolarty and falfe-worship v 16 17. which is particularly and peculiarly insisted on because that eminently was the sinne for which those mentioned in the beginning of the Chapter were utterly rejected God will preserve these as from the sinne of Idolatry so from any other that should procure their utter Rejection and desolation as that of Idolatry had formerly done in respect of the only carnall Jewes 2. By their protection against their enemies v 18. and these are the Persons to whom this Promise is made converted justified sanctified and purified Persons 2 ly We may take a little view of the Nature of the Promise it selfe §. 30. I will saith the Lord betroth thee unto me for ever There is in this Promise a twofold opposition to that Rejection that God had before denounced unto the carnall and rebellious Jewes 1. In the Nature of the thing it selfe unto the divorce that God gave them v. 2. Shee is not my Wife neither am I her Husband but to these saith God I will betroth them unto my selfe they shall become a Wife to mee and I will be a Husband unto them and this also manifesteth that they are not the same persons to whom that threatning was given that are principally intended in this Promise For if God did only take them againe whom he had once put away there would have been no need of any betrothing of them anew New Sponsalia are not required for such an Action 2. In the continuance of the Rejection of the first and the establishment of the Reception of the latter at least in respect of his abiding with these and those with those for a season but unto these he saith I will Betroth them unto me FOR EVER Gods betrothing of Believers is his actuall taking them into a Marriage covenant with himselfe to deale with them in the tendernesse faithfulnesse and protection of a Husband So is he often pleased to call himselfe in reference to his Church I shall not goe forth to the consideration of this Relation that God is pleased to take the soules of Saints into with himselfe The eminent and precious usefulnesse and consolation that floweth from it is ready to draw me out thereunto but I must attend that which I principally aime at namely to evince that God hath undertaken the Hee and Believers will and shall abide in this Relation to the end that he will for ever be a Husband to them and that in opposition to his dealing with the carnall Church of the Jewes to whom he was betrothed as to Ordinances but rejected them and said he was not their Husband as to peculiar grace To whom God continueth to be a Husband to them he continueth the loving-kindnesse goodwill and protection of a Husband the most intense usefull fruitfull that can be imagined This then will he doe to Believers and that for Ever Now because sundry Objections may be levied against the Accomplishment of this Engagement of God upon the account of our instability and backsliding the Lord addeth the manner of his entring into this engagement with us obviating and preventing or removing all such Objections whatever which is the third thing proposed to consideration namely the Engagement of the Properties of God for the accomplishment of this Promise Five Properties doth the Lord here mention §. 31. to assure us of his constancy in this undertaking of his Grace and the stedfastnesse of the Covenant he hath taken his People into and they are Righteousnesse
the Promise of Salvation by Jesus Christ and Faith in him cometh in for their deliverance The Promise is given to them as shut up under sinne which they receive by mixing it with Faith And Rom 3. 23. 24. All have sinned and come short of the Glory of God being justified freely by his Grace through the Redemption that is in Christ. Their condition is a condition of sinne and falling short of the glory of God when the Promise for Justification is given unto them and finds them Thence the Lord tells us Isai 54. 8 9. that this Promise of mercy is like that which he made about the waters of Noah Gen 5. 21 22 where is mentioned no condition at all of it but only the sinnes of men And in that state unquestionably was Adam when the first Promise was given unto him To say then that Gospell Promises are made to men in such conditions and are to be made good only upon the account of mens abiding in the condition wherein they are when the Promise is made to them is to say Ephes. 2. 4 5 8. that for men to leave the state of sinne is the way to frustrate all the Promises of God All deliverance from a state of sinne is by Grace all Grace is of Promise under that condition then of sinne doth the Promise find men and from thence relieve them 4. I say §. 7. these Discoveries of Gods good Will are made through Christ as the only medium of their Accomplishment 2 Cor. 1. 20. and only procuring cause of the good things that flowing from the good will of God are enwrapped and tendred in them And they are said to be in Christ as 1. The great Messenger of the Covenant as in him who comes from the Father because God hath confirmed and ratified them all in him not in themselves but unto us He hath in him and by him given Faith and Assurance of them all unto us declaring and confirming his good Will and Love to us by him He reveals the Father as a Father from his own Bosome Ioh 1. 18. declaring his name or Grace unto his Ioh 17 3. 2 Cor. 1. 20. In whom all the Promises of God are yea and in him amen to the Glory of God by us Ioh 17. 3. In him and by his Mediation they have all their Confirmation Establishment and unchangeablenesse unto us And 2. Because he hath undertaken to be Surety of that Covenant whereof they are the Promises Heb 7. 24. He is the Surety of the Covenant that is one who hath undertaken both on the part of God and ours what ever is needfull for confirmation thereof 3. Because that himselfe is the great Subject of all these Promises and in him it being of his own Purchase and procuring he having obtained Eternall Redemption for us Heb 9. John 1. 16. there is treasured up all the fulnesse of those Mercies Col. 1. 18 19. which in them God hath graciously engaged himselfe to bestow cap. 2 10. c. they being all annexed to him as the portion he brings with him to the Soule Rom. 8. 32. Then I say 5. That they are discoveries of Gods good will in a Covenant of Grace they are indeed the Branches Streames and manifesting conveyances of the Grace of that Covenant and of the Good Will of God putting it selfe forth therein Hence the Apostle mentions the Covenant of Promise Ephes 2. 12. either for the Promises of the Covenant or its manifestation as I said before Indeed as to the Subject-Matter and eminently the Promise is but one as the Covenant is no more but both come under a plurall Expression because they have been variously delivered and renewed upon severall occasions So the Covenant of Grace is said to be established upon these Promises Heb 8. 6. that is the Grace and Mercy of the Covenant and the usefulnesse of it to the Ends of a Covenant to keep God and man together in Peace and Agreement is laid upon these Promises to be by them confirmed and established unto us God having by them revealed his Good Will unto us with an attendency of stipulation of duty Their use for the begetting and continuing Communion betweene God and us with the concomitancy of precepts places them in the capacity of a Covenant And then 6. I mentioned the foundation of the Certainty and Vnchangeablenesse of these Promises with our Assurance of their Accomplishment The Engagements and Undertakings of God upon his Truth and Faithfulnesse is the stock and unmoveable foundation of this respect of them Therefore speaking of them the Holy Ghost often backs them with that Property of God He cannot lye so Heb 6. 17. 18. God willing more abundantly to shew unto the heirs of Promise the immutability of his Councell confirmed it by an Oath that by two immutable things wherein it was not possible for God to lye c. So Tit 1. 2. God which cannot lye hath promised us eternall life There is no one makes a solemne Promise but as it ought to proceed from him in sincerity and Truth so he engageth his Truth and Faithfulnesse in all the credit of them for the Accomplishment thereof what lyeth in him And on this account doth David so often appeale unto Psal. 31. 1. 5. 14. and call upon the Righteousnesse of God as to the fulfilling of his Promises Isa 45. 19. 2 Pet 1. 1. and the word which he caused him to put his trust in It is because of his engagement of his Truth and Faithfulnesse whence it becometh a righteous thing with him to performe what he hath spoken How farre this Respect of the Promises extends and wherein it is capable of a dispensation is the summe of our present Controversy but of this afterwards Then 7. A briefe description of the Matter of these Promises and what God freely engageth himselfe unto in them was insisted on Of this of the Promises in this regard there is one maine Fountaine or Spring whereof there are two everlasting Streames whence Thousands of refreshing Rivolets doe flow The originall Fountaine and spring of all good unto us both in respect of its being and manifestation is that He will be our God Gen 17. 1 2. I am Almighty God walke before me and be thou perfect and I will make my Covenant So every where as the bottome of his dealing with us in Covenant Ierem 31. 33. I will be their God Hos 2. 23. and they shall be my People Isai 54. 5. And in very many other places Now that he may thus be our God two things are required 1. That all Breaches and Differences between him and us be removed perfect Peace and Agreement made and we rendred acceptable and well pleasing in his sight These are the termes whereon they stand to whom he is a God in Covenant For the Accomplishment of this is the first maine streame that floweth from the former Fountaine namely the
