1. The Promise only assures them that trust in the Lord that they shall be preserved but not at all that they that trust in him shall be necessitated to doe so still or that so they shall doe So Paul saith it was in my heart to live and dye with the Corinthians but doubtlesse with this proviso that they alwaies continued such as they then were or as he apprehended them to be when he so wrote to them Ans. I must be forced to smite this evasion once and againe before we arrive at the close of this contest it being so frequently made use of by our Adversary who without it knowes himselfe not able to stand against the evidence of any one Promise usually insisted on This is the substance of all that which with exceeding delightfull variety of expressions is an hundred times made use of The Promise is conditionall and made to those that trust in the Lord and is to be made good only upon the account of their continuing so to doe but that they shall so doe that they shall continue to trust in the Lord that is wholly left to themselves and not in the least undertaken in the Promise and this is called a discharging or dismissing of places of Scripture from the service whereunto contrary to their proper sence meaning they are pressed a delivering them from the bearing the crosse of this warfare with such like Imperiall termes and expressions To speake in the singlenesse of our spirits we cannot see any one of the discharged Souldiers returning from the Campe wherein they have long served for the safety and consolation of them that doe believe Particularly this Scripture detests the glosse with violence imposed on it and tells you that the end for which the God of truth sent it into this service wherein it abides is to assure them that trust in the Lord that they shall be preserved in that condition to the end That in the condition of trusting and depending on God they shall be as Sion and the Favour of God unto them as immoveable mountaines he will for ever be with them and about them And that all this shall certainly come to passe Christ does not say that they shall be as established mountaines if they continue to trust in the Lord but they shall be so in their trusting abiding for ever therein through the safegarding presence of God For their being necessitated to continue trusting in the Lord there is not any thing in Text or in our Argument from thence or in the doctrine we maintaine that requires or will admit of any such proceeding of God as by that expression is properly signified Indeed there is a contradiction in termes if they are used to the same pupose to Trust in the Lord is the voluntary free act of the creature to be necessitated unto this Act and in the performance of it so that it should be done necessarily as to the manner of its doing is wholly destructive to the nature and being of it That God can effectually and infallibly as to the event cause his Saints to continue trusting in him without the least abridgement of their liberty yea that he doth so eminently by heightning and advancing their spirituall liberty shall be afterwards declared if by necessitated to continue trusting not the manner of Gods operation with and in them for the compassing of the end poposed and the efficacy of his Grace whereby he doth it commonly decryed under those termes be intended but only the certainty of the issue rejecting the impropriety of the expression the thing it selfe we affirme to be here promised of God But is urged 2. That this Promise is not made unto the Persons of any § 14. but meerely unto their Qualifications like that he that believeth shall be saved it is made to the Grace of Trusting Obedience and walking with God for threatnings are made to the evill Qualifications of men Ans. This it seemes then we are come unto and what farther progresse may be made the Lord knowes The Gratious Promises of God made to his Church his People in the bloud of Jesus on which they have rolled themselves with safety and security in their severall generations are nothing but bare declarations of the will of God what he allowes and what he rejects with the firme concatenation that is between Faith and salvation Obedience and reward And this it seemes is the only use of them which if it be so I dare boldly say that all the Saints of God from the foundations of the World have most horribly abused his Promises and forced them to other ends then ever God intended them for Doubtlesse all those blessed soules who are fallen a sleepe in the Faith of Jesus Christ having drawn refreshment from these breasts of Consolation could they be summoned to give in their experience of what they have found in this kind they would with one mouth professe that they found farre more in them then meere conditionall declarations of the will of God Yea that they received them in Faith as the engagement of his heart and good will towards them that he never failed in the accomplishment and performance of all the good mentioned in them neither will that emphaticall expression in the close of the second verse which being somewhat too rough for our Author to handle he left it quite out beare any such sence That the Promises of the Covenant are made originally to Persons and not to Qualifications hath been in part already proved and shall be farther evinced God assisting as occasion shall be offered in the ensuing discourse The Promises are to Abraham and his seede and some of them as hath been declared are the springs of all Qualifications whatever that are acceptable unto God what be the Qualifications of Promises of opening blind eyes taking away stony hearts c. hath not as yet been declared But it is farther argued 3. That this and the like Promises are to be interpreted according to the rule which God hath given for the interpretation and understanding of his threatnings unto Nations about temporall things and his Promises that are of the same import which we have Jer. 18. 7 8. Plainely affirming that all their accomplishment dependeth on some conditions in the Persons or Nations against whom they are denounced Ans. God forbid shall those Promises which are branches of the everlasting Covenant of Grace Heb. 7. 23. called better Promises then those of the old Covenant upon the account of their infallible accomplishment 2 Cor 1. 20. ratified in the blood of Christ made yea and amen in him the witnesse of the Faithfulnesse of God to his Church 2 Pet. 1. 3. and grand Supporter of our Faith exceeding great and pretious shall they be thought to be of no other sence and interpretation to make no other Revelation of the Father unto us but in that kind which is common to threatnings of Judgements expresly conditionall
would be impossible they should once imagine that of it selfe it is apt to draw the Spirits of men into a neglect and contempt of God 2. As the end of God intended in giving that assurance to the effecting whereof it is exceedingly operative and effectuall so you have it Luke 1. 74 75. This is the intendment of God in confirming his Oath and Promise unto us that he may grant unto us that wee being delivered out of the hands of our enemies might serve him without feare in righteousnesse and holinesse all the daies of our lives Now though these forementioned with many other Texts of Scripture are plaine evident and full to the businesse we have in hand yet the Adversaries of this truth having theirhands so full with them that are commonly urged that they cannot attend unto them I shall not need to spend time in their vindication from exceptions which none that I know have as yet brought in against them though upon their principles they might possibly be invented but shall leave them to be mixed with faith according as God by his Spirit shall set them home upon the soules of them who doe consider them The whole 125. Ps. might in the next place be brought in §. 11. to give Testimony to the truth in hand I shall only take a Proofe from the first verses of it They that trust in the Lord shall be as mount Sion which cannot be removed as the mountaines round about Jerusalem so is the Lord round about his people from henceforth even for ever whereunto answereth that of Ps 37. 28. The Lord loveth judgment and forsaketh not his Saints they are preserved for ever as also Deut. 33. 3. Yea he loveth his people all his Saints are in thy hand In the verses named I shall a little fixe upon two things conducing to our purpose which are evidently contained in them 1. A Promise of Gods everlasting presence with his Saints Believers them that trust in him and their stedfastnesse thereupon they shall be as mount Sion that can never be removed and that because the Lord is round about them and that for ever 2. An allusive comparison of both these both their stability and Gods presence with them given for the encouragement of weake Believers with speciall regard to the dayes wherein the Promise was first made which actually also belongs to them on whom the ends of the World are fallen The Psalmist bids them as it were lift up their eyes and look upon mount Sion and the hills that were round about Jerusalem and tells them that God will as certainly and assuredly continue with them and give them establishment as those hills and mountaines which they beheld round about abide in their places so that it shall be as impossible for all the powers of Hell to remove them out of the Favour of God as for a man to pluck up mount Sion by the rootes or to overturne the foundations of the Mountaines that stand round about Jerusalem It is true the Holy Ghost hath speciall regard to the oppositions and Temptations that they were to undergoe from men but bears also an equall regard to all other meanes of separating them from their God It would be a matter of small consolation unto them that men should not prevaile over them for ever if in the meane time there be other more close and powerfull Adversaries who may cast them downe with a perpetuall destruction Some few considerations of the intendment of the place will serve for the inforcing of our Argument from this portion of Scripture 1. That which is here promised the Saints §. 12. is a perpetuall preservation of them in that condition wherein they are both on the part of God he is round about them even henceforth for ever and on their parts they shall not be removed that is from the state and conditon of acceptation with him wherein they are supposed to be but abide for ever and continue therein immoveable unto the end It is I say a plain Promise of their cōtinuance in that condition wherein they are with their safety from thence and not a Promise of some other good thing provided that they continue in that condition Their being compared to Mountaines and their Stability which consists in their being and Continuing so will admit no other sence As Mount Sion abides in its condition so shall they aud as the Mountaines about Jerusalem continue so doth the Lord his presence unto them 2. That expression which is used v. 2. is weighty and full to this purpose The Lord is round about his People henceforth and for ever What can be spoken more fully more pathetically Can any expression of men so set forth the truth which we have in hand The Lord is round about them not to save them from this or that incursion but from all not from one or two evills but from every one whereby they are or may be assaulted He is with them and round about them on every side that no evill shall come nigh them It is a most full expression of universall preservation or of Gods keeping his Saints in his Love and Favour upon all accounts whatsoever And that not only for a season but it is henceforth from his giving this Promise unto their Souls in particular and their receiving of it in all Generations according to their appointed times even for ever Some few exceptions §. 13. with a great surplusage of words and phrases to make them seeme some other things then what have been formerly insisted on againe and againe are advanced by Mr Goodwin to overturne this Sion and to cast downe the mountaines that are about Jerusalem Ch. 11. Sect. 9. pag 230 231 232. The summe of our Argument from hence as of the intendment of this place is this Those whom the Lord will certainly preserve for ever in the state and conditon of trusting in him they shall never be forsaken of him nor separated from him The latter clause of this Proposition is that which we contend for the whole of that whose proofe is incumbent on us of this the former part is a sufficient basis and foundation being comprehensive of all that is or can be required to the unquestionable establishment thereof from the Letter of the Text we assume But God will certainly preserve for ever all his Saints that put their Trust in him in their so doing that they shall not be altered or cast downe from that state and conditon Change but the figurative expressions in the Text and the Allusions used for the accommodation of their Faith in particular to whom this Promise was first given into other termes of a direct and proper significancy and the Text and the Assumption of our Argument will appeare to be the same whence the conclusion intended will undeniably follow unto this cleare deduction of the Truth contended for from this place of Scripture the Discourse ensuing in the place mentioned is opposed
