indeed we own and for the discovery of that which is brought forth to contest for Acceptance with it upon the score of Truth and usefullnesse First then §. 30. for the Doctrine of the Saints Perseverance how it stands stated in Mr Goodwins thoughts and what he would have other men apprehend thereof may from sundry places in his Booke especially Cap. 9. be collected and thus summarily presented It is saith he Cap. 9. Sect. 3. a promising unto men and that with height of assurance under what loosnesse or vile practises so ever exemption and freedome from punishment so Sect. 4. It is in vaine to perswade or presse men unto the use of such meanes in any kinde which are in themselves displeasing to them seeing they are ascertained and secured before hand that they shal not fail of the end however whether they use such means or no a lushous Fulsome conceit Sect. 5. intoxicating the flesh with a perswasion that it hath Goods layed up for the daies of Eternity A notion comfortable and betideing peace to the flesh Sect. 15. in administring unto it certaine hope that it shall however escape the wrath and vengeance which is to come yea though it disporteth it selfe in all manner of loosnesse and licentiousnesse in the meane time A presumption it is that men Sect. 18. may or shall injoy the love of God and Salvation it selfe under practises of all manner of sinne and wickednesse Representing God Sect. 20. as a God in whose sight he is Good that doth evill promising his love favour and acceptance as well unto doggs returning to their vomit or to swine wallowing after their washing in the mire that is to Apostates which that believers shall not be is indeed the Doctrine he opposeth as unto Lambs aud sheepe A Doctrine whereby ' t is possible for me certainly to know that how loosly how profanely how debauchedly soever I should behave my selfe yet God will love me as he doth the holdest and most righteous man under Heaven With these and the like Expressions doth Mr Goodwin adorne and Gilde over that Doctrine which he hath chosen to oppose with these Garlands flowers doth he surround the Head of the Sacrifice which he intends instantly to slay that so it may fall an undeplored Victim if not seasonably rescued from the hands of this sacred Officer Neither through his whole Treatise do I find it delivered in any other sence or held out under any other notion to his Reader The Course here he hath taken in this case and the paths he walkes in towards his Adversaries seeme to be no other then that which was traced out by the Bishops at Constance when they caused Divells to be painted upon the Cap they put on the Head of Huss before they cast him into the fire I do somthing doubt though I am not altogether Ignorant how abominably the Tenents and Opinions of those who first opposed the Papacy are represented and given over to posterity by them whose interest it was to have them thought such as they gave them out to be whether ever any man that undertooke to publish his Conceptions to the world about any opinion or parcell of Truth debated amongst Professors of the Gospell of Christ did ever so dismember disfigure defile wrest and pervert that which he opposed as Mr Goodwin hath done the Doctrine of Perseverance which he hath undertaken to destroy Me thinks a man should not be much delighted in casting filth and dung upon his Adversary before he begin to graple with him In one word this being the account he gives us of it if he be able to name one Author ancient or moderne any one sober person of old or of late that ever spent a pen full of Inke or once opened his mouth in the defence of that Perseverance of Saints or rather profane walking of dogs and swine which he hath stated not in the words and termes but so much as to the matter or purpose here intimated by him and it shall be accepted as a just defensative against the Crime which we are inforced to charge in this particular and which otherwise will not easily be warded If this be the Doctrine which with so great an indeavour and a Contribution of so much Paines and Rhetorique he seeks to oppose I know not any that will thinke it worth while to interpose in this fierce contest between him and his man of straw Neither can it with the least colour of Truth be pretended that these are Consequences which he urgeth the Doctrine he opposeth withall and not his Apprehensions of the Doctrine it selfe For neither doth he in any place in his whole Treatise hold it out in any other shape but is uniforme and constant to himselfe in expreffing his notion of it nor doth he indeed almost use any Argument against it but those that suppose this to be the true state of the Cōtroversy which he hath proposed But whether this indeed be the Doctrine of the Perseverance of Saints which Mr Goodwin so importunately cryes out against upon a briefe consideration of some of the particulars mentioned will quickly appeare First then §. 34. doth this Doctrine promise with height of Assurance that under what loosnesse or vile practices soever men doe live they shall have Exemption from punishment wherein I pray in that it promiseth the Saints of God that through his Grace they shall be preserved from such loosenesse and evill practises as would expose them to Eternall punishment Psal. 23. 6. Doth it teach men that it is vain to use the meanes of mortification because Jerem. 31. 33. 1 Cor. 10. 13. they shall certainly attaine the end whether they use the meanes or no Or may you not as well say that the Doctrine you oppose is that all men shall be saved whether they believe or no with those other comfortable and chearing associate doctrines you mention Or is this a Regular Emergency of that Doctrine which teaches 1 Pet. 1. 5. that there is no attaining the End but by the meanes between which there is such a Concatenation by Divine appointment that they shall not be separated Doth it speake peace to the flesh in Assurance of Blessed Immortality though it disport it selfe in all folly in the meane time Doe the Teachers of it expresse any such thing Doth any such Abomination issue from their Arguings in the defence thereof Or doth the Doctrine which teaches Believers Saints who have tasted of the love and pardoning mercy of God and are taught to valew it infinitly above all the world that such is the Love and goodwill of God towards them in the Covenant of mercy in the blood of Christ that having appointed Good works for them to walke in Ephes. 2. 10. 2 Cor. 3. 5. for which of themselves they are insufficient he will graciously continue to them such supplyes of his Spirit and Grace as that they shall never depart from following
What the principle mercies were that were in Gods intendment to them and whereof by their effectuall calling they shall be made partakers he tells us v. 26 27. The Deliverer or Redeemer which comes out of Sion shall according to the Covenant of Grace turne them from ungodlinesse the Lord taking away their sinne Sanctification and Justification by Christ the two maine Branches of the New Covenant Ierem. 31. 42. Ierem. 32. Ezek 36. Heb 8. 13 14. chap 10. 17 18. doe make up the Mercy purposed for them The certainty of the Collation of this Mercy upon them notwithstanding the interposition of any present obstruction amongst which their Enmity to the Gospell was most eminent and lay ready to be objected the Apostle argueth frō the Unchangeablenesse of the Love of Election wherewith the Lord embraced them from Eternity as touching the Election they are beloved and farther to manifest on that account the fulfilling of what he is in the proofe and Demonstration of viz. that though the major part of Israel according to the flesh were rejected yet the Election should obtaine and all Israell be saved he tells them that that calling of God whereby he will make out to them those Eternally designed mercies shall not be repented of eminently in that Assertion distinguishing the grace whereof he speakes from all such common gifts and such outward dispensations as might be subject to a removall from them on whom they are bestowed and if upon any supposition or consideration imaginable the Mercies mentioned may be taken away the Assertion comes very short of the proofe of that for which it is produced Against this plaine expression of the Apostle §. 6. that the gifts and calling of God are without repentance Mr Goodwin puts in sundry Exceptions to weaken the Testimony it bears in this case Cap 8. Sect 86. which because they have been already sufficiently evinced of Weakenesse Falshood and Impertinency by his Learned Antagonist I shall only take up that which he mainly insists upon and farther manifest its utter uselessenesse for the end for which it is produced Thus then he pleads The Gifts and Calling of God may be said to be without repentance because let men continue the same persons which they were when the Donation or Collation of any gift was first made by God unto them he never changes or altereth his Dispensations towards them unlesse it be for the better or in order to their farther good in which case he cannot be said to repent of what he had given but in case men shall change and alter from what they were when God first dealt gratiously with them especially if they shall notoriously degenerate or cast away the Principles or divest themselves of that very qualification on which as it were God grafted his benefit or gift in this case though he recall his gift he cannot be said to repent of his giving it because the termes on which he gave it please him still only the Persons to whom he gave it and who pleased him when he gave it them have now rendred themselves unpleasing to him Two things are here Asserted 1. §. 7. That if men continue the same or in the same state and condition wherein they were when God bestowed his gifts and graces upon them then God never changeth nor altereth his dispensations towards them abide the same 2. That there are certain Qualifications in men upon which God grafts his grace which whilest they abide his gifts and graces abide upon them also and therefore are said to be without repentance but if they are lost God recalls his gifts and that without any chang◠Let us a little consider both these Assertions and First it being evident that it is Spirituall grace and Mercy of which the Apostle speakes as was manifested for they are such as flow from the Covenant of the Redeemer v. 26 27. Sanctification Justification being particularly mentioned let us consider what is the condition of men when God Invests them with these Mercies that we may be able to instruct them how to abide in that condition and so make good the possession of the Grace and Mercy bestowed on them and to keep close to the Text let our Instance be in the three eminent mercies of the Gospell intimated in that place 1. Vocation 2. Sanctification 3. Justification The Gift and Grace of Vocation is confessedly here intended being expressely mentioned in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Calling which is an effect of the Covenant of Grace v. 28. consider wee then what is the state of Men when God first calls them and gives them this gift and Favour that if it seeme so good we may exhort them to a continuance therein Now this Sate with the Qualifications of it Isa. 65. 1. is a State 1. of Death Ioh. 5. 25. The Dead heare the voyce of the Sonne of God Rom. 9. 25. Christ speakes to them who are dead Hos. 2. 23. 1 Pet. 2. 10. and so they Live 2. Of Darknesse Acts 25. 26. God calls them out of Darknesse into his marvelous light Ephes. 2. 12. 1 Pet. 29. a State of Ignorance and Alienation from God Ephes 4. 18. The grace of Vocation or effectuall calling finding men in a state of Enmity to God and Alienation from him if they may be prevailed withall to continue such still this gift shall never be recalled nor repented of But perhaps the Gift and Grace of Sanctification finds men in a better condition in a state §. 8. wherein if they abide them that also shall abide with them for ever The Scripture abounds in the description of this state that we shall not need to haesitate about it Ephes 2. 1 2. you hath he quickned who were dead in trespasses and sins Quickning renewing Grace is given to persons dead in sins is so farre from depending as to its Unchangeablenesse upon their Continuance in the State wherein it finds them that it consists in a reall change and translation of them from that State or Condition The Apostle sets out this at large Titus 3. 3 4 5. wee our selves were sometimes foolish c. the State of men when God bestowes their Gifts upon them is positively expressed in sundry particulars v 3. the Qualifications on which this Gift or Grace is grafted of which M Goodwin speaks afterwards negatively v 5. it is not of any work that we have done which is unquestionably exclusive of all those stocks of Qualifications which are intimated whereon the Gifts and Graces of God should be grafted The gift it selfe here bestowed is the washing of Regeneration and renewing of the Holy Ghost saveing us through mercy from the state and Condition before described In briefe that the Condition wherein this Grace of God finds the Sonnes of Men is a state of a Mat. 8. 27. Rom. 6. 13. Col. 2. 13. Death b Ezek. 17. 6. Isa. 4. 4. Job 14. 4. Joh. 3. 6.