great Promise of giving Christ to us and for us who is Peace Ephes. 2. 14. And who of God is made unto us Wisdome Righteousnesse Sanctification and Redemption 1 Cor 1. 30. Who loves us and washeth us in his owne blood and makes us Kings and Priests to God and his Father Revel 1. 6. Giving himselfe for his Church that he might purify and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church Eph. 5 26 27 not having spot or wrinkle or any such thing but that it should be Holy and without blemish Tit. 2. 14. Doing and accomplishing all things Gen. 3. 15. that are required for the fore-mentioned Ends And this is the first maine Streame Job 19. 25. that flowes from that Fountaine Christ as a Redeemer Eph. 2. 14. a Saviour Heb. 2. 17. a Mighty one a Priest a Sacrifice an Oblation a Ransome our Peace Righteousnesse Eph. 5. 2. 1 Tim. 2. 6. and the Author of our Salvation is the Subject matter thereof 2. That we may be kept and preserved meet for communion with him as our God and for the enjoyment of him as our Reward For this End flows forth the other great Streame from the former Fountaine namely the Promise of the Holy Spirit which he gives us to make us meet for the inheritance with the Saints in Light Col. 1. 11. to put forth and exercise towards us all the Acts of his Love which are needfull for us and to worke in us the Obedience which he requires and accepts of us in Jesus Christ so preserving us for himselfe This Promise of the Spirit in the Covenant Isa. 59. 21. with his worke and peculiar dispensations Ezek. 11. 21. is plentifully witnessed in very many places of the Old Testament and New Ch. 36. 26 27 some whereof must afterwards be insisted on Hence he is sometimes called the Promise of the Covenant John 14. 15 16. c. Acts 2. 59. The Promise is to you which Promise is that which Christ receiveth from his Father v 33. even the Promise of the Holy Ghost I shall only adde that though this be a great Streame flowing from the first Fountaine yet it comes not immediately thence but issues out from the Streame before mentioned the Promise of the Lord Jesus Christ for he is given by him unto us John 14. 16. Gal. 4. 6. as procured for us and given only unto his Now from these two grand Streames § 8. doe a thousand Rivulets flow forth for our refreshment All the mercy that Christ hath purchased all the Graces that the Spirit doth bring forth which in the former description I call all things that are either required in them or needfull to them to make them accepted before God and to bring them to an enjoyment of him all Promises of Mercy and Forgivenesse all Promises of Faith and Holinesse of Obedience and Perseverance of Joy and Consolation of Correction Affliction and Deliverance they all flow from these that is from the matter of those Promises doth the matter of these arise and hence are the ensuing Corollaries 1. Who ever hath an interest in any one Promise hath an interest in them all and in the Fountaine-Love from whence they flow He to whom any droppe of their sweetnesse floweth may follow it up unto the Spring Were we wise each tast of Mercy would lead us to the Ocean of Love Have we any hold on a Promise we may get upon it and it will bring us to the Maine Christ himselfe and the Spirit and so into the bosome of the Father It is our folly to abide upon a little which is given us meerely to make us presse for more 2. That the most Conditionall Promises are to be resolved into absolute and inconditionall Love God who hath promised life upon Believing hath promised Believing on no Condition on our parts at all because to sinners This in generall being given in §. 9. concerning the nature of the Promises I shall proceed to some such Considerations as are of particular usefulnesse unto that improvement which the Lord assisting I intend to make of them for the confirmation of the Truth under debate And they are these 1. All the Promises of God are true and faithfull and shall most certainely all of them be accomplished His nature his veracity his Unchangeablenesse his Omniscience and Omnipotency do all contribute strength to this assertion Neither can these Properties possibly continue intire and the honour of them be preserved unto the Lord if the least failing in the Accomplishment of his Promises be ascribed unto him Every such failing must of necessity relate to some such Principle as stands in direct Opposition to one or more of the perfections before mentioned It must be a failing in Truth Unchangeablenesse Prescience or Power that must frustrate the Promise of any one We indeed often alter our Resolutions and the Promise that is gon out of our mouthes and that perhaps righteously upon some such change of things as we could not foresee nor ought to have supposed when we entred into our engagements No such thing can be ascribed unto him who knowes all things with their Circumstances that can possibly come to passe and hath determined what shall so do and therefore will not engage in any Promise that he knowes something which he foresaw would follow after would cause him to alter It were a ludicrous thing in any sonne of man to make a solemne Promise of any thing to another if he particularly knew that in an hower some such thing would happen as should enforce him to change and alter that promise which he had so solemnely entred into And shall we ascribe such an action to him before whom all things are open and naked Shall he be thought solemnely to engage himselfe to do or accomplish any thing which yet not only he will not do but also at that instant hath those things in his eye and under his Consideration for which he will not so do as he Promiseth and determined before that he would not so do If this be not unworthy the infinite Goodnesse Wisdome and Faithfullnesse of God I know not what can or may be ascribed unto him that is Yea the Truth and veracity of God in his Promises cannot be denyed him without denying him his Deity or asserted without the certaine Accomplishment of what he hath Promised 2. There are sundry things relating to the Accomplishment of Promises as to Times Seasons Persons Wayes c. wherein we have beene in the darke and yet the Promises concerning them be fully accomplished The rejection of the Jewes supplyes us with an instance pregnant with this objection The Apostle tells us that with many this Objection did arise on that Account If the Jewes be rejected then the Promises of God to them do faile Rom. 6. 9. He layes downe and answers this Objection