for the deterring men from their impious and destructive courses I say God forbid To put it then to an issue God here promiseth that they who here trust in him shall never be remooved What I pray is the Conditiō on which this Promise doth depend It is say they who oppose us in this if they continue trusting in him that is if they be not removed for to trust in him is not to be removed if then they be not removed they shall not be removed and is this the minde of the Holy Ghost Notwithstanding all the Rhetoricke in the world this Promise will stand for the consolation of them that believe as the Mountaines about Jerusalem that shall never be removed In some it is said to be a Promise of abiding in Happinesse §. 15. not in Faith but it plainely appeares to be a Promise of abiding in trusting the Lord which comprehends both our Faith and Happinesse Ob. It is not promised that they who once trust in the Lord shall abide happy though they cease to trust in him Ans. It is a Promise that they shall not cease to trust in him Ob. It is not that they shall be necessitated to abide trusting in him Ans. No but it is that they shall be so far assisted and effectually wrought upon as certainely to do it Ob. It is no more then the Apostle sayes to the Corinthians 2 Cor. 2. 3. which frame towards them he would not continue should they be changed and turned into Idolaters and Blasphemers Ans. First the Promises of God and the affections of men are but ill compared 2. Paul loved the Corinthians whilst they were such as he mentioned God promiseth his Grace to Believers that they may continue such as he loves Ob. All the Promises are made to Qualifications not to Persons Ans. Prove that and 1. Take the case in hand and 2. Cast downe the Church to the ground it having no one Promise on that account made unto it as consisting of Abrahams Seed and so this witnesse also is freed from all exceptions put in against it and appeares with confidence to give in its Testimony to the Vnchangeablenesse of God unto Believers I shall in the next place adjoine another portion of Scripture of the same import with those foregoing §. 16. wherein the truth in hād is no lesse clearly somewhat more pathetically convincingly expressed thē in that last mentioned It is Isa. 54. 7 8 9 10. For a small moment have I forsaken thee but with great Mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have Mercy on thee saith the Lord thy Redeemer For this is as the waters of Noah unto me for as I have sworne that the Waters of Noah shall no more cover the Earth so have I sworne that I will not be wrath with thee nor rebuke thee for the Mountaines shall depart and the hils be removed but my Loving-kindnesse shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee The place I have mentioned before but only as to one speciall inference from one passage in the words I shall now use the whole for the confirmation of the generall Truth we plead for the words are full plaine suited to the businesse in hand No expressions of our finding out can so fully reach the Truth we assert much lesse so pathetically worke upon the Affections of Believers or so effectually prevaile on their understandings to receive the Truth contained in them as these words of God himselfe given us for those ends are suited to doe Goe to men whose minds in any measure are free from prejudice not forestalled with a contrary perswasion and furnished with evasions for the defence of their opinions and aske whether God doth not in these words directly and positively promise to those to whom he speaketh that he will alwaies continue his kindnesse to them to the end and that for the daies of eternity his Love shall be fixed on them and I no way doubt but they will readily answer It is so indeed it cannot be denied But seeing we have to deale as with our own unbelieving hearts so with men who have turned every stone to prejudge this Testimony of God the words must a little more narrowly be considered and the mind of the Holy Ghost inquired into V. 5. mention is made of the desertion of the Church § 17. by the eclipsing of the beames of Gods countenance and the inflicting of some great affliction for a season in opposition unto which momentary desertions in that and in the beginning of the 8. v. he giveth in Consolation from the Assurance of the great Mercies and Everlasting Kindnesse wherein he abideth to doe them good with everlasting kindnesse will I have mercy on thee I will pardon pitty and heale thee with that mercy which floweth from Love which never had beginning that never shall have ending that cannot be cut off Everlasting Kindnesse Beare with patience your present desertion your present trialls whatever they are that befall you they are but for a season but for a moment and these also consistent with that Mercy Kindnesse which is everlasting and turneth not away If this Mercy and Kindnesse dependeth on any thing in us and is resolved lastly thereunto which may alter and change every moment as our walking with God in its selfe considered not relating to the Unchangeablenesse of his Purpose the efficacy of his promised Grace is apt to doe what opposition can there be betwixt that desertion wherewith they are exercised and the kindnesse wherewith they are embraced as to their continuance As that is said to be for a little while for a moment so this also may be of no longer abode It may possibly be as Jonah's Gourd that grew up in the morning and before night was withered what then shall become of the foundation of that consolation wherewith God here refresheth the soules of his people consisting in the continuance of his kindnesse in an Antithesis to the moment arinesse of their desertion Least that any should call this into Question §. 18. as our unbelieving hearts are very apt and skilfull in putting in pleas against the truth of the Promises of God and their accomplishment towards us v. 9. the Lord farther confirmeth the Assurance formerly given and removeth those objections to which through the Sophistry of Satan and the Sottishnesse of our own hearts it may seem to be lyable This is saith he as the waters of Noah Gods dealing with thē in that mercy which floweth from his everlasting kindnesse is like his dealing with the World in the matter of the waters of Noah or the floud wherewith it was drowned and destroyed when he with his were saved in the Arke He calleth upon his Children to consider his dealings with the World in respect
their thoughts as to particulars in great variety according as their concernments may be yet the Reasons which are generally pleaded as directions for the choise of them to whom with their labours and writings they so address themselves are for the most part uniforme and in their various course transgress not the Rules of certaine heads from whence they flow To express a gratitude for respects and favours received by returning things in their kind eternal for those which are but temporal to obtaine Countenance and Approbation unto their endeavours in their breaking forth into the world from names of more esteem or at least more knowne then their own to advance in repute by a Correspondency in Judgment with men of such esteem intimated thereby are the more ingenuous aimes of men in the dedications of their writings Though these and sundry other pretences of the same kind might justly be drawn into my plea for this address unto you yet your peculiar designation and Appointment through the good hand of the providence of God to the defence of the Gospel and your eminent Furnishment with Abilities from the same hand for the performance of that glorious duty is that alone upon the account whereof I have satisfied my selfe and hope that I may not dissatisfie others as to this present Application What there is of my own peculiar concernment wherein I am like to obtaine a more favourable Condescention in Judgment as to my present undertaking from you then from other men will in the close of my address crave leave to have mention made thereof Brethren the outward obligations that are upon you from the God of truth with the Advantages which he hath intrusted you withal for the defence of his Truth above the most of men in the world are evident even to them that walke by the way and turne little aside to the consideration of things of this nature importance and Condition And it is to me an evidence of no small incouragement that God will yet graciously imploy you in the work and labour of his Gospel by his constant giving a miscarrying wombe to all them who have attempted to defraud the Nation and the Churches of God therein of those helpes and furtherances of Piety and Literature with whose management for their sevlice you are at present intrusted Of the Jewels of Silver and Gold whereof by the Lord's appointment the Children of Israël coming out from amongst them spoiled the Egyptians did they dedicate to the Tabernacle in the wilderness when the Lord planted the Heavens and laid the foundations of the Earth and said to Sion Thou art my people Though some outward provisions and furnitures of Literature now through the good hand of God made serviceable to you in your Attendance upon the great Worke and imployment committed to you were first deposited when thick darkness was over the land Yet that they may be made eminently subservient to the will of God in raising up againe the Tabernacle of David that was falne down the Experience of a few yeares I no way doubt will abundantly reveale and manifest That in the vicissitude of all things given them by the mysterious and dreadful wheeles of providence your good things also as every thing else that is pleasant and desirable or given of God unto the Sons of men hath done have fallen into the possession and disposal of men some enemies others utterly useless and unfruitful to the Lord in their generations