Blood c Joh. 1. ◠Ephes. 5. 8. Col. 1. 13. Luk. 4. 18. Darknesse d Rom. 8. l 6 7 8. Rom. 5. 10. Col. 1. 21. Gal. 3. 13. Joh. 3. 35. Bindnesse Enmity curse and Wrath Disobedience Rebellion Impotency and Vniversall Alienation from God is beyond all contradiction by Testimonies plentifully given out here a little and there a little line upon line manifest in the Scripture Shall we now say that this Grace of God is bestowed on men upon the account of these Qualifications and continued without revocation on condition that they abide in the same State with the same Qualifications Let then men continue in sinne that grace may abound Is the case any other as to Iustification doth not God justify the ungodly Ro. 4. 5. are we not in filthy Robes when he comes to cloath us with Robes of Righteousnesse Zech 3. 3. are we not reconciled to God when alienated by wicked workes Col 1. 13. these are the Qualifications on which it seemes God grafts his Gifts and Graces and whose abode in the Persons in whom they are is the condition whereon the irrevocablenesse of those Gifts and Graces does depend Who would have thought they had been of such reckoning and esteeme with the Lord And this considering what is learnedly discoursed elsewhere may suffice as to the other Assertion 1 Cor. 4. 7. that God gives his Gifts and Graces to Qualifications not to Persons Those Qualifications are either Gifts of God or not if not who made those men in whom they are differ from others if they are on what Qualifications were those Qualifications bestowed That God freely bestows on Persons of his own good pleasure not Grafting on Qualifications his Gifts and Graces we have Testimonies abundantly sufficient to out-ballance M. Goodwins Assertions Rom 9. 18. He hath Mercy on whom he will have Mercy he bestowes his Mercy and the fruits of it not on this or that Qualification but on whom or what Person he will and to them it is given saith our Saviour to know the Mysteries of the Kingdome of God but to others it is not given I see no stock that his gift is grafted on but only the Persons of Gods good will whom he graciously designes to a Participation of it Truth is §. 9. I know not any thing more directly contradictory to the whole Discovery of the worke of Gods Grace in the Gospell then that which is couched in these Assertions of M. Goodwin neither is it any thing lesse or more then that which of old was phrased The Giving of Grace according to merit ascribing the primitive discriminating of persons as to Spirituall Grace unto selfe indeavours casting to the ground the free distinguishing good pleasure of God and that Graciousnesse of every Gift of his I speake as to the first issue of his love in quickning renewing pardoning Grace which eminently consists in this that he is found of them that seeke him not and hath Mercy on whom he will because so it seemed good to him Not to digresse farther in the discovery of the unsatisfactorinesse of this pretence from the pursuit of the Argument in hand Because Gods gifts are not repented of therefore doe men continue not in the condition wherein they find them but wherein they place them And all Qualifications in men whatever that are in the least acceptable to God are so farre from being stocks whereon God grafts his Gifts and Graces that they are Plants themselves which he plants in whomsoever he pleaseth Yea the Tree is made good before it beare any good fruit and the Branch implanted into the True Olive before it receive the sap or juyce of any one good Qualification The summe of Mr Goodwins Answer amounts to this let men be stedfast in a good condition and Gods Gifts shall stedfastly abide with them if they change they also shal be revoked which is directly opposite to the plain intendment of the place viz. That the stedfastnesse of men depends upon the irrevocablenesse of Gods Grace and not è contra there is not in his sense the least intimation in these words of the permanency of any Gift or Grace of God with any one on whom it is bestowed for a Day an Houre or a Moment but notwithstanding this Testimony of the Holy Ghost they may be given one houre and taken away the next they may flourish in a man in the morning and in the evening be cut downe dried up and withered this is not to Answer the Arguings of men but positively to deny what God affirms To conclude God gives not his gifts to men I mean those mentioned because they please him Jerem. 31. 32. but because it pleaseth him so to doe he does not take them away because they displease him but gives them so to abide with them that they shall never displease him to the height of such a provocation Neither are the Gifts of God otherwise to be repented of then by taking them from the Persons on whom they are bestowed But this heape being removed we may proceede Farthermore then §. 10. in sundry places doth the Lord propose this for the Consolation of his and to assure them that there shall never be an everlasting separation between him and them which shall be further cleared by particular instances Things or Truthes proposed for Consolation are of all others most clearely exalted above exception without which they were no way sutable considering the promptnesse of our unbelieving hearts to rise up against the worke of Gods Grace and Mercy to compasse the end for which they are proposed Isaiah §. 11. 40. 27 28 29 30 31. Why sayest thou O Jacob and speakest O Israell my way is hid from the Lord and my Judgment is passed over from my God hast thou not knowen hast thou not heard that the everlasting God the Lord the Creator of the ends of the earth fainteth not neither is weary there is no searching of his Vnderstanding He giveth power to the faint to them that have no might he increaseth strength Even the youths shall faint and be weary and the young men shall utterly faile but they that wait upon the Lord shall renue their strength they shall mount up with wings as as Eagles they shall runne and not be weary they shall walke and not faint v. 27. Jacob and Israel make a double complaint both parts of it manifesting some feare or dread of Separation from God for though in Generall it could not be so yet in particular Believers under Temptation may question their owne condition with their right unto and interest in all the things whereby their state and Glory is safegarded My way say they is hid from the Lord The Lord takes no more notice sets his heart no more upon my way my walking but lets me goe and passe on as a stranger to him And farther My judgement is passed over from my God Mine enemies prevaile perhaps Lusts and
an interest in the good of them all that being only represented variously for the advantage of them that believe My designe is Gal. 16. 17. to describe the generall intention of God in all Gospell Promises whereby they being equally Spirited Eph. 2. 12. Heb. 6. 17. become as one and concerning these I say 1. That they are free and Gracious as to the rise §. 5. and fountain of them They are given unto us Tit. 1. 2. meerely through the good will and pleasure of God That which is of Promise 2 Pet. 1. 3 4. is every where opposed to that which is of doubt or that which is any way deserved or procured by us Gal. 3. 18. If the inheritance be of the Law which includes all that in us is desireable acceptable and deserving it is no more of Promise that is free and of meere Grace He that can find out any Reason or cause without God himselfe why he should promise any good things whatever to Sinners as all are are shut up under sinne till the Promise came Mat. 20. 15. Gal. 3. 22. may be allowed to Glory in the invention which he hath found out A well conditioned Nature necessitating him to a velleity of doing good and yeelding reliefe to them that are in misery though justly receiving the due reward of their deeds which even among the Sonnes of men is a vertue dwelling upon the confines of vice for their recovery is by some imposed on him But that this is not the fountaine and rise of his Promises needs no other evidence but the light of this Consideration That which is naturall is necessary and universall Promises are distinguishing as to them in misery at least they are given to men and not to fallen Angells But may not God doe what he will with his own Farther Jesus Christ is himselfe in the Promise he is the great originall matter and subject of the Promises and the giving of him was doubtlesse of free Grace and Mercy so Iohn 3. 16. God so Loved the World that he gave his only begotten Sonne and Rom 5. 8. God commendeth his Love towards us in that whilest we were Sinners Christ died for us and in the first of Ioh 4. 10. Herein is Love Mat. 11. 26. not that we Loved God but that he Loved us and sent his Sonne to be a Propitiation for us All is laid upon the account of Love and free Grace I confesse there are following Promises given out for the orderly carrying on of the persons to whom the maine originall fundamentall Promises are made unto the end designed for them that seeme to have Qualifications and Conditions in them but yet even those are all to be resolved into the Primitive grant of Mercy That which promiseth Life upon believing being of use to stirre men up unto and carry them on in Faith and Obedience must yet as to the pure nature of the Promise be resolved into that which freely is promised viz. Christ himselfe and with him both Faith and Life Believing and Salvation As in your Automata there is one originall spring or wheele that giveeth motion to sundry lesser and subordinate movers that are carried on with great variety sometimes with a seeming contrariety one to another but all regularly answering and being subservient to the impression of the first mover The first great Promise of Christ Gen. 3. 15. 16 and all good things in him is that which Spirits and principles all other Promises whatsoever Gen. 49. 10. Isa. 9. 6. and howsoever they may seem to move upon conditionall termes 2 Cor. 1. 20. yet they are all to be resolved into that absolute and free Originall Spring Hence that great Grant of Gospell Mercy is called the Gift by him Rom 5. 16 17. yea all the Promises of the Law as to their Originall Emanation from God and the constitution of the reward in them ingaged to be bestowed for the services required are free and Gracious There is not any naturall indispensable connexion between Obedience and Reward Diatr de Iust. Div. as there is between Sinne and Punishment as I have elsewhere at large Disputed and Proved 2. I call them Discoveries and Manifestations of Gods Good-will and Love §. 6. which is the prime and sole cause of all the good things which are wrapped up and contained in them Of this Good-will of God the Promises which he hath given are the sole discoveries We doe not in this Discourse take Promises meerely for what God hath said he Will doe in termes expresly but for every Assertion of his Good will and Kindnesse to us in Christ all which was first held out under a word of Promise Gen 3. 15. And this the Apostle inferres in Tit. 1. 2 3. In hope of eternall life which God that cannot lye promised before the◠World beganne but hath in due time manifested his Word through Preaching or discovered or made known that good will of his by the Promises in Preaching of the Gospell And to this extent of significancy is that Promise in the Scripture both name and thing in very many places stretched out Every thing whatever that is manifestative of Grace and good will to Sinners is of the Promise though it be not cast into a Promissory forme of expression Yea whereas strictly a Promise respecteth that which is either only future and not of present existence or the continuance of that which is yet even expressions of things formerly done and of a present performance some Individuals to the end of the World being to be made a new partakers of the Grace good will and Mercy in them doe belong to the Promise also in that Acceptation of it which the Holy Ghost in many places leads unto and which we now insist upon Mica 7. 17 18 19. 3. I say they are made unto sinners and that as sinners under no other Qualification whatever it being by the Mercy of the Promise alone that any men are relieved out of that condition of being sinners and morally nothing else Were not the Promises originally made to sinners Ephes. 2. 12. there would never any one be found in any other state or Condition Rom. 3. 19. I know there are Promises made to Believers Gal. 3. 22. even such as are unchangeable and shall beare them into the bosome of God but I say these are all consequentiall and upon supposition of the first and great Promise whereby Christ himselfe and Faith for his sake is bestowed on them This runs through them all as the very tenor of them Ioh. 3. 16. Rom. 8. 32. and method of God in them do manifest as we shall see afterwards So the Apostle Gal. 3. 22 The Scripture hath concluded all under sinne 1 Cor 1. 30. that the Promise by Faith of Jesus Christ might be given to them that Believe Phil. 1. 29. All are shut up under sinne Ephes. 1. 3. untill