which in and by themselves to a believing soule they cast upon it Now least any should think that there is the least tendency in such Promises as these as held out to Believers to turne them aside from close walking with God before I enter upon the consideration of any other this seeming of all others most exposed to Exceptions of that nature I shall give some few Observations that may a little direct Believers to whom I write and for whose sake this taske is undertaken into the right improvement of them The genuine influence which this §. 20. and the like Promises have upon the soules of the Saints is mightily to stirre them up unto and to assist them in answering what lieth in them that inexpressible Love and Kindnesse which their God and Father in Jesus Christ holdeth out unto their hearts in them This the Apostle inferreth from them 2 Cor 7. 1. Having these Promises that is those especially mentioned in the words preceding the conclusion and the inference the Apostle here maketh Ch. 6. v. 16 18. I will dwell in them and will be a Father unto them and they shall be my children therefore saith he let us cleanse our selves from all pollution of slesh and spirit perfecting holinesse in the feare of the Lord. Universall purity holinesse and close walking with God is that which these Promises doe presse unto and naturally promote in the hearts of Believers and in 2 Pet. 4. 5 6. that Apostle pursueth the same at large God hath called us to Glory and Vertue hath given us exceeding great and pretious Promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the World through lust Besides this giving all diligence c The exceeding great and pretious Promises which are given unto us in our calling are bestowed for this end that by them we may be made partakers of the Divine Nature they have no tendency to communicate to us the Nature of the Divell and to stirre us up to Rebellion Vncleannesse and hatred of the God of all that Love that is in them But lye indeed at the bottome the Root and foundation of the practice and exercise of all those Graces which he enumerates and from the receiving of those Promises exhorts us to in the following verse Some 〈◊〉 â—â—â—fesse doe or may turne the Grace of God into lasciviousnesse that is 〈◊〉 â—â—trine of grace and of pardon of sinne in the bloud of Jesus Christ and so the mercy mentioned in such Promises as these meerely as in them it is mentioned Grace and Mercy communicated cannot be turned into Wantonnesse but what are they that doe so Vngodly men men of old ordained to condemnation Jude 4. Paul rejecteth any such thoughts from the hearts of Believers Rom. 6. 1. Shall we continue in sin that Grace may abound God forbid Nay suppose that that naturall corruption that flesh and bloud that is in Believers be apt to make such a conclusion as this Because God will certainly abide with us for ever therefore let us walke carelesly and doe him all the despight we can these Promises being not made for the use and exalting of the flesh but being given to be mixed with Faith which is carefully to watch against all abusing or corrupting of that Love and Mercy which is held out unto it flesh and bloud can have no advantage given unto it thereby as shall afterward be more fully and clearly demonstrated The Question is then what conclusion Faith doth will and ought to make of these Promises of God and not what abuse the flesh will make of them Let then the meanest and weakest Faith in all the World that is true and saving speake for it selfe whether there be any thing in the nature of it that is apt to make such conclusions as these My God and Father in Jesus Christ hath graciously promised in his infinite Love and Goodnesse to mee through him in whom he is well pleased that he will be my God and guide for ever that he will never forsake mee nor take his Kindnesse from mee to eternity And he hath done this although that he saw and knew that I would deale foolishly and treacherously that I would stand in need of all his Goodnesse Patience and Mercy to spare mee and heale mee promising also to keep me from such a wicked departure from him as should for ever alienate my soule from him therefore come on let mee continue in sinne let me doc him all the dishonour and despight that I can this is all the sence that I have of his infinite Love this is all the impression that it leaveth upon mee that I need not love him againe but study to be as vile and as abominable in his sight as can possibly be imagined certainly there is not any smoaking flax or any oruised reed there is not a soule in the World whom God in Christ hath once shined upon or dropped the least dramme of Grace into his heart but will look on such a conclusion as this as a blast of the bottomlesse pit a detestable dart of Satan which it is as proper for Faith to quench as any other Abomination whatever Let then Faith in reference unto these Promises have its perfect worke not abiding in a naked contemplation of them but mixing them with its selfe and there will be undoubtedly found the improvement before mentioned for the carrying on of Godlinesse and Gospell obedience in the hearts of Believers But this I shall have occasion to speake to more afterward Hosea 2. 19 20. §. 20. is pertinent also to the same purpose I will betroth thee unto mee for ever I will betroth thee unto mee in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. The words themselves as they lye in the Text doe directly confirme our Assertion The Relation whereunto God here expresseth that he will and doth take his People is one of the most neer and eminent which he affordeth to them a conjugall Relation he is and will be their Husband which is as high an expression of the Covenant betwixt God and his Saints as any is or can be used Of all Covenants that are between sundry persons that which is between Man and Wife is the strongest and most inviolable So is this Covenant expressed Isai 54. 5. Thy maker is thine Husband the Lord of Hosts is his Name and this Relation he affirmeth shall continue for ever upon the Account of those Properties of his which are engaged in this his Gracious undertaking to take them to himselfe therein He doth it in Righteousnesse and in Judgement in Loving-kindnesse and in Mercies and in Faithfulnesse so that if there be not something in the Context or words adjoyning that shall with an high hand turne us aside from the first immediate open and full sence of these
higher then outward dispensations when the words expressly mention the Spirit already received Evident it is that the whole Grace Love Kindnesse and Mercy of this eminent Promise and consequently the whole Covenant of Grace is enervated by this corrupting Glosse Doe men think indeed that all the mercy of the Covenant of Grace consists in such tenders and offers as here are intimated that it all lyes in outward endearements and such dealings with men as may seeme to be suited to win upon them and that as to the reall exhibition of it it is wholly suspended upon the unstable uncertaine fraile wills of men The Scripture seemes to hold out something farther of more efficacy Ezek. 11. 19. The designe of these exceptions Jere 31. 32. 32. 40. is indeed to exclude all the effectuall Grace of God promised in Jesus Christ upon the account that the things which he promiseth to work in us thereby are the duties which he requireth of us In summe these are the exceptions which are given into this Testimony of God concerning the abiding of the spirit with them on whom he is bestowed and for whom he is procured to whom he is sent by Jesus Christ. And this is the Interpretation of the words As for mee for my part or as much as in me lieth this is my Covenant I will deale bountifully and gratiously with them the whole Nation of the Jewes my spirit that is in thee that they ought to take care that they entertaine and retaine the Holy Spirit and not walk so extremely unworthily that he should depart frō them the residue of the words wherein the maine Emphasis of them doth lye is left untouched The import then of this Promise is the same with that of the Promises insisted on before with especiall reference to the Holy Spirit procured for us and given unto us by Christ. The stability and establishing Grace of the Covenant is here called the Covenant as sundry other particular mercies of it are also Of the Covenant of Grace in Christ the blessed Spirit to dwell in us and rest upon us is the maine and principall Promise This for our consolation is renewed againe and againe in the Old and New Testoment As a Spirit of sanctification he is given to men to make them believe and as a spirit of Adoplion upon their Believing In either sence God even the Father who takes us into Covenant in Jesus Christ affirmes here that he shall never depart from us which is our first Testimony in the case in hand With whom the Spirit abides and whilest he abides with them they cannot utterly forsake God nor be forsaken of him for they who have the spirit of God are the Children of God sonnes and Heyres But God hath promised that his Spirit shall abide with Believers for ever as hath been clearly evinced from the Text under consideration with a removall of all exceptions put in thereto The second witnesse we have of the constant abode and residence of this spirit bestowed on them §. 26. which Believe for ever is that of the Sonne who assures his Disciples of it Joh. 14. 16. I will saith he pray the Father and he shall give you another Comforter that he may abide with you for ever As our Saviour gives a Rule of Interpretation expressely of his Prayers for Believers that he did in them intend not only the men of that present Generation but all that should believe to the end of the World Ioh. 17. 