cannot be denyed But what is there in his waies or worship in his workes or word that God hath not at some season or other delivered into the power of the men of the world though they have abused and perverted them to their own destruction Neither is there any other use of this Consideration but only to informe them of the Obligations they lye under to a due and zealous improvement of them to whose Trust and Cate the Lord committe any of his mercyes when he rescues them from the Captivity under which they have been detained by ungodly men This is now your lot and condition in reference to many who for sundry generations possessed those places and advantages of eminent service for the house of our God which you now enjoy What may justly be the Expectation of God from you under this signal dispensation of his goodness what is the hope prayer expectation of very many that feare him concerning you in this nation what are the designes desires aimes and endeavours of all sorts of them who beare ill will at whatsoever is comely or praise worthy amongst us you are not ignorant Whatever consideration at any time or season may seem to have had an efficacy upon the minds and wills of men under the like Sacrament and designement to the service of truth with your selves to incite and provoke them to a singularly industrious and faithful discharge of their duty is eminently pressing upon you also and you are made a spectacle to men and Angells as to the acquitment of your selves The whole of your imployment I confess both in the General intendment of it for the promoting and diffusing of light knowledge and Truth in every kind whatever and in the more special designe thereof for the defence furtherance and propagation of the Antient inviolable unchangeable truth of the Gospel of God is in the dayes wherein we live exposed to a Contention with as much opposition contempt scorne hatred and reproach as ever any such undertaking was in any place in the world wherein men pretended to love light more then darkness It is an hellish darkness which the light of the Sun cannot expel There is no ignorance so full of Pride folly and stubborness as that which maintaines it selfe in the midst of plentiful meanes of light and knowledge He that is in the darke when the light of the Sun is as seven dayes hath darkness in his eye and how great is that darkness Such is the Ignorance you have to contend withal stubborne affected prejudicate beyond expression maintaining it's darkness at noon-day expresly refusing to attend to the Reason of things as being that alone in the thoughts of those men if they may be so called who are possessed with it wherewith the world is disturbed From those who being under the power of this enthralment do seem to repine at God that they are not beasts and clamorously traduce the more noble part of that kind offspring whereof themselves are which attempts do heighten improve the difference between Creatures of an intellectual Race and them to whom their perishing Composition gives the utmost Advancement whose eternal seeds and principles are laid by the hand of God in their respective beings you will not I am sure think it much if you meet with Oppositions Those who are in any measure acquainted with the secret triumphing exaltations of wisdome and knowledge against folly and ignorance with the principles and conditions wherewith they advance themselves in their
5. Heb. 10. 22. universall habituall uncleannesse to holinesse from d Rom. 6. 10. Eph. 2. 12 13 14 15. Col. 1. 21. Heb. 12. 22. a state of enmity stubbornnesse rebellion c. into a state of love obedience delight c. and as to their relative condition whereas they were e Eph. 2. 3. Galat. 3. 13. 4. 4 5 6 7. Rom. 8. 1. 2 Cor. 5. 21. Col. 2. 10. Rom. 5. 1. 8. 32 33. 1 Ioh. 3. 1 2. Ephes. 3. 15. children of wrath under the curse and condemning power of the law they are upon the score of him who was made a curse for them and is made righteousnesse to them accepted justified adopted and admitted into that family of heaven and earth which is called after the name of God These alone are they of whom we treat of whose state and condition Perseverance is an inseparable adjunct wherein and in what particulars they are differenced from and advanced above the most glorious Professors whatever who are lyable and obnoxious to an utter and everlasting separation from God shall be afterwards at large insisted upon And though M. Goodwin hath thought good to affirme that that description which we have Heb 6 of such as is supposed may be Apostates is one of the highest and most eminent that is made of believers in the whole Scripture I shall not doubt but to make it evident that the Excellency of all the expressions there used being extracted and laid together doth yet come short of the meanest and lowest thing that is spoken of those concerning whom we treat as shall be manifest when through Gods assistance we arrive unto that part of this contest That the other terme to wit Perseverance may be more briefely explicated §. 23. I shall take the shortest path For Perseverance in generall he came neere the nature of it who said it was in ratione bene fundatâ stabilis ac perpetua permansio The words and termes whereby it is expressed in Scripture will afterwards fall in to be considered The Holy Ghost restraines not himselfe to any one expression in spirituall things of so great importance but using that variety which may be suited to the instruction supportment and consolation of Believers Rom. 15. 4. this grace as is that of Faith it selfe in an eminent manner is by him variously expressed 2 Sam. 7. 14 15. To walke in the name of the Lord for ever to walke with Christ as we have received to be confirmed or strengthened in the faith as we have been taught Psal. 1. 3. 23. 6. 37. 24. 52. 10. 89. 31. 125. 1 2. 3 128. 5. to keep the waies of Gods commandements to the end to runne stedfastly the race set before us to rule with God to be faithfull with the Saints to be faithfull to the death to be sound and stedfast in the precepts of God to abide or continue firme with Christ in Christ in the Lord in the word of Christ in the doctrine of Christ in the faith in the love and favour of God in what we have learned and received from the beginning Isa. 46. 4. 54. 10. to endure to persist in the Truth to be rooted in Christ Ierem. 31. 3. 32. 39 40. to retaine or keepe faith and a good conscience to hold fast our confidence and faith to the end Zech. 10. 12. to follow God fully to keep the word of Christs patience Math. 7. 24 25. 12. 20. 16. 18 24. 24. Luk. 8. 5. 22. 23. Ioh. 6. 35 39 56 57. 8. 12. 10. 27 28 29. 14. 16 17. 17. 20 18 28. Rom. 8. 1. 16. 29. 34. 36 37. 1 Cor. 3. 8 9 10 13. 15. 58. to be built upon and in Christ to keep our selves that the wicked one touch us not not to commit sinne to be kept by the power of God through faith unto salvation 1 Ioh. 5. 17. 3. 9. to stand fast as mount Syon that can never be removed to stand by faith to stand fast in the faith to stand fast in the Lord to have the good work begun 1 Pet. 1. 5. Rom. 11. 20. 1 Cor. 16. 13. perfected to hold our profession that none take our crowne These I say and the like are some of those expressions whereby the holy Ghost holds forth that doctrine which we have in hand Phil. 4. 1. Phil. 1. 6. Ephes. 1. 13 14. which is usually called the Perseverance of Saints regarding principally their abiding with God through Christ in faith and obedience which yet is but one part of this truth The reasons causes investing this proposition 4. 39. that Saints such as we have described Gal. 2. 20. Phil. 1. 6. shall so Persevere with a necessity of consequence and on which the truth of it doth depend 1 Thes 5. 24. both negatively considered and positively with the limitation of Perseverance 2 Tim. 2. 12. what it directly asserts what not with what failing 1 Pet 1. 2 3 4. backsliding declensions on the one hand and other it is consistent and what is destructive of the nature and being of it 1 Joh. 2. 19 27. c. the difference of it as to being and apprehension in respect the subject in whom it is with the way and manner whereby the causes of this Perseverance have their operation on § 24. and effect in them that persevere not in the least prejudicing their liberty but establishing them in their voluntary obedience will afterwards be fully cleared And hereon depends much of the life and vigor of the Doctrine we have in hand it being oftner in the Scripture held forth in its fountaines and springs and causes then in the thing it selfe as will upon examination appeare As to what is on the other side affirmed §. 25. that Believers may fall totally finally away something may be added to cleare up what is intended thereby to enquire how it may come to passe We doe suppose which the scripture abundantly testifieth that such believers have a Ezek 36. 27. Isa 59. 21. Luk 11. 13. Psal. 51. 11. Rom. 8 9 11 15. 1 Cor 2. 12. Gal 4. 6. 1 Tim 1. 14 Rom 5. 5. Gal 5. 22. Ioh 14. 16 17. Ioh 16. 13. 1 Cor 3. 16. 1 Cor 6. 19. the holy Spirit dwelling in them by his implanting a b Math 12. 33. 2 Cor 5. 17. 2 Pet 1. 4 Gal 5. 22 23 Ephes. 4. 23 24. new holy habit of Grace the enquiry then is how believers may come utterly to loose this holy spirit to be made naked of the habit of Grace or new nature bestowed on them That and that only whereunto this effect is ascribed is sinne Now there are two wayes whereby sinne may be supposed to produce such effects in reference to the Soules of Believers 1. Efficiently by a reaction in the same subject as frequent acts of Vice will
filth and purging away blood Spirituall filth and blood Joh. 16. 9 10 11. is the defilement of sinne the Scripture to set out it 's abhomination Psal. 38. 5. 7. comparing it to the things of the greatest Abhorrency to our nature Prov. 13. 5 6. even as that is to the nature of God And this is the second promise Isa. 1. 5 6. that in and by Isa. 64. 6. the Branch of the Lord is here made to them who are written unto life in Jerusalem Ezek. 16. 4. 5. 24. 6. But now least any should suppose that both these are for a season only Hos 8. 8. that they are Dying priviledges Perishing mercies Jewells that may be lost Zech. 13. 1. so that though the persons to whom those promises are made Rom. 3. 13. 2 Pet. 2. 22. are once made Glorious and Comely being in Christ freely accepted yet they may againe become odious in the sight of God and be utterly rejected that being once Washed Purged Cleansed they should yet returne to wallow in their mire and so become wholly defiled and abhominable In the Third place He gives a promise of Perseverance in the two last verses and that expressed with Allusion to the Protection afforded unto the people of the Jewes in the Wildernesse by a Cloude and Pillar of fier which as they were created and Instituted signes of the presence of God so they gave assured protection preservation and direction to the People in all their waies The summe of the whole intendment of the Holy Ghost in these two verses seeming to be comprized in the last words of the Fift and they being a suitable bottome unto the ensuing discourse comprising as they stand in Relation to the verses foregoing the whole of my ayme with the way or method wherein it may conveniently be delivered I shall a little insist upon them Vpon all the glory shall be a defence The words are a Gospell Promise Expressed in Law termes or a New Testament Mercy §. 47. in Old Testament Clothes the subject of it is all the Glory and the thing Promised is a defence over it or uppon it By the Glory some take the People themselves to be intended who are the Glory of God Isa. 46. 