Upon the engagement of the Name of God on his peoples behalfe Moses carefully pleads this latter or part thereof Num 14. 17 18 19. God hath given his Name unto his people and this is wrapt up in that mercy that he will lay out his Power to pardon heale and doe them good in his preserving of them and abiding with them Let thy Power be great according as thou hast spoken the Lord is long suffering and as when he workes for his name the way whereby he will doe it is according to the greatnesse of his Power so the fountaine and rise from whence he will doe it is 2. His Goodnesse Ioh. 17. 3 26 Kindnesse Love Patience Mercy Grace Faithfulnesse in Jesus Christ. Psal. 22. 22. And thus under the title of his Name doth he call poore afflicted Psal. 63. 4. darke hopelesse helpelesse Creatures upon any other account in the World persons ready to be swallowed up in disconsolation and sorrow Psal. 69. 30. to rest upon him Isa 50. 10. Who is among you that feareth the Lord and obeyeth the voyce of his Servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God When all other holds are gon when flesh failes and heart failes then doth God call poore soules to rest upon this Name of his So the Psalmist Psal 73. 26. My flesh and my heart faileth all strength naturall and spirituall faileth and is gone but God is the strength of my heart saith he and my portion for ever Now this is the sole motive also of Gods continuance with his He will doe it because he himselfe is good gracious mercifull loving tender and he will lay out these Properties to the utmost in their behalfe that it may be well with them lifting up exalting and making himselfe Gracious in so doing This the Lord emphatically expresseth five times in one verse Isa. 46. 4. â—ven to your old age I am he even to hoary haires will I carry you I have made and I will beare I will carry and will deliver you this then I say is the reason and only ground This the principall aime and End upon the account whereof the Lord will not forsake his People 3. The Rise of all this Goodnesse §. 7. Kindnesse Faithfulnesse of God to his People as to the exercise of it is also expressed and that is his own good pleasure because it hath pleased the Lord to make you his People This is the spring and fountaine of all the goodnesse mentioned God is essentially in himselfe of a good gracious and loving nature but he acts all these properties as to works that outwardly are of him according to the Counsell of his Will Eph 1. 11. according to the Purpose which he purposeth in himselfe and his Purposes all of them have no other rise or cause but his own good pleasure Why did the Lord make us his People towards whom he might act according to the Gracious Properties of his nature yea and lay them forth and exercise them to the utmost on our behalfe Was it because we were better then others did his Will walked with him Did he declare we should be his People upon condition we did so and so Not on any of these or the like grounds of proceeding doth he doe this but meerely because it pleaseth him to make us his People Mat 11. 26. and shall we think that he who took us to be his People notwithstanding our universall alienation from him on the account of his own good pleasure which caused him to make us his People that is obedient believing separated from the World will upon any account being himselfe Unchangeable not perserve us in but reject us from that Condition Thus is God's Mercy in not forsaking his People resolved into its originall principle viz. his owne good-pleasure in choosing of them carried on by the Goodnesse Unchangeablenesse of his own Nature to the appointed Issue This then is the summe of this Argument What worke or Designe the Lord entereth upon meerly from his own good pleasure or solely in answer to the Purpose which he purposeth in himselfe and engageth to continue in Mercy for his Name sake thereby taking upon him to remove or prevent what ever might hinder the accomplishment of that Purpose Work or Designe of his that he will abide in unchangeable to the end But this is the state of the Lords undertaking to abide with his People as hath been manifested at large Let us adde in the next place that of the Psalmist §. 8. Ps. 23. 4 6. Though I walke through the vally of the shaddow of death I will feare none evill for thou art with me thy rod thy staffe doth comfort me Surely Goodnesse mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever The Psalmist expresseth an exceeding confidence in the middest of most inexpressible troubles and pressures He supposes himselfe walking through the vally of the shadow of death as death is the worst of evills and comprehensive of them all so the shaddow of death is the most dismall and darke Representation of those evills to the Soule and the vally of that shaddow the most dreadful bottome and depth of that Representation This then the Prophet supposed that he may be brought into a condition wherein he may be overwhelmed with sad apprehensions of the comeing of a confluence of all manner of evills upon him and that not for a short season but he may be necessitated to walke in them which denotes a state of some continuance a conflicting with most dismall evills and in their owne nature tending to death is in the supposall What then would he do if he should be brought into this estate Saith he even in that condition in such distresse wherein I am to my owne and the eyes of others hopelesse helpelesse gone and lost I will feare none evill A noble resolution if there be a sufficient bottome foundation for it that it may not be accounted rashnesse groundlesse confidence but true Spirituall courage and holy Resolution Saith he it is because the Lord is with me But alas what if the Lord should now forsake thee in this Condition and give thee up to the power of thine enemies and suffer thee by the strength of thy Temptations wherewith thou art beset to fall utterly from him Surely then thou wouldest be swallowed up for ever the waters would go over thy Soule and thou must for ever lye downe in the shades of death Yea but saith he I have an assurance of the contrary Goodnesse and Mercy shall follow me all the dayes of my life But this is say some a very desperate perswasion If thou art sure that Goodnes Mercy shall follow thee all the dayes of thy life then live as thou pleasest as loosly as flesh can desire as wickedly as Sathan
of God according to Election or the Purpose of his Will in Jesus Christ Rom. 9. 11. which though it comprize his Will of not punishing them in their own persons Joh. 3. 36. that are within the verge of this his Purpose Eph. 2. 3. yet it is not properly an Act of forgivenesse of sinns Rom. 5. 6 8. nor are they pardoned by it Gal. 3. 23. nor is the Law actually innovated 2 Cor. 5 21. or its obligation on them unto punishment dissolved Rom. 3. 23 24 25. nor themselves justified in any sence thereby 2. That interposition of the Lord Christ 2 Cor. 1. 30. whereof we have been treating being a medium indispensably necessary as to satisfaction Math. 17. 5. and freely designed by the will and Wisdome of God for such a procurement of the good things designed in his Eternall Counsell as might advance the Glory of his Grace and make knowne his Righteousnesse also And this being fixed on by God as the only thing by him required that all the Mercies all the Grace of his eternall Purpose might be dispensed in the order by him designed unto them Rom. 5. 9 10. upon the performance of it God resteth as well pleased and they for whom he hath mediated by his Blood 2 Cor. 5. 18 19 21. or for whom he is considered so to have done 1 Pet. 2. 24. are reconciled unto God as to that part of Reconciliation which respects the Love of God as to the dispencing the fruits of it unto them even whilest they are enemies upon the accounts before mentioned 3. Things being thus stated between God 2 Cor. 5. 20. and them Rom 8. 11. for whom Christ dyed on the account of his death God actually absolves them from under that sentence and Curse of the Law by sending the Spirit of his Sonne into their hearts to quicken them and to implant Faith in them Aud in what Act of God to place his actuall absolution of sinners ungodly persons whom Christ dyed for but in this actuall collation of the Spirit and habit of Grace on them I am not as yet satisfyed neither doth this in any measure confound our Justification and Sanctification For nothing hinders but that the same Act as it is of free Grace in opposition to workes or any thing in us may justify us or exert the fruit of his Love which was before purchased by Christ in our Gracious Acceptation notwithstanding all that was against us and also by principling us with Grace for Obedience Sanctify us throughout 4. This being done they with whom God thus Graciously deales receive the Attonement and being Justifyed by Faith have peace with God But this is not the matter or subject of our present Contest This then is the first influence which the Bloodshedding in the death Oblation of Christ hath into the Saints continuance of the Love and Favour of God It taketh away the guilt of sinne that it shall not be such a provocation to the eyes of his Glory his Law being fulfilled and Justice satisfyed as to cause him utterly to turne away his Love from them 2 Cor. 5. 21. And they becoming the Righteousnesse of God in him to all intents and purposes what should separate them from the Love of God Eph. 2. 14 15 He hath made peace in the Blood of the Crosse of his Sonne Rom. 8. 32 33. and will not ingage in enmity against his Elect any more to Eternity But in his owne way and own time as he hath the Soveraignty of all in his hands he will bring them infallibly to the enjoyment of himselfe And thus much by this discourse about the effects of the Death of Christ have we clearely obtained what Christ aymes to accomplish by his Death and what was the designe and intention of the Father that he should accomplish that cannot faile of its issue and appointed event by any interposure whatever That the effectuall removall of every thing that might intercept hinder or turne aside the Love and Favour of God from them for whom he dyed is the designed effect of the death of Christ hath been demonstrated This then in the order wherein it hath seemed good to the infinite Wisdome of God to proceed in dispencing his Grace unto sinners shall certainely be fulfilled and all Believers saved to the utmost I come §. 15. in the second place to demonstrate that as our Saviour secures the stability of the Love of the Saints to God and their abiding with him by taking away and removing what ever might hinder them therein or prevaile upon them utterly and wickedly to depart from him That which meritoriously might cause God to turne from us he utterly destroies and abolishes and that which efficiently might cause us to turne from God that also he destroyes and and removes Now all that is of this kind that workes effectually and powerfully for the alienating of the hearts of Believers from God or keeping men in a state of alienation from him may be referred unto two principles Gen. 3. 17. 1. Sathan himselfe 2. His Workes The world as under the Curse is an instrument in his hand who is called the God thereof to allure 2 Cor. 4. 4. vex and mischiefe us withall neither hath it the least power or efficacy in it selfe Math. 4. 9. but only as 't is managed in the hand of Sathan to turne men from God And yet the Lord Christ hath not let that goe free neither without its deaths wound John 16. 32. but bids his followers be of good comfort for he had overcome the World Gal. 1. 4. that is 1 John 5. 4 5. for them and in their stead so that it should never be used nor heightned in its enmity to a conquest over them I meane a totall and finall Conquest such as might frustrate any intention of God in his undertaking for them It is not our losse of a little bloud but our losse of Life that makes the enemy a Conqueror But now for Satan 1. First he overcomes §. 16. destroyes and breakes him in pieces with his power Heb 2. 14. by death he destroyed him that had the power of death that is the Divell The first thing that was promised of him was That he should breake the head of the Serpent Gen. 3. 15. He doth it also in and for the seed of the Woman all the Elect of God opposed to the seed of the Serpent or Generation of Vipers In pursuit hereof he spoyles Principalities and Powers and makes a shew of them openly triumphing over them in his Crosse Col. 2. 15. In the bloud of his Crosse he conquered and brake the power of the Divell binding that strong man Armed and spoyling his goods making a shew of him and them as great Conquerors were wont to doe with their Captives and their spoyles Now there are two waies whereby the bloud of
included the transgression of the whole Law because the Authority of the Law giver both in the one and the other is despised James 2. 10 11. Whosoever shall keepe the whole Law and yet offend in any one point he is guilty of all For he that said Do not commit Adultery said also Do not kill And 2. I say it is only to the Command for in vaine do men worship him teaching for Doctrines the Traditions of men The most stupendious indeavours of men the most laborious drudgery of their soules in Duties not commanded are so far from Obedience that they are as high Rebellions against God as they can possibly ingage themselves into I might farther distinguish the matter or substance of this Obedience into the internall elicite Act of our soules in Faith Love and the like Acts of morall and everlasting Obedience which are naturally necessarily and indispensably required in us upon the account of the first Commandement and the naturall subjection wherein we stand unto God as his Creatures improved and inlarged by the new Obligation put upon us in being his Redeemed ones wherein indeed the maine of our Obedience doth consist And the outward instituted Duties of Religion which God hath appointed for those former Acts of Obedience to be exercised in and exerted by But the former description of it with the Intimation of its universality may suffice 2. §. 5. Secondly the Formality if I may so speake of this Obedience or that which makes the performance of Duties commanded to be Obedience consists in these three things 1. The Principle that begins it and sets it on worke immediately in us and that is Faith without Faith it is impossible to please God Heb 11. 6. Could a man doe all that is commanded yet if he did it not in Faith it would be of no value hence it is called the Obedience of Faith Rom. 1. 5. not for Obedience to the Faith but the Obedience of Faith which Faith bringeth forth Therefore are Believers called Obedient Children 1 Pet. 1. 14. we are said to purifie our soules in Obedience to the Truth v. 22. Christ dwells in our hearts by Faith and without him we can do nothing John 15. 5. All that we do is no better seeing we can no way draw neare unto God with a true heart but in full Assurance of Faith Heb. 10. 22. 2. The Manner of doing it which consists in a due Spirituall regard to the Will of God in those wayes whereby he calls men out to this Obedience namely in his Precepts and Promises There is no Obedience unto God but that which moves according to his direction it must in every motion eye his Command on the one hand and his Promise whether of Assistance for it or Acceptance in it on the other Saith David I have respect unto all thy Commandements Psal. 119. and saith the Apostle having received these Promises let us cleanse our selves from all filthinesse both of flesh Spirit perfecting Holinesse in the feare of God 2 Cor. 7. 1. 3. The principall End of it which is the Glory of God as a Rewarder for he that comes unto God must believe that he is and that he is the Rewarder of them that seeke him Heb 11. 6. The end of Legall Obedience was the Glory of God as a Rewarder according to Merit in strict justice the end of Gospell Obedience is the Glory of God as a Rewarder according to bounty free Grace and mercy under which consideration neither needs the Obedience rewardable to be commensurate to the Reward nor is the Reward procured by that Obedience If it were then it were of workes and not of Grace as the Apostle tells us Rom. 4. 4. So that the end of our Obedience is to exalt God as a Rewarder yet that being as a Rewarder of Grace and bounty the use of our Obedience is not to procure that Reward for that were to worke and to have a reward reckoned to us of Debt and not of Grace but only to make the Lord gracious and to exalt him in our present subjection and in his future guift of Grace in nature of a free bounteous reward This I say is that Gospell Obedience which by the Doctrine insisted on is promoted in the soules of Believers 2. Secondly §. 