20. I pray not for these alone but for them also who shall believe on me through their word so is it a Rule equally infallible for the interpretation of the gracious Promises which he made to his Disciples that are not peculiarly appropriated to their season and worke in which yet as to the generall Love Faithfulnesse and Kindnesse manifested and revealed in them the concernements of the Saints in all succeeding ages does lye they are proper to all Believers as such For whom he did equally intercede to them he makes Promises alike They belong no lesse to us on whom in an especiall manner the ends of the World are fallen then to those who first followed him in the Regeneration Let us then attend to the Testimony in this place and as he shall be pleased to increase our Faith mix it therewithall that the Spirit he procureth for us and sends to us shall abide with us for ever and whilest the Spirit of the Lord is with us we are his Doubtlesse it is no easy taske to raise up any pretended plea against the evidence given in by this Witnesse the Amen the great and faithfull witnesse in Heaven He tells us that he will send the Spirit to abide with us for ever and therein speaks to the whole of the case in hand and Question under debate All we say is that the Spirit of God shall abide with Believers for ever Christ saies so too and in the issue what ever becomes of us he will appeare to be one against whom there is no rising up Against this Testimony it is objected by Mr Goodwin §. 27. Cap. 11. Sect. 14. Pag. 234. This Promise saith he concerning the abiding of this other Comforter for ever must be conceived to be made either to the Apostles personally considered or else to the whole body of the Church of which they were principall members If the first of these be admitted then it will not follow that because the Apostles had the perpetuall residence of the spirit with them and in them therefore every particular Believer hath the like no more then it will follow that because the Apostles were infallible in their judgments through the teachings of the spirit in them therefore every Believer is infallible upon the same account also If the latter be admitted neither will it follow that every Believer or every member of the Church must needs have the residence of the spirit with them for ever There are principall priviledges appropriated to Corporations which every particular member of them cannot claime the Church may have the residence of the spirit of God with her for ever and yet every present member thereof loose his interest and part in him yea the abiding of the spirit in the Apostles themselves was not absolutely promised Ioh. 15. 10. 1. The designe of this discourse is to prove Ans. that this Promise is not made to Believers in generall or those who through the word are brought to believe in Christ in all Generations to the end of the World and consequently that they have no Promise of the Spirits abiding with them for that is the thing opposed and this is part of the Doctrine that tends to their Consolation and improvement in Holinesse What thankes they will give to the Authors of such an eminent discovery when it shall be determined that they have deserved well of them and the Truths of God I know not especially when it shall be considered that not
breake open their seales In the Latter are all promissory ingagements confirmed established and made unalterable wherein men either in conditionall compacts or Testamentary dispositions doe oblige themselves These are the Sigilla appensa that are yet in use in all Deeds Enfeofements and the like Instruments in Law And with men if this be done their engagements are accounted inviolable And because all men have not that Truth Faithfulnesse and Honesty as to make good even their sealed engagements the whole Race of man-kind hath consented unto the establishment of Lawes and Governors amongst others to this end that all men may be compelled to stand to their sealed Promises hence whatsoever the nature of it be and in what particular soever it doth consist the end and use of this worke in this speciall Acceptation is taken evidently in the latter sence from its use amongst men Expressed it is upon the mention of the Promises 2 Cor 1. 20. To secure Believers of their certaine and infallible accomplishment unto them the Apostle tells them of this sealing of the Spirit whereby the Promises are irrevocably confirmed unto them to whom they are made as is the case among the Sonnes of men sutably Ephes. 1. 13. he saith they are sealed by the Holy spirit of Promise Heb. 9. 14. that is that is promised unto us and who confirmes to us all the Promises of God That the other end of security also safety and preservation is designed therein secondarily appears from the appointed season whereunto this sealing shall be effectuall it is to the day of Redemption Eph 4. 30. untill the Saints are brought to the enjoyment of the full whole and compleat purchase made for them by Christ when he obtained for them eternall Redemption And this is a reall Testimony which the Holy Spirit gives to his owne abiding with the Saints for ever The worke he accomplisheth in them and upon them is on set purpose designed to assure them hereof and to confirme them in the Faith of it Unto an Argument from this sealing of the spirit thus proposed § 30. Those who are sealed shall certainly be saved Mr Goodwin excepts sundry things Ch. 11. Sect. 42. Pag. 255 256 257. which because they are applied to blurre that interpretation of the words of the Holy Ghost which I have insisted on I shall briefely remove out of the way that they may be no farther offensive to the meanest sealed one He answers then first by distinguishing the Major Proposition thus They who are sealed shall certainly be saved with such a sealing which is unchangeable by any intervenience whatsoever as of sinne and Apostasy so that they cannot loose their Faith but if the sealing be only such the continuance whereof depends on the Faith of the sealed and consequently may be reversed or with-drawne it no way proves that all they who are partakers of it must of necessity retaine their Faith therefore saith he 2 ly We Answer farther that the sealing with the spirit spoken of is the Latter kind of sealing not the former i.e. which depends upon the Faith of those that are sealed as in the beginning or first impression of it so in the duration or continuance of it and consequently there is none other certainty of its continuance but only the continuance of the said Faith which being uncertaine the sealing depending on it must needs be uncertaine also That the sealing mentioned depends upon the Faith of the sealed is evident because t is said in whom also after yee believed yee were Sealed with the spirit of Promise Ans. I dare say there is no honest man that would take it well at the hand of Mr Goodwin or any else that should attempt by distinctions or any other way to alleviate or take off the credit of his Truth and Honesty in the performance of all those things whereunto and for the confirmation whereof he hath set his Seal What acceptation an like attempt in reference to the spirit of God is like to find with him he may doe well to consider In the meane time he prevailes not with us to discredit this worke of his Grace in the least For 1. First This supposall of such interveniencies of sinne and wickednesse in the Saints as are inconsistent with the life of Faith and the favour of God as also of Apostasy are but a poore meane insinuation for the begging of the thing in Question which will never be granted of any such termes An interveniency of Apostasy that is defection from the Faith is not handsomely supposed whilest men continue in the Faith 2. That which is given for the confirmation of their Faith and on set purpose to adde continuance to it as this is cannot depend on the condition of the continuance of their Faith The Holy Ghost seales them to the day of Redemption confirming and establishing thereby an infallible continuance of their Faith but it seemes upon condition of their continuance in the Faith Cui fini Of what hitherto is said this is the summe If they who are sealed Apostatize into sinne and wickednesse they shall not be saved notwithstanding that they have been sealed and this must passe for an answer to our Argument proving that they cannot so apostatise because they are Sealed on purpose to preserve and secure them from that Condition Men need not goe farre to seeke for Answers to any Argument if such as these pure beggings of the thing in Question and argued will suffice 3. Neither doth the begining or first impression of the sealing depend upon their Faith any otherwise but as Believers are the subject of it which is not to have any kind of dependance upon it either as to its nature or use Neither doth that place of the Apostle Fph. 1. 