The Doctrine of the Saints Perseverance
But perhaps, although this first Argument of Mr Goodwin be nothing but an importune suggestion of some Hypothesis of his own, with an arguing from inferences, not only Questionable but Vnquestionably false; yet if his second Demonstration will evince the matter under Debate, he may be content to suffer loss in the Hay and Stubble of the first, so that the Gold of the following Argument do abide. Now thus he proceedeth in these words. And lastly this demonstrates the same thing yet farther. If God should Justify all without exception whom he Calleth, and that against all bars of wickedness and unbelief, possible to be laid in his way by those, who are Called; Then might ungodly and unbelieving Persons inherit the kingdom of God: the Reason of the connection is evident: it being a known Truth, that the Persons Justified are in a condition or present capacity of inheriting the kingdom of God.
Ans: But Carbones pro Thesauro, if it be possible this (being of the same nature with that which went before) is more weak and infirm, as Illogicall and Sophisticall as it; the whole strength of it lies in a supposal, that those who are so Called, as here is intimated in the text called according to the Purpose of God, called to answer the design of God to make them like to Jesus Christ, so called as to be hereupon Justified, may yet lay such bars of Wickedness, and Unbeliefe in their own way, when they are so Called, as not to be Justified; when that Calling of theirs consists in the effectual removal of all those bars of Wickedness and Vnbeleife, which might hinder their free and Gracious Acceptation with God. That is, that they may be called Effectually, and not Effectually; A supposal hereof, is the strength of that Consideration, which yielded Mr Goodwin this Demonstration. His eminent way of Arguing here in, will also be farther manifest, if you shall consider that the very thing, which he pretends to prove, is that which he here useth for the medium to prove it, not varied in the least. Si Pergama dextra &c. But Mr Goodwin fore-saw, (as it was easy for him to do) what would be excepted to this last Argument, to wit, that the Calling here mentioned effectually removes those bars of Wickedness and Unbelief, a supposal whereof is all the strength and vigor it hath: And in that supposal there is a plain assuming of the thing in Question, and a bare contradiction to that, which from the place we prove, and confirm. Wherefore he answereth sundry things.
1. First that Judas, Demas, Simon Magus, were all called, and yet laid bars of Wickedness and Unbelief, whereby their Justification was obstructed; and to the reply, that they were not so Called, as those mentioned in the Text, not Called according to God's Purpose, with that Calling which flows from their Predestination to be conformed unto Christ, with that Calling which is held out as an effectual mean to accomplish the End of God, in causing all things to work together for their good: and therefore that the strength of this Answer lies in the interposition of his own Hypothesis once more, & his renewed requests for a grant of the thing in question, he proceeds to take away this Exception by sundry cross Assertions, and Interrogations. Sect. 45. 1. It hath not been proved (saith he) by any man, nor I believe never will be (S r we live not by your Faith,) that the Calling here spoken of imports any such Act or Work of God, whereby the called are irresistibly necessitated savingly to believe. If it import no such thing as this, what hinders but that the persons mentioned, might have been Called by that very kind of Calling here spoken of?
It is known what Mr Goodwin aims at in that Expression [ iresistibly necessitated savingly to believe ] we will not contend about words: neither of the two first terms mentioned, are either willingly used of us, or can be properly used by any, in reference to the work of Conversion or Calling. What we own in them, relates as to the first term (irresistibly) to the Grace of God Calling, or Converting: and in the latter (necessitatingly) to the Event of the Call it self. If by irresistibly, you intend the manner of operation of that effectual Grace of God, (not which conquers in a reaction, which properly may be termed so: but) which really, and therefore certainly (for unumquod{que}, quod est, dum est, necessario est ) produces its effect, not by forcing the Will, but (being as intimate to it as it self) making it willing &c. we own it. And if by necessitating they understand only the event of things, that is, it is of necessity, as to to the Event that they shall savingly Believe, who are Effectually Called without the least straitening, or necessitating their Wills in their Conversion, (which are still acted suitably to their native Liberty) we close with that term also, and affirm that the Calling here mentioned imports such an Act of God's Grace, as whereby they who are Called, are effectually and infallibly brought savingly to believe, and so consequentially, that the persons whose Wickedness and Unbeliefe abides upon them, were never Called with this Calling here contended about; They who are not Predestinated a parte ante, nor Glorified a parte post, are not Partakers of this Calling. I must add, that (as yet) I have not met with any proof of Mr Goodwin's Interpretation, nor any Exception against ours, that is not resolved into the same principle of Craving the thing in question, producing the thing to be proved, as its own Demonstration. And asserting the things proved against him, not to be so, because they are not so. From the design and scope of the place, the intendment of the Holy Ghost in it, the meaning of the words, the Relation and Respect wherein the Acts of God mentioned, stand one to another, the disappointment of God's Purpose & Decree in case of any interruption of them, or non-producing of the effects, which lead the subjects, of whom they are spoken, from one to another, we prove the infallible efficacy of every Act of God's Grace here mentioned, as to their tendency unto the end aimed at: & these he that is called to believe, may infallibly do so. But says Mr Goodwin this is otherwise Well let that pass. He adds secondly, Suppose it be granted, that the Calling here spoken of is that kind of Calling which is always accompanied with a saving Answer of Faith; yet neither doth this prove, but that even such called ones may obstruct and prevent by Wickedness and Unbelief their final Justification and consequently their Glorification; If so; then that Chaine of Divine Acts or Decrees here framed by the Apostle, is not indissolveable in any such sense, which imports an Infallibility, and universal exertion or execution of the latter, whensoever the former hath taken place: In this Answer Mr Goodwin denies our conclusion, to wit, that the Chaine of Divine Acts of Grace in this place is indissolveable which that it is, we make out and prove from the words of the Text, the Context and scope of the place: and adds his reason; Because they who are Justified, may lay bars in their way from being finally so, or being Glorified; That is, it is not so, because it is not so. For the Efficacy of the Grace asserted, is for the removal of the bars intimated, or wherein may its efficacy be supposed to consist, especially in its Relation to the end designed. And so this place is Answered: Saith the Holy Ghost, those whom God Justifieth, he Glorifies; perhaps not, saith Mr Goodwin; some things may fall in, or fall out to hinder this. Eligite cui credatis.
Were I not resolved to abstain from the Consideration of the Judgments of men, when they are Autoritatively interposed in the things of God, I could easily manifest the fruitlesnesse of the following endeavor to prove the effectual Calling of Judas, by the Testimony of Chrysostom and Peter Martyr: for neither hath the first in the place alleged any such thing; (least of all is it included in M. G's Marginall Annotation, excluding Compulsion, Necessity, and Violence from Vocation) and the latter in the Section pointed to, and that following, lays down principles sufficiently destructive to the whole design, whose management M. Goodwin hath undertaken. Neither shall I contest about the imposing on us in this dispute, the notion of final justification, distinct from Glorification, both name, and thing being Forraigne to the Scripture, and secretly including, (yea delivering to the advantage of its Author) the whole Doctrine under consideration stated to his hand. If there be a Gospel-justification in Sinners or Believers in the blood of Christ, not final, or that may be cut off, he hath prevailed.
But Mr Goodwin proceeds to object against himself, Sect: 46. But some it may be will farther object against the interpretation given, and plead that the Contexture between these two links of this Chaine, Predestination to a conformity with Christ, and Calling, is simply and absolutely indissolveable, so that whoever is so Predestinated, never fails of being called. 2. That it is altogether unlikely that in one and the same series of Divine actions, there should not be the same fixedness or certainty of coherence, between all the parts. The first of these being the bare Thesis which he opposed, I know not how it came to be made an Objection. I shall only add to the latter Objection; which includes something of Argument, that the Efficacy of any one Act of God's Grace here mentioned, as to the end proposed, depending wholly on the uninterruptible concatenation of them all, and their effectual prevalency and certainty, (as to their respective Operation) of everyone of them, being equal to the Accomplishment of the Purpose of God in and by them all; and willingly own it, especially finding how little is said (and yet how much labor taken) to dress up a pretended Answer unto it; Of this there are two parts, whereof the first is this I Answer, saith he.
1. First, By a demure upon the former of these pleas, which was that the connection between the Predestination of God mentioned, and his Calling, is uninterruptible. Somewhat doubtful to me it is, whether a person, who by means of the Love of God, which is in him at present, falls under his Decree of Predestination, may not possibly, before the time appointed by God for his Calling, be changed in that his Affection, and consequently pass from under that Decree of Predestination, and fall under another Decree of God opposite thereunto, and so never come to be called.
Ans. I confess this demure outrunnes my understanding, Equis albis neither can I by any means, overtake it, to pin any tolerable sense upon it; though I would allow it to be suited only to M. Goodwin's principles, and calculated for the Meridian of Arminianism: for, who (I pray) are they, in any sense, (in M. Goodwin's ) that do so love God, as to fall under, as he speaks, that pendulous Decree of Predestination, and to whom this promise here is made? Are they not Believers? Are any others Predestinated in our Authors judgment, but those who are actually so? is not the Decree of Predestination, God's Decree or Purpose of saving Believers by Jesus Christ? Or can any love God to Acceptation, without Believing? If then they are Believers, can they alter that condition before they are Called? We supposed that Faith had been by hearing, and hearing by the word of God, and that it is of necessity (in order of nature) that Calling should precede Believing. What are men called to? Is it not to Believe? Here is then a new sort of men discovered, that believe, and fall from Faith, Love God and forsake him, all antecedently to their Vocation and Calling. I am confident that M. Goodwin may be persuaded to withdraw this demurrer, or if not, that he will be over-ruled in it, before the judgment seat of all unprejudiced men. It will scarcely as yet pass currently, that men are borne Believers, and after such and such a time of their continuance in that estate of belief, and being Predestinated thereupon, God then Calls them. Neither do I understand the meaning of that phrase, [ never come to be called ] used by Him, who maintains all to be called, but this is but a demurrer. the Answer follows.
For the great regard I bear unto the Authors Abilities, I shall not say that his ensuing Discourse doth not deserve to be transcribed, and punctually insisted on: but this I may say (I hope) without offense, that it is so long & tedious, so remote from what it pretends unto, to wit, an Answer to the forementioned Argument, that I dare not venture upon the patience of any Reader, so far, as to enter into a particular consideration of it.
The sum of it is, that there is no unlikelihood in this, that, though one part of the Chaine of Divine Graces before mentioned, cannot be dissolved nor broken, yet another may, (notwithstanding that a dissolution of any one of them, renders the design of God in them all, wholly frustrate and fruitless) This he proves, by proposing a new series of Divine Acts, in actual dependence one upon another, some whereof may be uninterruptible, but the other not so. He that shall but slightly view the Concatenation of Divine Acts, here proposed by Mr Goodwin, for the illustration of that dependence of them, and their Efficacy, which we insist upon, will quickly find it liable to some such small Exceptions, as renders it altogether useless, as to the end proposed. As first,
1. That the case here proposed, and pretended to be parallel to that under our Consideration, is a fictitious thing, a feigned Concatenation of feigned Decrees of God, being neither in any one place delivered in the Scripture, nor to be collected from any, or all the Texts in the Bible: which course of proceeding, if it may be Argumentative in sacred Truths, it will be an easy and facile task to overthrow the most Eminent and clearly delivered Heads of Doctrine in the whole Book of God.
2. That it is a case surmised by him, suitable to his own Hypotheses, neither true in its self, nor any way Analogous to that wherewith 'tis yoked, being indeed a new way and tone of begging the thing in question. For instance; It supposeth (without the least Attempt of proof) (1.) Conditional Decrees, or a disjunctive intendment of Events in God; it shall come to pass, or otherwise. (2.) A middle science conditional, as the foundation of those disjunctive Decrees; with (3.) A futurition of things, Antecedent to any determining Act of the Will of God; and (4.) A possibility of frustrating (as to Event) the Designes and purposes of God; and (5.) That all medium 's of the Accoplishment of anything, are conditions of God's intentions, as to the end he aims at; & (6.) That God appoints a series of mediums for the compassing of an End, and designs them thereunto, without any determinate Resolution to bring about that End; & (7.) That the Acts of God's Grace in their Concatenation mentioned in this place of Rom. 8. are severally Conditional, because he hath invented or feigned some Decrees of God which he says are so; All which, with the inferences from them, Mr Goodwin knows will not advance his Reasonings at all, as to our Understandings, being fully persuaded, that they are all Abominations of no less base alloy, then the Error it self, in whose defense and Patronage they are produced.
To our Argument then before mentioned, proving an equal indissolveablenesse in all the links of the Chaine of Divine Graces, drawn forth and insisted on, from the equal dependence of the design & Purpose of God on the mutual dependence of each of them on the other, for the fullfillng of that Purpose of his, and obtaining the End, which he professes himself to intend: this is the sum of Mr Goodwin's Answer, If I can invent a series of Decrees, and a Concatenation of Divine Acts, though indeed there be no such thing, neither can I give any color to it without laying down, and taking for granted many false and absurd supposalls; and though it be not of the same nature with that here proposed by the Apostle, nor anywhere held out in the Scripture for any such End & Purpose as this is; neither can I assign any absolute determinate end in this Series of mine, whose Accomplshment God engages himself to bring about; (as the Case stands in the place of Scripture under Consideration) then it is meet and equitable, that laying aside all inforcements from the Text, Context, Nature of God, the thing treated on, all compelling us to close with another sense and Interpretation, that we regulate the mind of the Holy Ghost herein, to the Rule, proportion, and Analogy of the case as formerly proposed. This being the sum of that, which Mr Goodwin calls his Answer, made naked I presume to its shame, valeat quantum valere potest.
I shall only add that (1.) when Mr Goodwin shall make good that order and Series of Decrees, here by him mentioned, from the Scripture, or with solid Reason from the nature of the things themselves, suitably to the Properties of him, whose they are; And (2.) Proove that any eternal Decree of God either as to its primitive enacting, or temporal Execution, is suspended on anything, not only really contingent in it self and its own nature, in respect of the immediate fountain from whence it flows, and nature of its immediate cause; but also as to its Event, in respect of any Act of the will of God, that it may otherwise be, and so the accomplishment of that Decree left thereupon uncertain, and God himself dubiously conjecturing at the Event, (for instance whether Christ should Dye or no, or any one be saved by him.) and (3.) Clearely evince this notion of the Decrees and Purposes of God, that he intends to Create Man, and then to give him such advantages, which if he will, it shall be so with him: if otherwise, it shall be so: To send Christ, if men do so, or so: or not to send him, if they do otherwise; & so of the residue of the Decrees mentioned by him; and (4.) That all events of things whatsoever, Spiritual and Temporal, have a Conditional futurition antecedent to any act of the Will of God. When I say he shall have proved these and some like things to these, we shall further consider what is offered by him; yea we will confess that Hostis habet muros &c.
Of the many other Testimonies to the purpose in hand, bearing witness to the same Truth, some few may yet be singled out; and in the next place that of Jeremiah 31. 3. presents it self unto trial and Examination. Yea I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee; It is the whole Elec • Church: of the seed of Jacob, of whom he speaks: the foundation of whose blessedness, is laid in the Eternal Love of God; Who the persons are thus beloved, and of whom we are to interpret these expressions of God's good will, the Apostle manifests Rom: 11. as shall afterwards be more fully discoursed, and cleared. He tells you, it is the Election, whom God intends, of whom he says that they obtained the Righteousness that is by faith, according to the purport of God's good will towards them, though the rest were hardened; God (who adds daily to his Church such as shall be saved, Acts 13. 48.) drawing them thereunto, upon the account of their being so Elected. He calls them also the Remnant according to the Election of Grace, and the People whom God did foreknow v: 1, 2. or from Eternity designed to the participation of the Grace there spoken of, as the use of the word hath been evinced to be; These are the ( Thee ) here designed; the portion of Israel after the flesh, which the Lord in his Free Grace hath eternally appointed to be his peculiar inheritance, which in their several Generations he draws to himself with Loving Kindnesse. And this everlasting Love is not only the fountain, whence actual Loving Kindnesse in drawing to God, or bestowing Faith doth flow, ( as they Believe, who are ordained to eternal life ) but also the sole Cause and Reason, upon the account whereof, in contra-distinction to the Consideration of anything in themselves, God will exercise Loving Kindnesse towards them forever. That which is everlasting or eternal, is also unchangeable; God's everlasting Love is no more liable to mutability then himself; And it is an always equal Ground and Motive for Kindnesse. On what account should God alter in his actual Kindnesse, or favor towards any, if that, on the account whereof he exercises it, will not admit of the least Alteration? He that shall give a Condition, on which this everlasting Love of God should be suspended, and according to the influence whereof, upon it, it should go forth in Kindnesse, or be interrupted; may be allowed to boast of his discovery.
That of the Apostle • e 2 Tim. 2. 19. is important to the business in hand. Nevertheless the foundation of God stands sure, having this seal, the Lord knoweth them that are his. Some persons of eminency and note in the Church, yea Stars (it seems) of a considerable magnitude in the visible Firmament thereof, having fallen away from the Truth and faith of the Gospel, and drawn many after them into ways of destruction, a great Offence and Scandal among Believers thereon (as in such cases it will fall out) ensued; & withal a Temptation of a not to be despised prevalency, and sad consequence, (which we formerly granted to attend such eminent Apostasy) seems to have laid hold on many weak Saints: they feared, least they also might be overthrown, and after all their laboring, and suffering in the Work of Faith, and Patience of the Saints, come short of the mark of the high calling set before them, considering their own weakness and instability, with that powerful opposition, whereunto (in those days especially) they were exposed; Upon the contemplation of such Apostasies or defections, they were opportune and obnoxious sufficiently to this Temptation. Yea their thoughts upon the Case under consideration, might lead them to fear a more general defection: for seeing it is this with some, why may not this be the Condition of all Believers? and so the whole Church may cease, and come to nothing, notwithstanding all the Promises of building it on a Rock, and of the presence of Christ with it to the end of the World; Nay may not his whole Kingdom on earth on this account, possibly fall to utter ruin, and himself be left a Head without members, a King without Subjects? This by Mr Goodwin's own confession, is the Objection, which the Apostle answereth, and removes in, and by the words under Consideration. Cap. 14. pag. 359. 360. Seeing these fall away, are not we likewise in danger of falling away, and so of loosing all that we have done and suffered in our Christian profession. To this Objection or Scruple, the Apostle Answereth in the Words in hand; So he; Thus far then are we agreed. About the sense of the words themselves, and their Accommodation to the removal of the Objection or Scruple mentioned, is our difference. I know not how M. Goodwin comes to call it an Objection or Scruple, (which is the expression of thoughts or words, arising against that which is, in the truth of it) seeing it is their very State and Condition indeed, and that, which they fear, is that which they are really exposed unto, and which they ought to believe that they are exposed to. In his Apprehension, they who make the Objection, or whose Scruple it was, were as liable unto in his judgment, and in the same danger of falling away, or greater, (their Temptations being increased, and heightened by the Apostasy of others) then them that fell the day and hour before; neither could that falling away of any be said to raise a Scruple in them that they might do so to, if this were one part of their Creed, that all and every man in the world might so do.