6. this being so as was said the Gospell Obedience whereof we speake it is evident what Principle it proceedeth from Whereas there are two contrary Principles in every regenerate man as shall more fully afterwards be declared called in the Scripture flesh and Spirit the Old and New man indwelling sinne and Grace which have both of them their Seats and Places in all and the same Faculties of the soule it is most evident that this Obedience flowes solely and meerely from the latter Principle the Spirit new or inner man the new Creature which is wrought in Believers The strengthning and heightning of this Principle the Holy Ghost layes at the bottome of the renewall and increase of Gospell Obedience Eph 3. 16. 17. 18. 19. I pray saith the Apostle that God would grant you according to the Riches of his Glory to be strengthned with might by his Spirit in the inner man that Christ may dwell in your hearts by Faith that yee being rooted grounded in love may be able to comprehend with all Saints what is the breadth length and depth height and to know◠the Love of Christ which passeth knowledge that ye may be filled with all the fulnes of God Their strengthning with might by the Spirit in the inner man is the foundation of their acting of and increasing in Faith Love Knowledge and Assurance unto all the fulnesse of God It is the New man which after God is Created in Righteousnesse and Holinesse that carries men out unto all acceptable Obedience as c. 4. 23 24. of the same Epistle Look whatsoever influences the other Principle of the flesh hath into our Obedience so farre it is defiled for that which is from the flesh is flesh Ieh 3. 6. all the fruits of it are abominable Hence are all the pollutions that cleave to our Holy things Yea if at at any time poore and meere selfish considerations do put men upon dutyes of Obedience and abstaining from sinne as feare of vengeance and destruction and the like which is made almost the only motive to Obedience by the Doctrine of Saints Apostasie their Obedience in doing or abstaining is but as their feare of the Lord 2 Kings 17. 34. who were taught it by Lions abominable unto him This then being the nature of Gospell Obedience and this the Principle from whence it flowes it is evident 3. Thirdly what are those motives which are suited to the promotion and carrying of it on in the hearts of Believers and what Doctrines have an eminent and singular tendency thereunto §. 7. is also to be considered now these must all of them be such as
asserts against the Jewes Rom 9. 31. They â—ought for righteousnesse but as it were by the workes of the Law and therefore he tells them Chap. 10. 3. That being ignorant of Gods Righteousnesse and going about to establish their own Righteousnesse they did not submit to the Righteousnesse of God And the Papists will one day find a fire proceeding out of their Doctrine of merits consuming all their good Workes as hay and stubble There are also many other waies and principles whereby Obedience is vitiated and rendred an abomination instead of Sacrifice wherein our Doctrine is no sharer But this I must not enter into because it would lead me into other Controversies which with this I shall not intermixe 5. It naturally and sweetly mixeth with all the Ordinances of Christ §. 19. instituted for the end under Consideration In particular with that great Ordinance The Ministry of the Gospell in reference to the great fruit and effect of it mentioned Eph. 4. 12 13. The perfecting of the Saints the edifying of the Body of Christ till we all come in the unity of the Faith and of the knowledge of the sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. That which the Lord Jesus aimed at and intended principally in giving Pastors and Teachers to his Church was that they might carry on the worke of the Ministry for the Perfecting of the Saints and their filling up the measure alotted unto them And this they do by revealing the whole Councell of God unto them keeping back nothing that 's proâ—itable for them as was the practice of Paul Act. 20. 27. Of this Councell or Will of God as by them managed there are two parts 1. The discovery of God to them and his Will as to the state and Condition whereto he calls them and which he requires them to come up unto And this consists in doctrines revealing God and his Will which contain Rules and Precepts for men to walke by and yeild Obedience unto 2. That which is suited â—o the carrying on of men in the state and Condition whereunto they are called according to the mind of God as also to prevaile with them to whom the Word doth come to enter into the state of Obedience and walking with God and this is usually branched into three generall heads of Promises Exhortations and Threatnings The management of these aright with power and efficacy with Evidence and demonstration of the Spirit is no small part yea it is the greatest part of the worke of the Ministry the greatest portion of what is Doctrinall in the Word or Booke of God relating to these heads And of this part of that Ordinance of Christ the Ministry of the Word the pressing of men into a state of Obedience and to a pogresse in that estate by Promises Exhortations Threatnings I shall briefely speake either by way of Demonstration and proofe of what lieth before me or vindication of what is affirmed in the same kind from the Objections and Exceptions of Him in particular with whom I have to doe aiming still at my former Assertion that the Doctrine I have insisted on naturally and clearly closeth with those Promises and Exhortations to help on their efficacy and energy for the accomplishment of the work intended For the first let us take a tast of the Promises which are as it were §. 20. the very life beauty of the Covenant of Grace and the Glory of the Ministry committed unto men and they are of two sorts both of which have their effectuall influence into the obedience of Saints 1. There are promises which expresse only the worke of Gods grace and what he will freely doe in upon the hearts of his thereby as to the working Holinesse and Obedience in them as also of his pardoning mercy in his free acceptance of them in Jesus Christ And these are in a peculiar manner those better Promises of the Covenant of Grace upon the account whereof it is so exceedingly exalted above that of Workes which by sinne was broken and disanulled Heb 8. 6 7 8 9 10. 2. There are Promises of what Good and great things God will farther doe unto and for them who obey him As that he will keepe them and preserve them that they shall not be lost Heb. 9. 10. that their labour and Obedience shall end in the enjoyment of God himselfe with an immortall Crowne of Glory which shall never fade away Now the Doctrine of the Saints Perseverance and the stability of the Love of God unto them closeth with the Promises of both these sorts as to the end of carrying on increasing Obedience Holinesse in them Take an instance in the first The Promises of the worke of Gods Grace in us and towards us are effectuall as appointed to this end so in that Great word Gen 17. 1. which the Apostle calls the Promise Gal. 4. I am God Almighty I am so and will be so to thee and that for and to all ends and purposes of the Covenant whatsoever The inference is walke before me and be thou perfect Walking with God in uprightnesse and sincerity is the proper fruit in us of the Promise of God to us to be our all sufficient God in Covenant As Ier. 31. 33. our becoming the People of God in walking with him in all waies of Obedience is the effect of his Promise to be our God and to write his Law in our hearts not only because by the Grace of the Promise we are brought into a state of Acceptance and made the People of God but also upon the account of the ingagement that is put upon us by that gracious Promise to live unto him Whence in the close it is affirmed we shall be his People The word of the Gospell or the word of Faith doth mainly consist in this And what the aime of that is the Apostle declares Titus 2. 11 12. The Grace of God which appeareth unto us teacheth us to deny all ungodlinesse and worldly lusts and to live soberly righteously and Godly in this present world Which generall purport of the Promises in this way is farther asserted 2 Cor. 7. 1. Having then saith he these Promises Let us cleanse our selves from all silthinesse of flesh and spirit perfecting Holinesse in the feare of the Lord. And most eminently is this assigned to the Promises of that sort which we now peculiarly insist upon 2 Pet 1. 3. 4. To know the way whereby these or any other Promises are effectuall to the end and purpose intimated two things are considerable First what is required to make them so effectuall Secondly wherein and how they doe exert that efficacy that is in them For the First the Apostle acquaints us on what account alone it is that they come to be usefull in this or any other kind Heb 4 2. the word of the Gospell the Promise Preached to them of old did not profit
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
THE DOCTRINE OF THE SAINTS PERSEVERANCE Explained and Confirmed OR The certain Permanency of their 1. Acceptation with GOD 2. Sanctification from GOD. MANIFESTED PROVED FROM The 1. ETERNALL PRINCIPLES 2. EFFECTUALL CAUSES 3. EXTERNALL MEANES Thereof IN 1. The IMMUTABILITY of the 1. Nature 2. Decrees 3. Covenant and 4. Promises Of GOD. 2. The OBLATION and INTERCESSION Of JESUS CHRIST 3. The 1. Promises 2. Exhortations 3. Threats Of the GOSPELL Improved in its Genuine Tendency to Obedience and Consolation AND VINDICATED In a Full Answer to the Discourse of M r JOHN GOODWIN against it in his Book Entituled Redemption Redeemed With some DIGRESSIONS Concerning 1. The Immediate effects of the Death of Christ. 2. Personall Indwelling of the Spirit 3. Union with Christ. 4. Nature of Gospell promises c. ALSO A PREFACE Manifesting the Judgement of the Antients concerning the Truth contended for with a Discourse touching the Epistles of IGNATIUS The EPISCOPACY in them Asserted and some Animadversions on D r H H his Dissertations on that Subject By JOHN OWEN Servant of Jesus Christ in the Worke of the Gospell OXFORD Printed by LEON LICHFIELD Printer to the University for Tho. 〈◊〉 ANNO DOM 1654. TO HIS HIGHNESSE OLIVER LORD PROTECTOR OF THE COMMON-WEALTH OF England Scotland and Ireland with the Dominions thereof SIR THE Wise man tells us that no man knoweth Love or hatred by all that is before him The great variety wherein God dispenseth outward things in the World with the many changes and alterations which according to the counsell of his will he continually workes in the dispensations of them will not allow them nakedly in themselves to be evidences of the fountaine from whence they flow Seeing also that the want or abundance of them may equally by the Goodnesse and Wisdome of Cod be ordered and cast into an usefull subserviency to a Good infinitely transcending what is or may be contained in them there is no necessity that in the distribution of them God should walke according to any constant uniforme Law of procedure all the various alterations about them answering one eternall purpose for a determinate end Of Spirituall good things there is another Reason and Condition for as they are in themselves Fruits Evidences and Pledges of an Eternall unchangeable love so the want of them in their whole kind being not capable of a tendency to a greater Good than they are the Dispensation of them doth so farre answer the eternall spring and Fountaine from whence it floweth as in respect of its substance and being not to be obnoxious to any alteration This is that which in the ensuing Treatise is contended for In the middest of all the changes and mutations which the infinitely wise providence of God doth daily effect in the greater and lesser things of this World as to the communication of his love in Jesus Christ and the mercifull gratious distributions of the unsearcheable Riches of his Grace and the hid Treasures thereof purchased by his bloud he knows no repentance Of both these you have had full experience And though your concernement in the former hath been as eminent as that of any person whatever in these latter Ages of the World yet your Interest in and acquaintance with the latter is as of incomparable more importance in it selfe so answerably of more value and esteem unto you A sence of the excellency and sweetnesse of unchangeable love emplying it selfe in the Golden oyle of distinguishing spirituall Mercies is one letter of that new name which none can read but he that hath it The Series and Chaine of eminent providences whereby you have been carried on and protected in all the hazardous worke of your Generation which your God hath called you unto is evident to all Of your preservation by the power of God through Faith in a course of Gospell Obedience upon the account of the immutability of the Love and Infallibility of the Promises of God which are yea and Amen in Jesus Christ your own soule is only possessed with the experience Therein is that abiding joy that secret refreshment which the world cannot give That you and all the Saints of God may yet enjoy that Peace Consolation which is in believing that the eternall Love of God is immutable that he is faithfull in his Promises that his Covenant ratified in the death of his Sonne is unchangeable that the fruits of the purchase of Christ shall be certainly bestowed on all them for whom he died and that every one who is really interested in these things shall be kept unto salvation is the ayme of my present plea and Contest That I have taken upon me to present my weake endeavours in this cause of God to your Highnesse is so farre forth from my perswasion of your Interest in the Truth contended for and then which you have none so excellent or worthy that without it no other considerations whatever either of that Dignity and Power whereunto of God you are called nor of your peculiar regard to that Society of men whereof I am an unworthy Member nor any other personall Respects whatever could have prevailed with or emboldened me thereunto Sancta sanctis The things I treat of are such as sometimes none of the Princes of this World knew and as yet few of them are acquainted with Blessed are they who have their portion in them When the urgency of your High and important Affaires wherein so many Nations are concerned will lend you so much leasure as to take a view of what is here tendred the knowledge which you have of mee will deliver you from a Temptation of charging any weaknesse you may meet withall upon the Doctrine which I assert and maintaine And so that may ruune and be glorified whatever become of the nothing that I have done in the defence thereof I shall be abundantly satisfied That is the Sheild which being safe I can with contentment see these papers dye Unto your Highnesse I have not any thing more to adde nor for you greater thing to pray than that you may be established in the Assurance and sence of that unchangeable Love and free acceptance in Christ which I contend for and that therein you may be preserved to the Glory of God the Advancement of the Gospell and the Reall Advantage of these Nations Your Highnesse Most Humble And most Faithfull Servant IOHN OWEN THE EPISTLE DEDICATORY To the Right worshipful His Reverend learned and worthy freinds and Brethren the Heads and Governours of the Colledges and Halls in the University of OXFORD SIRS THe dedication of Bookes to the names of men worthy and of esteem in their generation takes sanctuary in so Catholick and Antient prescription that to use any defensative about my walking in the same path cannot but forfeit the loss of somewhat more then the paines that would be spent therein Now although in addresses of this kind men usually prevaile themselves of the occasion to deliver