13. In whom he will be Glorifyed and who are said to be made Glorious v. 2. But the Pillar of fier and the Cloud lead us an other way As the Protection here Promised must Answer the Protection given by them of olde so the Glory here mentioned must answer that which was the Glory of that People when they had their Preservation and Direction from those Signes of the presence of God in the midst of them It is very true the signe of Gods Presnce among them it selfe and the Protection received thereby is sometimes called his glory Ezek 10. 10. But here it is plainely differenced from it that being afterwards called a defence That which most frequently was called the Glory in the Ancient dispensation of God to his People was the Arke when this was taken by the Philistims the Wife of Phineas calls her sonne Johabod and sayes the Glory is departed from Israell 1 Sam. 4. 2. 22. Which the holy Ghost mentions againe Psal. 78. 61. And delivered his Strength into Captivity and his Glory into his Enemies hand The Tabernacle or the Tent wherein it was placed is mentioned v. 60. He forsooke the Tabernacle of Shiloh the Tent which he had placed among them And the People to whom it was given v. 62. He gave the People over also to the Sword That Arke being the Glory and Strength which went into Captivity when he forsooke the Tabernacle and gave his People to the Sword That this Arke the Glory of Old was a Tipe of Jesus Christ besides the end and ayme of its Institution with its use and place of its abode appears from the Mercy seat or Plate of Gold that was layd upon it which Jesus Christ is expresly said to be Rom. 3. 25 26. compared with Heb. 10. 5. It is he who is the Glory here mentioned not considered absolutely and in his owne Person but as he is made Beauty and Glory unto his People as he is made unto them Righteousnesse and Holynesse according to the tenor of the Promises insisted on before Isa. 45. 25. and this is indeed all the Glory of the Elect of God even the presence of Christ with them as their Justification and Sanctification their Righteousnesse and Holynesse The matter of the Promise made in reference to his Glory and them upon whom it doth abide §. 48. Is that they shall be a defence upon it the word Translated here a defence comes from a root that is but once read in Scripture Deut. 33. 12. Where it is rendred to cover The Lord shall cover him all the day long So it properly signifyes From a Covering to a Protection or a defence is an easy Metaphor a covering being given for that end and purpose And this is the native signification of the word Protego Psal. 17. 8. 36. 7. 57. 1. 63. 7. 121. 5. to defend by covering as Abimelek called Abraham the covering of Sarahs eyes or a protection to her Gen. 20. 16. The Allusion also of a Shade which in Scripture is so often taken for a defence Isa. 30. 2. 49. 2. ariseth from hence This word it selfe is used twice more and in both places signifye a Bridechamber Ezek. 31. 6. c. Psal. 19. 6. Joell 2. 16. From the peace covert and protection of such a place The name of the Mercy seate is also of the same root with this In this place it is by common consent rendered a defence or protection being so used either by Allusion to that refreshment that the Lord Christ the great Bridegroome gives to his Bride in his Banqueting House Cant. 2. 4. or rather in pursuit of the former similitude of the Cloude that was over the Tabernacle and the Arke which represented the Glory of that People Thus this defence or covering is said to be upon or above the Glory as the Cloude was over the Tabernacle and as the Mercy seate lay upon the Arke Adde only thus much to what hath been spoken which is also affirmed in the beginning of the verse viz. That this defence is created or is an immediate product of the mighty Power of God not requiring unto it the least concurrence of Creature Power and the whole will manifest the intendment of the Lord everlastingly to safegarde the Spirituall Gloryes of his Saints in Christ. As there was before shewn §. 49. there are two parts of our Spirituall Glory the one purely Extrinsecall to wit the Love and Favour of God unto us his free and Gracious Acceptation of us in Christ on this part of our Glory there is this defence Created it shall abide for ever it shall never be removed His owne Glory and Excellencies are ingaged
Corruptions are strong and God doth not appeare in my behalfe Judgment is not executed on them and what will be the issue of this my sad estate What the Lord proposeth and holdeth out unto them for their Establishment in this condition and to assure them that what they feared should not come upon them he ushers in by an effectuall expostulation v. 27. Hast thou not heard Hast not thou been taught it by the Saints that went before thee Hast thou not knowne Hast thou not found it true by experience What it is he would have them take notice of and which he so Pathetically insinuates into their understandings and affections for their establishment is an Exurgency of that Description of himselfe which he gives v. 28. 1. From his Eternity he is the Everlasting God 2. From his Power he is the Creator of the ends of the Earth 3. From Vnchangeablenesse he fainteth not he waxeth not weary and therfore there is no reason he should relinquish or give over any designe that he hath undertaken especially considering that he layes all his purposes in that whereby he describes himselfe in the last place even his Wisdome there is no end of his Vnderstanding He establisheth I say their Faith upon this fourefold description of himselfe or Revelation of these foure Attributes of his Nature as ingaged for the effecting of that which he incourageth thē to expect Who is it ô Jacob with whom thou hast to doe that thou shouldest feare or complain that thou art rejected He is Eternall Almighty Vnchangeable Infinitely Wise if he be ingaged in any way of doing thee good who can turne him aside that he should not accomplish all his pleasure towards thee He will worke who shall let him It must be either want of Wisdome and fore sight to lay a designe or want of Power to execute it that exposeth any one to variablenesse in any undertaking Therefore that they may see how unlikely how impossible a thing it is that their wayes should be hid from the Lord and their judgment passed over from their God he accquaints them who and what he is who hath undertaken to the contrary but alasse They are poore faint Creatures they have no might no strength to walke with God Vnstable as water they cannot excell It is impossible they should hold out in the way wherein they are ingaged unto the end To obviate or remove such fears and misgiving thoughts he lets them know v. 29. That though they have or may have many decayes for they often faint they often faile wherof we have Examples and Complaints in the Scripture made lively by our owne experience yet from him they shall have supplyes to preserve them from that which they feare He is Eternall Almighty Unchangeable and infinitely Wise he will give out Power increase Strength when they Faint in themselves have no might at all The Lord doth not propose himselfe under all these considerations to let them know what he is in himselfe only but also that he will expert and act sutably to these Properties in dealing with them and making out supplyes unto them notwithstanding all their misgiving thoughts which arise from the consideration of their owne faintings and totall want of might Though in themselves they are weake and faint yet their springs are in him and their supplyes from him who is such as he hath here described himselfe to be Hereupon also he anticipates an Objection by way of Concession v. 30. Even the youth shall faint and be weary and the young men shall utterly faile Men that seeme to have a great stock of strength and Ability may yet faile and perish utterly An objection which as I formerly observed these daies have given great force unto We see many who seem to have the vigor of youth and the strength of young men in the wayes of God that have fainted in their course and utterly failed they began to runne well but lay downe almost at the entrance and be it so saith the Lord it shall so come to passe indeed many that goe out in their own strength shall so fall and come to nothing But what is that to thee O Jacob my chosen thou that waitest upon the Lord v. 31. The unchangeable God will so make out strength to thee that thou shalt never utterly faint nor give over but abide flying running walking with speed strength and stedfastnesse unto the end That expression they that wayt upon the Lord is a Description of the Persons to whom the Promise is made and not a condition of the Promise it selfe It is not if they waite upon the Lord but they that waite on the Lord if it were a Condition of this Promise there were nothing promised it is only said if they wait on the Lord they shall waite on the Lord But of the vanity of such conditionalls I shall speak afterwards A Scripture of the like importance you have Isaiah 44. §. 12. 1 2 3 4 5 6 7 8. verses Yet now heare O Jacob my servant and Israel whom I have chosen thus saith the Lord that made thee and framed thee from the wombe which will help thee feare not O Jacob my servant Iessurun whom I have chosen for I will pour water upon him that is thirsty and stoods upon the dry ground and I will put my Spirit upon thy seed and my blessing upon their off-spring and they shall spring up as among the grasse as Willowes by the water courses One shall say I am the Lords and another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord and surname himselfe by the name of Israel thus saith the Lord the King of Israel and his redeemer the Lord of Hosts I am the first and I am the last besides mee there is no God c. I shall not need to insist long on the opening of these words the generall designe of them is to give Consolation and Assurance unto Israel from the Eternity Vnchangeablenesse and Absolutenesse of God with some peculiar references to the Second Person the Redeemer who is described Rev. 1. 8. with the titles for the substance of them whereby the Lord here holds out his own Excellency I shall only observe some few things from the words for the Illustration of the Truth we have in hand contained in them The State and Condition wherein Iacob Israell Iessurun severall titles upon severall accounts given to Believers are described to be is two fold First of Feare and Disconsolation as 't is intimated in the redoubled Prohibition of that frame in them v. 2. feare not and v. 8. feare ye not neither be afraid some temptation of farther distance or separation from God the only thing to be feared was fallen upon them This they are frequently exercised withall 't is the greatest and most pressing temptation whereunto they are lyable and exposed To conclude because some Believers in Hypothes◠may