The Answer given by the Apostle, is no doubt suited to the Objection and fitted to the removal of the Scruple mentioned, which was alone to be accomplished by an effectual removing away the solicitious fears and cares about the preservation of them, in whose behalf this is produced. This therefore the Apostle doth by an exception to the inference, which they made, or through temptation might make upon the former considerations. 〈 in non-Latin alphabet 〉 are exceptive particles, and an Induction into the exemption of some from the condition of being in danger of falling, wherein they were concluded in the Objection proposed. The intendment I say of the Apostle in that exceptive plea he puts in, nevertheless is evidently to exempt some from the state of falling away, which might be argued against them from the defection of others. Neither doth he speak to the thing in hand, nor are the particulars mentioned exceptive to the former Intimation, if his speech look any other way. Moreover he gives yet further the account of this Exception he makes, including a radical discrimination of professors, or men esteemed to be Believers, expressing also the Principle and ground of that difference. The differing Principle he mentioneth is, the Foundation of God that stands sure, or the firm Foundation of God, that is established, or stands firm: This is not worth contending about. An Expression parallel to that of the same Apostle Rom. 9. 11. That the Purpose of God according to Election might stand; Both this and that hold out some Eternal Act of God, differencing between persons, as to their Everlasting condition. As if the Apostle had said, you see indeed that Hymenaeus and Philetus are fallen away, and that others, with whom you sometimes walked in the Communion and outward fellowship of the Gospel, and took sweet Counsel together in the House of God with them, are gone after them; yet be you (true Believers) of good Comfort: God hath laid a Foundation (which must be some Eternal Act of his, concerning them of whom he is about to speak: or the solemn Assertion of the Apostle, then which you shall not easily meet with one more weighty, is neither to the Case, nor matter in hand) which is firm and abiding, (being the good pleasure of his Will, accompanied with an Act of his Wisdom and Understanding) appointing some (as is the case of all True Believers) to be his, who shall be exempted on that account, from the Apostasy and desertion, that you fear. This, saith the Apostle, is the fountain and spring of the difference, which is among them that profess the Gospel. Concerning some of them, is the Purpose of God for their preservation: They are ordained to Eternal Life. And herein (as was said) lies the Concernement of all that are True Believers, who are all his, chosen of him, given to his Son, and Called according to his Purpose; with others tis not so, they are not built on that bottom, they have no such foundation of their Profession; and it is not therefore marvelous, if they fall.
The words then contain an Exception of True Believers from the danger of total Apostasy, upon the account of the stable, fixed, Eternal Purpose of God concerning their Salvation, answerable to that of Rom. 8. 28, 29, 30. the place last considered. The Foundation here mentioned, is the good Pleasure of the Will of God, which he had Purposed in him himselse, or determined to exert towards them, for the praise of the Glory of his Grace. Eph. 1. 9. According to which Purpose we are Predestinated. v. 11. And he calls this Purpose the Foundation of God, as being a groundwork, and bottom of the thing, whereof the Apostle is treating; namely the Preservation and Perseverance of True Believers, those who are indeed planted into Christ, notwithstanding the Apostasy of the most Glorious Professors, who being not within the compass of that Purpose, nor built on that Foundation, never attain that peculiar Grace, which by Jesus Christ is to them administered, who have that Privilege. And this further appears by the Confirmation of the certainty of this Foundation of God, which he hath laid, manifested in the next words: It hath this seal, the Lord knows who are his. Whether ye will take this for a Demonstration of the former Assertion, either a posteriori, from the peculiar Love, Favor, Tendernesse, and care, which the Lord bears to them which are his, who are built on the Foundation mentioned, whereby, in the pursuit of his Eternal Purpose, he will certainly preserve them from perishing, knowing, owning, and taking care of them in every Condition: or for the Prescience of God, accomplishing his Eternal Purpose, designing them of whom he speaks, as his, (for his they were, and he gave them unto Christ) is to me indifferent. Evident it is that this Confirmation of the Purpose mentioned, is added to assure us of the stability and accomplishment of it; in that none, who are built thereon, or concerned therein, shall fall away. And herein doth the Apostle fully Answer and remove the fore-mentioned Objection: Let men (saith he) appear never so eminent in profession, If once they prove Apostates, they manifest themselves to have been but Hypocrites; that is, such as never had any of the Faith of God's Elect, which is their peculiar, who are Ordained to Eternal Life.
This then, beyond all colorable Exception, is the intendment of the Apostle in the words under consideration; Though many Professors fall away, yet you, that are true Believers, be not shaken in your confidence, for God hath laid the foundation of your preservation in his Eternal Purpose, whereby you are designed to Life and Salvation, and by the fruits whereof, you are discriminated from the best of them, that fall away: only continue in the use of means, let everyone of • ec depart from iniquity, and keep up to that universal Holiness, whereunto also ye are appointed and chosen. And this is the whole of what we desire Demonstration of: neither will less in any measure, answer the Objection, or remove the Scruple, at first proposed.
But it seems, we are all this while besides the intendment of the Apostle, whose Resolution of the Objection mentioned, is quite of another nature, then what we have hitherto insisted on; which Mr Goodwin thus represents: pag. 359. Cap. 14. Sect. 14.
To this Objection or Scruple, the Apostle (in the words now in hand) Answereth, to this effect; that notwithstanding the falling away of men, whoever, or how many soever they be, yet the Glorious Gospel, and Truth of God therein, stands and always hath stood, firm and steadfast. Which Gospel hath the matter and substance of this saying in it, as a seal for the establishment of those, who are upright in the sight of God, viz.
The Lord knoweth, that is, takes special notice of, approoveth, and delighteth in those that are his, that is, who truly Believe in him, love and serve him: yea and farther hath this Item, tending to the same end; Let everyone that calleth upon the name of Christ, that is, makes profession of his name, depart from iniquity: so that in this Answer to the Scruple mentioned, the Apostle intimateth by way of satisfaction, that the reason, why men fall away from the Faith, is partly because they do not consider, what worthy respects God beareth to those, who cleave to him in Faith, and Love: partly also because they degenerate into loose and sinful courses, contrary to the Law imposed by the Gospel, and consequently, that there is no such danger of their falling away, who shall duly consider the one, and observe the other, inserting the stability of the Truth of God, in the Gospel, by the way of Antidote against the fears of those, that might possibly suspect it, because of the defections of others from it: he doth but tread in his own foot steps, else where in this very Chapter, if we Believe not, yet he abideth faithful, and cannot deny himself.
Ans. If that necessity were not voluntarily chosen, which enforceth men to wrest and pervert the Word of God, not only to Mistaken, but strange, uncouth, and inconsistent senses, their so doing might perhaps seem not to be altogether without color and pretext: but when they willingly embrace those paths, which will undoubtedly lead them into the Briers, and contrary to abundance of Light, and Evidence of Truth embrace those persuasions, which necessitate them to such courses, I know not what Cloake they have left for their deviations. An Example of this we have before us in the words recited: A sense is violently pinned upon the Apostles words, not only alien, foreign to the scope of the place, and Genuine signification of the words themselves, but wholly unsuited for any serviceableness to the end, for which the Author of this Gloss himself, confesseth these Expressions of the Apostle, to be produced, and used.
The sum of Mr Goodwin's Exposition of this place, is this. The Foundation of God, is the Gospel or the Doctrine of it: its standing, or standing sure, the certain truth of the Gospel: the Seal mentioned, is the substance or matter of that saying, God knows who are his, contained in the Gospel; and the Answer to the Objection or scruple, lies in this, that the reason why men fall from the Gospel, (which neither is, nor was the scruple, nor was it so proposed by Mr Goodwin ) is, because they consider not the Love that God bears to Believers, that is, that he approoves them, whilst they are such; which is indeed one main part of the Gospel. So that men fall from the Gospel, because they fall from the Gospel, and this must satisfy the scruple proposed. It is an easy thing for men of Ability and Eloquence, to gild over the most absurd and inconsistent Interpretation of Scripture, with some appearance of significancy: though I must needs say, I know not lightly, when, nor by whom, pretending to any sobriety, it hath been more unhappily, or unsuccesfully attempted, them by Mr Goodwin in this place, as upon due consideration will be made further appear. For,
1. First, to grant that the Foundation of God may be said so far to be the Gospel because his Eternal Purpose, so expressed, is therein revealed which is the interpretation Mr Goodwin proposeth; I ask
1. Whether the Apostle applies himself to remove the Scruple ingenerated in the minds of Believers, about their own falling away, upon Consideration of the Apostasy of others, and to answer the Objection arising thereupon? This Mr Goodwin grants in the Head, though in the Branches of his Discourse, he casts in inquiries quite of another nature; as, that a Reason is inquired after, why men fall from the Gospel, and a suspicion is supposed to arise of the Truth of the Gospel, because some fell from it: Things that have not the least intimation in the words, or Context of the place, nor of any such evidence for their interest in the business in hand, that Mr Goodwin durst take them for ingredients in the case under consideration, when he himself proposed it; so that he was enforced to foist in this counterfeit Case, to give some color to the Interpretation of the words, introduced. But yet this must not be openly owned, but intermixed with other Discourses, to lead aside the Understanding of the Reader from bearing in mind the true State of the Case by the Apostle proposed, and by himself ackowledged: So that this Discourse desinit in piscem &c.
2. The Case being supposed as above, I ask, whither the Apostle intended a Removeall of the Scruple, and Answer to the Objection, as far at least, as the one was capable of being removed, and the other of being answered? This (I suppose) will not be Scrupled, or Objected against, being indeed fully granted in Stating the Occasion of the words. For we must at least allow the Holy Ghost to speak pertinently to what he doth propose; then,
3. I further inquire, whither anything what ever be in the least suited to the Removeall of the Scruple and Objection proposed, but only the giving of the Scruplers and Objectors, the best Assurance, that upon solid Grounds and Foundations could be given, or they were in truth capable of, that what they feared should not come upon them▪ and that, notwithstanding the deviation of others, themselves should be preserved; and then
4. Seeing that the sum of the sense of the words given by Mr Goodwin amounts to these two Assertions; 1. That the Doctrine of the Gospel is True and Permanent; 2. That God approoves for the present all, who for the present believe, supposing that there is nothing in the Gospel, teaching the Perseverance of the Saints: I ask yet, whither there be anything in this Answer of the Apostle, (so interpreted) able to give the least satisfaction imaginable to the Consciences, and Hearts of men making the Objection mentioned? For is it not evident notwithstanding anything here expressed, that they, and every Believer in the world may Apostatise, and fall away into Hell? Say the poor Believers, Such, and such fall away from the Faith: Their eminent usefulness in their Profession, beyond perhaps what we are able to demonstrate of ourselves, makes us fear, that this abominable defection may go on; & swallow us up, & grow upon the Church to a further desolation. The answer is: however the Gospel is true, & God bears gracious respects to thē that cleave to him in love, whilst they do so. Quaestio est de alliis, responsio de cepis. Methinks the Apostle might have put them upon these Considerations, which Mr Goodwin proposes, as of excellent use & prevalency against falling away, that they put men out of danger of it, ( Cap. 9.) rather then have given them an answer not (in the least) tending to their satisfaction, nor any way suited to their fears, or inquiries; no not as backed with that explanation, that they fall away because they degenerate into loose, and sinful courses; that is, because they fall away. A degeneracy into loose and sinful courses amounts surely to no less.
5. Again; I would know, whether this Foundation of God be an Act of his Will commanding, or purposing? declarative of our duty, or his intention? If the first, then what Occasion is administered to make mention of it in this place? Whether it were called in Question, or no? and whether the Assertion of it conduces to the solution of the Objection proposed? Or is it in any parallel terms expressed in any other place? Besides, seeing this Foundation of God is in nature antecedent to the Sealing mentioned, of God's knowing them that are his, and the Object of the Act of God's Will, be it what it will, being the Persons, concerning whom that Sealing is; whether it can be anything, but some distinguishing Purpose of God concerning those persons, in reference to the things spoken of? Evident then it is, from the words themselves, the Occasion of them, the design, and scope of the Apostle in the place, that the Foundation of God here mentioned, is his discriminating Purpose concerning some men's certain preservation unto Salvation, which is manifestly confirmed by that Seal of his, that he knows them, in a peculiar distinguishing manner; A manner of speech and Expression suited directly to what the same Apostle useth in the same case everywhere, as Rom. 8. 28, 29, 30. Cap. 9. and 11. 11. Eph. 1. 4, 5, 6.
But, (saith Mr Goodwin, ) this is no more, then what the Apostle elsewhere speaks, Rom: 3. 3. What if some did not believe, shall their unbelief make the Faith of God of none effect? that is, shall the Unbelief of men be interpreted as any tolerable Argument, or ground, to prove that God is unfaithful? or that he hath no other Faith in him, then that which sometimes miscarrieth, and produceth not that, for which it stands engaged? Implying that such an interpretation as this, is unreasonable in the highest.
But truly by the way, if it be so, I know not who in the lowest can quit Mr Goodwin from unreasonableness in the highest: for doth he not contend in this whole Discourse, that the Faith of God in his Promises, for the producing of that, for which it stands engaged (as when he saith to Believers, he will never leave them, nor for sake them ) doth so depend on the Faith of men, as to the Event intended, that it is very frequently by their unbelief, rendered of none Effect? Is not this the spirit, that animates the whole Religion of the Apostasy of Saints? Is it not the great Contest between us, whether any unbelief of men may interpose to render the Faith of God of none effect, as to the producing of the thing he promiseth? Tibi, quia intristi, exedondum est.
But (2.) Let it be granted, that these two places of the Apostle are of a parallel signification, what will it advantage the Interpretation imposed on us? What is the Faith of God here intended? And what the unbelief mentioned? And whereunto tends the Apostles vehement interrogation? The great contest in this Epistle concerning the Jews, (of whom he peculiarly speaks, v. 1, 2.) was about the Promise of God made to them, and his Faithfulness therein. Evident it was, that many of them did not Believe the Gospel; as evident, that the Promise of God was made peculiarly to them, to Abraham and his Seed: hence no small peplexity arose, about the Reconciliation of these things; many perplexed thoughts ensuing on this seeming Contradiction. If the Gospel be indeed the way of God, what is become of his faithfulness in his promises to Abraham and his Seed, they rejecting it? If the Promises be true and stable, what shall we say to the Doctrine of the Gospel, which they generally disbelieve and reject? In this place the Apostle only rejects the inference, that the faithfulness of God must fall, and be of none effect, because the Jews believed not; whereof he gives a full account afterwards, when he expressly, takes up the objection, and handles it at large, Cap. 9, 10, 11. The sum of the Answer he there gives, as a Defensative of the faithfulness of God, with a non obstante to the Infidelity of some of the Jews, amounts to no more, nor less, then what is here argued & by us asserted, viz. that notwithstanding this (their incredulity and Rejection of the Gospel) the Foundation of God standeth sure; God knoweth who are his: that the Promise, his Faithfullnesse wherein, (came under Debate,) was not made to all the Jews, but to them that were Chosen according to his Purpose, as he expressly disputes it at large beyond all possibility of Contradiction Cap. 11. As shall afterwards be further argued, and hath in part been already discovered. I verily believe never did any man produce a Testimony more to the disadvantage of his own cause both in general, and in particular, then this is to the Cause Mr Goodwin hath in hand.
Neither doth he advance one step further in the confirmation of the sense imposed on the Apostles words, by comparing them with the words of the same Apostle v. 13. of the same Chapter, If we Believe not, yet he continues Faithful, he cannot deny himself: wherein again, contrary to the whole drift of Mr Goodwin's Discourse, the Faithfullnesse of God, in the Accomplishment of his Promises, is asserted to be wholly independent upon any Qualification whatever, in them, to whom those Promises are made. Though we are under Sufferings, Temptations, and Trials, very apt to be cast down from our Hope of the great Things that God hath prepared for us, and Promised to us, yet his Purpose shall stand however, and our uubeliefe shall not in the least cause him to withdraw, or not to go through with his engagement to the utmost: The faithfulness of his own nature requireth it at his hand: He cannot deny himself.
What remains Sect. 14. Wherein he labors further to give strength unto, or rather more largely to Explicate what he formerly asserted, is built upon a critical Consideration of the word 〈 in non-Latin alphabet 〉 , which (without any one example produced from any approved Author,) we must believe to signify a bond, or instrument of security given between men by the way of Contract. And what then, suppose it do? Why then contrary to the whole scope of the place, and constant signification of the word in the Scripture, it must be interpreted according to the Analogy of that sense. Why so? Doth it remove any difficulty on the other hand? Doth it more suite the Objection for its removal, whereunto it is given, that we should warp from the first, Genuine, Native usual signification of the word, to that which is Exotick and Metaphoricall? Yea but we are enforced to embrace this sense, because that here is a seal set to this Foundation, and men use not to set Seals to the foundation of a House. And is it required that Allusions should hold in all prticulars and Circumstances, even in such as wherein their teaching property doth not consist? The terms of Foundation, & Sealing are both figurative: neither will either of them absolutely be squared to those things in Nature, wherein they have their Foundation. The Purpose of God is here called his Foundation, because of its Stability, Abidingnesse, Strength, and Use in bearing up the whole Fabric of the Salvation of Believers, not in respect of its lying in, or under the Ground, or being made of wood, or stone. And in this sense why may it not be said to be Sealed. Spiritual Sealing holds out two things: Confirmation, and Conforming by impression: and in them consist the chief political use of the Word, and thing, not in being a Labell annexed to a writing. And why may not a Purpose be confirmed, or be manifested to be firm, as well as a Contract, or Instrument in Law? Having also its conforming virtue and Efficacy (which is the natural effect of Sealing) to implant the Image in the Seal, on the things impressed with it, in rendering them, concerning whom the Purpose of God is, answerable to the Image of his Son (in whom the Purpose is made) and that pattern which he hath Chosen them to, and appointed them for. What followeth to the end of this Section, is but a new expression of what Mr Goodwin pretends to be the sense of this place. The Foundation of God is the Gospel, or the Promise of God to save Believers: the Seal is his taking notice of them to save them, and to condemn them that Believe not: and therefore questionless Believers need not fear that they shall fall away, though there be not the least intimation made of any thing, that should give them the least comfortable or cheering security of preservation in Believing: only 'tis said, he that believeth shall be saved, (which yet is not an absolute Promise of Salvation to Believers) and he that believeth not shall be damned: which one disjunctive Proposition declarative of the connection that is between the Means and the End, Mr Goodwin labors to make comprehensive of all the Purposes of God concerning Believers, it being such as wherein no one person in the world, is more concerned then another. If the Foundation here mentioned be only God's Purpose, (or rather declaration) of his Will for the Saving of Believers, and the Damning of Unbelievers, what Consolation could be from hence administered in particular unto persons laboring under the Scruple mentioned formerly, hath not as yet been declared. Let us then proceed to further proof of the Truth in hand, and the vindication of some other places of Scripture whereby it is confirmed.