25. and his own keeping in a covenant of Workes that of the Saints since the fall is purchased for them laid up in their head dispensed in a covenant of grace whose eminent distinction from the former consists in the permanency and abidingness of the fruits of it But of this afterwards To others adventitious and added as to all that have contracted any qualities contrary to that Originall Holinesse wherewith at first they were indued as have done all the sonnes of men who have sinned and come short of the glory of God Now the Holiness of these is either compleate as it is with the spirits of just men made perfect or inchoate and begunne only as with the residue of Sanctified ones in this life The certain Perseverance of the former in their present condition being not directly opposed by any though the foundation of it be attempted by some we have no need as yet to engage in the defence of it These latter are said to be sanctified or holy two waies upon the twofold account of the use of the word in the Scripture 1. For first some Persons as well as Things are said to be holy especially in the old Testament and in the Epistle to the Hebrewes almost constantly using the termes of Sanctifying and Sanctifyed in a legall or Temple signification in reference unto their being separated from the residue of men with relation to God and his worship Exod. 28. 36 38. or being consecrated and dedicated peculiarly to the performance of any part of his will Levit. 5. 15. Ezek. 22. 8. or distinct injoyment of any portion of his mercy Heb. 2. 11. thus the Arke was said to be holy and the Altar holy the Temple was holy and all the utensils of it ch 10. 10. Ioh. 17. 19. with the vestments of its officers So the whole people of the Iewes were said to be holy the particular respects of Covenant Worship Separation Law Mercy the like upon which this denomination of Holinesse and Saintship was given unto them did depend are known to all yea persons Inherently uncleane and personally notoriously wicked in respect of their designement to some outward work which by them God will bring about are said to be sanctified distinguishing gifts with designation to some distinct employment is a bottome for this Apellation though their gifts may be recalled and the employment taken from them Isai 13. 3. We confesse Perseverance not to be a proper and inseparable adjunct of this subject nor to belong unto such persons as such though they may have a right to it it is upon another account yet in the pursuit of this businesse it will appeare that many of our adversaries Arguments smite these men only and prove that Such as they may be totally rejected of God which none ever denied Againe §. 16. the Word is used in an Evangelicall sence for inward purity and reall Holynesse whence some are said to be Holy Luk. 1. 15. and that also two wayes for either they are so really Rom. 6. 19. 22. and in the Truth of the thing it selfe or in estimation only 2 Cor. 7. 1. and that either of themselves or others That many have accounted themselves to be holy Ephes. 1. 4. 4. 24. and been pure in their owne eyes who yet were never washed from their iniquity have thereupon cryed peace to themselves I suppose needs no proving 1 Thes. 5. 13. 4. 7. It is the case of thousands in the world at this day they thinke themselves Holy Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they professe themselves Holy and our Adversaries proove none gainesaying that such as these may backslyde from what they have and what they seeme to have and so perish under the sinne of Apostacy Prov. 30. 12. Isa. 65. 5. Againe some are sayd to be Holy upon the score of their being so in the steeme of others Isa. 7. 48 49. which was and is the condition of Many false Hypocrites in the Churches of Christ both primitive and Moderne Isa. 9. 40 41. 1 Thes. 5. 3. Like them who are said to believe in Christ upon the account of the profession they made so to doe Math. 25. 29. 2 Pet. 2. 21 Ioh. 6. 16. yet he would not trust himselfe with them because he knew what was in them Such were Judas Simon Magus and sundry others of whom these things are spoken which they professed of themselves and were bound to answer and which others esteemed to be in them These some labour with all their strength 2 Pet. 2. 1. Act. Synod Dec. sent Art 5. p 266 267. c to make true believers that so they may cast the stumbling-block of their Apostacy in the way of the Saints of God closing with the Truth we have in hand But for such as these we are no Advocates let them goe to their owne place according to the Tenor of the Arguments leuyed against them from Heb. 6. 4. 2 Pet. 2. And other places Moreover of those §. 17. who are said to believe and to be holy really and in the Truth of the thing it selfe there are two sorts First such as having received sundry common gifts and Graces of the Spirit Heb. 6. 4. 1 Sam. 10. 10. 2 Pet. 2. 20. 1 King 21. 27. 2 Cor. 7. 10. as Illumination of the Mind Change of affections and thence Amendment of life with sorrom of the World legall Repentance temporary Faith and the like which are all True and Reall in their kind do thereby become Vessells in the great house of God Math. 17. 3 4. Math. 13. 20. Marke 6. 20. 2 Kings 10. 16. being changed as to their use though not in their Nature continueing Stone and Wood still though hewed and turned to the serviceablenesse of Vessels and on that account are frequently termed Saints believers On such as these their is a lower and in some a subordinate work of the Spirit effectually producing in and on all the faculties of their Soules somewhat that is true Hos. 6. 4. 2 Tim. 2. 20. good and usefull in it selfe answering in some likenesse and sutablenesse of operation unto the great worke of Regeneration which faileth not Ioh. 6. 34. Acts 26. 28. Math. 7. 26 27. There is in them Light Love Joy Faith Zeale Obedience c. All true in their kind which make many of them in whom they are do worthily in their Generation Revel 3. 1. Marke 4. 16. howbeit they attaine not to the Faith of Gods Elect neither doth Christ live in them nor is the life which they lead by the Faith of the Sonne of God as shall hereafter be fully declared If ye now casheere these from the roll of those Saints and Believers about whom we contend seeing that they are no where said to be Vnited to◠Christ Quickned and Justified partakers of the first Resurrection Accepted of God c.
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
for the deterring men from their impious and destructive courses I say God forbid To put it then to an issue God here promiseth that they who here trust in him shall never be remooved What I pray is the Conditiō on which this Promise doth depend It is say they who oppose us in this if they continue trusting in him that is if they be not removed for to trust in him is not to be removed if then they be not removed they shall not be removed and is this the minde of the Holy Ghost Notwithstanding all the Rhetoricke in the world this Promise will stand for the consolation of them that believe as the Mountaines about Jerusalem that shall never be removed In some it is said to be a Promise of abiding in Happinesse §. 15. not in Faith but it plainely appeares to be a Promise of abiding in trusting the Lord which comprehends both our Faith and Happinesse Ob. It is not promised that they who once trust in the Lord shall abide happy though they cease to trust in him Ans. It is a Promise that they shall not cease to trust in him Ob. It is not that they shall be necessitated to abide trusting in him Ans. No but it is that they shall be so far assisted and effectually wrought upon as certainely to do it Ob. It is no more then the Apostle sayes to the Corinthians 2 Cor. 2. 3. which frame towards them he would not continue should they be changed and turned into Idolaters and Blasphemers Ans. First the Promises of God and the affections of men are but ill compared 2. Paul loved the Corinthians whilst they were such as he mentioned God promiseth his Grace to Believers that they may continue such as he loves Ob. All the Promises are made to Qualifications not to Persons Ans. Prove that and 1. Take the case in hand and 2. Cast downe the Church to the ground it having no one Promise on that account made unto it as consisting of Abrahams Seed and so this witnesse also is freed from all exceptions put in against it and appeares with confidence to give in its Testimony to the Vnchangeablenesse of God unto Believers I shall in the next place adjoine another portion of Scripture of the same import with those foregoing §. 16. wherein the truth in hād is no lesse clearly somewhat more pathetically convincingly expressed thē in that last mentioned It is Isa. 54. 7 8 9 10. For a small moment have I forsaken thee but with great Mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have Mercy on thee saith the Lord thy Redeemer For this is as the waters of Noah unto me for as I have sworne that the Waters of Noah shall no more cover the Earth so have I sworne that I will not be wrath with thee nor rebuke thee for the Mountaines shall depart and the hils be removed but my Loving-kindnesse shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee The place I have mentioned before but only as to one speciall inference from one passage in the words I shall now use the whole for the confirmation of the generall Truth we plead for the words are full plaine suited to the businesse in hand No expressions of our finding out can so fully reach the Truth we assert much lesse so pathetically worke upon the Affections of Believers or so effectually prevaile on their understandings to receive the Truth contained in them as these words of God himselfe given us for those ends are suited to doe Goe to men whose minds in any measure are free from prejudice not forestalled with a contrary perswasion and furnished with evasions for the defence of their opinions and aske whether God doth not in these words directly and positively promise to those to whom he speaketh that he will alwaies continue his kindnesse to them to the end and that for the daies of eternity his Love shall be fixed on them and I no way doubt but they will readily answer It is so indeed it cannot be denied But seeing we have to deale as with our own unbelieving hearts so with men who have turned every stone to prejudge this Testimony of God the words must a little more narrowly be considered and the mind of the Holy Ghost inquired into V. 5. mention is made of the desertion of the Church § 17. by the eclipsing of the beames of Gods countenance and the inflicting of some great affliction for a season in opposition unto which momentary desertions in that and in the beginning of the 8. v. he giveth in Consolation from the Assurance of the great Mercies and Everlasting Kindnesse wherein he abideth to doe them good with everlasting kindnesse will I have mercy on thee I will pardon pitty and heale thee with that mercy which floweth from Love which never had beginning that never shall have ending that cannot be cut off Everlasting Kindnesse Beare with patience your present desertion your present trialls whatever they are that befall you they are but for a season but for a moment and these also consistent with that Mercy Kindnesse which is everlasting and turneth not away If this Mercy and Kindnesse dependeth on any thing in us and is resolved lastly thereunto which may alter and change every moment as our walking with God in its selfe considered not relating to the Unchangeablenesse of his Purpose the efficacy of his promised Grace is apt to doe what opposition can there be betwixt that desertion wherewith they are exercised and the kindnesse wherewith they are embraced as to their continuance As that is said to be for a little while for a moment so this also may be of no longer abode It may possibly be as Jonah's Gourd that grew up in the morning and before night was withered what then shall become of the foundation of that consolation wherewith God here refresheth the soules of his people consisting in the continuance of his kindnesse in an Antithesis to the moment arinesse of their desertion Least that any should call this into Question §. 18. as our unbelieving hearts are very apt and skilfull in putting in pleas against the truth of the Promises of God and their accomplishment towards us v. 9. the Lord farther confirmeth the Assurance formerly given and removeth those objections to which through the Sophistry of Satan and the Sottishnesse of our own hearts it may seem to be lyable This is saith he as the waters of Noah Gods dealing with thē in that mercy which floweth from his everlasting kindnesse is like his dealing with the World in the matter of the waters of Noah or the floud wherewith it was drowned and destroyed when he with his were saved in the Arke He calleth upon his Children to consider his dealings with the World in respect
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