under temptation feare their own separation from God therefore Believers in Thesi may be forsaken yea that unlesse this be true the other could not befall them may passe for the Arguing of men who are unacquainted with that variety of Temptations spirituall motions and commotions which Believers are exercised withall This I say is the First part of that State wherein they are supposed to be a Condition of the greatest difficulty in the World for the receiving of Satisfaction Secondly of Barrennesse Vnprofitablenesse and withering which seems and that justly to be the cause of their feare v. 3. They are as the thirsty and dry ground parched in it selfe fruitlesse to its owners withering in their owne Soules and bringing forth no fruit to God A sad condition on both hands within they find decayes they find no active principles of bringing forth fruit unto God and without desertion fears at least that they are forsaken upon this ye have the foundation that the Lord layes for the refreshment of their spirits in this condition and reducing of them into an established Assurance of the continuance of his love and that is his free gratious Election and choosing of them thou art Jacob whom I have chosen vers 1. Iesurun whom I have chosen even from Eternity when he appointed the antient people and the things that are comming and shall come v. 7. When he purposed mercy for the Fathers of old whom long since he had brought upon that account unto himselfe This is the foundation of doing them good which standeth sure as the Apostle makes use of it to the same purpose 2 Tim 2. 19. This Foundation being laid v. 3. he gives them a twofold promise suited to the double state wherein they were First for the removall of their drought and barrennesse he will give them waters and floods for the taking of it away which in the following words he interpreteth of the Spirit as likewise doth the Apostle Iohn 7. 39. He is the great Soule Refresher in him are all our springs Saith the Lord then feare not you Poore thirsty Soules you shall have him as a Flood in great abundance untill all his Fruits be brought forth in you Secondly For the removall of the other evill or Feares of desertion and casting off Gen. 17. 7. he minds them of his Covenant or the blessing of their off-spring of them and their seed according to his promise when he undertook to be their God and then Fourthly there is a two fold Issue of Gods thus dealing with them First Of reall Fruitfulnesse v. 4. They shall be as grasse under perpetuall showres which cannot possibly wither and decay or drie away and as trees planted by the rivers of water Psal. 1. 3 4. that bring forth fruit in their season whose leafe does not wither Secondly Of Zealous Profession and owning of God with the ingagement of their hearts and hands unto him which you have in v. 5. Every one for himselfe shall give up himselfe to the Lord in the most solemne ingagement and professed subjection that is possible They shall say and subscribe and Surname themselves by names and termes of Faith and obedience to follow the Lord in the Faith of Jacob or Israell in the inheritance of the promises which were made to him But now what Assurance is there that this happy beginning shall be carried on to perfection that this kindnesse of God to them shall abide to the End and that there shall not be a separation between him and his chosen Israel In the Faith hereof the Lord confirmes them by that Revelation which he makes of himselfe and his Properties verses 6 7 8. First In his Soveraignty he is the King What shall obstruct him hath not he power to dispose of all things He is the Lord and King he will work and who shall let him But hath he kindnesse and tendernesse to carry him out hereunto therefore 2 ly He is their Redeemer doe but consider what he doth for the glory of that Title and what the Work of Redemption stood him in and yee will not feare as to this not be afraid And all this hee Thirdly Closeth with his Eternity and Vnchangeablenesse he is the First and the Last and besides him there is none other the First that chose them from Eternity and the Last that will preserve them to the End and still the same he altereth not I shall not adde more instances in this kind that the Lord often establisheth his Saints in the Assurance of the Unchangeablenesse of his Love towards them from the Immutability of his own nature is very evident Thence comparing himselfe and his Love with a tender Mother and her love he affirmes that hers may be altered but his shall admit of no variablenesse nor shadow of turning Isai 49. v. 14. 15 16. To wind up this Discourse §. 13. the sum of this first part of our first Scripturall demonstration of the Truth under Debate amounts to this Argument That which God affirmes shall be certainely and infallibly fulfilled upon the account of the Immutability of his own nature and incourageth men to expect it as certainely to be fulfilled as he is Vnchangeable that shall infallibly notwithstanding all oppositions and difficulties be wrought perfected now that such and so surely bottomed is the Continuance of the Love of God unto his Saints and so would he have them to expect c. hath been proved by an induction of many particular instances wherein those ingagements from the Immutability of God are fully expressed One of these Testimonies §. 14. even that mentioned in the first place Mal. 3. 6. from whence this Argument doth arise is proposed to be considered and answered by Mr Goodwin Cap. 10. Sect. 40 41. Pag. 205 206 207. A briefe removall of his Exceptions to our inference frō hence will leave the whole to its native vigour the truth therein contained to its own stedfastnes in the hand and power of that Demonstration Thus then he proposeth that place of the Prophet and our Argument from thence whereunto he shapes his Answer For the words of Mal I am the Lord I change not from which it is wont to be argued that when God once Loves a person he never ceaseth to love him because this must needs argue a changeablenesse in him in respect of his Affection and consequently the Saints cannot fall away sinally from his Grace so he It is an easy thing so to frame the Argument of an Adversary Ans. as to contribute more to the weakening of it in its proposeing then in the Answer afterwards given there unto and that it is no strange thing with Mr Goodwin to make use of this Advantage in his Disputations in this Booke is discerned and complayned of by all not ingaged in the same contest with himselfe that he hath dealt noe otherwise with us in the place under Consideration the insuing Observations will clearely
20. That place cleared a 4th Objection Answered this Promise alwaies fulfilled the Spirituall part of it accomplished during the Captivity Gods intention not frustrated How farre the civill prosperity of the Jewes was concerned in this Promise Promises of Spirituall and Temporall things compared The Covenant of Grace how farre conditionall 13 14. M. G's sence of this place expressed borrowed from Faustus Socinus the inconsistency of it with the mind of the Holy Ghost demonstrated also with what himselfe 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 sinnes promised differenced from the Grace Promises of the Old Covenant Contribution of meanes put by M. G. in the place of effectuall operation of the thing it selfe 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 reall of all Divine Prediction the Promise utterly enervated and rendred of none effect by Mr G. Exposition its consistency with the Prophesies of the Rejection of the Jewes 18. The close of the Argument from the Covenant of God HAving shewn the Vnchangeable Stability of the Love and Favour of God towards his Saints §. 1. 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 affirme I proceed to further cleare 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 adde much to the reall 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 §. 2. but only breifely to looke into it so farre as it hath Influence into the Truth in hand The Covenant of Grace then as it enwraps the Unchangeable Love and Favour of God towards those who are taken into the bond thereof is that which lyeth 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 selfe 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 unlesse enough to that purpose may fall in occasionally in the progresse of this businesse For our present purpose §. 3. 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 himselfe unto in this Covenant of Grace that he will for everlasting be a God to him and his Faithfull Seed Though the externall Administration of the Covenant was given to Abraham and his Carnall Seed yet the effectuall 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 Gal. 4. 22 23 30. Ishmael though Circumcised was to be put out and not to be here with Isaak nor to abide in the House for ever as the Sonne of the Promise was Now the Apostle tells you looke what Blessings Faithfull Abraham received by vertue of this Promise the same doe all Believers receive Gal. 3. 9. We which are of the Faith are Blessed with Faithfull Abraham which he prooves 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 conveighed 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 Spirituall Blessings If Perseverance if the Continuance of the Love and Favour of God towards us be a Spirituall Blessing both Abraham and all his Seed all Faithfull ones throughout the world are Blessed with it in Jesus Christ and if Gods continuing to be a God to them for ever will inforce this Blessing being but the same thing in another expression it is here likewise asserted It is importunately excepted § 4. that though God undertake to be our God in an Everlasting Covenant and upon that account to Blesse us with the whole Blessing that is convayed 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 Blesse 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 evills it is attended withall First it takes no notice that God who hath undertaken to be a God unto us hath with the like Truth Power and Faithfulnesse 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 Soule that thou maist live Secondly it denyes 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 for ever and that to Blesse them with all the Blessings which he communicates in and by the Lord Jesus Christ the promised seed The contiuuance of his Favour to the End is to us unquestionably a Spirituall Blessing if any one be otherwise minded I shall not presse to share with him in his Apprehension And if so it is in Christ and shall certainely be enjoyed by them to whom God is a God in Covenant He that can