That which I shall next fix upon, is that eminent place of John. 6. 37, 38, 39, 40. All that the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out: for I came down from Heaven, not to do mine own will, but the will of him that sent me; and this is the Fathers will which hath sent me, that of all which he hath given me, I should loose nothing, but should raise it up again at the last day, and this is the will of him that sent me, that everyone which seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. Our Savior acquaints us with the design, wherewith he came from heaven; it was not to do his own will, that is, to accomplish, or bring about, any private purposes of his own, distinct or different from them of his Father, as he was Blaspheamously charged by the Jews to do: but he came to do the will of God, the Will of him that sent him. The Will of God, which Christ came to fulfill, is sometimes taken for the Commandment, which he received from the Father, for the Accomplishment of his Will. So Heb. 10. 9. I come to do thy Will O God: that is, to fulfill thy Command; as it is expressed, Psa. 40. 8. Thy Law is written in my heart; Thy Law! all that thou requirest at my hand, as Mediator, I am ready to perform On this account is Christ said to take on him the form of a Servant. Phil. 2. 7. that is, to become so indeed in the assumption of his Human nature, that he might do the Will of him that sent him. For which Reason also his Father expressly calls him his Servant Isa. 42. 1. Behold my Servant whom I uphold, mine Elect in whom my soul delighteth, I have put my spirit upon him, he shall bring forth Judgment to the Gentiles; He is the Servant of the Father, in the Accomplishment of that work, for which the spirit was put upon him; and v. 19. Who is blind but my servant, or deaf as my messenger that I sent, who is blind as he that is perfect, and blind as the Lord's servant. God gives him in command to fulfill his will, which accordingly he performs to the utmost. Again, the Will of God is taken for his Purpose, his design, decree, and good pleasure, for the fulfilling and Accomplishment whereof, the Lord Christ came into the world: and this appears to be the sense and importance of the Word in this place, from the distinction which is put between the will of the Father, and any such private Will of Christ, as the Jews thought he went about to establish; it was some design of his own, in opposition whereunto, he tells them, that he came to do the Will, that is to fulfill the Council, Purpose, and Design of the Father. However, should it Principally be taken for the Command of God, yet there is, and must needs be, an universal coincidence and oneness in the object of God's Purposing, and Commanding Will in all commands given unto Christ: because all of them shall certainly and infallibly, by him be fulfilled, and so the thing certainly accomplished, which is commanded. What now is this Will, Purpose, Ayme, Design, and Command of the Father whose Execution & Accomplishment is committed to the Lord Christ, and which he faithfully undertakes to perform, (as he was faithful in all things to him that appointed him) for the clearing of this let these two things be observed. 1. Who the Persons are concerning whom this Will of God is: and those he describes by a double Character. 1. From their Election the Fathers giving them to him; all which he hath given me, that is, all his Elect, as our Savior expounds this very expression John 17. 16. Thine they were and thou gavest them to me: Thine they were in Eternal designation, thou having Chosen them from the Foundation of the World, and thou gavest them to me, for actual Redemption, to deliver them from everything that keeps them at distance from thee. 2. From their Faith or Believing, which he calls, seeing the Son and Believing on him v. 40. The persons then here designed, are Elect Belivers, Persons Chosen, and Called of God. What next then is the Will of God, concerning them? This also is set out both in General and in some pariicuars; (1.) In General, that none of them be lost: that by no means whatsoever, by no Temptation of Satan, Deceits of sin, Fury of oppressiours, Weakenesse or decay of Faith, they perish and fall away from him. This is the Will, the design and Purpose of God; this he gives to Jesus Christ in command for to accomplish. (2.) In particular, 1. That they might have Eternal Life, v. 40. That they be preserved to the Enjoyment of that Glory whereunto they are designed, 2. That they may be raised up at the last Day, & so never be lost, neither as to their being, nor wellbeing of these two, v. 40. Everlasting Life, is placed before the Resurrection or raising of Believers at the last Day, plainly intimating, that the Spiritual Life whereof in this world they are partakers, is also as to its certain uninteruptible continuance, an Everlasting Life, that shall never be intercepted or cut off; That then which from this Portion of Scripture I Argue is this. God having Purposed to give Eternal Life to his Elect Believers, and that none of them should ever be lost, and having committed the Accomplishing and perfomance of this his Goodwill and Pleasure unto the Lord Jesus, who was Faithful unto him in all things, and endued with Power, ( all Power from above ) for that end, they shall certainly be Preserved to the end designed. The favor and Love of God, in Christ, shall never be turned away from them, for his Counsel shall stand and he will do all his Pleasure.
Some thing is by M. Goodwin offered to take off the strength of this testimony, but yet so little, that had I not resolved to hear him out to the utmost, what he can say in, and unto the case in hand, it would scarce be thought needful, to divert to the consideration of it; This place of Scripture he binds up in one bundle, with nine or ten others, to the composure of one Argument which (almost uno Halitu ) he blows away Cap. 11. Sect. 36, 37. &c. Pag. 251, 252 &c. To the consideration of the Argument it self there by him proposed, I am not yet arrived; the influence of this Text into it, is from what is said of Christ's Preserving Believers: my present Consideration is cheiflly of the will and Intention of the Fathers giving them to him to be preserved: so that I shall observe only one or two things to his General Answer, and then proceed to the vindication of this Particular place we have in hand.
1. First he tells you, That the Conclusion of the former Argument, that true Believers shall never miscarry or fall away, opposeth not his sense in this Controversy; whether it oppose his sense or no, must be judged, this I know, that he hath to his utmost opposed it all this while, showing himself therein very uncurteous & unkind, but why so, on what account is it, that this conclusion which hath so much opposed, is now conceited not to oppose him? Those who thus fall away (saith he) are no true Believers but wicked Apostates, at the time of their falling away. That the conclusion mentioned opposeth his sense to me is evident; but that it is sense wherewith in this place he opposeth the Conclusion, is not so clear. The Question is who fall away; not Believers but Apostates faith Mr G. We say so too, in the natural first sense of those words who eventualiter are Apostates, were never antecedenter (to their Apostasy) True Believers. But this is not your sense doubtless; That those who fall away, in their falling away (which is the sense of that clause, at the time of falling away ) were Apostates, that is, were fallen away, before they fell away, is neither our sense nor yours, for it is none at all. Bertius, hath one Argument against the Perseverance of the Saints, from the impossibility of finding a subject to be affected with the notion of Apostasy, if true Believers be exempted frō it: for Hypocrites, saith he, cannot fall away; nor can Believers saith Mr Goodwin, but they are Apostates when they fall away; that is, it is a dead man that dies; or after he is dead, he dies: after he is an Apostate he falls away. Perhaps it would be worth our serious inquiry, to consider how Believers can indeed possibly come to loose the Spirit of Grace which dwells in them, with their habit of Faith and Holiness. For our parts we contend that they have an infussed Habit of Grace, and that wrought with a mighty Impression upon their Minds and Hearts, (Faith being of the opperation of God, wrought by the exceeding greatness of his Power as he wrought in Christ when he Raised him from the dead) Whether such an Habit can be removed, but by that hand that bestowed it, and whether it may be made appear, that God will on any occasion so take it away, or hath expressed himself that he will so deal with any of his Children, is I say, worthy our inquiry: But
2. Secondly, he denies the Major Proposition, and saith, that, those who are kept and preserved by Christ, may possibly miscarry; Boldly ventured! what Want is there then, or defect in the keeper of Israel, that his flock should so miscarry under his hand? Is it of Faithfulness? The Scripture tells us, he is a faithful High Priest in things pertaining to God Heb. 2. 17. Faithful to him that appointed him, Heb. 3. 2. And that he did the whole will of God. Is it of Tendernesse, to take care of his poor wandering ones? He is otherwise represented unto us, Heb. 2. 18. For in that he himself hath suffered, being tempted, he is able to succor them, that are tempted, and (ch. 4. 15, 16.) We have not an High Priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted like unto us, yet without sin. Isa. 40. 11, 12. It is said of him, he shall feed his flock like a shepherd, he gathers the Lambs with his Arms, and carries them in his bosom, and shall gently lead them that are with young. And he quarrels with those sheapheards, who manifest not a care and tenderness like his, towards his flock. Ezek: 34. 4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost, all which he takes upon himself to perform. v. 15, 16. Or is it want of Power? All Power is given to him in Heaven and Earth. Mat. 28. 8. All things are delivered to him of his Father. Mat. 11. 27. He is able to save to the utmost them, that come to God by him. Heb. 7. 25. If he wants neither Care, nor Tendernesse, Wisdom, nor Watchfulness, Love, nor Ability, Will, nor Faithfullnesse, how comes it to pass that they miscarry, and fall away into ruin, whom he hath undertaken to keep? David durst fight with a Lyon, and a Bear in the defense of his Lambs; and Jacob endured Heat and Cold, upon the account of Faithfullnesse: And shall we think that the Shepherd of Israel, from whose being so, the Psalmist concludes he shall want nothing, (Psa 23. 1.) who did not only fight for his Flock, but laid down his Life for them, will be less careful of his Fathers Sheep, his own Sheep, which are required also at his hand, for his Father knows them, and calls them all by name?
Yea but (says Mr Goodwin ) it may be thus, in case themselves shall not comport with Christ in his Act of Preserving them, with their care and diligence in preserving themselves. that is, Christ will surely keep them, in case they keep themselves. Alas! poor Sheep of God! If this were the case of the Flocks of the Sons of men, how quickly would they be utterly destroyed? Doth the veriest Hierling in the World deal thus with his Sheep? keep them, in case they keep them selves? Nay to what end is his keeping, if they keep themselves • Christ compares himself to the Good Shepherd, which seeketh out, and fetcheth a wandering Sheep from the Wilderness, laying him on his shoulders, and bringing it home to his Fold. How did that poor Sheep keep it self when it ran among the Ravenous Wolves in the Wilderness? Yet by the Good Shepherd it was preserved; This is the Spirit, and comforting Genius of this Doctrine. Christ keeps us, provided we keep ourselves. We hoped it had been he who Saved Israel: that he gave us his holy Spirit to abide with ns forever, to Seal us up to the day of Redemption: that knowing himself, and telling us, that without him we can do nothing, he would not suspend his doing, upon our doing so great a thing, as preserving ourselves? For let us see now, what it is, that is required in us, if we shall be preserved by Christ: it is to comport with him in his Act of Persevering us, and to be diligent to keep ourselves.
What is this, comporting with him in his Act of preserving us? Our comporting with Christ in anything, is by our Believing in him, and on him: that's our radical Comportment, whence all other closings of Heart in obedience do flow; so then, Christ will preserve us in Believing, provided we continue to Believe. But what need of his help to do so, if antecedently thereunto so we do? Is not this not only 〈 in non-Latin alphabet 〉 , but also 〈 in non-Latin alphabet 〉 , not only Unscripturall, but also Unreasonable, yea absurd and Ludicrous: This is the flinty Fountain of all that Abundance of Consolation, which Mr Goodwin's doctrine doth afford. Doubtless they must be Wise and Learned men (like himself) who can extract any such thing therefrom; Let him go with it to a poor weak tempted fainting Believer, and try what a Comforter he will be thought, a Physician of what value he will be esteemed. Let him tell him, thou art indeed weak in Faith, ready to decay and perish, which thou mayest do, every day, there being neither Purpose nor Promise of God to the contrary; great Oppositions, and great Temptations hast thou to wrestle withal, but yet Christ is loving, tender, faithful, and in case thou continuest Believing, he will take care thou shalt believe: That Christ will increase thy Faith, and keep it alive by continual influences, as from a Head into its Members, preserving thee not only against outward Enimies, but the treacheries and deceits, and unbelief of thine own heart, of any such thing I can give thee no account. Such Consolation a poor man may have at home at any time.
Further; what is that Act of Christ in Preserving them that is to be comported withal? Wherein doth it consist? Is it not in his daily continual Communication to them of new supplies of that Spiritual life, whose springs are in him? The making out from his own fullness unto them? His performing the office of an Head to its Members, and filling those other Relations wherein he stands, working in them both to will & to do of his own good pleasure? What is it then to comport with this Act, or these Acts of Christ? Can any thing reasonable be invented, wherein such comportment may be thought to consist, but either it will be found coincident with that, whereof it is a Condition, or appear to be such as will crush the whole undertaking of Christ for the Preservation of Believers into vanity and nothing? Again, hath Christ undertaken to Preserve us against all our Enemies, or some only? If some only, give us an Account both of them, that he doth undertake against, that we may know for what to go to him, whereof to complain; and of them, that he doth not so undertake to safeguard us against them, that we may know, wherein to trust to ourselves? And let us see the places of Scripture, wherein any Enemies are excepted out of this undertaking of Christ for the safety of his? Paul goes far in an enumeration of particulars Rom. 8. If he hath undertaken against them all, then let us know, whither it be an Enemy that keeps us from this Comportment with Christ, or a Freind? If it be an Enemy, (as surely everything in us, that moves us to depart from the living God is) hath Christ undertaken against it or no? If not, how hath he undertaken against them all? If he hath, how is it that it prevails? Yea but be undertakes this in case we comport with him; that is, he undertakes to overcome such an Enemy, in case there be no such Enemy. In case we be not turned aside from comporting with him, he will destroy that Enimy that turns us aside from comporting with him. Egregiam vero laudem & spolia ampla. Or on the other side, if our Enemyes prevail not against us, he hath faithfully undertaken that they shall not prevail against us.
Yea but (saith Mr Goodwin) No Scripture proves that those, whom Christ preserves, must by any compulsory, necessitating Power, use their diligence in preserving them selves. And who I pray ever said they did? Compulsory Actings of Grace are your own figment; so are all such necessitating Acts, which procceed any further, then only as to the infallibillity of the Event aimed at. God doth not compel the Wills of men, when he works in them to will. Christ doth not compel men to Care and Dilligence, when he works in them Holy Care and Diligence; when the Disciples prayed, Lord increase our Faith, they did not pray that they might be compelled to Believe. God's working in them, that Believe, according to the exceeding greatness of his Power, strengthening them with all might, according to his Glorious Power unto all patience and longsuffering, with Joyfullnesse, very far from any Compulsion or necessitation, inconsistent with the most absolute freedom, that a Creature is capable of. He that works Faith in Believers, can continue it and increase it in them, without Compulsion. And this is the sum of Mr Goodwin's Answer to an Argument that notwithstanding all which he hath spoken, hath yet strength enough left, to cast his whole building down to the ground. What he further speaks to the particular place, which gave occasion to this Discourse, may briefly be considered.
1. He speaks something to v. 37. which I insisted not on. As to the purpose in hand, he tells you that Christ will in no wise cast out 〈 in non-Latin alphabet 〉 , him that is coming; but yet he that is coming on his way, may turn back and never come fully up to him.
Ans. But if this be not Huckstering of the Word of God, I know not what is. The words before in the same verse are, All that the Father giveth me, shall come to me. Saith Mr Goodwin, they may come but half way, and so turn back again, not coming fully home to him. Saith Christ, they shall come to me. Saith Mr Goodwin, they may perhaps come but half way. Nunc satis est dixisse, ego mira poemata pango. But why so? Why, 〈 in non-Latin alphabet 〉 is coming, a coming it seems in fieri, but not in facto esse; that is, it denotes a tract of time, whilst the man is travelling his journey. As though believing, were a successive motion, as to the Act of laying hold on Christ. But is he that is on his way, that Christ receiveth, a Believer or not? Hath he Faith or not? If he hath no Faith, the Faith whereof we speak, how can he be said to be coming, seeing the wrath of God abideth on him? If he hath Faith, how is it, that he is not come to Christ? Hath any one true Faith at a distance from him? God gives another Testimony John. 1. 11, 12. But (saith he) there is nothing in the words, that they are under no possibility of falling away, who come to Christ. But 1. there is in those that follow, that (as to the event,) they are under an impossibility of so doing, in respect of the Will and Purpose of God; (which sufficeth me) as shall be made to appear. 2. That Emphaticall expression 〈 in non-Latin alphabet 〉 , I will in no wise cast them out, expresses so much Care and Tendernesse in Christ towards them, that we are very apt to hope, and believe, that he will not loose them anymore; but that he will not only not cast them out, but also according to his Fathers appointment, that he will keep them, and preserve them in safety, until he bring them to glory, as is fully asserted v. 39, 40. as hath been declared. Again Mr Goodwin tells you, it is not spoken of loosing Believers by defection of Faith, but by Death: And to assure Believers of this, Christ tells them, It is his Fathers Will, that he should raise them up at the last day. Besides if any be lost by defection from Faith, this cannot be imputed to Christ, who did his Fathers pleasure to the utmost for their preservation: but to themselves.
Ans. For the perverting of v. 37. the beginning of it was left out; and for the accomplishing of the like designs upon v. 39. 40 (which farther clears the mind and intendment of Christ in the words,) is omitted: He tells you, that it is the Will of the Father, that everyone that comes to him, that is, that Believes on him, have Everlasting life: What is Everlasting life in the Gospel, is well known from John: 17. 3. and unto this bestowing on them everlasting Life, his raising of them at the last Day (as was mentioned) is a necessary consequent: namely, that they may be brought to the full and complete fruition of that life, which here in some measure they are made partakers of. Even in the words of v: 39. that passage ( I should loose nothing ) extends it self to the whole Compass of our Savior's Duty, in reference to his Fathers Will, for the safe-garding of Believers: and is it only death, and the state of dissolution of Body and Soul, that it is the Will of God that he should deliver them from? and the power of that, that it should not have dominion over them in the morning? The Apostle tells us that he came to do the will of God, whereby we are sanctified: Heb: 10. 9, 10. it was the Will of God, that he should sanctify us: and he tells his Father, that he had kept all his own in the World, Joh: 17. which doubtless was not his raising them from the dead. If he be the Mediator of the Covenant of Grace, if the Promises of God be yea and amen in him, if he be our Head, Husband, and Elder Brother, our Advocate and Intercessor, our Sheapheard and Savior, his keeping us from being lost extends it self no less effectually to our preservation from utter ruin in this life, then to our raising at the last day; yea and that exceptive particle ( 〈 in non-Latin alphabet 〉 ) includes this preservation, as well as leads us to the addition of the other Favor and Privilege of being raised to Glory at the last day. In a word, this whole discourse is added to make good that Gracious Promise of our Savior v: 35. He that cometh to me, shall never hunger: and he that Believes on me, shall never thirst; which how it can be done by a naked engagement for the Resurrection of them that come to him, and abide with him, if many do, & most of all them that come to him, may depart from him, and fall into everlasting ruin, needs Mr Goodwin's farther labor and pains to unfold. What is lastly added concerning Christ's doing the utmost of his Fathers Pleasure for their Custody, but the fault is their own, who fall away, is the same inconsistent ridiculous Assertion with that erewhile considered: with this addition, that whereas it is his Fathers Pleasure, that they be saved; Christ doth his pleasure to the utmost, and yet saved they are not. And so much (if not too much) for the vindication of this Testimony witnessing to the Truth that we have in hand.
Mat: 24. 24. comes in the next place to be Considered, (an unquestionable Evidence to the Truth) and that voluntarily of its own accord, speaking so plain to the matter in hand, that it were a sin against clear light to refuse to attend unto it; so far is it from being compelled to bear the Cross of this service, as Mr Goodwin phrases the matter Cap: 10. Sect: 9. Pag: 181, 182, 183. They shall seduce, if it were possible, the very Elect: hence (saith he) it is inferred, that the deceiving or seducing of them that Believe is a thing impossible, which is the drawing of darkness out of light. Strange! to me it seems so far from a forced inference, or a strained drawing of a Conclusion, that it is but the conversion of the terms of the same Identicall supposition. He that says, they shall deceive the very Elect, if it were possible, so mighty shall be their prevalency in seducing, seems to me (and would, I doubt not, do so to others, did not their prejudices and engagements force them to stop their ears, & shut their eyes) to say, that it is Impossible the Elect should be seduced.
But let the Place (as it deserves) be more distinctly considered; It is among them, which I refer to the head of the Purposes of God; and a Purpose of God there is (though not expressed, yet) included in the words: The Impossibility of the seduction of some persons from the Faith, is here Asserted: Whence doth this Impossibility arise? Not from anything in themselves, not from their own careful Consideration of all the Concernments of their Condition, the only preservative in such a season, if some (who pretend themselves skillful and experienced, yea almost the only Physicians of Souls,) may be believed. They can never stand upon such sands, against that opposition they shall be sure to meet withal. Our Savior therefore intimates, whence the Impossibility expressed doth flow, in a description of the Persons, of whom it is affirmed, in reference to the Purpose of God concerning them. They are the Elect; Those whom God hath chosen before the foundation of the World, that they should be holy and unblameable before him in love. His Purpose according to Election must stand firm, and therefore the Election it self shall obtain. This then is that, which is here affirmed; God having chosen some, or Elected them to Life, according to the purpose which he purposed in himself, and faith being bestowed on them, they believing on the account of their being ordained to eternal life, it is impossible they should be seduced, so as to be thrown down from that state and Condition of Acceptance with God, (for the substance of it) wherein they stand.
Some few Observations will further clear the mind of the Holy Ghost, and obviate the exceptions that are put in against our receiving the words in their plain, proper, obvious signification; Observe then.