Judgement Loving-kindnesse and Mercies and Faithfulnesse whose efficacy also in reference unto their abiding with him whom he doth betroth to himselfe he mentioneth in the close of v 20. thou saith he shalt know the Lord. I shall not insist on the particular importance of the severall Expressions whereby the Lord hath set forth himselfe and his goodnesse here unto us It is plaine that they are all mentioned to the same end and purpose namely to give Assurance unto us of the Unchangeablenesse of this worke of his Grace and to prevent the objections which the fears of our unbelieving hearts from the consideration of our weaknesse wayes and walkings temptations trialls and troubles would raise upon it The Lord when he betroths us to himselfe sees and knows what we are what we will be and how we will provoke the eyes of his Glory He sees that if we should be left unto our selves we would utterly cast off all knowledge of him and obedience unto him Wherefore saith he I will betroth thee unto me in Righteousnesse and Judgment allowing full measure for all thy weaknesses that they shall not dissolve that union I intend As if a Prince should goe to take to him in Marriage a poore deformed Beggar who being amazed with his kindnesse and fearing much least he should be mistaken and account her otherwise then indeed shee is which when it is discovered will be her ruine she plainly telleth him she is poore deformed and hath nothing in the World that may answer his expectation and therefore she cannot but feare that when he knoweth her throughly indeed he will utterly cast her off But he thereupon replieth Feare no such thing what I doe I doe in Righteousnesse and Judgement knowingly of thee and thy Condition and so as that I will abide by it Perhaps as some think by this betrothing us in Righteousnesse the Lord may intimate his bestowing upon us Righteousnesse yea his becoming in Jesus Christ our Righteousnesse to supply that utter want Isa. 45. 24. which is in us of that which is acceptable unto him Now because we are not only unmeet to be at first accepted into any such termes of alliance with the Lord but also shall certainly in the carrying of it on behave our selves foolishly and frowardly unanswerable to his loving-kindnesse so that he may justly cast us off for ever he telleth us farther that he betroths us to himselfe in Loving-kindnesse and Mercies knowing that in entring into this alliance with us he maketh worke for his tenderest bowels of Compassion his pitty and pardoning mercy In his continuance in this Relation whatever his Kindnesse Patience and Pardoning mercy can be extended unto that he will accomplish and bring about But will not the Lord when he pardons once and againe at length be waried by our innumerable provocations so as to cast us off for ever No saith he this will I doe in Faithfulnesse He doubleth the expression of his Grace and addeth a Property of his nature that will carry him out to abide by his first Love to the utmost I will saith he even betroth thee unto my selfe in Faithfulnesse His firmenesse constancie and truth in all his waies and promises will he use in this work of his Grace Deut 32. 4. But perhaps notwithstanding all this the heart is not yet quiet yet it feareth it selfe and its own treachery least it should utterly fall off from this gracious Husband wherefore in the close of all God undertaketh for them also that no scruple may remaine why our soules should not be satisfied with the sincere milke that floweth from this breast of Consolation Thou shalt saith he know the Lord This indeed is required that under the Accomplishment of this gracious Promise you know the Lord that is believe and trust and obey the Lord and saith he thou shalt doe it I will by my Grace keep alive in thy heart as a fruit of that Love wherewith I have betrothed thee to my selfe that Knowledge Faith and Obedience which I require of thee This then is some part of that which in this Promise the Lord holdeth out unto us and assureth us of notwithstanding his Rejection of the carnall Jewes yet for his elect both the Jewes and Gentiles he will so take them into a Marriage Covenant with himselfe that he will continue for ever a Husband unto them undertaking also that they shall continue in Faith and Obedience knowing him all their dayes and of all this he effectually assureth them upon the account of his Righteousnesse Judgement Loving-kindnesse Mercy and Faithfulnesse I cannot but adde that if there were no other place of Scripture in the whole Book of God to confirme the Truth we have in hand but only this I should not doubt the Lord assisting to close with it upon the signall Testimony given unto it thereby notwithstanding all the specious Oppositions that are made thereunto For the Close §. 32. I shall a little consider that leane and hungry Exposition of these words which is given in the place before metioned Ch. 11. Sect 8. pag. 229. I will betroth them unto me in Righteousnesse and in Judgement and in Loving-kindnesse and Mercy so the words are expressed in a different Character as the very words of the Promise in the Text. 1. Thee that is the Church is changed into Them that is the Jewes and their Children or carnall seed as a little before was expressed and then that emphaticall expression for ever is quite thrust out of the Text as a stubborne word not to be dealt withall upon any faire termes Let us see then how that which remaineth is treated and turned off I will betroth thee that is I will engage and attempt to insure both them and their affections to mee by all variety of waies and meanes that are proper and likely to bring such a thing to passe But who knoweth not that this is wooing and not betrothing we need not goe farre to find out men learned in the Law to informe us that to try and attempt to get and assure the affections of any one is not a Betrothment This then is the first part of this Exposition I will betroth that is I will wooe and essay attempt and endeavour to get their affections which besides the forementioned absurdity is attended with another sore oversight to wit that God promiseth to doe this very thing in the last words of v. 20. which is affirmed that he doth but attempt to doe To proceed he saith I will doe this 1. By shewing my selfe Just and Righteous unto them in keeping my Promise concerning their deliverance out of captivity at the end of 70 years So then in this new Paraphrase I will Betroth thee that is the Election of Jewes and Gentiles to my selfe for ever in Righteousnesse is I will essay to get their affections by shewing my selfe Righteous in the Promise of bringing the Jewes out of captivity That this Promise is not made
to the body of the Jewes returning out of Captivity was before demonstrated The Righteousnesse here mentioned is that which God will and doth exercise in this very Act of Betrothing and not any other act of it which he will make use of to that purpose God engageth to betroth them to himselfe in Righteousnesse using and exercising his Righteousnesse in that very Act of his Love and Grace to them and this is now given in an alluring them to love him by appearing Righteous in bringing them out of Captivity The like interpretation is given of the other expressions following §. 33. Judgement It is saith he by punishing and judging their enemies and destroying them that led them into captivity and held them in bondage and subjection and Loving-kindnesse is his giving them corne wine oyle peace and plenty and Mercy in pardoning of daily sins and insirmities and Faithfulnesse is he knoweth not what This is made the summe of all God by doing them good with outward mercies and pardoing some sins and infirmities will morally try to get their affections to himselfe Virgula Pictoris 1. It is not an Expression of Gods attempting to get their Love but of the establishing and confirming of his own 2. That God should morally try and essay to doe and effect or bring about any thing which yet he doth not will not or cannot compasse and effect is not to be ascribed to him without casting the greatest reproach of Impotency Ignorance Changeablenesse upon him imaginable 3. God promising to Betroth us to himselfe fixing his love on us that we shall know him so fixing our hearts on him to say that this holdeth out only the use of some outward meanes unto us enervateth the whole Covenant of his Grace wrapt up in these Expressions so that all things considered it is not a little strange to me that any sober learned man should ever be tempted so to wrest and corrupt by wrested and forced Gsosses the plaine words of Scripture wherein whatever is pretended he cannot have the least countenance of any Expositor of note that went before him Although we are not to be pressed with the name of Tarnovius a Lutheran a professed Adversary in this cause yet let his Exposition of that place under consideration be consulted with and it will plainely appeare that it abideth not in any compliance with that which is here by our Author imposed on us The Promises we have under consideration §. 34. looking immediately and directly only to one part of that Doctrine whose defence we have undertaken to wit the Constancy and Unchangeablenesse of the Grace of Justification or God's abiding with his Saints as to his free acceptance of them and love unto them unto the end I shall not insist on many more particulars The 10. §. 35. Iohn 27 28 29. closeth this Discourse My sheepe heare my voice and I know them and I give unto them Eternall Life and they shall never perish neither shall any man pluck them out of my hand my Father which gave me them is greater then all and no man is able to pluck them out of my Fathers hand In the verse foregoing our Saviour renders a reason why the Pharisees notwithstanding all his Preaching to them and the Miracles he wrought among them yet believed not when sundry others to whom the same dispensation of outward meanes was afforded did heare his voice and did yeild obedience thereunto and this he telleth us was because they were not of his sheepe such as were given him of his Father and for whom as the good Shepheard he lay'd downe his life v. 14 15. upon the close of this discourse he describeth the present Condition of his Sheepe their Preservation in that Condition from the power of himselfe and his Father engagedthere unto He layeth their abiding him as his Sheepe upon the Omnipotence of God which upon account of the constancie of his Love towards them he will exercise and exert as need shall be in their behalfe There are many emphaticall expressions both of their continuance in the Obedience of Faith and of his undertaking for their Preservation therein The latter I at present only intend Saith he 1. I know them 2. I give them Eternall Life 3. They shall never perish 4. No man shall plucke them out of my hand 5. My Father is Omnipotent and hath a Soveraignty over all and he taketh care of them and none shall take them out of his hand It is not easy to cast these words into any other form of arguing then that wherein they lye without loosing much of that convincing Evidence that is in them this you may take for the summe of their influence into the Truth in hand Those whom Christ so owneth as to take upon him to give them Eternall Life and by his Power and the Power of his Father to preserve them thereunto which power shall not nor possibly can be prevailed against so that the end aimed at to be accomplished therein should not be brought about those shall certainely be kept for ever in the Favour and Love of God they shall never be turned from him Such is the case of all Believers for they are all the Sheep of Christ they all heare his voice and follow him Some few things to wrest this Gracious assurance given Believers of the everlasting good will of God Christ unto them §. 36. by Mr Goodwin Cap. 10. Sect. 37. Page 203. are attempted 1. He granteth that there is an engagement of the mighty power of God for the safegarding of the Saints as such or remaining such against all adverse power what ever But no where for the compelling or necessitating of them to persevere and continue such is there any thing in the Scripture Ans. The sum is if they will continue Saints God will take care that notwithstanding all opposition they shall be Saints still Very well if they will be so they shall be so But that they shall continue to be so that is not promised The termes of Compelling or Necessitating are cast in meerly to throe dirt upon the Truth least the beauty shining forth too brightly there might have bin danger that the very Exceptor himselfe could not have born it We say not that God by his Power compelleth men to persevere that is maketh them doe it whether they will or no. Perseverance being an habitual Grace in their wills it is a grosse contradiction once to imagine that men should be compelled thereunto But this we say that by the Almighty Power of his Spirit and Grace he confirmeth his Saints in a voluntary abiding with him all their dayes Having made them a willing People in the day of the Power of Christ towards them he preserveth them unto the end Neither are they wrapt up by the power of God into such a necessity of Perseverance as should obstruct the liberty of their Obedience The necessity that regardeth them in that Condition respecting