it and to preserve it from being destroyed But may it not at one time or other be surprized into desolation No saith he I will keep it night and day but what if this vineyard prove barren what will he then doe Nay but he will so deale with it that it shall never be so barren as to cause him to cast it up He is not with it for nought his presence is attended with Grace and Kindnesse I water it saith he and that not now and then but every moment He powres out fresh supplies of his Spirit upon it to make it fruitfull Thence it becomes a vineyard of red wine v. 2. the best wine the most delicious the most pretious to cheare the heart of God himselfe as Zep 3. 17. The Lord thy God in the midst of thee is mighty he will Save thee he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing He causes them thereby that come of Iacob to take root he makes Israel blossome and bud to fill the face of the World with fruit This is that which God promiseth his people he will not forsake them he will alwaies give them his presence in the kindnesse and supplies of a God in Covenant to protect them from others to make them fruitfull to himselfe This is his not forsaking them He will preserve them from others who shall take them out of his hand he will make them fruitfull to himselfe he will worke and who shall let him 2. The Reason why the Lord will not forsake his People why he will continue doing them good is expressed in these words for his owne name sake and in this Assertion two things are considerable 1. A tacite exclusion of any thing in themselves for which or upon Consideration whereof God will constantly abide with them It is not for their sakes for any thing in them or what they have done may or can do it is not upon the account of any Condition or qualification whatever that may or may not be found on them but meerely for his name sake which in the like case he expresseth fully Ezek. 36. 32. Not for your sakes doe I this saith the Lord be it knowne unto you be ashamed and confounded for your owne wayes oh House of Israel The truth is they may prove such as on all accounts whatever shall deserve to be rejected that nothing in appearance or in their owne sence as well as others though the root of the matter be in them may be found upon them when God takes delight in them Like those you have described at large Isai. 43. 22 23 24 25. But thou hast not called upon me Oh Jacob but thou hast been weary of me Oh Israel thou hast not brought me the small Cattell of thy burnt offerings neither hast thou honoured me with thy Sacrifices I have not caused thee to serve with an Offering nor wearied thee with Incense thou hast brought me no sweet cane with money neither hast thou filled me with the fat of thy Sacrifices but thou hast made me to serve with thy sinnes thou hast wearied me with thine iniquities I even I am he that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes any more Weary of God they are neglecting his worship making his Patience and Forbearance to serve with their iniquities It seemes to be impossible almost for any Creature to apprehend that God will not give them up to everlasting confusion Yea perhaps they may be forward in their follies and contend with God when he goes to heale them Isai. 57. 17. For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on forwardly in the way of his heart Iniquity is upon them a vile iniquity the iniquity of Covetousnesse God is wroth with them and smites and hides him and they goe on frowardly and yet for all this he forsakes not for ever he abides to be their God and that because his so doing is not bottomed on any consideration of what they are have been or will be but he doth it for his Names sake and with regard unto that which thereupon he will doe for them And upon this account this Promise of Gods abiding and continuing with his let Grace be never so weake corruption never so strong temptations never so violent may be pleaded and the Lord rejoyces to be put in remembrance of it by the weakest frailest sinfullest Saint or Believer in the World 2. The Cause or reason is positively expressed § 6. why God will not forsake them it is for his Great Name sake His Great name is all that he consults withall about his continuance with his people this he calls himselfe Isa. 43. 25. I blot out thy sinnes for my own sake that is for no other cause in world that may by found in thee or upon thee The Name of God is all that whereby to us he is knowne all his Attributes his whole will all his Glory When God is said to doe any thing for his name it is either the Cause and End of what he doth or the Principle from whence with the motive wherefore he doth it that is by him intended In the first sence to doe a thing for his Name sake is to doe it for the manifestation of his Glory that he may be known to be a God in the Excellency of those Perfections whereby he reveals himselfe to his with most frequently a speciall regard to his Faithfulnesse and Grace it is in those properties to make himselfe knowne and to be exalted in the hearts of his So all his dispensations in Jesus Christ are for the praise of his glorious Grace Eph. 1. 6. That he may be exalted lifted up made knowne believed and received as a God pardoning iniquity in the Sonne of his Love And in this sence may the Lord be said to abide with his people for his Name sake for the exalting of his Glory that he may be known to be a God faithfull in Covenant and unchangeable in his Love who will not cast off for ever those whom he hath once received into favour It will not enter into the hearts of Believers sometimes why the Lord should so deale with them as he doth and not cast them off their soules may goe to rest as to this thing he himselfe is glorious herein he is exalted and doth it on that account 2 ly If by his name you understand the principle from whence he worketh and his motive thereunto as it comprehends the whole long-suffering gratious tender unchangeable nature of God according as he hath revealed himselfe in Iesus Christ in whom his name is Ex. 23. 21. and which he hath committed to him to be manifested Ioh 17. 6. so evidently two things in God are engaged when he promiseth to work for his Names sake or according to his great Name 1. His Power or sufficiency
Upon the engagement of the Name of God on his peoples behalfe Moses carefully pleads this latter or part thereof Num 14. 17 18 19. God hath given his Name unto his people and this is wrapt up in that mercy that he will lay out his Power to pardon heale and doe them good in his preserving of them and abiding with them Let thy Power be great according as thou hast spoken the Lord is long suffering and as when he workes for his name the way whereby he will doe it is according to the greatnesse of his Power so the fountaine and rise from whence he will doe it is 2. His Goodnesse Ioh. 17. 3 26 Kindnesse Love Patience Mercy Grace Faithfulnesse in Jesus Christ. Psal. 22. 22. And thus under the title of his Name doth he call poore afflicted Psal. 63. 4. darke hopelesse helpelesse Creatures upon any other account in the World persons ready to be swallowed up in disconsolation and sorrow Psal. 69. 30. to rest upon him Isa 50. 10. Who is among you that feareth the Lord and obeyeth the voyce of his Servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God When all other holds are gon when flesh failes and heart failes then doth God call poore soules to rest upon this Name of his So the Psalmist Psal 73. 26. My flesh and my heart faileth all strength naturall and spirituall faileth and is gone but God is the strength of my heart saith he and my portion for ever Now this is the sole motive also of Gods continuance with his He will doe it because he himselfe is good gracious mercifull loving tender and he will lay out these Properties to the utmost in their behalfe that it may be well with them lifting up exalting and making himselfe Gracious in so doing This the Lord emphatically expresseth five times in one verse Isa. 46. 4. â—ven to your old age I am he even to hoary haires will I carry you I have made and I will beare I will carry and will deliver you this then I say is the reason and only ground This the principall aime and End upon the account whereof the Lord will not forsake his People 3. The Rise of all this Goodnesse §. 7. Kindnesse Faithfulnesse of God to his People as to the exercise of it is also expressed and that is his own good pleasure because it hath pleased the Lord to make you his People This is the spring and fountaine of all the goodnesse mentioned God is essentially in himselfe of a good gracious and loving nature but he acts all these properties as to works that outwardly are of him according to the Counsell of his Will Eph 1. 11. according to the Purpose which he purposeth in himselfe and his Purposes all of them have no other rise or cause but his own good pleasure Why did the Lord make us his People towards whom he might act according to the Gracious Properties of his nature yea and lay them forth and exercise them to the utmost on our behalfe Was it because we were better then others did his Will walked with him Did he declare we should be his People upon condition we did so and so Not on any of these or the like grounds of proceeding doth he doe this but meerely because it pleaseth him to make us his People Mat 11. 26. and shall we think that he who took us to be his People notwithstanding our universall alienation from him on the account of his own good pleasure which caused him to make us his People that is obedient believing separated from the World will upon any account being himselfe Unchangeable not perserve us in but reject us from that Condition Thus is God's Mercy in not forsaking his People resolved into its originall principle viz. his owne good-pleasure in choosing of them carried on by the Goodnesse Unchangeablenesse of his own Nature to the appointed Issue This then is the summe of this Argument What worke or Designe the Lord entereth upon meerly from his own good pleasure or solely in answer to the Purpose which he purposeth in himselfe and engageth to continue in Mercy for his Name sake thereby taking upon him to remove or prevent what ever might hinder the accomplishment of that Purpose Work or Designe of his that he will abide in unchangeable to the end But this is the state of the Lords undertaking to abide with his People as hath been manifested at large Let us adde in the next place that of the Psalmist §. 8. Ps. 23. 4 6. Though I walke through the vally of the shaddow of death I will feare none evill for thou art with me thy rod thy staffe doth comfort me Surely Goodnesse mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever The Psalmist expresseth an exceeding confidence in the middest of most inexpressible troubles and pressures He supposes himselfe walking through the vally of the shadow of death as death is the worst of evills and comprehensive of them all so the shaddow of death is the most dismall and darke Representation of those evills to the Soule and the vally of that shaddow the most dreadful bottome and depth of that Representation This then the Prophet supposed that he may be brought into a condition wherein he may be overwhelmed with sad apprehensions of the comeing of a confluence of all manner of evills upon him and that not for a short season but he may be necessitated to walke in them which denotes a state of some continuance a conflicting with most dismall evills and in their owne nature tending to death is in the supposall What then would he do if he should be brought into this estate Saith he even in that condition in such distresse wherein I am to my owne and the eyes of others hopelesse helpelesse gone and lost I will feare none evill A noble resolution if there be a sufficient bottome foundation for it that it may not be accounted rashnesse groundlesse confidence but true Spirituall courage and holy Resolution Saith he it is because the Lord is with me But alas what if the Lord should now forsake thee in this Condition and give thee up to the power of thine enemies and suffer thee by the strength of thy Temptations wherewith thou art beset to fall utterly from him Surely then thou wouldest be swallowed up for ever the waters would go over thy Soule and thou must for ever lye downe in the shades of death Yea but saith he I have an assurance of the contrary Goodnesse and Mercy shall follow me all the dayes of my life But this is say some a very desperate perswasion If thou art sure that Goodnes Mercy shall follow thee all the dayes of thy life then live as thou pleasest as loosly as flesh can desire as wickedly as Sathan