13. After ye Believed ye were sealed prove any such thing unlesse this generall axiome be first established that all things which in order of nature are before and after have the Connexion of Cause and effect or at least of Condition and Event between them It proves indeed that their Believing is in order of nature antecedent to their sealing respecting the use of it here mentioned but this proves not at all that Faith is the condition of sealing the bestowing of Faith and the grant of this seale to establish it being both acts depending meerely solely distinctly on the free Grace of God in Christ Though Faith in order of nature goe before Hope yet is no Hope bestowed on men on the condition of Believing The truth is both Faith Sealing all other spirituall Mercyes as to the Goodwill of God bestowing them are at once granted us in Jesus Christ but as to our reception of them the actuall instating of our soules in the enjoyment of them or rather as to the exerting of themselves in us they have that order which either the nature of the things themselves requires or the soveraigne Will of God hath alotted to them neither
one altogether lovely As exceeding desireable in the work of his Oblation lovely and amiable in the work of his Intercession as hath been manifested 1. It imports him as one who in his death hath made an end of the Controversy between God and our soules Dan. 9. 39. Becoming our peace Eph. 2. 14. having obtained for us Eternall Redemption That he hath not suffered all that sorrow anguish paine torment dereliction whereunto for our sakes he was given up and willingly exposed himselfe for an uncertaine end not fighting in his death as one beating the ayre nor leaving his worke in the dust to be trampled on or taken up as it seemes good to us in our polluted darke dead estate of nature But hath filled it with such immortall seed that of it selfe by it selfe and its own unconquerable Efficacy it hath sprung up to the bringing forth of that whole fruit intended in it and the accomplishment of all the ends aimed at by it That is that it shall certainely and infallibly bring all those to God for whom he offered by Sanctifying Justifying and preserving them through the Communication of his owne Spirit and Grace to them for that end and purpose All his Promises being yea and Amen in him confirmed by his death 2 Cor. 1. 20. Heb. 10. 12 13 14 15 16. Some of those who indeed abuse the Truth we have insisted on pretend to grant That by his death he made satisfaction for sinne but only on condition that men believe on him and continue so doing That they shall so believe and so continue though he is said to be the Captaine of our Salvation and the Author and finisher of our Faith though it be given unto us for his sake to believe on him and we are blessed with all spirituall blessings in heavenly places in him that he takes no care about beyond the generall administration of outward meanes He neither procured any such thing by his Oblation nor doth intercede for it these things are left unto men to be educed drawne forth and exercised by virtue of sundry considerations that they may take upon themselves Never doubtlesse did men take more paines to staine the beauty and comelinesse of our dying Saviour 2. For his Intercession the Doctrine hitherto insisted on renders him therein exceeding lovely and desireable It tells you that he doth pray the Father and thereupon sends us the Comforter the Holy Spirit for all the gratious acts and works ends and purposes before mentioned with innumerable other priviledges that the Saints by him are made partakers of and that to abide with us for ever never to leave us nor forsake us That he continually appears in the presence of God for us interceding that our Faith may not faile pleading for us in and under all our decayes making out to us sutable supplies in all our Distresses Temptations Tryalls Troubles taking care that no Temptation befall us but that a way also of escape be given to us together with it It tells us his Eye even now he is in glory is still upon us seeing our wants taking notice of our weaknesse and providing for us as his only concernment in the World that we be not lost That he hath not left one jot of that kindnesse which he bare to his flock his Lambs his little ones But pursues with all his strength and all the interest he hath in Heaven the worke of their Salvation which he came from his Fathers bosome to enter on and returned to him againe to carry it on unto perfection That as the High Priest of old he beares our names in his breast and on his shoulders continually before his Father So that in all our falls and failings when wee are in our selves helpelesse and hopelesse when there is nothing in us nor about us that can doe us any good or yeeld us any help or Consolation yet on this account we may say the Lord is our Shepheard we shall lack nothing He hath undertaken for us and will beare us in his Armes untill he bring us to the bosome of his Father Now whether such cosiderations as these of the Oblation and Intercession of Christ doe not fill his Love in them with a more constraining efficacy and more draw out the hearts of the Saints unto Faith and Love then any instruction can doe informing men of the uselesnesse of the one or other of these eminent Acts of his Mediation for any of the ends and Purposes mentioned let Believers judge That which men repose upon in their greatest necessities and for the things of the greatest concernement thereof they have the greatest valuation and the thoughts of it are most fixed in their minds What is there of so great concernement in this World unto the Saints as their abiding with God unto the end How many how great urging pressing are the difficulties dangers troubles they meet withall in their so doing What then they have most frequent recourse unto and what they rest most upon under their pressures in the things of that concernement before mentioned that will deserve the name of their Treasure where their hearts will and ought to be Now if this setting aside as things of no Consideration in such a case the Purposes Covenant and Promises of God the Oblation and Intercession of the Lord Christ be mens own rationall Abilities to consider what is for their good and what will be hurtfull and destructive to them what can hinder but that men will yea and that they often should spend the flower and best of their Affections upon and about themselves and their own Wisdome in and for their preservation That doubtlesse will take up their hearts and thoughts so that there will be very little roome left for the entertainement of the Lord Jesus Christ with any regard or respect on this account If that then may passe which was formerly laid downe namely that the Doctrines and things which are Apt and suted to the ingenerating quickning increasing and building up of Faith and Love towards God and our Lord Jesus Christ are the most eminent Gospell motives to spirituall acceptable Obedience as it is an unquestionable Truth and certainty doubtlesse that Doctrine which represents the Father Sonne so rich in mercy so loving lovely to the soule as that doth which we insist upon must needs have a most effectuall influence into that Obedience 4. The Doctrine insisted on §. 18. hath an effectuall influence into the Obedience of the Saints upon the account of giving it its proper place and setting it aright upon its basis carrying it on in due order It neither puts upon it the fetters of the Law nor turnes it loose from the Holy and righteous Rule of it Let men be as industrious as can be imagined in the performance of all commanded duties yet if they doe it on legall motives and for legall ends all their performances are vitiated and all their duties rejected This the Apostle