1. Upon the intimation of the Great Power and Prevalency of Seducers, our Savior adds this as a matter of great Consolation to True and Sound Believers, that notwithstanding all this, all their attempts however advantaged by force or subtility, yet they shall be preserved: This the whole Context enforceth us to receive, and our Adversaries to confess, that at least a great difficulty of their seduction is intimated. And it arises with no less Evidence, that this difficulty is distinguishing, in respect of the Persons exposed to seduction; that some are Elect, who should be seduced, if it were possible: others not, that may and shall be prevailed against.
2. The Bottom of the Consolation in the freedom of the Persons here spoken of, from falling under the prevailing Power of Seducers, consists in this, that they are the Elect of God; such as in a personal Consideration are Chosen of God from all Eternity, to be kept and preserved by his Power to Salvation, notwithstanding any Interveniences or Oppositions, which he will suffer to lie in their way. But (saith Mr Goodwin) These men, at least before their Calling, are as liable to be deceived or seduced as other men: this is their own Confession, and Paul says, that they were sometimes deceived. Titus 3. 3.
Ans. An Exception doubtless unworthy him that makes it, who, had he not resolved to say all, that ever had been said by any, to the business in hand, would scarcely (I presume) have made use thereof; The seduction of persons is not opposed to their Election, but their Believing. Mention is made of their Election, to distinguish them from those other Professors, which should be seduced: and to discover the Foundation of their stability under their trials, but it is of them as Believers (in which consideration the Attempts of seducers are advanced against them) that he speaks. It is not the seducing of the Elect, as Elect; but of Believers, who are Elect, and because they are Elected, that is denied.
3. That it is a seduction unto a total and final departure from Christ and Faith in him, whose impossibility, in respect of the Election, is here asserted. But (saith Mr Goodwin Cap. 10. Sect. 16. pag. 181.) This is to presume not to Argue, or Believe: for there is not the least Ground in the word, whereon to build such an Interpretation. But the Truth is, without any presumption or much labor for proof, the falsity of this Exception will quickly appear to any one that shall but view the Context. It is evidently such a seduction, as they are exposed unto, and fall under, who endure not unto the end, that they may be Saved, v. 13. And they, who are excepted upon the account mentioned, are opposed to them, who being seduced, and their Love being made cold, and their Iniquityes abounding, perish everlastingly. v. 11, 12.
4. It is then a denial of their being cast out by the power of seducers, from their state, and condition of Believing, and Acceptation with God, wherein they stand, that our Savior here asserts and gives out to their consolation: they shall not be seduced, that is, drawn of from that state, wherein they are, to a state of Unregeneracy, Infidelity, and Enmity to God, so that (as Mr Goodwin observes in the next place) we deny them from hence, not only to be subject to a final, but also to a total seduction.
5. We grant, that notwithstanding the security given, which respects the state and Condition of the persons spoken of, yet they may be, and often were seduced, and drawn aside into ways that are not right, into errors and false Doctrines, through the cunning sleights of men, who lay in wait to deceive, but never into such, (as to any abode in them,) which are inconsistent with the union with their Head, and his Life in them.
The Errors and ways whereunto they are, or may be seduced, are either such, as, though dangerous, yea in their Consequences pernicious, yet have not such an Aspect upon the Faith of Believers, as to deny a possibility of union, & holding the Head upon other accounts: I doubt not but that men for a season may not know, may disbelieve, and deny some fundamental Articles of Christian Religion, and yet not be absolutely concluded not to hold the Head by any sinew, or ligament; to have no influence of life by any other means. Was it not so with the Apostles, when they questioned the Resurrection of Christ, and with the Corinthians, who denied the Resurrection of the Saints? an abode, I confess, in either of which Errors would, when the Consequences of them are manifested, prove pernicious to the Souls of men. But that they have in themselves such an absolute Repugnancy unto, and inconsistency with the Life of Christ, however considered, as that their entertainment for a season, should be immediately exclusive thereof, I suppose Mr Goodwin himself will not say. In this sense then, we grant that true, Saving, Justifying Faith may consist with the denial of some fundamental Articles of Christian Religion, for a season: but that any True Believer can persist in such an Heresy, we deny; he having the Promise of the Spirit to lead him into all necessary Truth.
2. There are such ways and things, as in their own nature have an inconsistency with the Life of Christ, as the Abnegation of Christ himself: but this also we affirm to be twofold, or to receive a twofold Consideration: 1. It may be resolved, upon Consideration, with the deliberate Consent of the whole Soul: which we utterly deny, that Believers can, or shall be left unto for a moment: or that ever any True believer was so. 2. Such as may be squeezed out of the mouths of men, by the surprisal of some great, dreadful, and horrible Temptation, without any habitual or Cordial Assent to any such Abomination▪ or Disaffection to Christ, or resolute Rebellion against him. Thus Peter fell into the Abnegation of Christ, whose Faith yet under it did not perish, if our Savior was heard in his Prayer for him, having an e • e to that very Temptation of his, wherein he was to be tried, and his fall under it. In the first sense are those words of our Savior ( Mat. 10. 32.) to be understood, and not in the latter. Christ was so far from denying Peter before his Father under his Abnegation of him, that he never manifested more Care and Tendernesse towards any Believer, then towards him in that Condition. And this wholly removes Mr Goodwin's 10 th. Section out of our way, without troubling of ourselves to hold up that distinction of a final denial of Christ, and that not final; seeing in all probability he set it up himself, that he might have the honor to cast it down.
What follows in Mr Goodwin from the beginning of Sect: 11. Cap: 10. to the end of Sect: 17. is little more then a Translation of the Remonstrants Sophistry, in vexing this Text in their Synodalia, which he knows full well where to find discussed, and removed. For the sake of our English Readers, I shall not avoid the consideration of it. I affirm then: 1. That the phrase 〈 in non-Latin alphabet 〉 here denotes the Impossibility of the Event denied. The manner of Speech, Circumstances of the place, with the aim of our Savior in speaking, exacting this sense of the words. The words are 〈 in non-Latin alphabet 〉 . It is the constant import of the word 〈 in non-Latin alphabet 〉 to design the Event of the thing, which by what attends it, is asserted, or denied so Gal: 2. 13. Mat: 8. 28. 15. 31. 1 Thess: 1. 8. Neither is it ever used for 〈 in non-Latin alphabet 〉 . In the place by some instanced for it Rom: 7. 6. it points clearly at the Event: 〈 in non-Latin alphabet 〉 is sometimes put for it, but not on the contrary; and the words 〈 in non-Latin alphabet 〉 , though not so used always, (though sometimes they are, as Gal: 4. 15.) do signify at least a moral impossibility, when they refer to the endeavors of men; but relating to the prediction of an event by God himself, they are equivalent to an absolute Negation of it; That of Acts 20. 16. is urged to the contrary. Paul hoped 〈 in non-Latin alphabet 〉 , to be at Jerusalem at the Pentecost. If it be possible, here cannot imply an impossibility as to the event, says Mr G. But are these places parallel? Are all places, where the same phrase is used, always to be expounded in the same sense? The terms here, [ if it be possible ] respect not the futurition of the thing, but the uncertainty to Paul of its possibility or impossibility; the uncertainty (I say) of Paul in his conjecture, whether he should get to Jerusalem by such a time, or no; of which he was ignorant. Did our Savior here conjecture about a thing, whereof he was ignorant whether it would come to pass, or no? We say not then, that in this place, where 〈 in non-Latin alphabet 〉 is expressive of the uncertainty of him, that attempts anything, of its Event, that it affirms an impossibility of it, and so to insinuate that Paul made all hast to do that, which he knew was impossible for him to do: but that the words are used in these two places in distinct senses, according to the inclosure that is made of them by others: But (saith Mr Goodwin) to say, that Paul might be Ignorant, whether his being at Jerusalem by Pentecost, might be possible or no, and that he only resolved to make trial of the truth herein to the utmost, is to asperse this great Apostle with a ridiculous imputation of Ignorance. And why so I pray you? It is true; he was a great Apostle indeed. But it was no part of his Apostolical furnishment, to know in what space of time he might make a Sea-voyage. Had Mr Goodwin ever been at Sea, he would not have thought it ridiculous Ignorance, for a man to be uncertain, in what space of time he might sails from Miletus to Ptolemais. Paul had a short time to finish this voyage in. He was at Philippi at the days of Vnleavened Bread, and afterwards, v. 6. thence he was five days sailing to Troas v: 6. and there he abode seven days more: it may well be supposed, that it cost him not less th • n seven days more to come to Miletus v: 13, 14, 15. how long he tarried there is uncertain: Evident however it is, that there was a very small space of time left to get to Jerusalem by Pentecost. Paul was one that had met, not only with Calmes, and contrary Winds, but Shipwrack also: so that he might well doubt, whether it were possible for him to make his voyage in that space of time, he had designed to do it in; and this surely without the least disparagement to his Apostolical knowledge, and wisdom. In brief, when this phrase relates to the Cares and desires of men, and unto anything of their Ignorance of the Issue, it may design the uncertainty of the event, as in this place and that of Rom. 12. 18. But when it points at the event it self, it peremptorily designs its accomplishment or not, according to the tendency of the Expression, which affirms or denies. Notwithstanding then all Evasions, the simple, direct, and proper sense of our Savior's words, who is setting forth and aggravating the prevalency of seducers in evil times by him then foretold, is, that it shall be such, and so great, as that if it were not impossible upon the account of their Election, they should prevail against the very Elect themselves. But
6. Suppose it be granted, that the words refer to the endeavors of the seducers in this place, yet they must needs deny their prevalency, as to the end aimed at: It is asserted, either to be possible, that the Elect should be so seduced, or not. If not, we have what we aim at; If it be possible, and so here asserted, the total of this Expression of our Savior will be resolved into a Conclusion, certainly most remote from his intendment. If it be possible that the Elect may be seduced, then shall they be seduced: but it is possible (say our Adversaries,) therefore they shall be seduced. Neither doth that which Mr Goodwin urgeth Sect. 12. out of the Synodalia before mentioned pag. 314, 315. at all prove, that the words denote only a difficulty of the thing aimed at, with Relation to the earnest endeavors of seducers: 〈 in non-Latin alphabet 〉 doth indeed intimate their endeavors, but withal their fruitlesnesse, as to the event. 〈 in non-Latin alphabet 〉 is not referred (as in the Example of Paul ) to the thoughts of their minds, but to the success foretold by Christ. That Emphaticall & Diacriticall Expression in the description of them, against whom their Attempts are, ( even the very Elect ) argues their exemption. And if by Elect are meant simply and only Believers as such, how comes this Emphaticall Expression and description of them to be used, when they alone, and no other can be seduced; for those who seem to Believe only, cannot be said to fall from the Faith, say our Adversaries; It is true, the Professors of Christianity adhered of old, under many trials (for the greater part) with eminent Constancy, to their Profession: yet is not anything eminently herein held out in that saying, which Mr Goodwin calls Proverbial in Galen: he speaking of the followers of Moses the same as of the followers of Christ. What else follows in Mr Goodwin from the same Authors, is nothing but the pressing of (I think) one of the most absurd Arguments, that ever Learned Men made use of, in any Controversy; and yet such as it is, we shall meet with it, over and over, (as we have done often already) before we arrive at the end of this discourse; and therefore to avoid tediousness I shall not here insist upon it. With its mention it shall be passed by. It is concerning the uselessness of means, and Exhortations unto the use of them, if the End to be attained by them be irrevocably determined, although those Exhortations are part of the means appointed for the Accomplishment of the end so designed. I shall not (as I said) in this place insist upon it: One thing only I shall observe in Sect. 17. he grants, that God is able to determine the Wills of the Elect to the use of means, proper and sufficient to prevent their being deceived; by this determining the Wills of the Elect to the use of proper means, the Efficacy of Grace in and with Believers, to a certain preservation of them to the end, is intended. It is the thing he opposeth, as we are informed in the next words ( he hath nowhere declared himself willing or resolved to do it ). That by this one Assertion Mr Goodwin hath absolved our Doctrine from all the absurd Consequences and Guilt of I know not what Abominations, which in various Criminations he hath charged upon it, is evident upon the first view and Consideration. All that we affirm God to do, Mr Goodwin grants that he can do. Now if God should do all he is able, there would no Absurdity or evil, that is truly so, follow. What he can do, that he can Decree to do: and this is the sum of our Doctrine, which he hath chosen to oppose. God (we say) hath Everlastingly Purposed to give, and doth actually give his Holy Spirit to Believers, to put forth such an exceeding greatness of. Power, as whereby in the use of means, they shall certainly be preserved to Salvation; This God can do, says 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, which (among many other omitted) tender themselves unto the proof 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 Scriptural 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 spiritual 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 himself, according to the good pleasure of his will: verse 3. the Apostle summarily blesseth God for all the spiritual mercies, which in Jesus Christ he blesseth his Saints withal; of all which v. 4. he discovereth the fountain and spring, which is his free choosing of them before the foundation of the World; That an Eternal 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 Favor 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 fountain: and these the Apostle describes at large in the verses following. The aim of God in this eternal and unchangeable Act of his Will (he tells us) is, that we should be unblameable before him in Love. Certainly cursed Apostates, backsliders in Heart, in whom his soul takes no pleasure, are very far from being unblameable before God in Love. Those that are within the compass of this Purpose of God, must be preserved unto that State and Condition, which God aims 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 belief of the Truth, whereunto he calls you by our Gospel, to the obtaining of the Glory of the Lord Jesus; The same fountain of all spiritual and eternal mercy, with that mentioned in the other place, is here also expressed, and that is God's choosing of us by an everlasting Act, or Designing us to the end intended, by a Free, Eternal, Unchangeable Purpose of his Will.
Secondly, The end aimed at by the Lord in that Purpose, is here more clearly set down, 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 lie 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 lie You have the means, whereby God will certainly bring about, and accomplish this his design 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 belief of the Truth. Thus much then is wrapped up in this Text; God having in his Unchangeable Purpose fore-appointed his to Salvation and Glory, certainly to be obtained through the effectual 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 sum up what hath been spoken from these Purposes of God, to the Establishment of the Truth we have in hand. Those, whom God hath purposed by effectual means to preserve to the enjoyment of Eternal Life and Glory in his Favor 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 unchangeableness, and Absoluteness of the Eternal Purposes of God, the Glory whereof men shall never be able Sacrilegiously to rob 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 Favor 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 Unchangeableness 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 clearly confirmed. 7. The certainty, immutability, and infallible accomplishment of all the Promises of the New Covenant, demonstrated. 1. From the removal of all causes of Alteration. 2. From the Mediator, and his undertaking therein. 3. From the Faithfulness of God. 8. One instance from the former considerations. 9. The endeavor 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 Jews only: 2. Nor to all the Nation of the Jews, 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 Jews 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, 20. That place cleared: a 4th Objection Answered: this Promise always fulfilled: the Spiritual part of it accomplished during the Captivity: God's intention not frustrated. How far the civil prosperity of the Jews was concerned in this Promise. Promises of Spiritual and Temporal things compared. The Covenant of Grace how far conditional. 13, 14. M. G's sense of this place expressed: borrowed from Faustus Socinus: the inconsistency of it with the mind of the Holy Ghost, demonstrated: also with what himself hath elsewhere delivered: no way suited to the Answer of our Argument from the place. 15. The same Interpretation farther disproved▪ an immediate divine efficacy held our in the words: Conversion and pardon of sins promised: differenced from the Grace & Promises of the Old Covenant: Contribution of means put by M. G. in the place of effectual operation of the thing it self, farther disproved. 16. How, when, and to whom this promise was fulfilled, farther declared: An Objection arising upon that consideration answered. 17. Conjectures ascribed to God by Mr G. The foundation real of all Divine Prediction: the Promise utterly enervated, and rendered of none effect by Mr G. Exposition: its consistency with the Prophesies of the Rejection of the Jews. 18. The close of the Argument from the Covenant of God.
H Aving shewn the Unchangeable Stability of the Love and Favor of God towards his Saints, from the Immutability of his own Nature and Purposes, manifested by an Induction of sundry paricular Instances from eminent places of Scripture, wherein both the one and the other are held out as the foundation of what we affirm: I proceed to further clear & demonstrate the same important Truth from the first way of Declaration, whereby God hath assured them that it shall be to them according to the Tenor of the Purposes insisted on; and that is his Covenant of Grace. The Principium essendi of this Truth (if I may so say) is in the Decrees and Purposes of God: the Principium Cognoscendi in his Covenant, Promise, and Oath, which also add much to the real Stability of it, the Truth and Faithfullnesse of God in them, being thereby peculiarly engaged therein.
It is not in my Purpose to handle the Nature of the Covenant of Grace, but only briefly to look into it, so far as it hath Influence into the Truth in hand: The Covenant of Grace then, as it enwraps the Unchangeable Love and Favor of God, towards those, who are taken into the bond thereof, is that which lieth under our present Consideration▪ The other great branch of it, (upon the account of the same Faithfullnesse of God) communicating permanency of Perseverance in it self, unto the Saints, securing their Continuance with God, shall (the Lord assisting) more peculiarly be explained, when we arrive to the head of our Discourse: unless enough to that purpose may fall in occasionally in the progress of this business.
For our present purpose, the producing and vindicating of one or two Texts of Scripture, being unavoidably expressive towards the end aimed at, shall suffice.
The first of those is Gen. 17. 7. I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an Everlasting Covenant, to be a God unto thee and thy seed after thee. This is that, which God engageth himself unto in this Covenant of Grace, that he will for everlasting be a God to him, and his Faithful Seed. Though the external Administration of the Covenant was given to Abraham, and his Carnal Seed, yet the effectual dispensation of the Grace of the Covenant is peculiar to them only, who are the Children of the Promise, the Remnant of Abraham according to Election, with all, that in all Nations were to be Blessed in him, and in his Seed Christ Jesus. Ishmael though Circumcised was to be put out, and not to be here with Isaac; nor to abide in the House forever, as the Son of the Promise was: Now the Apostle tells you, look what Blessings Faithful Abraham received by virtue of this Promise, the same do all Believers receive. Gal. 3. 9. We which are of the Faith, are Blessed with Faithful Abraham: which he proves (in the words foregoing) from Gen. 12. 3. because all Nations were to be Blessed in him. What Blessing then was it, that was here made over to Abraham? All the Blessings, that from God are conveyed in & by his Seed Jesus Christ, (in whom both he and we are Blessed) are enwrapped therein. What they are the Apostle tells you Ephes. 1. 3. They are all Spiritual Blessings: If Perseverance, if the Continuance of the Love and Favor of God towards us, be a Spiritual Blessing, both Abraham and all his Seed, all Faithful ones throughout the world, are Blessed with it in Jesus Christ: and if God's continuing to be a God, to them forever, will enforce this Blessing, (being but the same thing in another expression) it is here likewise asserted.
It is importunately excepted, that though God undertake to be our God in an Everlasting Covenant, and upon that account to Bless us with the whole Blessing, that is conveyed by the Promised Seed; yet if we abide not with him, if we forsake him, he will also cease to be our God, and cease to Bless us with the Blessing, which on others in Jesus Christ he will bestow.
Ans. If there be a necessity to smite this Evasion so often as we shall meet with it, it must be cut into an hundred pieces. For the present I shall only observe two evils it is attended withal. First, it takes no notice that God, who hath undertaken to be a God unto us, hath with the like Truth, Power, and Faithfulness undertaken, that we shall abide to be his People. So is his Love in his Covenant expressed by its Efficacy to this end and Purpose. Deut. 50. 6. And the Lord thy God will also Circumcise thy Heart and the Heart of thy Seed, to Love the Lord thy God with all thine Heart and with all thy Soul, that thou mayest live. Secondly, it denies the continuance of the Love of God to us, to the End, to be any part of the Blessings, wherewith we are blessed in Jesus Christ: For if it be, it could no more be suspended on any Condition in us, then the Glorification of Believers that abide so to the end.