Judgement Loving-kindnesse and Mercies and Faithfulnesse whose efficacy also in reference unto their abiding with him whom he doth betroth to himselfe he mentioneth in the close of v 20. thou saith he shalt know the Lord. I shall not insist on the particular importance of the severall Expressions whereby the Lord hath set forth himselfe and his goodnesse here unto us It is plaine that they are all mentioned to the same end and purpose namely to give Assurance unto us of the Unchangeablenesse of this worke of his Grace and to prevent the objections which the fears of our unbelieving hearts from the consideration of our weaknesse wayes and walkings temptations trialls and troubles would raise upon it The Lord when he betroths us to himselfe sees and knows what we are what we will be and how we will provoke the eyes of his Glory He sees that if we should be left unto our selves we would utterly cast off all knowledge of him and obedience unto him Wherefore saith he I will betroth thee unto me in Righteousnesse and Judgment allowing full measure for all thy weaknesses that they shall not dissolve that union I intend As if a Prince should goe to take to him in Marriage a poore deformed Beggar who being amazed with his kindnesse and fearing much least he should be mistaken and account her otherwise then indeed shee is which when it is discovered will be her ruine she plainly telleth him she is poore deformed and hath nothing in the World that may answer his expectation and therefore she cannot but feare that when he knoweth her throughly indeed he will utterly cast her off But he thereupon replieth Feare no such thing what I doe I doe in Righteousnesse and Judgement knowingly of thee and thy Condition and so as that I will abide by it Perhaps as some think by this betrothing us in Righteousnesse the Lord may intimate his bestowing upon us Righteousnesse yea his becoming in Jesus Christ our Righteousnesse to supply that utter want Isa. 45. 24. which is in us of that which is acceptable unto him Now because we are not only unmeet to be at first accepted into any such termes of alliance with the Lord but also shall certainly in the carrying of it on behave our selves foolishly and frowardly unanswerable to his loving-kindnesse so that he may justly cast us off for ever he telleth us farther that he betroths us to himselfe in Loving-kindnesse and Mercies knowing that in entring into this alliance with us he maketh worke for his tenderest bowels of Compassion his pitty and pardoning mercy In his continuance in this Relation whatever his Kindnesse Patience and Pardoning mercy can be extended unto that he will accomplish and bring about But will not the Lord when he pardons once and againe at length be waried by our innumerable provocations so as to cast us off for ever No saith he this will I doe in Faithfulnesse He doubleth the expression of his Grace and addeth a Property of his nature that will carry him out to abide by his first Love to the utmost I will saith he even betroth thee unto my selfe in Faithfulnesse His firmenesse constancie and truth in all his waies and promises will he use in this work of his Grace Deut 32. 4. But perhaps notwithstanding all this the heart is not yet quiet yet it feareth it selfe and its own treachery least it should utterly fall off from this gracious Husband wherefore in the close of all God undertaketh for them also that no scruple may remaine why our soules should not be satisfied with the sincere milke that floweth from this breast of Consolation Thou shalt saith he know the Lord This indeed is required that under the Accomplishment of this gracious Promise you know the Lord that is believe and trust and obey the Lord and saith he thou shalt doe it I will by my Grace keep alive in thy heart as a fruit of that Love wherewith I have betrothed thee to my selfe that Knowledge Faith and Obedience which I require of thee This then is some part of that which in this Promise the Lord holdeth out unto us and assureth us of notwithstanding his Rejection of the carnall Jewes yet for his elect both the Jewes and Gentiles he will so take them into a Marriage Covenant with himselfe that he will continue for ever a Husband unto them undertaking also that they shall continue in Faith and Obedience knowing him all their dayes and of all this he effectually assureth them upon the account of his Righteousnesse Judgement Loving-kindnesse Mercy and Faithfulnesse I cannot but adde that if there were no other place of Scripture in the whole Book of God to confirme the Truth we have in hand but only this I should not doubt the Lord assisting to close with it upon the signall Testimony given unto it thereby notwithstanding all the specious Oppositions that are made thereunto For the Close §. 32. I shall a little consider that leane and hungry Exposition of these words which is given in the place before metioned Ch. 11. Sect 8. pag. 229. I will betroth them unto me in Righteousnesse and in Judgement and in Loving-kindnesse and Mercy so the words are expressed in a different Character as the very words of the Promise in the Text. 1. Thee that is the Church is changed into Them that is the Jewes and their Children or carnall seed as a little before was expressed and then that emphaticall expression for ever is quite thrust out of the Text as a stubborne word not to be dealt withall upon any faire termes Let us see then how that which remaineth is treated and turned off I will betroth thee that is I will engage and attempt to insure both them and their affections to mee by all variety of waies and meanes that are proper and likely to bring such a thing to passe But who knoweth not that this is wooing and not betrothing we need not goe farre to find out men learned in the Law to informe us that to try and attempt to get and assure the affections of any one is not a Betrothment This then is the first part of this Exposition I will betroth that is I will wooe and essay attempt and endeavour to get their affections which besides the forementioned absurdity is attended with another sore oversight to wit that God promiseth to doe this very thing in the last words of v. 20. which is affirmed that he doth but attempt to doe To proceed he saith I will doe this 1. By shewing my selfe Just and Righteous unto them in keeping my Promise concerning their deliverance out of captivity at the end of 70 years So then in this new Paraphrase I will Betroth thee that is the Election of Jewes and Gentiles to my selfe for ever in Righteousnesse is I will essay to get their affections by shewing my selfe Righteous in the Promise of bringing the Jewes out of captivity That this Promise is not made
higher then outward dispensations when the words expressly mention the Spirit already received Evident it is that the whole Grace Love Kindnesse and Mercy of this eminent Promise and consequently the whole Covenant of Grace is enervated by this corrupting Glosse Doe men think indeed that all the mercy of the Covenant of Grace consists in such tenders and offers as here are intimated that it all lyes in outward endearements and such dealings with men as may seeme to be suited to win upon them and that as to the reall exhibition of it it is wholly suspended upon the unstable uncertaine fraile wills of men The Scripture seemes to hold out something farther of more efficacy Ezek. 11. 19. The designe of these exceptions Jere 31. 32. 32. 40. is indeed to exclude all the effectuall Grace of God promised in Jesus Christ upon the account that the things which he promiseth to work in us thereby are the duties which he requireth of us In summe these are the exceptions which are given into this Testimony of God concerning the abiding of the spirit with them on whom he is bestowed and for whom he is procured to whom he is sent by Jesus Christ. And this is the Interpretation of the words As for mee for my part or as much as in me lieth this is my Covenant I will deale bountifully and gratiously with them the whole Nation of the Jewes my spirit that is in thee that they ought to take care that they entertaine and retaine the Holy Spirit and not walk so extremely unworthily that he should depart frō them the residue of the words wherein the maine Emphasis of them doth lye is left untouched The import then of this Promise is the same with that of the Promises insisted on before with especiall reference to the Holy Spirit procured for us and given unto us by Christ. The stability and establishing Grace of the Covenant is here called the Covenant as sundry other particular mercies of it are also Of the Covenant of Grace in Christ the blessed Spirit to dwell in us and rest upon us is the maine and principall Promise This for our consolation is renewed againe and againe in the Old and New Testoment As a Spirit of sanctification he is given to men to make them believe and as a spirit of Adoplion upon their Believing In either sence God even the Father who takes us into Covenant in Jesus Christ affirmes here that he shall never depart from us which is our first Testimony in the case in hand With whom the Spirit abides and whilest he abides with them they cannot utterly forsake God nor be forsaken of him for they who have the spirit of God are the Children of God sonnes and Heyres But God hath promised that his Spirit shall abide with Believers for ever as hath been clearly evinced from the Text under consideration with a removall of all exceptions put in thereto The second witnesse we have of the constant abode and residence of this spirit bestowed on them §. 26. which Believe for ever is that of the Sonne who assures his Disciples of it Joh. 14. 16. I will saith he pray the Father and he shall give you another Comforter that he may abide with you for ever As our Saviour gives a Rule of Interpretation expressely of his Prayers for Believers that he did in them intend not only the men of that present Generation but all that should believe to the end of the World Ioh. 17. 20. I pray not for these alone but for them also who shall believe on me through their word so is it a Rule equally infallible for the interpretation of the gracious Promises which he made to his Disciples that are not peculiarly appropriated to their season and worke in which yet as to the generall Love Faithfulnesse and Kindnesse manifested and revealed in them the concernements of the Saints in all succeeding ages does lye they are proper to all Believers as such For whom he did equally intercede to them he makes Promises alike They belong no lesse to us on whom in an especiall manner the ends of the World are fallen then to those who first followed him in the Regeneration Let us then attend to the Testimony in this place and as he shall be pleased to increase our Faith mix it therewithall that the Spirit he procureth for us and sends to us shall abide with us for ever and whilest the Spirit of the Lord is with us we are his Doubtlesse it is no easy taske to raise up any pretended plea against the evidence given in by this Witnesse the Amen the great and faithfull witnesse in Heaven He tells us that he will send the Spirit to abide with us for ever and therein speaks to the whole of the case in hand and Question under debate All we say is that the Spirit of God shall abide with Believers for ever Christ saies so too and in the issue what ever becomes of us he will appeare to be one against whom there is no rising up Against this Testimony it is objected by Mr Goodwin §. 27. Cap. 11. Sect. 14. Pag. 234. This Promise saith he concerning the abiding of this other Comforter for ever must be conceived to be made either to the Apostles personally considered or else to the whole body of the Church of which they were principall members If the first of these be admitted then it will not follow that because the Apostles had the perpetuall residence of the spirit with them and in them therefore every particular Believer hath the like no more then it will follow that because the Apostles were infallible in their judgments through the teachings of the spirit in them therefore every Believer is infallible upon the same account also If the latter be admitted neither will it follow that every Believer or every member of the Church must needs have the residence of the spirit with them for ever There are principall priviledges appropriated to Corporations which every particular member of them cannot claime the Church may have the residence of the spirit of God with her for ever and yet every present member thereof loose his interest and part in him yea the abiding of the spirit in the Apostles themselves was not absolutely promised Ioh. 15. 10. 1. The designe of this discourse is to prove Ans. that this Promise is not made to Believers in generall or those who through the word are brought to believe in Christ in all Generations to the end of the World and consequently that they have no Promise of the Spirits abiding with them for that is the thing opposed and this is part of the Doctrine that tends to their Consolation and improvement in Holinesse What thankes they will give to the Authors of such an eminent discovery when it shall be determined that they have deserved well of them and the Truths of God I know not especially when it shall be considered that not