to the Justification of the Doctrine opposed and vindication of it from the crime wherewith here by him t is charged this he tells you is that the Exhortations Comminations and Promises spoken of are meanes appointed of God for the accomplishing and effecting of the Perseverance of the Saints which he hath made simply and Absolutely necessary by his decree This he saith hath neither any Logicall nor Theologicall virtue in it for the purpose for which t is produced but is a notion irrelative to the businesse the accommodation whereof it pretends Ans. It may be so suffer you to frame the Objection and who will doubt of your Abilityes of giving an Answer But who I pray saies that God by his Decree hath made the Perseverance of the Saints simply and Absolutely necessary that t is certaine in respect of the event from the Decree of God we grant and do we thereby overthrough the meanes whereby t is to be accomplished Yea we establish them We are of the mind that God hath purposed and thereupon Promised the Accomplishment of many things as the selling of Joseph into Egypt the bringing of the Children of Israel from thence and the like which yet were to be carryed on to their Accomplishment and brought about through innumerable contingences by the free rationall deliberative actings of men If by simply and Absolutely necessary you intend that the thing Decreed is to be wrought of men simply and Absolutely necessarily by their operations as to the manner of them we simply and Absolutely deny any such Decree If by those expressions you improperly intend only the certainty of the Event or Accomplishment of the thing decreed with respect to the meanes appointed and fitted thereunto we say this establisheth those meanes neither have they the nature of meanes to an End from any Reason what ever but as so appointed of God thereunto But he proceeds in the proofe of his former Assertion and saies First that the Exhortations whereby the Saints are exhorted to Perseverance §. 17. are no meanes by which the Promises of Perseverance made as our Adversaries suppose to them are Accomplished or effected is thus clearely evinced Whatsoever is a meanes for the bringing of any thing to passe ought not to containe any thing in it Repugnant or Contrary unto that which is intended to be brought to passe by it for meanes ought to be subordinate to their ends not repugnant But the Scripture Exhortations unto perseverance containe that which is repugnant to the Promises of Perseverance if supposed such as our Adversaries suppose them to be therefore they can by no meanes effect those Promises the Minor is evident by the light of this consideration such Exhortations as these to the Saints take heed least at any time there be an evill heart of unbeliefe in you least you be hardened through the deceitfulnesse of sinne least you fall from Grace least you receive the Grace of God in vaine least you fall from your owne stedfastnesse in their natve and proper tendency import a danger and serve to raise a feare in men least the danger imported should come upon them whereas such Promises as these made unto the same persons and that not conditionally as is supposed that there shall never be an heart of unbeliefe in you that they shall never be hardened through the deceitfulnesse of sinne that they shall never fall away from the Grace of God exclude all danger or possiblity of falling away and tend directly to prevent or extinguish all feare in men of any such danger therefore such Exhortations are in their Nature and genuine import contrary to such Promises in theirs and consequently can be no meanes of bringing them to passe Ans. 1. Exhortations are not so properly the meanes whereby the Promises are accomplished §. 18. as the meanes whereby the things mentioned in the Promises are wrought God by and through them stirring up those Graces which he promises to worke continue and to increase in his Saints 2. Exhortations divine must be so apprehended as to be subservient to an End in respect of God fore-knowne and determined ` T is true we Exhort men or may to those things of whose Event we are wholly uncertaine but to God this cannot be ascribed He doth fore-know and hath fore-determined the End and Issue that every one of his Exhortations shall have and therefore such a nature and no other is to bee ascribed to them as is consistent with and subservient to a determined end 3. To the confirmation of his Minor Proposition the Answer is easie from the consideration first of the end of the Exhortations insisted on unto Perseverance And then of the Promises of Perseverance themselves which are no way inconsistent therewith For the first I say those Exhortations take heed least there be in you an evill heart of unbeliefe and the like are not given to ingenerate a feare of falling away which is a thing in it selfe evill and opposite unto that stedfastnesse of Faith and full Assurance which we should presse unto so farre is it from any Act of Faithfull Obedience that God should aime to worke in the hearts of his and apply meanes thereunto but only to beget an holy Care and Diligence in them to whom they are made or given for the using of the meanes appointed of God for the avoiding of the evill threatned to follow upon a neglect of them which directly falls in and sweetly conspires with the End and Vse of the Promises of Perseverance by us urged and insisted upon Nothing is imported by them but only the connexion that is between the things mentioned in them as unbeliefe and rejection from God This God aimes at in those Exhortations in their particular respect unto Believers that by them they may be stirred up to the use of those meanes which he hath appointed for them to be by them preserved in the Grace and Mercy which he hath infallibly promised to continue to them And 4. The end of the Promises of Perseverance on which we have infisted being their mixing with Faith to establish the soules of the Saints in believing the kindnesse and Faithfulnesse of God in his Covenant in Jesus Christ they do not take away nor prevent all danger of perishing and so consequently not that feare in any measure which stirres them up so to the use of meanes that they may not perish but only are effectuall for their deliverance out of those dangers which are apt and able of themselves to destroy them As our Saviour himselfe praies for them John 17. 15. I pray not that thou shouldest take them out of the world where whilst they are they will be sure to meet with dangers and perplexityes enongh but that thou shouldest keepe them from the evill wherewith they must reckon to be exercised There is not then the least contrariety or diverse Aspect between the Assurance of Faith about the end which the Promises tend unto and the
Believers sinne only out of infirmity 37. Whether Believers may sinne our of Malice and with deliberation 38. Of the stare of Believers who upon their sinne may be excommunicated 39. 40. Whether the Body of Christ may be disâ—â—embred What body of Christ it is that is intended 41. Mr G. thoughts to this purpose examined 42 M. G. discourse of the way whereby Christ keeps or may keep his members examined 43. Members of Christ cannot become members of Satan 1 Cor. 6. 15. considered 44. of the sence and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. Christ takes Members out of the power of Satan gives up none to him 46. Repetition of Regeneration asserted by the Doctrine of Apostasy 47. The Repetition disproved 48. M.G. notion of Regeneration examined at large and rebuked 49. Relation between God and his Children indissoluble 50. The farther progresse of Lust for the production of sinne it draws oft and entangles drawing away what it is 51. The distance between Regenerate and unregenerate persons in their being drawn away by Lust. 52. Farther description of him who is drawn away by Lust and of the difference formerly mentioned 53. Of Lusts enticing 54. How farre this may be fall regenerate men To do sinne Rom. 7. what it intendeth 55. Lusts conceiving wherein it consists 56. Of the bringing forth of sinne and how farre the Saints of God may proceed therein 57. 1 Ioh. 3. 9. opened the scope of the place discovered 58. Vindicated 59. The words farther opened The proposition in the words universall inferences from thence 〈◊〉 60. The subject of that Proposition considered every one that is borne of God what is affirmed of them what meant by committing of sinne 61. M. G. opposition to the sence of that expression given Reasons for the confirmation of it 62. M. G. Reasons against it proposed and considered 63. The farther Exposition of the word carried on How he that is borne of God cannot sinne severall kinds of impossibility 64. M. G. attempt to Answer the Argument from this place 65. Particularly examined 66. The Reasons of the Proposition in the Text considered of the seed of God abideth the nature of that seed what it is wherein it consists 6â— Of the abiding of this seed 68. Of the latter part of the Apostles Reason he is borne of God our Argument from the words 69. M. G. indeavour to evade that Argument his exposition of the words removed 70. Farther of the meaning of the word abideth 71. The Close MR Goodwin's Fift Argument for the Saints Apostacy §. 