Assertion is repeated that God will defend them in Heaven against all opposition Here where their oppositions are innumerable they may shift for themselves but when they come to Heaven where they shall be sure to meet with no opposition at all there the Lord hath engaged his Almighty power for their safety against all that shall arise up against them and this is as is said the naturall and cleare disposition of the Context in this place but Nobis non licet c. There are sundry other texts of Scripture which most clearely and evidently confirme the truth we have in hand which are all well worth our consideration for our consolation and establishment as also something of our labour and diligence to quit them from those glosses and interpretations which turne them aside from their proper intendment that are by some put upon them Amongst which 1 Cor. 1. 8 9. 1. Philip. 6. 1 Thess. 5. 24. Joh. 5. 24. ought to have place But because I will not insist long on any particulars of our Argument from the Promises of God here shall be an end CAP. VII 1. The Consideration of the Oath of God deferred 2. The method first proposed somewhat waved The influence of the mediation of Christ into God's free and unchangeable acceptance of Believers propoâ—ed Reasons of that proposall 3 4. Of the Oblation of Christ. Its influence into the Saints Perseverance All causes of separation between God and Believers taken away thereby Morall and efficient causes thereby removed 5. The guilt of sinne how taken away by the death of Christ Of the Nature of Redemption Conscience of sinne how abolished by the sacrifice of Christ Heb 10. 3 4 14. 6. Dan. 9. 24. opened Rom 2 34. 7. Deliverance from all sinne how by the death of Christ. The Law innovated in respect of the Elect. 8. The vindictive justice of God satisfied by the death of Christ How that is done Wherein satisfaction doth consist Absolute not conditionall 9. The Law how fulfilled in the Death of Christ. 10. The Truth of God thereby accomplished His distributive justice engaged 11. Observations for the clearing of the former assertions Whether any one for whom Christ died may dye in sinne The necessity of Faith and Obedience The Reasons thereof The end of Faith and Holinesse 12. The first Argument for the proofe of the former Assertions concerning the fruit and efficacy of the death of Christ Heb. 9. 14. The second The third The compact between the Father Son about the work of mediation 14. The Fourth Good things bestowed on them for whom Christ died antecedently to any thing spiritually good in them The Spirit so bestowed and Faith it selfe The close of those Arguments 14. Inferences from the foregoing discourse The Efficacy of the death of Christ and the necessity of Faith and Obedience reconciled Sundry considerations unto that end proposed All Spirituall mercies fruits of the death of Christ. 2. All the fruits of Christs death laid up in the hand of Gods Righteousnesse 3. The state of them for whom Christ died not actually changed by his death 4 On what account Believing is necessary 15. Christ secures the stability of the Saints abiding with God What is contrary thereunto how by him removed The World overcome by Christ as mannaged by Sathan in an enmity to the Saints 16. The compleat victory of Christ over the Devill The waies whereby he compleats his conquest The Rule of Sathan in respect of siâ—ners two fold 1. Over them 2. in them 17. The Title of Sathan to a rule over men judged and destroyed by Christ. The exercise of all power taken from him 18. The works of Sathan destroyed by Christ in and for his Elect. 19. The Holy Spirit procured by the death of Christ. 20. The giving of the spirit the great Promise of the New Covenant 21. This farther proved and confirmed 22. The perpetuall Residence of the Holy Spirit with Believers proved by the threefold testimony of Father Sonne and Spirit Isa 59. 21. The Testimony of the Father proposed and vindicated 23. Our Argument from hence farther cleared This Promise Absolute not Conditionall No condition rationally to â—e affixed to it The import of those words â—as for me â— To whom this Promise is made 24. That farther cleared not to all Israel according to the flesh 25. Mr G's Objections answered 26. The Testimony of the Sonne given to the perpetuall abiding of the Spirit with Believers Ioh 14. 16. opened The Promise in those words equally belonging to all Believers 27. Mr G's Objections answered No Promise of the Spirit abiding with Believers on his principle allowed The Promise given to the Apostles personally yet given also to the whole Church Promises made to the Church made to the individualls whereof it is constituted 28. The giving of this Promise to all Believers farther argued from the scope of the place And vindicated from Mr G's exceptions 29. The third Testimony of the Holy Spirit himselfe proposed to consideration His Testimony in sealing particularly considered 2 Cor 1. 22. Ephes 1. 13. 4. 30. Of the nature and use of Sealing amongst men The end aime and use of the sealing of the Holy Ghost 30. Mr G's Objections and Exceptions to our Argument from that sealing of the Spirit considered and removed 31. The â—ame farther carried on c THere remaines nothing for the confirmation of the first branch §. 1. or part of the Truth proposed but only the consideration of the Oath of God which because it ought certainly to be an end of all strife I shall reserve the handling of it to the close of the whole if God be pleased to carry us out thereunto that we may give The Oath of God its due Honour of being the last word in this Contest The order of our method first proposed would here call me to handle our Stedfastnesse with God and the Glory created upon our Grace of Sanctification But because some men may admire and aske whence it is that the Lord will abide so Stedfast in his Love towards Believers as hath been manifested upon severall accounts that he will besides what hath beene said before of his owne Goodnesse and Unchangeablenesse c. I shall now adde that outward consideration which lyes in the Mediation of Christ upon the account whereof he acts his owne Goodnesse and Kindnesse to us with the greatest advantage of Glory ad Honour to himselfe that can be thought upon Only I shall desire the Reader to observe that the Lord Jesus is an undertaker in this businesse of perfecting our Salvation and safegarding our Spirituall Glory not in one regard and respect only There is one part of his Ingagement therein which under the Oath of God is the close of the whole and that is his becoming a surety to us of his Fathers Faithfulnesse towards us and a suerty for us of our Faithfulnesse to him so that upon the whole matter the businesse on each side
8. 110. 3. 7. 45. 13 14 some wherof we shall mention afterwards concerning his Seed Isa. 49. 5 6 8. 52. 13 14. 53. 11. 59. 20. and Ofspring or those that he committed to his charge to be Redeemed from their sinnes it is incumbent on him in regard of his Righteousnesse to make out all those things in due time unto them And therefore that he might magnify that Righteousnesse Truth of his Joh. 12. 51 52. he hath cast the whole procedure of his Grace into such a way and all the Acts of it into such a dependance upon one another as that the one of them should have infallible influence into the other and the effects of every one of them be rendred indubitably certaine Thus upon the Account of the Death of Christ antecedently to all considerations of Faith Isa 53. 6 or Beliefe in them for whom he Dyed thus much is done Gal. 4. 4 5. for the extinguishing the quarrell about sinne Heb. 10. 5 6 7 8. The vindictive Justice Law and Truth of God are disingaged from pursuing the Sentence of Death and Everlasting Separation from God Rom. 8. 33 34. against them as sinners Neither have they at all any thing to lay to their charge for which they should be cast out of the presence of God Isa. 53. 11 12. Yea the Lord is moreover in his owne Faithfulnesse Righteousnesse Rom. 4. 25. with respect to the Covenant of the Mediator ingaged to doe that which is needfull Phil. 1. 29. to the bringing of them to himselfe After some previous Observations Eph. 1. 3. I shall confirme what hath been spoken by sundry Arguments I say then First that it is a most vaine supposall which some make What if any one of them for whom Christ Dyed should dye in an Unregenerate Condition Would not the Justice and condemning Power of the Law of God notwithstanding the Death of Christ lay hold upon them It is I say a supposall of that which in sensu composito is impossible so in that sence◠however upon other respects it may not to be argued from Joh. 3. 16 17. 7. 33. Christ Dyed that those for whom he Dyed might Live that they might be quickned and borne againe And so they shall 2 Cor. 5. 14 15. in their due season every one undoubtedly be and not any of them dye in their sinnes Secondly that our Affirmation is not in the least lyable to that Exception which usually men insist upon in opposition unto it viz. That if Christ hath so satsfyed Justice and fulfilled the Law in reference to all them for whom he dyed that the sentence of Condemnation should not be issued out against them but they must infallibly be Saved then there is no necessity either that they doe at all Believe or if they do that they live in Holinesse and the avoidance of Sinne Isa. 53. 5 6 11 12. all that being accomplished which by these mediums is sought for Dan. 9. 24. I say our position in it selfe is no way lyable to this Exception For First Rom. 8. 32 33 though the Justice Law Gal. 3. 13. and Truth of God be satisfyed and fulfilled as to their sinnes Heb. 2. 14 15. that he hath not as on that account any thing to lay to their charge Rom 1. 16 17 3. 23 24 25. 4. 16. 9. 31 32. yet this hinders not at all but that God may assigne and ascribe such a way for their coming to him as may be suited to the exalting of his Glory the Honour of Jesus Christ who hath brought all this about and the preparing of the soule of the sinner for the full enjoyment of himselfe Joh. 5. 23. this he hath done by the Law of Faith which gives him the Glory of his Grace Rom. 3. 27. and all his other Attibutes exalts Jesus Christ whom it is his will we should Honour as we Honour himselfe Eph. 1. 6. emptyes the poore sinfull Creature of it selfe Philip. 3. 8 9 10 11. that it may be made meet for the Inheritance of the Saints in Light Secondly This consideration of the Death of Christ Eph. 5. 25 26 27. of his freeing us from condemnation for any Tit. 2. 14. or all of our sinnes is not to be taken apart or separated from the other Gal. 4. 4 5 6. of his procuring the Holy Spirit and Grace for us that we should not commit sinne Joh. 17. 7. being borne of God with all the dispensations of Precepts and Promises Mat. 28. 18 19 20. Exhortations and Threatnings whereby he morally carryes on the worke of his Grace Eph. 4. 12 13 14. in the hearts of his Saints setting us free from the guilt of sinne Rom. 6. 2 3 4 5 6. c. he so farre also sets us free from the Power of sinne that we should be dead to it live no longer in it that it should not raigne in us nor prevaile to turne us utterly from God Thirdly they seeme not much to be acquainted with the nature of Faith Holinesse and Communion with God who suppose the end of them is only for the escapeing of the Wrath that is to come Eph. 4. 22. they are the things 2 Cor. 5. 15. whereby we are daily renewed Rom. 12. 1 2. and changed into the Image of the Glory of God and so not only made usefull 2 Cor. 3. 18. and serviceable to him here but also prepared for the fullnesse of his Likenesse wherewith we shall be satisfyed hereafter Wherefore observe Fourthly that though this complete Attonement be made in the Death of Christ Mat. 20. 5 6. yet it remaines free in the bosome of God when he will begin our Actuall Deliverance from under that arrest of Death that was gone out against us 2 Thess. 1. 11. and how farre in this Life he will carry it towards perfection It is I say in his bosome Joh. 3. 8. when he will bestow his Spirit on us for Regeneration Faith when he will actually absolve us from under the arrest of the Law by the Application of his Mercies in Christ unto us by the Promise of the Gospell how farre he will carry on the worke of our deliverance from sinne 2 Pet. 1. 1. in this Life Only that is done upon the account whereof it is impossible that the quarrell against sinne should be carryed on to the utmost Execution of the sentence denounced towards those sinners for whom Christ dyed which I prove by these following Arguments First §. 12. it is plainely affirmed that Christ by his Death obtained everlasting redemption Heb 9. 12. he obtained everlasting Redemption before his ascending into the most holy place Heb. 1. 3. called elsewhere the purging of our sinnes Now this Redemption as was said the Apostle informes us to consist in the forgivenesse of sinnes
Ephes. 1. 7. in whom we have redemption through his bloud even the forgivenesse of sinnes or the Intercision of that Obligation unto punishment which attends sinne in reference to the sinner and his subjection to the Law of God and the righteousnesse thereof As the oblation of Christ respecteth God and his justice to whom it is given as a price and Ransome and whereof it is an Attonement so it is and is called or we are said to receive thereby Redemption As it respects them who receive the benefit of that Redemption Rom. 1. 5. it is the forgivenesse of sinnes Forgivenesse of sinnes as t is compleated and terminated in the Consciences of Believers requireth the interposition of Faith 1 Cor. 1. 30. for the receiving of Christ in the Promise who of God is made unto us Righteousnesse but in respect of the procurement of it and the removing all causes Rom. 4. 4. upon the account whereof sinne should be imputed unto us that is perfected in the oblation of Christ hence he is said to beare our sins in his own body on the Crosse 1 Pet 2. 24. and being once on him either he was discharged of them or he must for ever lye under the burthen of them They were on him on the Tree what is then become of them If he were freed of them and Justifyed from them as he was Isa. 50. 8 9. how should they ever be laid to our charge And yet this freedome from condemnation for sin for all the Elect which God himselfe so clearly asserts Rom. 8. 32. 33. c. doth not in the least set them free from the necessity of Obedience nor acquit them from contracting the guilt of sin upon the least irregularity or disobedience Secondly we are said to doe together with Christ those things which he doth for us in his own person Rom. 6. 5 8. and that upon the account of that benefit which by those his personall performances 2 Cor. 5. 15 16. doth redound unto us and which being done Col. 3. 1. the Quarrell about sinne as to make an utter separation between God and our souls Rom. 6. 7. is certainly removed Thus we are said to dy with him to be raised again with him and with him we enter into the holy place this whole businesse about sin being passed through for he that is dead is justifyed from sin Now all this being done by us and for us in by our head can we hencesorth dy any more shall death any more have dominion over us This the Apostle argues 2 Cor. 5. 15. we judge saith he that if one dyed for all then were all they that is all those for whom he dyed dead or dyed likewise they were dead in and with him their sponsor as to the curse due for sin that henceforth they might live to him that dyed for them Thirdly the Compact or agreement that was between the Father and the Sonne as Mediator about the businesse of our Redemption in his blood manifests this Truth Psal. 40. 8. The Father required at his hands that he should doe his will Isa. 53. 10 11. fulfill his pleasure and counsell make his soule an offering for sinne and do that which the Sacrifices of Bulls Goates shadowed out Heb. 10. 5 9 7. but could never effect upon the performance whereof he was to see his Seed and to bring many Sonnes to Glory Heb. 2 10. A covenanting and agreement into an uncertaine Issue and event as that must be of God and the Mediator if the Salvation of the persons concerning which and whom it was be not infallibly certaine ought not at any cheap rate or pretence to be assigned to infinite Wisdome In the Accomplishment of this undertaking whereunto Christ was designed the Father dealt with him in strict aud rigid Justfce Rom. 8. 32. There was neither composition about the debt 2 pet 2. 4. nor commutation about the punishment that he had taken upon himselfe 2 Cor. 5. 21. Now doth not exact Justice require that the Ransome being given in Gal. 3. 13. the Prisoners be delivered That the debt being paid Heb. 2. 