This then is enwrapped in this Promise of the Covenant unto the Elect, with whom it is Established; God will be a God to them forever, and that to Bless them with all the Blessings, which he communicates in and by the Lord Jesus Christ the promised seed. The contiuuance of his Favor to the End, is to us (unquestionably) a Spiritual Blessing; if any one be otherwise minded, I shall not press to share with him in his Apprehension: And if so, it is in Christ, and shall certainly be enjoyed by them, to whom God is a God in Covenant. He that can suppose, that he shall prevail with the Saints of God to believe it will make for their Consolation to apprehend, that there is no engagement in his Covenant assuring them of the continuance of the Favor of God unto them, to the End of their Pilgrimage, hath no reason to doubt or question the Issue of anything, he shall undertake to persuade men unto. Doubtless he will find it very difficult with them, who in time of Spiritual Straights & pressures, have closed with this engagement of God in the Covenant, & have had experience of its bearing them through all perplexityes, and entanglements, when the Waves of temptation were ready to go over their Souls. Certainly David was in another persuasion, when upon a view of all the difficulties he had passed through, and his house was to meet withal, he concludes 2 Sam. 23. 5. This is all my desire and all my Salvation, that God hath made with me an everlasting Covenant, ordered in all things & sure. The Covenant from whence he had his sure Mercyes, not Changeable, not Alterable, not liable to failings, as the temporal Prosperity of his House was, was that he rejoiced in.
I shall close this with two Observations.
First, it may doubtless, and on serious Consideration will seem strange to any one, acquainted in the least measure with God and his Faithfullnesse, that in a Covenant established in the Blood of Christ he should freely promise to his, that he would be a God unto them, that is, that he would abide with them in the Power, Goodness, Righteousness, and Faithfullnesse of a God, that he would be an All Sufficient God to them forever, when he might with an Almighty facility prevent it, and so answer and fulfill his Ingagement to to the utmost, he should yet suffer them to become such Villains and Devils in Wickedness, that it should be utterly impossible for him in the Blood of his Son, and the riches of his Grace, to Continue a God unto them: this I say seemeth strange to me, and not to be received without casting the greatest reproach imaginable, on the Goodness, Faithfullnesse, and Righteousness of God.
Secondly, if this Promise be not absolute, Immutable, Unchangeable, Independent on anything in us, it is Impossible that any one should plead it with the Lord but only upon the account of the sense that he hath of his own accomplishment of the Condition, on which the Promise doth depend; I can almost suppose that the whole Generation of Believers will rise up against this Assertion to remove it out of their way of walking with God. This I know, that most of them, who any time have walked in darkness and have had no Light, will reprove it to the Faces of them that maintain it, and profess that God hath witnessed the contrary truth to their hearts. Are we in the Covenant of Grace left to our own Hearts, Ways, and Walkings? Is it not differenced from that which is abolished? Is it not the great distinguishing Character of it, that all the Promises of it are stable, & shall certainly be accomplished in Jesus Christ?
One place I shall add more, wherein our intendment is positively expressed, beyond all possibility of any colorable evasion, especially considering the Explication, Enlargement, and Application, which in other places it hath received. The place intended is Jeremy 32. v. 38, 39, 40. They shall be my People, and I will be their God; and I will give them one heart, and one way, that they may fear me forever, for the good of them, and their Children after them, and I will make an everlasting Convenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not depart from me; in conjunction with those words of the same importance. Ch. 31. v: 31, 32, 33. Behold the days come, saith the Lord, that I will make a new Covenant with the house of Israel, and the house of Judah, not according to the Covenant that I made with their Fathers; but this shall be my Covenant, that I will make with the house of Israel after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my People, and they shall teach no more every man his Neighbor, and every man his Brother, saying, Know the Lord; for they shall all know me, from the least of them to the greatest of them, saith the Lord, for I will forgive their iniquities, and remember their sins no more.
1. The Thesis under demonstration is directly, and positively affirmed, in most significant, and emphatical words, by God himself: seeing then the Testimony of his holy Prophets, and Apostles, concerning him are so excepted against, and so lightly set by, let us try if men will reverence himself, and cease contending with him, when he appeareth in judgment. Saith he then to Believers, those whom he taketh into covenant with him, This is my Covenant with you (in the performance whereof his All-sufficiency, Truth, and Faithfulness with all other his glorious Attributes are eminently engaged) I will be your God (what that expression intends is known, and the Lord here explains, by instancing in some eminent Spiritual mercy thence flowing, as Sanctification, and Acceptance with him by the forgiveness of sins) and that forever in an everlasting Covenant, that He will not turn away from them to do them good. This plainly God saith of himself, and this is all we say of him in the business, and which (having so good an Author) we must say, whether men will hear, or whether they will forbear: Whether it be right in the sight of God to hearken unto men, more then unto God, let all judge. Truly they have a sad task in my Apprehension, who are forced to sweat and labor to alleviate and take off the Testimony of God.
2. Secondly, That the way the Lord proposeth to secure his Love to his, is upon terms of Advantage of Glory and Honor to himself, to take away all scruple which on that hand might arise, is fully also expressed: Sin is the only differencing thing between God and man; and hereunto it hath a double influence: First, Moral in its guilt, deserving that God should cast off a sinner, and prevailing with him upon the account of justice so to do; Secondly, Efficient, by causing men through its power and deceitfulness, to depart from God, until, as back-sliders in heart, they are filled with their own ways. Take away these two, provide for Security on this hand, and there is no possible case imaginable, of separation between God and man once brought together in Peace and Unity. For both these doth God here undertake; for the first (saith he) I will forgive their Iniquities, and remember their sins no more. Cap. 31. 34. The guilt of sin shall be done away in Christ, and that on terms of the greatest Honor and Glory to the Justice of God, that can be apprehended; God hath set forth Christ to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of sins that are past. Rom. 3. 25. And for the latter, that that may be thoroughly prevented, saith God the care shall lie on me, I will put my Law in their Hearts & write it in their inward parts. Cap. 31. 33. I will put my fear in their inward parts, that they shall not depart from me. Cap. 32. 40. So that the Continuance of his Love is secured against all possible interveniences whatever, by an assured prevention of all such that have an inconsistency therewithal.
The Apostle Paul setting out the Covenant, which God ratifieth in the Blood of Christ, which shall never be broken, takes the description of it from this place of the Prophet. Heb. 8. 9, 10, 11, 12. & therein fixeth particularly on the Vnchangeablenesse of it, in opposition to the Covenant, which went before, which was liable to mutation: when if these differed only in the Approbation of several Qualifications, they come to the same end. For if this Covenant depends on Conditions by ourselves & in our own strength, with the advantage of its proposal to us, attended with exhortations & therefore by us to be fulfilled, how was it distinguished from that made with the People, when they came out of Egypt? But in this very thing the difference of it lieth, as the Apostle asserts. v. 6, 7, 8. The Immutability of this Covenant, and the certain product of all the Mercy promised in it, might (were that our present task) be easily demonstrated; as First.
1. From the Removal of all causes of Alteration. When two enter into Covenant and Agreement, no one can undertake, that that Covenant shall be firm, and stable, if it equally depends upon both: yea both it may be are changeable, and so actually changed, before the accomplishing of the thing engaged about therein: However though the one should be faithful, yet the other may fail, and so the Covenant be broken: Thus was it with God and Adam; it could not be undertaken, that that Covenant should be kept inviolable, because though God continues faithful, yet Adam might prove, (as indeed he did) faithless: and so the Covenant was disanulled, as to any power of knitting together God and Man. The Covenant between Husband and Wife; the one party cannot undertake that the whole Covenant shall be observed, because the other may prove treacherous. In this Covenant the case is otherwise. God himself hath undertaken the whole, both for his continuing with us, and our continuing with him. Now he is one, God is one, and there is not another, that they should fail & disannul this agreement. Though there be sundry persons in covenant, yet there is but one undertaker on all hands, and that is God himself. It doth not depend upon the will of another, but of him only, who is faithful, who cannot lie, who cannot deceive, who will make all his engagements good to the utmost. He is an All Sufficient one, he will work, and who shall let him? The Lord of Hosts hath purposed, and who shall disannul it? Yea he is an unchangeable one, what he undertakes, shall come to pass. Blessed be his name, that he hath not laid the foundation of a Covenant in the Blood of his dear Son, laid out the riches of his Wisdom, Grace, and power about it; and then left it to us, and our frail will to carry it on, that it should be in our power to make void the great work of his mercy. Whence then (I say) should any change be, the whole depending on one, and he immutable.
2. Seeing that God and man, having been at so great a distance, as they were by sin, must needs meet in some Mediator, some middle person in whom, and by whose blood, (as covenants usually were confirmed by blood) this Covenant must be ratified; consider who this is, and what he hath done for the establishing of it. There is one God, and one Mediator between God and Man, the Man Christ Jesus. 1 Tim. 2.5. He is the surety of this Testament. Heb. 7. 22. The Mediator of this better Covenant, established upon better Promises Heb: 8. 6. neither is this surety or Mediator subject to change. He is the same yesterday, today, and forever. Heb. 13. 8. But though he be so in himself, yet is the work so, that is committed to him? saith the Apostle, all the Promises of God are yea and amen in Jesus Christ, to the glory of God by us, 2 Cor: 1. 20. God hath in him, and by him, ascertained all the Promises of the Covenant, that not one of them should be broken, disanulled, frustrate, or come short of an Accomplishment. God hath so confirmed them in him, that he hath at his death made a Legacy of them, and bequeathed them in a Testamentary dispensation to the Covenanters. Heb: 9. 15, 16, 17. and what he hath farther done for the Assuring of his Saints abiding with God, shall afterward be declared.
3. Thirdly, the Faithfulness of God is oftentimes peculiarly mentioned in reference to this very thing, the God that keepeth Covenant is his Name, That which he hath to keep, is, all that in Covenant he undertaketh: now in this Covenant he undertaketh: First, That he will never forsake us: Secondly, That we shall never forsake him: his Faithfulness is engaged to both these; and if either part should fail, what would the Lord do to his great name, The God that keepeth Covenant?
Notwithstanding the undertaking of God on both sides in this Covenant, notwithstanding his Faithfulness in the performance of what he undertaketh, notwithstanding the Ratification of it in the blood of Jesus, and all that he hath done for the confirmation of it, notwithstanding its differing from the Covenant, that was disanulled on this Account, that that was broken, which this shall never be, (that being broken, not as to the truth of the Proposition wherein it is contained, Do this & Live, but as to the succes of it in bringing any to God) notwithstanding the Seal of the Oath that God set unto it; they (I say) who notwithstanding all these things, will hang the unchangeableness of this Covenant of God upon the slipperiness, and uncertainty, and lubricity of the Will of Man, let them walk in the light of the sparks, which themselves have kindled, we walk in the light of the Lord our God.
When first I perused Mr Goodwin's Exceptions to this Testimony ( Cap. 10. Sect. 52, 53, 54, 55, 56. Pag. 219, 220, 221, 222, 223, 224.) finding them opposed not so much, nor so directly to our inference from this place, as to the design, intendment, and arguing of the Apostle Rom. 9, 10, 11th chapters, and the reinforcing of the Objections by him, answered, casting again the Stone of offense in the way, by him removed, I thought to have passed it without any Reply, being not convinced, that it was possible for the Author himself to be satisfied either with his own exposition of this place, or his exceptions unto ours; but arriving at length to the close of this discourse, I found him quasi re preclare gestâ, to triumph in his victory, expressing much confidence, that the World of Saints, who have hitherto bottomed much of their Faith & consolation, on the Covenant of God in these words expressed, will veil their faith & understanding to his uncontrouleable Dictates, & not once make mention of the name of God in this place anymore. Truly for my part, I must take the boldness to say, that before the coming forth of his Learned Treatise, I had read, & (according to my weak ability) weighed and considered what ever either Arminians, or Socinians (from the Founder of which Sect, their and his Interpretation of this place is borrowed) had entered against the interpretation insisted on, that I could by any means attain the sight of, and was not in the least shaken by any • of their Reasonings, from rejoicing in the Grace of God, as to the Vnchangeablenesse of his Love to Believers, and the certainty of their Perseverance with him to the end, therein expressed: And I must add, that I am not one jot enamored on their Objections and Reasonings, for all the new dress, which with some cost our Author hath been pleased to furnish them with, fashionably to set out themselves withal. Were it not for the confidence you express in the close of your Discourse, of your noble Exploits and Atcheivements in the consideration of this Text (which magnificent thoughts of your undertakings and success, I could not imagine from the reading of your Arguments or Exceptions, though on other accounts I might) I should not have thought it worth while to examine it particularly, which now, to safeguard the Consolation of the weakest Believers, and to encourage them to hold fast their confidence so well established against the assaults of all Adversaries, Satan or Arminians, I shall briefly do.
Then (saith Mr Goodwin,) Evident it is from the whole Tenour of the Chapter, that the words contain especial Promises made particularly to the Jews.
Ans. If by particularly, you mean exclusively, to them, and not to others, this is evidently false; for the Apostle tells you Heb. 8. 6. to the end of the Chapter, that the Covenant here mentioned is that, whereof Christ is Mediator, and the Promises of it those better Promises, which they are made partakers off, who have an interest in his Mediation.
2. ( He saith ) As evident it is, upon the same account, that the Promise here mentioned was not made only to the Saints or sound Believers amongst the Jews, who were but few; But to the whole body or generality of them.
Ans. True, it is as evident as what before you affirmed, & that in the same kind, that is, it is evidently false; or else the Promise it self is so; for it was never fulfilled towards them all. Bnt I refer you to a Learned Author, who hath long since assoiled this difficulty, and taught us to distinguish between a Jew 〈 in non-Latin alphabet 〉 , and a Jew 〈 in non-Latin alphabet 〉 , of Israel according to the flesh, and according to the Promise: He hath also taught us, that they are not all Israel that are of Israel. Rom: 9. 6. And upon that account it is, that the word of this Promise doth not fail, though all of Israel do not enjoy the fruit of it. Not that it is Conditional, but that it was not at all made unto them, as to the Spiritual part of it, to whom it was not wholly fulfilled. And cap. 11. He tells you that it was the Election to whom these Promises were made, and they obtained the fruit of them: neither doth that Appendix of Promises pointed to, look any other way. When you have made good your Observation by a Reply to that Learned Author, we shall think of a Rejoinder. It is therefore added,
3. It is yet upon the same account as evident, as either of the former, that this Promise was made unto this Nation of the Jews, when and whilst they were (or at least considered as now being) in the Iron-furnace of the Babylonian captivity. v. 33.
Ans. That this solemn Renovation of this promise of the Covenant, was (not made to them when in Babylon, but) given out to them before hand, to sustain their hearts and spirits withal, in their Bondage and Thraldome, is granted; and what then I pray? Is it any new thing to have spiritual Promises solemnly given out, & renewed upon the occasion of temporal distresses? A Promise of Christ is given out to the House of David, when in fear of being destroyed, Isaiah 7. 13. So it was given to Adam Gen: 3.16. So to Abraham, Gen. 17. So to the Church; Isaiah 4. 2, 3, 4. But farther it is said,
4. From the words immediately preceding the passages offered to debate, it clearly appears, that the Promise in these passages relates unto, and concerns their reduction, and return from, and out of that Captivity, into their own Land.
Ans. Will Mr Goodwin say, that it doth only concern that? Dareth any man so boldly contradict the Apostle setting out from this very place the tenor of the Covenant of Grace, ratified in the blood of Christ, Heb. 8.? Nay will any say, that so much of the Promise here, as God calleth his Covenant, cap. 31. v. 32, 33. chap: 32. v. 38, 39, 40. doth at all concern their Reduction into their own Land, any farther then as it was a Type or Resemblance of our deliverance by Christ? These evident Assertions are as express and flat contradictions to the evident intendment of the Holy Ghost, as any man is able to invent. But,
M. Goodwin hath many deductions out of the former (sure and evident) premises, to prove that this is not a promise of Absolute and Final Perseverance (it is a strange Perseverance, that is not final) in Grace to the end of their lives: for saith he,
1. The Promise is made to the Body of the People, and not to the Saints and Believers among them, and respects as well the Vnfaithfull, as the Believers, in that Nation.
Ans. It was made to the Body of the People only Typically considered, and so it was accomplished to the Body of the People; Spiritually and Properly to the Elect among the People, who, as the Apostle tells us, obtained accordingly. There being also in the Promise wrapped up, the Grace of effectual Conversion; It may in some sense be said to be made to the unfaithful: that is, to such as were so antecedently to the Grace thereof: but not to any that abide so, for the Promise is, not that they shall not, but that they shall Believe, & continue in so doing to the end. But saith he,
2. This Promise was appropriated and fitted to the state of the Jews, in a sad captivity: but the Promise of Perseverance was (if our Adversaries might be Believed) a standing Promise among them, not appropriated to their condition.
Ans. 1. Non venit ex pharetris ista sagitta tuis. It is Socinus 's, in reference to Ezekiel 36. In Prael: Theol: cap. 12. Sect: 6. And so is the whole Interpretation of the place afterwards insisted on, derived to Mr Goodwin through the hands of the Remonstrants at the Hague Conference. 2. If this exception against the Testimony given in these words for the confirmation of the Thesis in hand may be allowed, what will become of Mr Goodwin's Argument from Ezekiel 18. for the Apostasy of the Saints? It is most certain, the words from thence, by him and others insisted on, with the whole discourse, of whose contexture they are a part, are appropriated to a peculiar state of the Jews, and are brought forth as a meet vindication of the Righteousness of God in his dealing with them in that condition. This then may be laid up in store to refresh Mr Goodwin with something of his own providing, when we are gone so far onward in our journey: But 3. It is most evident to all the World, that Mr Goodwin is not such a stranger in the Scriptures, as not to have observed long since, that Spiritual Promises are frequently given to the People of God, to support their Souls under Temporal distresses: and that not always new Promises for the matter of them, (for indeed the substance of all Promises is comprised in the first promise of Christ) but either such, as enlarge and clear up Grace formerly given or promised; or such, as have need of a solemn Renewall, for the establishing of the Faith of the Saints, assaulted in some particular manner, in reference to them: which was the state of the Saints among the Jews at this time. How often was the same promise renewed to Abraham? And upon what several occasions? And yet that Promise, for the matter of it, was the same that had been given from the beginning of the World; That God's solemn Renewall of the Covenant at any time, is called his making of, or entering into Covenant, needs no labor to prove. But (saith he)
3. This Promise is the same with that of Ezek. 11. 17, 18, 19, 20. which Promise notwithstanding, it is said v. 21. But as for them whose heart walketh after the heart of their detestable things, and their abominations, I will recompense their ways upon their heads; so that, notwithstanding this seeming Promise (as is pretended) of Perseverance in Grace, they may walk after their abominable things, for this threatening intends the same Persons or Nations (as Calvin himself confesseth) the Israelites.
1 Grant that this is the same Promise with the other, how will it appear that this is not a Promise of such an enterposure of the Spirit and Grace of God, as shall infallibly produce the effect of Perseverance? Why? Because some are threatened for following the Heart of their abominable things. Yea but how shall it appear that they are the same Persons with them, to whom the Promise is made? The Context is plainly against it: saith he, I will give them a Heart to walk in my Statutes and Ordinances, to do them: but for them that walk after their own Hearts, them I will destroy, in as clear a distinction of the Object of the Promise, and threatening as is possible. Saith Mr Goodwin, this Threatning concerns the same Persons or Nation: the same Nation, but not the same Persons in that Nation: but Calvin saith that it concerneth the Israelites: But Paul hath told us, that they are not all Israel who are of Israel, not all Children of the Promise, who are Children of the flesh. And
2. If it do any way concern the Persons to whom that Promise is given, it is an expression suited to the dispensation of God, whereby he carrieth Believers on in the enjoyment of the good things he gives them in and by his Promises, without the least prediction of any event, being only declarative of what the Lord abhorreth, and the connection that is between the Antecedent and the Consequent of the axiom, wherein it is contained: and is far from the nature of those Promises, which hold out the Purpose or Intention of God, with the engaging of a real efficacy for their accomplishment. He adds.