1. is taken from the Consideration of the sinnes which they have fallen into or possibly may so do and it is thus proposed Sect. 20. They who are in a capacity or possibility of perpetrating the workes of the flesh are in a possibility of perishing and consequently in a possibility of falling away and that finally from the Grace and favour of God in case they be in an estate of this Grace and Favour at the present But the Saints or true Believers are in a possibility of perpetrating the workes of the flesh and therefore also they are in a possibility of perishing and so of falling away from the Grace and Favour of God wherein at present they stand The Major Proposition of this Argument to wit They who are in a possibility of perpetrating or customarily acting the workes of the Flesh are in a possibility of perishing is clearely proved from all such Scriptures which exclude all workers of iniquity and fulfillers of the Lusts of the flesh from the Kingdome of God of which sort are many Of the which saith the Apostle speaking of the Lusts of the flesh Adultery Fornication c. I tell you as I have also told you in times past that they who do such things shall not inherit the Kingdome of God so againe For this ye know that no Whoremonger or uncleane person nor Covetous man who is an Idolator hath any Inheritance of the Kingdome of Christ and of God Let no man deceive you with vaine words for because of these things cometh the wrath of Cod upon the Children of disobedience yet againe know ye not that the nnrighteous shall never inherit the Kingdome of God Be not deceived neither Fornicators nor Idolaters shall inherit the Kingdome of God from such passages as these which are very frequent in the Scriptures it is as cleare as the light of the Sunne at noone-day That they who may possibly commit such sinnes as those specified Adultery Fornication Idolatry may as possibly perish and be for ever excluded the Kingdom of God Ans. §. 2. Because of all Arguments whatever used against the Truth we assert this seemes to me to weare the best colours on its back and to have its face best painted viz. with that plea of the Inconsistency of sinne with the Favour and acceptation of God seeming to have a tendency to caution Believers in their wayes and walkings to be more carefull in watching against Temptations I shall more largely insist on what the Lord hath been pleased to reveale concerning the sinnes failings of such as he is yet pleased to accept in a covenant of Mercy whom though he chastens and sorely rebukes yet he gives not their Soules over unto death nor takes his Loving kindnesse from them forever now because the inside strength of this Objection consists in a comparison instituted between the sinnes of Believers and the sinnes of unregenerate Persons which being laid in the ballance are found of equall burdensomenes unto God therefore are in expectance of a like Reward from him I shall in the first place before I come in particular to answer the Argument proposed manifest the difference that is between Regenerate persons and Unregenerate in their sinning and consequently also between their sinnes wherein such principles shall be layd downe and proved as may with an easy Application remove all that is added in the farther carrying on and endeavoured vindication of the Argument in hand A foundation of this discourse we have laid in Iames. 1. 14. 15. § 3. Put every man is tempted saith the Holy Ghost when he is drawn away of his own Lust and enticed Then when Lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death The Holy-Ghost discovers the fountain of all sinne and pursues it in the streames of it into the dead sea whereinto it falls All sinne whatever is from temptation that which tempts to sinne is the cause of it and that which tempts to all sinne is the cause of all sinne This Fountaine of sinne is here Discovered the principle proper criminall cause of sinne in the beginning of the 14. verse The Adversative but is exclusive of any other faulty cause of sinne that should principally fall under our Consideration especially of God of whom mention was made immediately before now this is affirmed to be every mans lust The generall way and
fastned upon them both for their joynt deliverance In Mr Goodwins 12. § 2. Chapter he takes into participation with him as is pretended 8. places of Scripture endeavouring by all meanes possible to compell them to speake comfortable words for the reliefe of his fainting and dying cause Whether He hath prevailed with them to the least complyance or whether He will not be found to proclaime in their name what they never once acknowledged unto him will be tryed out in the processe of our consideration of them In the first and second Section he fronts the Discourse intended with an eloquent Oration §. 3. partly concerning the tendency of the Doctrine of the Saints Perseverance which he girds himselfe now more closely to contend withall partly concerning Himselfe his own Ability Industry Skill Diligence and Observation of Doctrines and Persons with his rules in judging of the one the other For the First §. 4. He informes us that his judgement is that many who might have attained a Crowne of Glory by a presumptuous conceit of the Impossibility of their miscarrying are now like to suffer the vengeance of eternall fire men thereby gratifying the flesh with wresting the Scripture to the encouragement thereof That the Proud and Presumptuous conceits of men are like to have no other issue or effect than the betraying of their soules to all manner of Loosenesse and Abomination so exposing them to the vengeance of eternall fire we are well assured therefore knowing the terrour of the Lord do perswade men what we are able to cast downe all high thoughts and imaginations concerning their owne Abilities to doe good to believe to obey the Gospell or to abide in the Faith thereof and to rowle themselves freely fully wholly on the free Grace and faithfulnesse of God in the covenant of Mercy ratifyed in the bloud of his Sonne wherein they shall be assured to find Peace to their soules On this foundation doe we build all our endeavours for the exalting the soveraigne free effectuall grace of God in opposition to the proud and presumptuous conceits of men concerning their own imbred native power in spirituall things an Apprehension whereof we are well assured disposeth the heart into such a frame as God abhorres and prepares the soule to a battle against him in the highest and most abominable Rebellion imaginable I no waies doubt but that the way and meanes whereby innumerable poore creatures have been hardened to their eternall Ruine have had all their springs and fountaines ly in this one wretched reserve of a power in themselves to turne to God and to abide with him That any one by mixing the promises of God with Faith wherein the Lord hath gratiously assured him that seeing he hath no strength in himselfe to continue in his mercy he will preserve and keep him in and through the Sonne of his Love hath ever been or ever can be turned wholly aside to any way or path not acceptable to God or not ending in everlasting peace will never be made good whilest the Gospell of Christ finds honour and credit amongst any of the sonnes of men There may be some indeed who are strangers to the covenant of promise what ever they doe pretend who may turne this Grace of God in the Gospell as also that of the Satisfaction of Christ Redemption by his bloud and Justification by Faith the whole Doctrine of the covenant of Grace in Christ into lasciviousnesse but shall their unbeliefe make the Faith of God of none effect◠shall their wickednesse and Rebellion prejudice the mercy peace and Consolation of the Saints Because the Gospell is to them the savour of Death unto Death may it not be the savour of Life unto Life unto them that doe embrace it What ever then be the disasters of which themselves are the sole cause of men with their presumptuous conceits of the impossibility of miscarrying seeing every presumptuous conceit of what kind soever is a desperate miscarriage their ruine and destruction cannot in the least be ascribed to that Doctrine which calls for Faith in the promises of God a Faith working by Love and decrying all presumptuous conceits whatever A Doctrine without which and the necessary concomitant Doctrines thereof the whole bottome of mens walking with God and of their obedience is nothing but presumption and conceit whereby setting aside the cold sitts they are sometimes cast into by the checks of their consciences they spend their daies in the distemper of a Feaver of Pride and Folly In the insuing Discourse Mr Goodwin informes us of these two things §. 