9. the bond be cancelled as to any power of imprisoning the Originall debtor That punishment being undergone and the Law fulfilled the offendor goe free Especially all this being covenanted for in the first undertaking doubtlesse wrath shall not arise a second time The right knowledge use and improvement of this Grace being given bounded directed by the Gospell it is safegarded from abuse by that which God calls his owne Wisdome Fourthly §. 13. it appeares from what God bestowes upon his Elect upon the Account of the undertaking of Christ for them in the pursuit of the Eternall purpose of his Will antecedently to any thing whatsoever in them that should ingage him to do them the least good when God comes as a friend to hold out unto bestow good things upon men I meane good in that kind of Mercy which is peculiarly suited to the bringing of them to the enjoyment of himselfe it is evident that he hath put an end to all enmity and quarrell between him them Isa. 59. 20. 21 Now antecedently unto any thing in men God for Christs sake bestowes Rom. 8. 11. with the greatest act of friendship imaginable Gal. 5. 22. no lesse than the holy Spirit on them 1 Cor. 7. 4. By him they are quickned 2 Cor 3. 5. their Faith is but a fruit of that Spirit bestowed on them John 15. 3 5. If they have not any sufficiency in themselves as much as to think a good thought Ephes. 2. 1 2. nor can doe any thing that is acceptable to God being by nature dead in trespasses and sinnes which at present the Scripture affirming it I take for granted then assuredly God doth give his Holy Spirit to the Saints whereby he workes in them both to will and to do of his owne good pleasure Phil. 1. 13. antecedently to any good thing in them Col. 1. 12. that is well pleasing unto him Every thing that men do must either be brought forth by the strength and Ability of their owne naturall facultyes assisted and provoked by motives and perswasions from without or it must be of the operation of the Spirit of God there is not another principle to be fixt on The first at present I take for granted is not the fountaine of any Spirituall acting whatsoever John Gal Neither can any Gracious act be educed radically from the corrupt naturall faculty Gen. 8. 21. however assisted or advantaged It must be the Spirit then Job 14. 4. that is the sole principall cause and Author of all the movings of our soules towards God Mat. 12. 33. that are acceptable to him in Christ Now the cause is certainely before the effect and the Spirit in order of Nature is bestowed upon us
sinne the body of it or the ruling of Originall sinne the old man and the full fruit of actuall sinne in the body of it is by the death of Christ crucified and destroyed and in that whole Chapter from our participation in the death of Christ he argues to such an abolition of the Law and Rule of sinne to such a breaking of the power and strength of it that it is impossible that it should any more rule in us or have dominion over us Of the way whereby virtue flowes out from the death of Christ for the killing of sinne I am not now to speake And this is the first way whereby the death of Christ hath an influence into the safegarding of Believers in their continuance of the Love and Favour of God He so takes away the guilt of sinne that it shall never be able utterly to turne the Love of God from them and so takes away the rule of Sathan and power of sinne destroying the one and killing the other that they shall never be able to turne them wholly from God Farther §. 19. to secure their continuance with God he procureth the Holy Spirit for them as was shewed before But because much weight lyes upon this part of our foundation I shall a little farther cleare it up That the Spirit of Grace and Adoption with all those Spirituall Mercyes and operations wherewith he is attended and accompanied is a Promise of the new Covenant doubtlesse is by its own evidence put out of question There is scarce any Promise thereof wherein he is not either clearly expressed or evidently included Yea and often times the whole Covenant is stated in that one Promise of the Spirit the actuall collation and bestowing of all the Mercy thereof being his proper worke and peculiar dispensation for the carrying on the great designe of the Salvation of sinners So Isa. 59. 20. As for me saith God this is my Covenant with them my Spirit that is upon thee and my word which I have put in thy mouth shall not depart from thee This is my Covenant saith God or what in my Covenant I do faithfully ingage to bestow upon you But of this Text and its vindication more afterwardes Many other places not only pregnant of proofe to the same purpose but expressly in termes affirming it might be insisted on Now that this Spirit §. 20. promised in the Covenant of Grace as to the bestowing of him on the elect of God or those for whom Christ dyed is of his purchasing and procurement in his Death is apparent 1. Because he is the Mediator of the Covenant by whose hands and for whose sake all the Mercyes of it are made out to them who are admitted into the bond thereof Gen. 17. 1. Though men are not compleatly stated in the Covenant before their owne Believing Ierem. 31. 32. 32. 38 39 40 which brings in what of their part is stipulated yet the Covenant and Grace of it layes hold of them before even to bestow Faith on them Ezek. 11. 19. 36. 25 26. or they would never Believe for Faith is not of our selves it is the Guift of God God certainely bestowes no such Guifts but from a Covenant Spirituall Graces are not administred soly in a providentiall dispensation Heb. 8. 9 10 11. Faith for the receiving the pardon of sinne is no guift nor product of the Covenant of workes Now as in generall the Mercies of the Covenant are procured by the Mediator of it so this whereof we speake in an especiall manner Heb. 9. 15. For this cause he is the mediator of the New Testament that by meanes of death they which are called might receive the Promise of Eternall Inheritance By his death they for whom he dyed and who thereupon are called Deut 27 29. being delivered from their sinnes which were against the Covenant of workes Gal. 3 12. receive the Promise Rom. 3. 21. or pledge of an Eternall Inheritance What this great Promise here intended is and wherein it doth consist the Holy Ghost declares Acts 2. 23. The Promise which Jesus Christ received of the Father upon his exaltation was that of the Holy Ghost having purchased and procured the bestowing of him by his Death upon his Exaltation the dispensation thereof is committed to him as being part of the Compacte and Covenant which was between his Father and himselfe The grand bottome of his satisfaction merit This is the great Originall radicall Promise of that Eternall Inheritance By the Promised Spirit are wee begotten a new into a hope thereof Rom. 8. 11. made meet for it Col. 1. 12. and sealed up unto it Ephes. 4. 30. Yea do but looke upon the Spirit as promised and yee may conclude him purchased for all the Promises of God are yea and a men in Jesus Christ 2 Cor. 1. 20. They all have their Confirmation Establishment and Accomplishment in by and for Jesus Christ. And if it be granted that any designed appointed Mercy whatever that in Christ the Lord blesseth us withall be procured for us by him in the way of merit being given freely to us through him but reckoned to him of debt it will easily be manifested that the same is the condition of every Mercy whatever promised unto us and given us upon his Mediatory interposition 2. It appears from that peculiar promise § 21. that Christ makes of sending his Holy Spirit unto his owne He tels them indeed once and againe that the Father will send him Ioh. 14. 16 26. As he comes from that originall and Fountaine Love from which also himselfe was sent But withall he assures us that he himselfe will send him Ioh. 15. 26. When the Comforter is come whom I will send unto you from the Father even the Spirit of truth It is true that he is promised here only as a Comforter for the performance of that part of his Office But look upon what account he is sent for any one Act Ioh. 16. 7. or Worke of Grace on that he is sent for all I will send him then saith Christ and that as a fruit of his death as the procurement of his Mediation for that alone he promiseth to bestow on his And in particular he tells us that he receives the spirit from the Father for us upon his Intercession wherein as hath been elsewhere demonstrated he askes no more nor lesse Salus Electorum sanguis Iesu. then what by his death is obtained Iohn 14. 16 17. I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of Truth whom the World cannot receive he tells us v. 13. that whatsoever we aske he will doe it But withall in these verses how he will doe it even by interceding with the Father for it as a fruit of his Bloodshedding and the Promise made to him upon his undertaking to Glorify his Fathers
That is they cannot-have any goodnesse in them beyond that which is entitative And so farre are we now arrived All efficacious working of the Spirit of God on us must be excluded or all we do is good for nothing Away with all Promises all Prayers yea the whole Covenant of Grace they serve for no other end but to keepe us from doing good Let us heare the Scripture speake a little in this cause Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to Love the Lord thy God with all thy heart and with all thy soule that thou maist live Jere. 31. 33. the 32. 39. This shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my people Chap. 32. 39. I will give them one heart and one way that they may feare me for ever for the good of them and their Children after them Ezek. 36. 26. A new heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes and ye shall keepe my Judgements and do them Act. 16. 14. God opened the heart of Lydia that shee attended to the things spoken of Paul Phil. 1. 29. It is given to you in the behalfe of Christ not only to Believe on him but also to suffer for his sake and Chap. 2. 13. For it is God which worke the in you both to will and to do of his owne good pleasure as also Ephs. 1. 19. That ye may know what is the exceeding greatnesse of his power to us ward who Believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and 2 Thess. 1. 11. We pray alwayes for you that our God would fulfill all the good pleasure of his goodnesse the worke of Faith with power So also in 2 Cor. 5. 17. If any man be in Christ he is a new Creature for Ephes. 2. 4 5. God who is rich in Mercy for his great Love wherewith he Loved us even when we were dead in sinnes hath quickned us together with Christ Causing us Chap 4. 24. to put on that new man which after God is Created in Righteousnesse and true Holinesse with the like Assertions John 3. 3 James 1. 18. 1 Pet. 1. 23. John 5. 21. 2 Cor. 3. 5. c What may be thought of these and the like expressions §. 28. Do they hold out any reall effectuall internall Worke of the Spirit and Grace of God distinct from Morall perswasions or do they not If they do how comes any thing so wrought in us by us to be Morally good If they do not we may bid farewell unto all Renewing Regenerating Assisting Effectuall Grace of God That God then by his Spirit and Grace cannot enable us to act Morally and according to a Rule is not yet proved VVhat followes Saith he So farre as Exhortatious are meanes to produce these Acts §. 29. they must be Morall for Morall causes are not capable of producing Naturall or Physicall effects But if Mr Goodwin think that in this Controversy Physicall and Necessary as applyed to effects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is heavenly wide Physicall denotes only their being Necessary a manner of being as to some of them which have Physically a beeing The tearme Naturall is ambiguous and sometimes used in the one sence sometimes in the other sometimes it denotes that which is only sometimes that which is in such a kind By a Physicall effect we understand an Effect with respect to t is reall existency as by a Morall effect an effect in respect of its Regularity And now why may not a Morall cause have an influence in its owne kind to the production of a Physicall effect I meane an influence suited to its owne Nature and manner of operation by the way of motive and perswasion What would you think of him that should perswade you to lift your hand above your head to try how high you could reach or whether your Arme were not out of joynt Secondly §. 30. It hath been sufficiently shewed before that with these Exhortations which worke as appointed meanes Morally God exerteth an effectuall power for the reall production of that wherento the Exhortation tends dealing thus with our whole soules suitably to the Nature of all their faculties as every one of them is fitted and suited to be wrought upon for the accomplishment of the End he aimes at and in the manner that he intends Briefely to every Act of the VVill as an act in genere entis there is required a really operative and Physicall concurence of the Providentiall power of God in its owne order as the first Cause To every Act as good or gracious the operative concurrence and influence of the Spirit of Grace which yet hinders not but that by Exhortations men may be provoked and stirred up to the performance of Acts as such and to the performance of them as good and gracious This being not the direct Controversy in hand §. 31. I do but touch upon it Concerning that which followes I should perhaps say we have found Anguem in herba but being so toothlesse and stinglesse as it is to any that in the least attend to it it may be only tearmed the padde in the straw Physicall and Morall are taken to be tearmes it seemes Equipollent to Necessary and Not-necessary which is such a wresting of the tearmes themselves and their knowne use as men shall not likely meet withall Hence is it that Acts Physicall and Necessary are the same Every Act of the most free agent under Heaven yea in Heaven or Earth is in its owne Nature and Being Physicall Acts also are Morall i. e. good or evill consequently in order of Nature to their existence of which Necessary or Not-necessary are the Adjunct manner in reference to the Rule or Law whereunto their conformity is required How Morall and Not-necessary come to be tearmes of the same import Mr Goodwin will declare perhaps heareafter when he shall have leisure to teach as much new Philosophy as he hath already done Divinity In the meane time we deny that any influence from God on the wills of men doth make any Act of them Necessary as to the manner of its production And so this first Argument for the Inconsistency of the use of Exhortations with the reall efficiency of the Grace and Spirit of God is concluded That which followes in this Section to the end §. 32. is a pretended Answer to an Objection of our Authors owne framing being only introduced to give farther Advantage to