4. If this be a Promise of absolute Perseverance, no time nor season can be imagined, wherein it was fulfilled.
Ans. At all times and seasons to them, to whom it was made, according to their concernment in it. But saith he,
1. It hath been proved that it was made to the community of the Jewish Nation, toward whom it was not fulfilled.
Ans. 1. It hath been said indeed, again and again, but scarce once attempted to be proved: nor the Reasoning of the Apostle against some pretended proofs and Answers to them, at all removed.
2. It was fulfilled to the Body of that Naiion, as far as it concerned the Body of that Nation, in their Typicall return from their captivity. But then,
2. If this be the sense, it was fulfilled in the captivity as well as afterward, for you say the Saints always Persevere.
Ans. 1. The Typicall part of it was not then accomplished.
2. It is granted, that as to the Spiritual part of the Covenant of Grace, it was at all times fulfilled to them, which is now evidently promised to establish them in the Assurance thereof. Wherefore it is,
5. Argued (Sect. 53.) That these words, I will give them one Heart, that they shall not depart from me, may be as well rendered that they may not depart from me, and so it is said in the verse foregoing, that they may fear me forever.
Ans. 1. Suppose the words may be thus rendered, what inconvenience will ensue? Either way they evidently & beyond exception design out the End aimed at by God; and when God intends an End or Event, so as to exert a real efficiency for the compassing of it, to say that it shall not be infallibly brought about, is an Assertion, that many have not as yet had the boldness to venture on. But saith he:
2. The words so read do not necessarily import the actual event or taking place, of the effect intended of God in the Promise, and his performance thereof, but only his intention it self in both these, and the sufficiency of the means allowed for the producing such an effect: but it is of the same nature with that, that our Savior saith John 5. 34. these things I say unto you, that ye might be saved: And that of God to Adam Gen: 3. 10, 11. All which things were in like manner insisted on by the Remonstrants at the Hague Colloquie.
Ans. It is not amiss that our contests about the sense of this place of Scripture, are at length come to the state and issue here expressed. It is granted, the thing promised, and that according to the intendment of God, is Perseverance: but that there is any necessity that this Promise of God should be fulfilled, or his intention accomplished, that is denied. Were it not, that I should prevent myself, in what will be more seasonable to be handled, when we come to the consideration of the Promises of God, I should very willingly engage here into the proof of this Assertion: When God purposeth or intendeth an event, and promiseth to do it, to that end putting forth and exercising an efficient real power, it shall certainly be accomplished and brought to pass; neither can this be denied without casting the greatest reproach of Mutability, Impotency, and breach of Word upon the most Holy, that is possible for any man to do: Neither do the Remonstrants, nor Mr Goodwin acquit themselves from a participation in so high a crime, by their instance of Gen. 3. 10, 11. where a Command of God is only related to express his duty to whom it was given, not in the least asserting any intention of God about the event, or Promise, as to the means of its Accomplishment. Nor doth that of John 8. 28 give them anymore assistance in their sad undertaking to alleviate the truth of God. A means of Salvation in its own nature and kind sufficient is exhibited, which asserts not an infallible necessity of event, as that doth which in this place is ascribed to God. But it is added.
6. ( Sect. 54.) The continuance of external and Civil prosperity to the Jewish Nation may much more colourably be argued from hence, then the certainty of their Perseverance in Grace: for these things are most expressly promised, verses 39, 40. and yet we find that upon their nonperformance of the condition, they are become the most contemptible and miserable Nation under Heaven: certainly then the Spiritual Promises here must also depend on conditions, which if not fulfilled, they also may come short of performance.
Ans: 1. Rom: 11. 25, 26, 27. 2. These Temporal Promises were fulfilled unto them, so far as they were made to them, that is, as they were Typicall, and what is behind of them, shall be made good in due time. 3. All these Promises are, and were in their chiefest and most eminent concernments (even the spiritual things set forth by allusions to the good land, wherein they lived) completely and absolutely fulfilled to them all, and everyone, to whom they were properly and directly made, as the Apostle abundantly proveth Rom: 9.10,11. 4. Whereas there are two special spiritual Promises here expressed, one of Conversion, the other of Perseverance, I desire to know on what condition their accomplishment is suspended? On what condition will God write his Law in their hearts? On condition they hear him, and obey him, suffer his mercies and kindnesses to work kindly on them: that is, on condition his Law be in their hearts, he will write it there thanks yet for that: On what condition doth God promise, that they shall abide with him for ever? Why, on condition they depart not from him: very good! To what end doth God promise that, which he will not effect, but only on condition that there is no need for him so to do? But saith he.
7. If the Spiritual Promises be absolute, so must the Temporal be also: For their accomplishing depends solely on the things mentioned and promised in the Spiritual.
Ans. 1. Temporal things in the Promises are often expressed only to be a resemblance, and to set off some eminent Spiritual Grace intended, as shall afterwards appear. In that sense the Promises mentioning such things, are actually and fully accomplished in the collation of the Spiritual things by them typed and resembled. 2. Temporal Promises as such, belong not primarily to the Covenant of Grace, as they are of Temporal things for the substance of them but to the Covenant with that whole Nation, about their inheritance in the Land of Canaan, which was expressly conditional, and which held out no more of God's Intendment to that Nation, but only that there should be an inviolable connection between their Obedience & Prosperityes. 3. The things in this Promise are expressly differenced from the things of that Covenant, on this account, that that Covenant being broken on the part of the Nation, they enjoyed not that which was laid out as a fruit of their Obedience; but this shall never be violated or broken, God undertaking for the accomplishing of it, with another manner of engaging, and suitable power exerted, then in that of old. Heb: 8. 7, 8, 9, 10. Cap. 10. 16, 17. But saith he,
8. The expression of a Covenant plainly shows it to be conditional; for a Covenant is not, but upon the mutual stipulation of parties: when one fails, then is the other true.
Ans. 1. The word Berith is sometimes used for a single Promise without a condition. Gen: 6.18. cap. 9.9. Whence the Apostle handling this very Promise changeth the terms, and calleth it a Testament. In a Testamentary dispensation, there is not in the nature of it any mutual stipulation required, but only a mere single favor and grant or concession. 2. It may be granted, that here is a stipulation of duty from us, God promising to work that in us, which he requires of us: and thereby is this Covenant distinguished from that which was disanulled. In the good things indeed of this Covenant, one may be the condition of another, but both are freely bestowed of God: And these are Mr Goodwin's exceptions against this Testimony, which cometh in, in the cause of God, and his Saints, that we have in hand. His next attempt is to give you the sense of the words on this consideration, to manifest from thence, that this Promise of God may come short of Accomplishment.
This then at length is the account that is given in of the sense of the Promise in hand, and all others of the like nature.
I will give them one heart and one way, that they may fear me forever, and will put my fear into their hearts, that they shall not, or may not depart from me, ( i.e. ) I will deal so above measure graciously and bountifully with them, as well in matters relating to their Spiritual condition, as in things concerning their outward condition, that, if they be not prodigiously refractory, stubborn, and unthankful. I will overcome their evils with my Goodness, & will cause them to own me for their God, and will reduce them, as one man, to a loving and loyal • rame and temper of heart, that they shall willingly with a free and full purpose of heart fear and serve me forever. Sect: 55.
Ans: The first Author of this Gloss upon a parallel Text was Socinus: Prael: Theol: cap: 6. whose words are. This place of Ezekiel is well explained by Erasmus in his Diatribe, saying, that there is an usual figure of speaking contained in it, whereby a care in any, of working something by another, is signified, his endeavor being not excluded; as if a Master should say to his Scholar speaking improperly, I will take away that barbarous tongue from thee, and give thee the Roman: these are almost the words of Erasmus: to which add, that it appeareth from the place it self, that God would not signify any necessity, or any internal efficacy, when he declareth that he will effect what he promiseth, no other way, then by the multitude of his benefits, wherewith he would affect the people, and mollify their hearts and minds, and thereby as it were, beget and create in them a willingness and alacrity in obeying of him. The Remonstrants received this sense, in the conference at the Hague, managing it in these words: it is manifest that these words do signify some great efficacy and motion, which should come to pass by the many and excellent benefits of God, for whose sake they ought to convert themselves, &c. which worthy Interpretation being at length fallen upon Mr Goodwin's hand, is trimmed forth as you have heard. Secondly, not to insist on those Assumptions, which are supposed in this interpretation, as that this Promise was made peculiarly to the Jews, and to the whole Nation of them, properly and directly, &c. The G • osse it self will be found by no means to have the least consistency with either the words, or intendment of the Holy Ghost in the place, nor to be suited to Answer our Argument from thence, nor yet to hold any good intelligence or correspondency with what hath already been delivered concerning it. For,
1. To begin with the latter: he affirms this cannot be a Promise of absolute Perseverance, because if it be so, the Jews enjoyed it in that Captivity, as well as afterwards; when that is here promised, which they were not to receive until in, and upon their return from Babylon. Sect: 52. Pag: 220, 221. But if that, which is here mentioned, be all that is promised to them, namely, dealing so graciously and bountifully with them in his Dispensations, according as was intimated, there is not anything in the least held out to them in this place, but what God had already (himself being judge) in as eminent and high a manner wrought in reference to them and for them, as could be conceived. And indeed it was such, as he never after this, arose to that height of outward mercy and bounty, in things spiritual and temporal, so as before. Isai. 5.1,2,4. Neither after the Captivity unto this day, did they see again the triumphant glory of David, the magnificent peace of Solomon, the beauty of the Temple, the perfection of Ordinances &c. as before.
2. Whereas he affirmed formerly, that this Promise is conditional, and that the things therein promised, do depend on conditions by them to be fulfilled, to whom the Promise is made. Sect: 54. pag. 221. in the Gloss here given us of the words, there is no intimation of any such conditions, as whereon the promised actings of God should be suspended, but only an uncertainty of Event in reference to these actings Asserted. That (according to this interpretation) which alone God promiseth to do is, that he would deal above measure graciously, and bountifully with them, as well in matters relating to their spiritual conditions, as in things concerning their outward condition, this is all he promiseth, and this he will absolutely do, be the Event what it will. It is not said, (nor can it with any pretence of reason) that this also is conditional, nay whatever the Event and issue be, that God will thus deal with them, is the sense of the words in hand, according to the estimate here taken of them. It is true, it is in the Exposition under consideration left doubtful and ambiguous, whether such, or such an Event shall follow the promised actings of God or no; but what God promiseth concerning his dealing with them, that without supposal of any condition what ever, shall be accomplished. According as a sense serves the turn, so it is to be embraced, when men are once engaged against the Truth.
3. Neither doth this Interpretation so much as take notice of, much less doth it with any strength, or evidence, wave our Argument for the Saints Perseverance from this place. We affirm 1. That the Promise God made unto, or the Covenant he makes here with his people, is distinguished from, or opposed unto the Covenant that was broken, upon this account, that that was broken by the default of them, with whom it was made; but God would take care and provide that this should not fail, but be Everlasting. Jer: 31. 32, 33. Ch. 32. 40. Heb. 8. 8, 9. 2. That the intendment of God in this Promise, and the administration of this Covenant, with means and power mentioned therein, is the abiding of his Saints with him, or rather (primarily, and principally) his abiding with them, notwithstanding all such interveniences, as he will not powerfully prevent from ever interposing to the disturbance of that Communion he taketh them into. I will, saith he, make an everlasting Covenant with them, that I will not turn away from them from doing them good. Now these things, and such like, are not once taken notice of, in the exposition boasted to be full and clear.
3 lie Neither indeed hath it any affinity unto, or acquaintance in name or thing, with the words or intendment of God, with the Grace of the Promise, or the Promise it self. For,
1. God (says he) will give them one heart and one way, or he will put his Law in their inward parts, and write it in their Hearts: which is plainly the work of his Grace in them, and not the effect and fruit of his dealing with them. In the Gloss in hand, the work of God is limited to such dealings with them, as may overcome them to such a frame. The having of a new heart is either the immediate work of God; or it is their yielding unto their duty to him, upon his dealing bountifully and graciously with them. If the First; it is what the Scripture affirms, and all that we desire: If the Latter; how comes it to be expressed in terms holding out an immediate Divine Efficiency? That the taking away of a heart of Stone, the giving of a new heart, and Spirit, the writing of the Law in their hearts, and (which is all one) the quickening of the Dead, the opening of blind eyes, the begetting of us a new, as they relate unto God do signify no more but his administration of means, whereby men may be wrought upon, and persuaded to bring their hearts and spirits into such a condition, as is described in those expressions, to quicken themselves, to open their blind eyes &c. Mr Goodwin shall scarce be able to evince.
2. Conversion, and Pardon of Sin being both in this promise of the Covenant (I take in also that place of the same importance cap. 31.) and relating alike to the Grace of God, if Conversion, or the giving of a new heart, be done only by administering outward means, and persuasions unto men to make the new heatrs; the forgiveness of Sins must also be supposed to be tendered unto them upon the condition, that their sins be forgiven; as Conversion is, on condition they be converted, or do convert themselves.
3. This Promise being by the Prophet and Apostle insisted on, as containing the Grace, whereby eminently and peculiarly the New Covenant is distinguished from that which was abolished; If the Grace mentioned therein, be only the laying a powerful and strong obligation on men to duty, and obedience upon the account of the gracious, and bountiful dealing of God with them, both as to their Temporal and Spiritual condition, I desire to know wherein the difference of it from the old Covenant, as to the collation of Grace, doth consist? And whether ever God made a Covenant with man, wherein he did not put sufficient obligations of this kind upon him, unto obedience? And if so, what are the better promises of the New Covenant? And what eminent and singular things, as to the bestowing of Grace, are in it? Which things here are emphatically expressed to the uttermost.
4. The scope of this Exposition (which looks but to one part of the Promise about bestowing of Grace, overlooking the main End and intendment of it, as hath been shown) being to darken the words of the Holy Ghost, so far, as to make them represent a contribution of means, instead of an effectual working the end and the event, on which the means supplied have an influence of persuasion, to prevail with men to do the things they are afforded them for: I desire to know, (First) What new thing is here promised to them, which exceeded that mentioned ch. 25. v: 4, 5. Wherein the Lord testifies, that he had granted them formerly a large supply of outward means (and especially of the word) for the end here spoken of. (Secondly) To what end, and on what account, is this administration of means for a work expressed by terms of a real efficiency in reference to the work it self, which proceeding from the intendment of God, for the event aimed at, must needs produce it? And (Thirdly) Why these words should not be of the same importance with the associate expression, which of necessity must be interpreted of an actual and absolute efficiency? v. 41, 42. And (Fourthly) Whether the Administration of outward sufficient means for the producing of an Event, can be a ground of an infallible prediction of that Event? As God here absolutely saith, they shall all know him from the Greatest to the least. Ch: 31. 34. which how it is brought about, the Holy Ghost acquaints us Is. 4. 13. They shall be all taught of the Lord, and John: 6. 44, 45, 46. It is written of the Prophets. And they shall be all taught of God: Every man therefore that hath heard, and hath learned of the Father, cometh unto me. But Mr Goodwin hath sundry Reasons to confirm his Gloss, which must also be considered; and he saith.
1. That it is the familiar Dialect of Scripture to ascribe the doing of things or effects themselves, to him that ministers occasions, or proper and likely means for the doing of them: so God is said to give them one heart, and one way, to put his fear into their hearts, when he administers motives, means, occasions, and opportunities to them, which are proper to work them to such a frame, and disposition of heart, out of which men are wont to love, and obey him, whether they be ever actually brought thereunto, or no: and this Promise was fulfilled to the People after their return out of Captivity, in the mercies they enjoyed, and the Preaching of the Prophets.
Ans. 1. We are not now to be informed, that this is Mr Goodwin 's Doctrine concerning conversion: that God doth only administer means, motives, and opportunities for it, but that man thereupon converts himself. And 2 lie That when God hath done all he will, or can: that the Event may not follow, nor the work be wrought. But 3 lie , That this sense by any means or opportunities can be fastened on the Promise under consideration, we are not as yet so well instructed. When God once intendeth an End, and expresseth himself so to do, promising to work really and efficiently for the accomplishing of it, yea that he will actually do it, by that efficiency preventing all interpositions whatever, that may tend to frustrate his design, that that End of his shall not be accomplished, or that that working of his is only an Administration of means, whereby men may do the things intended, if they will, or may do otherwise, (he affirming that he will do them himself) is a Doctrine beyond my reach and capacity. 4 lie His saying, that in this sense the Promise was fulfilled to the People after the Captivity, is a saying against his own light. He hath told us not long since, that it could not be a Promise of those things which were enjoyed before it was ever given, as in our sense they did the Grace of Perseverance. &c Surely the means he mentioneth (until at least the coming of Christ in the Flesh) were advanced to a far higher pitch and eminency on all hands, before the Captivity, then after: and at the coming of Christ, it was eminently fulfilled in our acceptation of it, unto all, to whom it was made. But he adds.
2. That if it be not so to be understood, and so said to be fulfilled as above, it is impossible for any one to assign how, and when this Promise was fulfilled. For first it was made to the whole People, and the fulfilling of it to a few, will not confirm the Truth of it. Secondly, The Elect had no need of it (knowing themselves to be so) that they should never fall away: so that this is but to make void the glorious Promise of God. And thirdly, to say that it was made to the Elect, is but to beg the thing in question.
Ans. 1. As far as the Body of the People was concerned in it, it was, and shall be in the latter days absolutely accomplished towards them. It was, is, & shall be fulfilled to all to whom it was made, if so be that God be faithful, and cannot deny himself. 2. It was, it is, and shall be accomplished properly and directly to all the Elect of that Nation, to whom it was so made, as it hath been cleared already from Rom. 9. 10, 11. Where the Apostle expressly and datâ operâ answers the very Objection, that Mr Goodwin makes about the accomplishing of these Promises, concerning the hardening and rejection of the greatest part of that people, affirming it to consist in this, that the Election obtained, when the rest were hardened. Wherein he did not beg the question, though he digged not for it; but answered by clear distinctions, as you may see Rom. 9. 6 Ch. 11. 1, 2, 3. 3. Neither do all the Elect after their calling know themselves to be so, nor have they any other way to come acquainted with their Election, but by their faith in the Promises; nor is it spoken like one acquainted with the course and frame of God's dealing with his Saints, or with their Spirits in walking with God, who supposeth the solemn and clear Renovation of Promises concerning the same things, with Explanations and enlargements of the Grace of them to confirm and establish the communion between the one and the other, to be needless. And who make the promises of God void, and of no effect? we who profess the Lord to be faithful in everyone of them, and that not one Title of them shall fall to the ground, or come short of accomplishing? or Mr Goodwin, who reports the Grace mentioned in them, for the most part to come short of producing the effect, for which it is bestowed, and the engagements of God in them, to depend so upon the labricity of the wills of men, that mostly they are not made good in the end aimed at, the Lord will judge. But it is farther Argued.
3. That the Scripture many times asserts the futurity, or coming to pass of things, not yet in being, not only when the coming of them to pass is certainly known, but when it is probable upon the account of the means used for the bringing them to pass; for God saith in the Parable, they will reverence my Son, Mark. 12. (and yet the event was contrary. So upon the executing an offender, he saith, the People shall hear and fear, and do no more presumptuously, which yet might not have its effect on all. So God saith, I will give them one heart, not out of any certainty of knowledge or determînation in himself, that any such heart or way should actually be given them, which would infallibly produce the effect mentioned, but that he would grant such means, as were proper to create such a heart in them.