5. First What Rule he proceeds by in judging of the Truth of contrary opinions when as he phraseth it the toung of the Scripture seemes to be cloven about them And Secondly Of his owne Advantages and abilityes to make a right judgment according to that Rule The Rule he attends unto upon the information he hath given us is The Consideration of which of the Opinions that are at any time Rivalls for his judgement and acceptation tend most unto Godlinesse the Gospell being the truth which is according to Godlinesse of his owne advantages and abilityes to make a right judgment according to this rule there are severall heads and springs as his knowledge of the generall course of the Scripture the Experience of his owne heart his long observation of the Spirits and wayes of men but chiefely that light of Reason and Vnderstanding which he hath And by this Rule with these Abilityes proceeding in the examination of the Doctrine of the Saints Perseverance He condemnes it and casts it out as an abominable thing preferring that concerning their finall defection farre above it Some Considerations I shall adde to attend upon his Rule and principles First §. 6. It is most certaine that the Gospell is a Doctrine according unto Godlinesse whose immediate and direct tendency as in the whole frame and course of it so in every particular branch and streame is to promote that Obedience to Go◠in Christ which we call Godlinesse This is the will of God revealed therein even our Sanctification and whatever Doctrine it be that is suited to turne men off from walking with God in that way of Holinesse it carryes its brand in its face whereby every one that finds it may know that it is of the uncleane Spirit the evill one But yet that there may be fearefull and desperate deceits in the hearts of men judging of truths pretending their rise and originall from the Gospell by their suitablenesse to the promotion of Godlinesse and Holinesse hath been before in part declared and the Experience of all Ages doth sufficiently manifest Among all those who professe the name of Christ more or lesse in the world though in under the most Antichristian opposition to him who is there that doth not pretend that this tendency of opinions unto Godlinesse or their disserviceablenesse thereunto hath a great influence into the
mix the promises of it with Faith or of the powers of the world to come as to receive them in power in their hearts by believing so that farther contest about these words seemes to be altogether needlesse How farre men may proceed in the wayes of God §. 36. what progresse they may make in amendment of life what gifts and common graces they may receive what light and knowledge they may be indued withall what kind of Faith Joy Repentance Sorrow Delight Love they may have in and about spirituall things what desire of mercy and heaven what usefull gifts for the Churches edification they may receive how farre they may perswade their own soules and upon what grounds that their condition Godward is good and saving and beget an opinion in others that they are true Believers and yet come short of union with Christ building their houses on the sand c. is the daily taske of the Preachers of the Gospell to manisest in their pressing that exhortation of the Apostle unto their hearers to examine and try themselves in the middest of their profession whether Christ be in them of a truth or no. I shall not now enter upon that labour the Reader knowes where to find enough in the writings of holy and learned men of this Nation to evince that men may arrive at the utmost height of what is in this place of the Apostle by the Holy Ghost ascribed to the persons of whom he speakes and yet come short of the state of true Believers M.G. indeed tells us Sect. 27. The Premises relating to the two passages yet under debate considered §. 37. I am so farre from questioning whether the Apostle speakes of true and sound Believers in them that I verily judge that he purposely sought out severall of the most emphaticall and signall characters of Believers yea such which are hardly or rather not at all to be found in the ordinary sort of true Believers but only in those that are most eminent amongst them that so he and such who though sound yet were weake in the Faith might fall away and perish but that even such also who were lifted up nearer unto Heaven than their fellowes might through carelesnesse and carnallsecurity dash themselves in pieces against the same stone make shipwracke of their soules as well as they Ans. The House built on the sand may oftentimes be built higher have more faire perapets and battlements windowes and ornaments than that which is built upon the Rock yet all guifts and priviledges equall not one Grace in respect of light knowledge guifts and many manifestations of the Spirit such who never come up to that Faith which gives reall union and communion with Jesus Christ may farre outgoe those that do 2. That there is any thing mentioned or any characters given of Believers much lesse such as are singular and not common to all M. G hath not in any measure been able to evince There is not the meanest Believer in the world but he is a Child of God heir of the Promises brother of the LordChrist hath union with him hath his living in him is Quickned Justifyed Sanctifyed hath Christ made to him Wisedome c. hath his Righteousnesse in God and his Life hid in him in Christ is passed from death to Life brings forth fruit and is deare to God as the apple of his eye accepted with him approved of him as his temple wherein he delighteth to dwell That any thing in this place mentioned and insisted on any characters we have given of the persons whom we have considered doe excell or equall or denote any thing in the same kind with these and the like excellencyes of the meanest Believers will never be proved if we may judge of future successes from the issue of all former attempts for that end and purpose And this is the issue of Mr Goodwin's third Testimony produced to confirme the Doctrine of the Saints Apostacy but hypothetically and under such a forme of expression as may not be argued from nor of Saints and true Believers at all His 4. followeth His fourth Testimony he produceth §. 38. and indeavours to mannage for the Advantage of his cause Sect. 31. in these words The next Scripture Testimony we shall produce briefely urge in the cause now under maintainance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith But if any man draw back my soule shall have no pleasure in him Our English translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any man for the just man for whereas they translate but if any man draw back the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. if or but if he i.e. the just man who should live by his Faith viz. if he continues in it shall draw back Beza himselfe likewise before thē had stayned the honour of his faithfulnesse with the same blot in his Translation But the mind of the Holy Ghost in the words is plaine and without Parable viz. that if the just man who lives i. e. who at present enjoyes the favour of God and thereby is supported in all his tryalls and should live allwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloth as the word properly signifyeth See Acts 20. 27. from his believing my soule shall have no pleasure in him i.e. according to the import of the Hebraisme my soule shall hate or abhorre him to death as it is also expounded in the words immediately following But we are not of those who draw back to perdition but c. From hence then evident it is that such a man who is a just or Righteous man and under promise of living for ever by his Faith and therefore also a true and sound Believer may draw back or be withdrawne to the contracting of the hatred of God and to destruction in the end The forlornehope of evading because the sentence is Hypotheticall or conditionall not positive hath been routed over and over yea and is abandoned by some of the great Masters themselves of that cause unto the defence whereof it pretendeth And however in this place it would be most preposterous For if it should be supposed that the just man who is in a way under a Promise of living by his Faith were in no danger or possibility of drawing backe and that to the losse of the favour of God and ruine of his soule God must be conceived to speake here at no better rate of wisdome or understanding than thus The Just shall live by his Faith but if he shall do that which is simply and utterly impossible for him to do my soule shall have no pleasure in him What savour of wisdome yea or of commonsence is there in admonishing or cautioning men against such evills which there