Ans. The nearer the bottom, the more sower Lees. First, Doth God foretell the coming to pass of things future, upon a probable conjecture, which is here assigned to him? Is that the Intendment of the expression in the Parable, they will reverence my Son? Or was he mistaken in the Event, the thing falling out contrary to his expectation? Or is there anything in this, or the place mentioned Deut: 17. 12, 13. but only an expression of the duty of men, upon the account of the means offered? Is there any the least intimation of any Intent and purpose of God, as to the Events insisted on? Any Promise of his effectual working for the accomplishing of them? Any Prediction upon the account of his Purpose and Design, which are the foundation of all his Predictions? Or is there any the least correspondency in name, or thing between the places now instanced in, and called in for relief, with that under consideration? This then is the sinew of Mr Goodwin's arguing in this place: sometimes when there is means offered men for the performance of a duty, the accomplishment of it is spoken of, as of what ought to have succeeded; and it is the fault of men to whom that duty is prescribed, and these means indulged, if it come not to pass: therefore when God proposeth, and promiseth to work and bring about such, and such a thing, and engageth himself to a real efficiency in it, yet it may come to pass, or it may not, it may be accomplished, or God may fail in his intendment.
2. The sense here given to the promise of God, I will give them one heart &c. hath been formerly taken into consideration, and it hath been made to appear, that notwithstanding all the glorious Expressions of God's Administration of means to work men into the frame intimated, yet upon the matter, the intendment of the Exposition given amounts to this, though God saith, he will give us a new heart, yet indeed he doth not so give it to any one in the World, nor ever intended to do so; but this new Heart, men must create, make, and work out themselves, upon the means afforded them, which being very eminent, are said to create such hearts in them, though they do it not, but only persuade men thereunto: A Comment this is, not much unlike the first that ever was made upon the words of God Gen: 4. 5. Whether God, or man, create the new Heart, is the matter here in Question.
For what he lastly affirms, That if this be a Promise of Absolute Perseverance, it is inconsistent with all the Prophesies of the Rejection of the Jews, which are accordingly fulfilled. I must refer him to S t Paul, who hath long ago undertaken to answer this Objection, from whom if he receive not satisfaction, what am I, that I should hope to afford the least unto him?
And these are the Reasonings, upon the account whereof Mr Goodwin dischargeth this Text of Scripture, by virtue of his Autocratoricall power in deciding Controversies of this nature, from bearing Testimony in this cause any more. Whether he will be attended unto herein, time will show. Many Attempts to the same purpose have formerly been made, and yet it endureth the trial.
I have thus turned aside to the consideration of the Exceptions given in to the ordinary interpretation of this place, least any should think that they were waved upon the account of their strength and efficacy to overthrow it. The Argument I intended from the words, for the stability of God's Love and Favor to Believers, upon the account of his Covenant -engagement, is not once touched in any of them. These words then yield a Third Demonstration of the Stedstastnesse and Unchangeableness of Acceptation of Believers in Christ, upon the account of the Absolute Stability of that Covenant of Grace, whereof God's engagement to be their God, and never forsake them, is an eminent portion.
CAP. V.
1. Entrance into the Argument from the Promises of God, with their stability, and his Faithfulness in them. 2. The usual Exceptions to this Argument. 3. A general description of Gospel-Promises. 4. Why, and on what account called Gospel-Promises: The description given, general; not suited to any single Promise. 5. They are free: and that they are so, proved, all flowing from the first great Promise of giving a Redeemer. 6. How they are discoveries of God's goodwill: How made to Sinners: consequential Promises made also to Believers. 7. Given in, and through Christ: in a Covenant of Grace. Their certainty upon the Account of the engagement of the Truth and Faithfulness of God in them: of the main matter of these promises, Christ and the Spirit. 8. Of particular Promises, all flowing from the same Love and Grace. 9. Observations of the Promises of God, subservient to the End intended: (1.) They are all true and faithful: the ground of the Assertion: (2.) Their accomplishment always certain, not always evident: (3.) All conditional Promises made good: and how. 10. (4.) The Promise of Perseverance of two sorts: (5.) All Promises of our abiding with God in Faith and Obedience, absolute: The vanity of imposing conditions on them, discovered: (6.) Promises of God's abiding with us, not to be separated from Promises of our abiding with him: (7.) That they do not properly depend on any condition in Believers, demonstrated: instances of this Assertion given: (8) (Making them conditional renders them void, as to the Ends, for which they are given:) given to persons, not Qualifications: 11. The Argument from the Promises of God, stated. 12. Mr G's Exceptions against the First Proposition cleared, and his Objections Answered: The Promises of God always fulfilled: Of the Promise made to Paul Acts 27. 24. &c. Good men make good their Promises to the utmost of their abilities. The Promise made to Paul absolute, and of infallible accomplishment. Of the promise of our Savior to his Disciples Mat. 19. 28. Who intended in that Promise: not Judas: the accomplishment of the Promise: The Testimony of Peter Martyr Considered: The conclusion of the forementioned Objection. 13. The engagement of the Faithfulness of God for the accomplishment of his Promise: 1 Cor. 1. 9. 1 Thes. 5. 23, 24. 2 Thes. 3. 3. 14. The nature of the Faithfulness of God expressed in the foregoing places, inquired into: perverted by M. G. His notion of the Faithfulness of God, weighed and rejected: what intended in the Scriptures by the Faithfulness of God: The close of the confirmation of the proposition of the Argument proposed from the Promises of God. 15. The assumption thereof vindicated: The sense put upon it by M. G. The Question begged.
T He consideration of the Promises of God, which are all branches of the forementioned Roote, all streaming from the fountain of the Covenant of Grace, is, according to the method proposed, in the next place incumbent on us. The Argument for the Truth under contest, which from hence is afforded, and used, is by Mr Goodwin termed the first-borne of our strength, cap. 11. Sect. 1. pag. 225. and indeed we are content, that it may be so accounted, desiring nothing more ancient, nothing more strong, effectual, and powerful to stay our souls upon, then the Promises of that God, who cannot lie. I shall for the present insist only on those, which peculiarly assert, and in the name and Authority of God, confirm that part of the Truth, we are peculiarly in Demonstration of; namely the Unchangeable stability of the Love and Favor of God to Believers, in regard whereof he turneth not from them, nor forsaketh them, upon the Account of any such Interveniences what ever, as he will suffer to be interposed in their communion with him; leaving those, wherein he gives Assurance upon Assurance, that he will give out unto them such continual supplies of his Spirit and Grace, that they shall never depart from him, to their due and proper place.
I am not unacquainted with the usual Exception, that lieth against the Demonstration of the Truth in hand, from the Promises of God; to wit, that they are conditional, depending on some things in the Persons themselves to whom they are made, upon whose change, or Alteration, they also may be frustrated, and not receive their accomplishment. Whether this plea may be admitted against the particular Promises, that we shall insist upon, will be put upon the trial, when we come to the particular handling of them. For the present being resolved (by God's Assistance) to pursue the Demonstration proposed from them, it may not be amiss, yea rather it may be very useful, to insist a little upon the Promises themselves, their Nature and Excellency, that we may be the more stirred up to inquire after every Truth, & sweetness of the Love, Grace, and kindness (they being the peculiar way chosen of God, for the manifestation of his good will to sinners) that is in them; and I shall do it briefly, that I may proceed with the business of my present Intendment.
Gospel Promises then are, 1. The free, and gracious dispensations, and 2. Discoveries of God's good will and Love to 3. Sinners, 4. through Christ, 5 In a Covenant of Grace, 6. Wherein upon his Truth and Faithfulness, he engageth himself to be their God, to give his Son unto them, and for them, and his Holy Spirit to abide with them, with all things that are either required in them, or are necessary for them, to make them accepted before him, and to bring them to an enjoyment of him.
I call them Gospel Promises: not as though they were only contained in the Books of the New Testament, or given only by Christ after his coming in the flesh; for they were given from the beginning of the World, or first entrance of sin: and the Lord made plentiful provision of them and by them for his People, under the Old Testament: but only to distinguish them from the Promises of the Law, which hold out a word of Truth & Faithfulness engaged for a reward of Life, to them that yield obedience thereunto (there being an indissolveable connection between entering into life, and keeping the Commandments) and so to manifest, that they all belong to the Gospel properly so called, or the tidings of that peace for sinners, which was wrought out, and manifested by Jesus Christ.
2. Farther, I do not give this for the description of any one single, individual Promise, as it lieth in any place of Scripture, as though it expressly contained all the things mentioned therein (though virtually it doth so) but rather to show what is the design, aim, and good will of God in them all, which he discovers and manifests in them by several parcels, according as they may be suited to the Advancement of his Glory, in reference to the persons, to whom they are made. Upon the matter, all the Promises of the Gospel are but one, and everyone of them comprehend, and tender the same Love, the same Christ, the same Spirit, which are in them all. None can have an interest in any one, but he hath an interest in the good of them all, that being only represented variously for the advantage of them that believe. My design is, to describe the general intention of God in all Gospel Promises, whereby they being equally Spirited, become as one; and concerning these I say.
1. That they are free and Gracious as to the rise, and fountain of them. They are given unto us, merely through the good will and pleasure of God. That which is of Promise, is everywhere 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 desirable, acceptable and deserving) it is no more of Promise, that is, free, and of mere Grace. He that can find out any Reason, or cause without God himself, why he should promise any good things whatever to Sinners, (as all are, & are shut up under sin, till the Promise came, 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 yielding relief to them that are in misery (though justly receiving the due reward of their deeds, which even among the Sons of men, is a virtue dwelling upon the confines of vice) for their recovery, is by some imposed on him. But that this is not the fountain and rise of his Promises, needs no other evidence, but the light of this Consideration. That, which is natural, is necessary, and universal: Promises are distinguishing as to them in misery: at least they are given to men, and not to fallen Angels: But may not God do what he will with his own?
Farther, Jesus Christ is himself in the Promise: he is the great original matter, and subject of the Promises; and the giving of him was doubtless of free Grace and Mercy so John 3. 16. God so Loved the World, that he gave his only begotten Son, and Rom: 5. 8. God commendeth his Love towards us, in that whilst we were Sinners, Christ died for us: and in the first of John: 4. 10. Herein is Love, not that we Loved God, but that he Loved us, and sent his Son to be a Propitiation for us. All is laid upon the account of Love, and free Grace. I confess there are following Promises, given out for the orderly carrying on of the persons, to whom the main original fundamental Promises are made, unto the end designed for them, that seem 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 stir 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 himself, and with him both Faith, and Life, Believing, and Salvation. As in your Automata, there is one original spring or wheel, 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, and all good things in him, is that which Spirits and principles all other Promises whatsoever; and howsoever they may seem to move upon conditional terms, yet they are all to be resolved into that absolute, and free Original Spring. Hence that great Grant of Gospel Mercy, is called the Gift by him. Rom: 5. 16, 17. yea all the Promises of the Law, as to their Original Emanation from God, and the constitution of the reward in them engaged to be bestowed for the services required, are free and Gracious. There is not any natural indispensable connection between Obedience and Reward, as there is between Sin and Punishment: as I have elsewhere at large Disputed, and Proved.
2. I call them Discoveries and Manifestations of God's Good-will and Love, 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 do not in this Discourse take Promises, merely for what God hath said he Will do in terms, expressly, 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 infers in Tit. 1. 2, 3. In hope of eternal life, which God, that cannot lie, promised before the • World began, 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 Gospel. 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 form 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,) do 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.
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, there would never any one be found in any other state or Condition. I know there are Promises made to Believers, even such as are unchangeable, and shall bear them into the bosom of God▪ but I say these are all consequential, and upon supposition of the first and great Promise, whereby Christ himself, and Faith, for his sake is bestowed on them. This runs through them all, as the very tenor of them, 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 sin, that the Promise by Faith of Jesus Christ might be given to them that Believe. All are shut up under sin, until the Promise of Salvation by Jesus Christ, and Faith in him, cometh in for their deliverance. The Promise is given to them as shut up under sin, which they receive by mixing it with Faith. And Rom: 3. 23. 24. All have sinned and come short of the Glory of God, being justified freely by his Grace, through the Redemption that is in Christ. Their condition is a condition of sin, and falling short of the glory of God, when the Promise for Justification is given unto them, and finds them. Thence the Lord tells us Isai: 54. 8, 9. that this Promise of mercy is like that, which he made about the waters of Noah, where is mentioned no condition at all of it, but only the sins of men. And in that state unquestionably was Adam, when the first Promise was given unto him. To say then, that Gospel Promises are made to men in such conditions, and are to be made good only upon the account of men's abiding in the condition, wherein they are when the Promise is made to them; is to say, that for men to leave the state of sin, is the way to frustrate all the Promises of God. All deliverance from a state of sin is by Grace: all Grace is of Promise: under that condition then of sin doth the Promise find men, and from thence relieve them.
4. I say, these Discoveries of God's good Will are made through Christ, as the only medium of their Accomplishment, and only procuring cause of the good things that flowing from the good will of God are enwrapped and tendered in them. And they are said to be in Christ: as 1. The great Messenger of the Covenant, as in him who comes from the Father; because God hath confirmed and ratified them all in him: not in themselves, but unto us. He hath in him, and by him given Faith and Assurance of them all unto us, declaring and confirming his good Will and Love to us by him: He reveals the Father (as a Father) from his own Bosom: John: 1. 18. declaring his name, or Grace unto his. John: 17 3. 2 Cor. 1. 20. In whom all the Promises of God are yea, and in him amen, to the Glory of God by us, In him, and by his Mediation, they have all their Confirmation, Establishment, and unchangeableness unto us. And 2. Because he hath undertaken to be Surety of that Covenant, whereof they are the Promises. Heb: 7. 24. He is the Surety of the Covenant, that is, one who hath undertaken, both on the part of God and ours, what ever is needful for confirmation thereof. 3. Because that himself is the great Subject of all these Promises, and in him (it being of his own Purchase and procuring, he having obtained Eternal Redemption for us, Heb: 9.) there is treasured up all the fullness of those Mercies, which in them God hath graciously engaged himself to bestow; they being all annexed to him, as the portion he brings with him to the Soul. Then I say,
5. That they are discoveries of God's good will, in a Covenant of Grace: they are indeed the Branches, Streames, and manifesting conveyances of the Grace of that Covenant, and of the Good Will of God, putting it self forth therein. Hence the Apostle mentions the Covenant of Promise. Ephes: 2. 12. either for the Promises of the Covenant, or its manifestation, as I said before Indeed as to the Subject-Matter and eminently, the Promise is but one, as the Covenant is no more; but both come under a plural Expression, because they have been variously delivered, and renewed upon several occasions So the Covenant of Grace, is said to be established upon these Promises: Heb: 8. 6. that is, the Grace and Mercy of the Covenant, and the usefulness of it to the Ends of a Covenant, to keep God and man together in Peace and Agreement, is laid upon these Promises, to be by them confirmed and established unto us: God having by them revealed his Good Will unto us, with an attendency of stipulation of duty. Their use, for the begetting and continuing Communion between God and us, with the concomitancy of precepts, places them in the capacity of a Covenant.
And then,
6. I mentioned the foundation of the Certainty and Vnchangeablenesse of these Promises, with our Assurance of their Accomplishment. The Engagements, and Undertakings of God; upon his Truth and Faithfulness, is the stock, and immovable foundation of this respect of them. Therefore speaking of them, the Holy Ghost often backs them with that Property of God: He cannot lie, so Heb: 6. 17. 18. God willing more abundantly to show unto the heirs of Promise, the immutability of his Council, confirmed it by an Oath, that by two immutable things, wherein it was not possible for God to lie &c. So Tit: 1. 2. God, which cannot lie, hath promised us eternal life. There is no one makes a solemn Promise, but as it ought to proceed from him in sincerity and Truth, so he engageth his Truth and Faithfulness, in all the credit of them, for the Accomplishment thereof, what lieth in him. And on this account, doth David so often appeal unto, and call upon the Righteousness of God, as to the fulfilling of his Promises, and the word, which he caused him to put his trust in. It is because of his engagement of his Truth and Faithfulness, whence it becometh a righteous thing with him, to perform what he hath spoken. How far this Respect of the Promises extends, and wherein it is capable of a dispensation, is the sum of our present Controversy: but of this afterwards. Then,
7. A brief description of the Matter of these Promises, and what God freely engageth himself unto in them, was insisted on. Of this, of the Promises in this regard, there is one main Fountain or Spring, whereof there are two everlasting Streames, whence Thousands of refreshing Rivolets do flow. The original Fountain and spring of all good unto us, both in respect of its being and manifestation, is, that He will be our God. Gen: 17. 1, 2. I am Almighty God: walk before me, and be thou perfect, and I will make my Covenant. So every where, as the bottom of his dealing with us in Covenant Ierem: 31. 33. I will be their God, and they shall be my People, Isai: 54. 5. And in very many other places. Now that he may thus be our God, two things are required.
1. That all Breaches, and Differences between him and us be removed, perfect Peace and Agreement made, and we rendered acceptable, and well pleasing in his sight. These are the terms, whereon they stand to whom he is a God in Covenant: For the Accomplishment of this, is the first main stream, that floweth from the former Fountain, namely the great Promise of giving Christ to us, and for us, who is Peace: Ephes. 2. 14. And who of God is made unto us Wisdom, Righteousness, Sanctification, and Redemption, 1 Cor: 1. 30. Who loves us, and washeth us in his own blood, and makes us Kings, and Priests to God and his Father. Revel: 1. 6. Giving himself for his Church, that he might purify, and cleanse it, with the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be Holy and without blemish. Doing and accomplishing all things, that are required for the fore-mentioned Ends; And this is the first main Streame, that flows from that Fountain. Christ as a Redeemer, a Savior, a Mighty one, a Priest, a Sacrifice, an Oblation, a Ransom, our Peace, Righteousness, and the Author of our Salvation, is the Subject matter thereof.
2. That we may be kept and preserved meet for communion with him, as our God, and for the enjoyment of him, as our Reward. For this End, flows forth the other great Streame from the former Fountain, namely, the Promise of the Holy Spirit, which he gives us, to make us meet for the inheritance with the Saints in Light, to put forth and exercise towards us, all the Acts of his Love, which are needful for us, and to work in us the Obedience, which he requires, and accepts of us in Jesus Christ, so preserving us for himself. This Promise of the Spirit in the Covenant, with his work and peculiar dispensations, is plentifully witnessed in very many places of the Old Testament, and New; some whereof must afterwards be insisted on: Hence he is sometimes called the Promise of the Covenant, Acts 2. 59. The Promise is to you; which Promise is that which Christ receiveth from his Father v: 33. even the Promise of the Holy Ghost. I shall only add, that though this be a great Streame, flowing from the first Fountain, yet it comes not immediately thence, but issues out from the Streame before mentioned, the Promise of the Lord Jesus Christ; for he is given by him unto us, as procured for us, and given only unto his.
Now from these two grand Streames, do a thousand Rivulets flow forth for our refreshment. All the mercy that Christ hath purchased, all the Graces that the Spirit doth bring forth, (which in the former description I call, all things, that are either required in them, or needful to them, to make them accepted before God, and to bring them to an enjoyment of him ) all Promises of Mercy, and Forgiveness, all Promises of Faith and Holiness, of Obedience and Perseverance, of Joy and Consolation, of Correction, Affliction, and Deliverance; they all flow from these: that is, from the matter of those Promises, doth the matter of these arise, and hence are the ensuing Corollaries.
1. Who ever hath an interest in any one Promise, hath an interest in them all, and in the Fountain-Love, from whence they flow. He to whom any drop of their sweetness floweth, may follow it up unto the Spring: Were we wise, each taste of Mercy would lead us to the Ocean of Love. Have we any hold on a Promise, we may get upon it, and it will bring us to the Maine, Christ himself, and the Spirit, and so into the bosom of the Father. It is our folly to abide upon a little, which is given us merely to make us press for more.
2. That the most Conditional Promises, are to be resolved into absolute, and inconditionall Love. God, who hath promised life upon Believing, hath promised Believing, on no Condition (on our parts) at all, because to sinners.
This in general being given in, concerning the nature of the Promises, I shall proceed to some such Considerations, as are of particular usefulness unto that improvement, which (the Lord assisting) I intend to make of them, for the confirmation of the Truth under debate. And they are these,
1. All the Promises of God are true, and faithful, and shall most certainly, all of them be accomplished. His nature, his veracity, his Unchangeableness, his Omniscience, and Omnipotency, do all contribute strength to this assertion. Neither can these Properties possibly continue entire, and the honor of them be preserved unto the Lord, if the least failing in the Accomplishment of his Promises be ascribed unto him. Every such failing must of necessity relate to some such Principle, as stands in direct Opposition to one or more of the perfections before mentioned. It must be a failing in Truth, Unchangeableness, Prescience, or Power, that must frustrate the Promise of any one. We indeed often alter our Resolutions, and the Promise that is gone out of our mouths, and that (perhaps) righteously, upon some such change of things, as we could not foresee, nor ought to have supposed, when we entered into our engagements. No such thing can be ascribed unto him, who knows all things, with their Circumstances, that can possibly come to pass, and hath determined, what shall so do, and therefore will not engage in any Promise that he knows, something, which he foresaw would follow after, would cause him to alter. It were a ludicrous thing in any son of man, to make a solemn Promise of anything to another, if he particularly knew, that in an hour some such thing would happen, as should enforce him to change, and alter that promise, which he had so solemnly entered into. And shall we ascribe such an action to him, before whom all things are open, and naked? Shall he be thought solemnly to engage himself to do, or accomplish anything, which yet not only he will not do, but also at that instant hath those things in his eye, and under his Consideration, for which he will not so do, as he Promiseth, and determined before that he would not so do. If this be not unworthy the infinite Goodness, Wisdom, and Faithfullnesse of God, I know not what can, or may be ascribed unto him, that is. Yea the Truth, and veracity of God in his Promises cannot be denied him, without denying him his Deity, or asserted, without the certain Accomplishment of what he hath Promised.
2. There are sundry things relating to the Accomplishment of Promises, as to Times, Seasons, Persons, Ways, &c. wherein we have been in the dark, and yet the Promises concerning them be fully accomplished. The rejection of the Jews supplies us with an instance pregnant with this objection; The Apostle tells us, that with many this Objection did arise on that Account: If the Jews be rejected, then the Promises of God to them do fail. Rom. 6. 9. He lays down, and answers this Objection, discovering that fallacy therein by a distinction. They are not (saith he) all Israel that are of Israel. v. 7, 8. As if he had said, there is a twofold Israel, an Israel after the flesh only, and an Israel after the flesh and Spirit also. Unto these latter were the Promises made; and therefore they who look on the former only, think it faileth, whereas indeed it holdeth its full accomplishment. So he disputes again Cap. 11. 7. I say then we may be in the dark, as to many Circumstances of the fulfilling of Promises, when yet they have received a most exact accomplishment.
3. All the Conditional Promises of God are exactly true, and shall be most faithfully made good by accomplishment, as to that wherein their being as Promises doth consist, as far as they are declarative of God's Purpose and intendment. This is that, which (as I said before,) some object; Many of the Promises of God are Conditional, and their truth must needs depend upon the Accomplishment of the Condition mentioned in them: if that be not fulfilled, then they also must fail, and be of none effect. I say then that even the Conditional Promises of God, are Absolutely made good. The truth of any Promise consists in this, that that whereof it speaks, answers the Affirmation it self. For instance; He that believeth shall be saved. This Promise doth not Primarily affirm that any one shall be saved, and notwithstanding it, no one might so be: but only this it affirms, that there is an infallible connection between Faith and Salvation: and therein is the Promise most true, whither any one believe or no. Breifely, Conditional Promises are either simply declarative of the Will of God, in fixing an exact correspondency between a Condition mentioned and required in them, and the thing promised by them, in which case they have an Unchangeable & infallible verity in themselves, as there is in all the Promises of the Moral Law to this day; for he that keeps the Commandments shall live or they are also the discoveries of the Goodwill of God, his intendments and Purposes, that, whereof they make mention, being not the Condition, whereon his Purposes are suspended, but the way and means, whereby the thing promised is to be accomplished: and in the latter Acceptation alone are they (in the business in hand) our concernment.
4. That the Promises concerning Perseverance (as hath been often intimated) are of two sorts. The first, of the Continuance of the Favor of God to us; which respects our Justification. The other, of the continuance of our Obedience unto God; which respects our Sanctification. Let us consider both of them, and begin with the latter.
1. Of them, I say then, they are all Absolute, not one of them Conditional (so as to be suspended, as to their accomplishment, on any Conditions) nor can be; The Truth of God in them, hath not its efficiency and Accomplishment, by establishing the relation that is between one thing and another, or the connection, that is between duty and reward, as it is in Conditional Promises that are purely and merely so: but enforceth the exact fulfilling of the thing promised, and that with respect unto, and for the preservation of the Glory of that Excellency of God, He cannot lie. Let it be considered, what that Condition, or those Conditions be, or may be, on which Promises of this nature should be suspended, and the Truth of the former Assertions will evidently appear: That God hath Promised unto Believers, that they shall forever abide with him, in the Obedience of the Covenant unto the End, shall afterwards be proved by a cloud of Witnesses. What now is the Condition, whereon this Promise doth depend? It is (says Mr Goodwin) That they perform their duty, that they suffer not themselves to be seduced, nor willingly cast of the yoke of Christ; But what doth this amount unto? Is it not thus much, if they abide with God, (for if they perform their Duty, and not suffer themselves to be seduced, nor willingly depart from God, they abide with him) God hath promised, that they shall abide with him. Upon Condition they abide with him, he hath promised they shall; egregiā vero laudem. Can anything more ridiculous be invented? If men abide with God, what need they any Promise, that they shall so do? The whole virtue of the Promise depends on that condition & that condition, containeth all that is promised: neither is it possible that anything can be invented to be supplied as the condition or conditions of these Promises, but it will quickly appear upon consideration, that, how ever it may be differently phrased, yet indeed it is coincident with the matter of the Promise it self. That condition, or those conditions must consist in some Act, Acts, Way or Course of acceptable Obedience in them, to whom the Promises are made: This the nature of the thing it self requireth. Now every such Act, way, or course is the matter of the Promise, even universal Obedience. Now if one man should promise another, that he should at such a time and place be supplied with an hundred pounds to pay his Debts, on condition that he came and brought the Monies himself, ought he to be esteemed to have a mind to relieve the poor man, or to mock him? To affirm, that, when God promiseth to write his Law in our Hearts, to put his Fear in our inward parts, to Create in us a New Heart, to circumcise our Hearts that we may fear him always, to give us his Spirit to abide with us forever, to preserve us by his Power, so that we shall never leave him nor forsake him, shall live to him, and sin shall not have dominion over us &c. he doth it upon condition, that we write his Law in our hearts, Circumcise them, continue to fear Him, abide with Him, not forsake him, &c. is to make him to mock and deride at their misery, whose relief he so seriously pretendeth. What ever Promises then of this kind (Promises of working Obedience in us, for our abiding with him) shall be produced, they will be found to be Absolute, & independent on any condition whatever, & their Truth no ways to be maintained, but in and by their Accomplishment.
2. For those of the first sort, which I shall now handle, farther to clear the foundation of their ensuing Application, I shall propose only some few things unto consideration. As,
1. That they are not to be taken, or looked upon, as to their use for Argument in the present Controversy, separated and divided from those other Promises formerly insisted on, which assure Believers, that they shall always abide with God, as to their Obedience: all hope that any have to prevail against them, is by dividing of them. It is a very vain supposal and foundation of sand, which our Adversaries build their inferences upon, which they make against the Doctrine of the Saints Perseverance, viz. the Impossibility that God should continue his Love and Favor to them, whilst they wallow in all manner of Abominations, and desperate Rebellions against him: An Hypothesis crudely imposed on our Doctrine, and repeated over and over, as a matter of the greatest detestation, and abomination, that can fall within the thoughts of men. And such supposalls and conclusions are made thereupon, as border at least upon the cursed cost of Blasphemy, but cui fini, I pray? To what end is all this noise? as though any had ever Asserted, that God promised to continue his Love and gracious Acceptation always to his Saints, and yet took no care, nor had promised, that they should be continued Saints: but would suffer them to turn very Devils. It is as easy for men to confute Hypotheses created in their own imaginations, as to cast down men of straw of their own framing, and setting up. We say indeed, that God hath faithfully promised, that he will never leave nor forsake Believers; but withal, that he hath no less faithfully engaged himself, that they shall never wickedly depart from him, but that they shall continue Saints and Believers. Yea (if I may so say) Promising always to accept them freely, it is incumbent on his Holy Majesty, upon the account of his Truth, Faithfulness, and Righteousness, to preserve them such, as without the least dishonor to his Grace, and Holiness, yea to the greatest advantage of his Glory, he may always accept them, delight in them, and rejoice over them: and so he tells us he doth, Ierem. 31.7: Yea I have loved thee with an everlasting Love, therefore with loving kindness have I drawn thee: he draws us with his kindness, to follow him, obey him, live unto him, abide with him, because he Loves us with an Everlasting Love.
2. That these promises of God do not properly, and as to their original rise, depend on any conditions in Believers, or by them to be fulfilled, but are the Fountains, and Springs of all conditions whatever, that are required to be in them, or expected from them; though the Grace and Obedience of Believers are often mentioned in them, as the means, whereby they are carried on according to the appointment of God, unto the enjoyment (or continued in it) of what is promised. This one Consideration, that there is in very many of these Promises, an express non obstante, or a not-withstanding the want of any such condition, as might seem to be at the bottom, and to be the occasion of any such Promise, or Engagement of the Grace of God, is sufficient to give light and evidence to this Assertion. If the Lord saith expressly, that he will do so with men, though it be not so with them, his doing of that thing cannot depend on any such thing in them, as he saith, notwithstanding the want of it, he will do it. Take one instance, Isai. 54. v. 9, 10. In a little wrath have I hid my face from thee, for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord they Redeemer: for this is as the waters of Noah unto me; whereas I have sworn, that the waters of Noah shall no more cover the Earth, so have I sworn that I will not be worth with thee, nor rebuke thee: for the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. He will have mercy on them with everlasting kindness v. 8. Yea, but how if they walk not worthy of it? Why yet this kindness shall not fail, saith the Lord: for it is as the waters of Noah: God sweareth that the waters of Noah should no more cover the Earth, and you see the stability of what he hath spoken. The World is now reserved for Fire, but drowned it shall be no more: my kindness to thee (says God) is such. it shall nor more depart from thee, then those waters shall return again upon the Earth. Neither is this all, wherein he compareth his kindness to the waters of Noah, but in this also, in that in the Promise of drowning the World no more, there was an express non obstante for the sins of men. Gen. 8 21. The Lord said in his heart, I will not again curse the ground anymore for man's sake, for the imagination of man's heart is evil from his youth. Though men grow full of wickedness and violence, as before the Flood they were, yet saith the Lord, the World shall be drowned no more. And in this doth the Promise of kindness hold proportion with that of the waters of Noah: there is an express relief in it, against the sins and failings of them, to whom it is made, viz. such as he will permit them to fall into, whilst he certainly preserves them from all such, as are inconsistent with his Love and Favor, according to the tenor of the Covenant of Grace: and therefore it depends not on anything in them, being made with a proviso for any such defect, as in them may be imagined.
3. To affirm that these Promises of God's abiding with us to the end do depend on any condition, that may be uncertain in its event, by us to be fulfilled, as to their Accomplishment, doth wholly enervate and make them void in respect of the main end, for which they were given us of God. That one chief end of them is to give the Saints consolation in every condition, in all the straights, trials, and temptations, which they are to undergo, or may be called to, is evident. When Joshua was entering upon the great work of subduing the Canaanites, and setting the Tabernacle, and people of God in their appointed Inheritance, wherein he was to pass through innumerable difficulties, trials, and pressures, God gives him that word of Promise, I will never leave thee, nor forsake thee. Joshua 1.5. so are many of them made to the Saints in their weakness, darkness, and desertions, as will appear by the consideration of the particular instances following. Now what one drop of consolation can a poor drooping tempted soul squeeze out of such Promises, that depend wholly and solely upon anything within themselves: he will be with me and be my God, it is true: but always provided, that I continue to be his: That also is a sweet and gracious Promise; but that I shall do so, he hath not promised; It seems I have a cursed Liberty left me, of departing wickedly from him; so that upon the matter, notwithstanding these Promises of his, I am left to myself; If I will abide with him, well and good, he will abide with me, and so it shall be well with me: That he should so abide with me, as to cause me to abide with him, it seems there is no such thing; Soul look to thyself; all they hopes and help is in thyself: but alas! for the present I have no sense of this Love of God, and I know not that I have any true, real, unfeigned Obedience to him. Corruption is strong, Temptations are many, what shall I say? Shall I exercise Faith on those Promises of God, wherein he hath said, and given Assurance, that he will be a God to me forever? According as my thoughts are of my own abiding with him, so may I think of them, and no otherwise; so that I am again rolled upon mine own hands, and left to mine own endeavors, to extricate myself from these sad entanglements. What now becomes of the Consolation, which in these Promises is intended? Are they not on this account rather flints, and pieces of Iron, then Breasts of comfort and joy.
Lastly, if it be so as is supposed, it is evident, that God makes no Promises unto Persons, but only unto Conditions and Qualifications, that is, His Promises are not engagements of his love & Goodwill to Believers, but discoveries of his Apporbation of Believing: suppose any Promise of God, to be our God, our all-sufficient God forever, non eminently to include an engagement for the effectual exertion of the all sufficiency to preserve and continue us, in such a state and spiritual condition, as wherein he may with the Glory and Honor of his Grace (and will not fail to) abide and continue our God, and you cut all the nerves and sinews of it, as to the Administration of any Consolation unto them to whom it is given. The Promises must be made good: that is Certain: and if they are accomplished, or not accomplished unto men, merely upon the account of such, and such Qualifications in them, which if they are not found, then they shall be fulfilled; if not, then they are suspended: they are made to the Conditions, and not at all to the Persons. And though some perhaps will easily grant this, yet upon this account it cannot be said, that God ever made any one Promise unto his Church, as consisting of such persons, namely Abraham and his Seed; which is directly contrary to that of the Apostle. Rom. 9. 8. Where he calleth the Elect, the Children of the Promises, or those to whom the Promises were made. It appears then, that neither are these Promises of God Conditional. As they proceed from free Grace, so there is no other account, on which they are given out, continued and accomplished towards the Children of God. Though the things of the Promise are often placed in dependence one of another, as Means and Ends, yet the Promises themselves are absolute.
These few things being premised, I shall now name and insist upon some particular Promises, wherein the Lord hath graciously engaged himself that he will abide to be a God in Covenant unto his People, & their Guide unto death: from which I shall labor to make good this Argument, for the Perseverance of the Saints.
That which that God, who cannot lie, nor deceive, with whom is no variableness, nor shadow of turning, who is Faithful in all his Promises, and all whose words are Truth and Faithfullnesse, hath solemnly promised and engaged himself unto, to this end, that they, unto whom he so promiseth and engageth himself, may from those Promises receive strong Consolation; That he will certainly perform and Accomplish. That he will be a God and a Guide unto death unto his Saints, that he will never leave them nor forsake them, that he will never cast them off, nor leave them out of his favor, but will preserve them such as is meet for his Holy Majesty to embrace, Love, and delight in, and that with an express notwithstanding for every such thing, as might seem to provoke him to forsake them; He hath Promised, and for the end mentioned. Therefore that he will so abide with them, that his Love shall be continued to them to the End, that he will Preserve them unto himself &c. according to his Truth and Faithfullnesse, shall be accomplished and fulfilled. The inference hath its strength from the Nature, Truth and Faithfulness of God: and whilst they abide in any credit with the somes of men, it may seem strange, that it should be denied or questioned. The major proposition of the forementioned Argument is examined by Mr Goodwin Cap. 11. Sect. 1. Pag. 225. saith he.
1. What God hath promised in his Word, is certain in such a sense, and upon such Termes, as God would be understood in his Promises; but what he promised in one sense, is not certain of performance in the other.
Ans. 1. Doubtless God's meaning and intention in his Promises is the Rule of their accomplishment. This sometimes we may not be able to fathom: and thereupon be exposed to Temptations not a few, concerning their fulfilling, so was it with them with whom Paul had to do, in reference to the Promises made to the Seed of Abraham. The Question then is not whither that which is promised in one sense, shall be performed in another: but whither God's Promises have, and shall certainly have, all of them, according to his intendment, any performance at all. And the aim of Mr Goodwin in the Example, that he afterwards produceth, is not to manifest that that which God promiseth, shall certainly be performed only in that sense, wherein he made his Promise • but that they may be performed, or not performed at all. It is not in whose sense they shall have their performance, but whither they shall have any performance, or no. If the thing promised be not accomplished, the Promise is not at all in any sense performed; unless Mr Goodwin will distinguish, and say, there are two ways of any things performance, one whereby it is performed; another, whereby it is not. But he proceeds to manifest this Assertion by an indction of instances.
God (saith he) promised to Paul the lives of them that were in the Ship: his intent and meaning was not, that they should all be preserved, against what ever they in the Ship might do to hinder that Promise, but with this proviso or Condition, that they in the Ship should hearken unto him, and follow his advice: which is evident from those words of Paul, Except these abide in the Ship, ye cannot be saved: And had they gone away, God had not made any breach of Promise, though they had been all drowned.
Ans. First when men seriously promise anything, which is wholly, and absolutely in their power to Accomplish & bring about, causing thereby good men to rest upon their words, & to declare unto others their repose upon their honesty and worth; if they do not make good what they have spoken, we account them unworthy promise breakers, and they do it at the peril of all the repute of honesty, honor, and Faith they have in the world. With God it seems it is otherwise; He makes a solemn Gracious Promise to Paul that the lives of all them in the Ship with him, should be saved: Paul on whō it was as much incumbent as on any man in the world not to engage the name of God (that God whom he worshiped and Preached) in anything, whose truth might in the least be liable to exception, being in the way of declaring a new Doctrine to the world, which would have been everlastingly prejudiced by any misprision of the Faithfulness of that God, in whose name & Authority he preached it. The sum of that Doctrine also being the exaltation of that God, in opposition to all the pretended Deities of the world: He (I say) boasts himself upon the Promises that he had received, that there should be no loss of any man's life among them, v. 22. v. 25. he gives the reason of his confident Assertion, when all hope was taken away, v. 20. I believe God (saith he) that it shall be even as it was told me; His Faith in God was in reference to the event, that it should come to pass, as it was told him. Faith in God, Divine Faith can have nothing for its Object, that may fail it. He doth not say, that he believes that God will be Faithful to his Promise in General, but also tells them wherein his Faithfulness doth consist, even in the performance and accomplishment of that which he had promised. This he informs the Centurion, and the rest in the ship with him: and if in the issue it had otherwise fallen out, there had not been any color of Justifying the Faith of that God he served, or his own truth in being witness to him. Had any perished, those that remained would have argued him of lying. Yea but saith he not himself, except these abide in the ship ye cannot be saved? He did so indeed, and thereby declared the necessity of using suitable means, when Providence affordes them to us, for the Accomplishment of appointed determined ends. God, who Promiseth anything, and affordeth means for the attaining of it, will direct them to whom those Promises are made, to the use of those means, as he doth the Centurion by Paul; It being incumbent in this case on his Holy Majesty, upon the account of his