own thoughts but what may oppose ours that is the plaine and obvious sence of the words that he is concerned to make use of It being not the sence of the place but an escaping our Argument from it that lies in his designe he cares not how many contrary and inconsistent Interpretations he gives of it haec non successit aliâ aggrediemur viâ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes as is confessed the intention of Christ in sending the Spirit that is that he intends to send him to Believers so as that he should abide with them for ever Now besides the impossibility in generall that the intention of God or of the Lord Christ as God and man should be frustrate whence in particular should it come to passe he should faile in this his intention I will send ye the holy spirit to abide with you for ever that is I intend to send you the Holy Spirit that he may abide with you for ever what now should hinder this Why it is given them upon condition that they be true to their own interest and take care to retaine him what is that I pray Why that they continue in Faith Obedience Repentance and close walking with God but to what end is it that he is promised unto them Is it not to teach them to worke in them Faith Obedience Repentance and close walking with God to Sanctifie them throughout and preserve them blamelesse to the end making them meet for the inheritance with the Saints in Light In case they Obey Believe c. the Holy Ghost is promised unto them to abide with them to cause them to Obey Believe Repent c. 4. The Intention of Christ for the sending of the Spirit and his abiding for ever with them to whom he is sent is but one and the same And if any frustration of his intention do fall out it may most probably interpose as to his sending of the Spirit not as to the Spirits continuance with them to whom he is sent which is asserted absolutely upon the account of his sending him He sends him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his abode is the end of his sending which if he be sent shall be obtained Upon the whole doubtlesse it will be found that the Doctrine of Perseverance findes so much for its establishment in this place of Scripture and Promise of our Saviour that by no Art or cunning it will be prevailed withall to let goe its interest therein And though many attempts be made to turne and wrest this Testimony of our Saviour severall wayes and those contrary too and inconsistent with one another yet it abides to looke straight forwards to the proofe and confirmation of the Truth that lyes not only in the wombe and sence of it but in the very mouth and literall expression of it also I suppose it is evident to all that Mr Goodwin knowes not what to say to it nor what sence to fixe upon At first it is made to the Apostles not all Believers then when this will not serve the turne there being a Concession in that Interpretation destructive to his whole cause then it is made as a Priviledge to the Church not to any individuall Persons but yet for feare that this priviledge must be vested in some individualls it is denyed that it is made to any but only is a Promise of the Spirits abode in the world with the Word but perhaps some thoughts coming upon him that this will no way suit the scope of the place nor be suited to the intēdmēt of Christ it is lastly added that let it be made to whom it will it is conditionall though there be not the least intimation of any condition in the Text or Context and that by him assigned be coincident with the thing it selfe promised But hereof so farre And so our second Testimony the Testimony of the Sonne abides still by the Truth for the confirmation whereof it is produced and in the mouth of these two witnesses the abiding of the Spirit with Believers to the end is established Adde here unto thirdly the Testimony of the third that beares witnesse in Heaven §. 29. and who also comes neere and beares witnesse to this Truth in the hearts of Believers even of the Spirit it selfe and so I shall leave it sealed under the Testimony of the Father Sonne and Holy Ghost As the other two gave in their Testimony in a word of Promise so the Spirit doth in a reall worke of Performance wherein as he beares a distinct Testimony of his owne the Saints having a peculiar Communion and fellowship with him therein so he is as the common seale of Father and Sonne set unto that Truth which by their Testimony they have confirmed There are indeed sundry things whereby he confirmes and establisheth the Saints in the Assurance of his abode with them for ever I shall at present mention that one eminent worke of his which being given unto them he doth accomplish to this very end and purpose and that is his Sealing of them to the day of Redemption A worke it is often in the Scripture mentioned and still upon the account of assuring the Salvation of Believers 2 Cor. 1. 22. by whom also ye are sealed Having mentioned the Certainty Unchangeablenesse and efficacy of all the Promises of God in Christ and the end to be accomplished and brought about by them namely the Glory of God in Believers v. 20. all the Promises of God are yea and Amen in him to the Glory of God by us the Apostle acquaints the Saints with one Foundation of the security of their interest in those Promises whereby the end mentioned the Glory of God by them should be accomplished This he ascribes to the efficacy of the Spirit bestowed on them in sundry workes of his Grace which he reckoneth v. 21 22. Among them this is one that he seales them As to the nature of this sealing and what that Act of the Spirit of Grace is that is so called I shall not now insist upon it The end and use of Sealing is more aimed at in this expression then the nature of it what it imports then wherein it consists Being a terme forensicall and translated from the use and practice of men in their Civill Transactions the use and end of it may easily from the originall rise thereof be demonstrated Sealing amongst men hath a two fold use First to give secrecy and security in things that are under present consideration to the things sealed And this is the First use of Sealing by a seale set upon the thing sealed Of this kind of sealing chiefely have we that long Discourse of Salmasius in the vindication of his Jus Atticum against the Animadversions of Heraldus And 2 ly to give an assurance or faith for what is by them that seale to be done In the first sence are things sealed up in Baggs and in Treasuries that they may be kept safe none daring to
fastned upon them both for their joynt deliverance In Mr Goodwins 12. § 2. Chapter he takes into participation with him as is pretended 8. places of Scripture endeavouring by all meanes possible to compell them to speake comfortable words for the reliefe of his fainting and dying cause Whether He hath prevailed with them to the least complyance or whether He will not be found to proclaime in their name what they never once acknowledged unto him will be tryed out in the processe of our consideration of them In the first and second Section he fronts the Discourse intended with an eloquent Oration §. 3. partly concerning the tendency of the Doctrine of the Saints Perseverance which he girds himselfe now more closely to contend withall partly concerning Himselfe his own Ability Industry Skill Diligence and Observation of Doctrines and Persons with his rules in judging of the one the other For the First §. 4. He informes us that his judgement is that many who might have attained a Crowne of Glory by a presumptuous conceit of the Impossibility of their miscarrying are now like to suffer the vengeance of eternall fire men thereby gratifying the flesh with wresting the Scripture to the encouragement thereof That the Proud and Presumptuous conceits of men are like to have no other issue or effect than the betraying of their soules to all manner of Loosenesse and Abomination so exposing them to the vengeance of eternall fire we are well assured therefore knowing the terrour of the Lord do perswade men what we are able to cast downe all high thoughts and imaginations concerning their owne Abilities to doe good to believe to obey the Gospell or to abide in the Faith thereof and to rowle themselves freely fully wholly on the free Grace and faithfulnesse of God in the covenant of Mercy ratifyed in the bloud of his Sonne wherein they shall be assured to find Peace to their soules On this foundation doe we build all our endeavours for the exalting the soveraigne free effectuall grace of God in opposition to the proud and presumptuous conceits of men concerning their own imbred native power in spirituall things an Apprehension whereof we are well assured disposeth the heart into such a frame as God abhorres and prepares the soule to a battle against him in the highest and most abominable Rebellion imaginable I no waies doubt but that the way and meanes whereby innumerable poore creatures have been hardened to their eternall Ruine have had all their springs and fountaines ly in this one wretched reserve of a power in themselves to turne to God and to abide with him That any one by mixing the promises of God with Faith wherein the Lord hath gratiously assured him that seeing he hath no strength in himselfe to continue in his mercy he will preserve and keep him in and through the Sonne of his Love hath ever been or ever can be turned wholly aside to any way or path not acceptable to God or not ending in everlasting peace will never be made good whilest the Gospell of Christ finds honour and credit amongst any of the sonnes of men There may be some indeed who are strangers to the covenant of promise what ever they doe pretend who may turne this Grace of God in the Gospell as also that of the Satisfaction of Christ Redemption by his bloud and Justification by Faith the whole Doctrine of the covenant of Grace in Christ into lasciviousnesse but shall their unbeliefe make the Faith of God of none effect◠shall their wickednesse and Rebellion prejudice the mercy peace and Consolation of the Saints Because the Gospell is to them the savour of Death unto Death may it not be the savour of Life unto Life unto them that doe embrace it What ever then be the disasters of which themselves are the sole cause of men with their presumptuous conceits of the impossibility of miscarrying seeing every presumptuous conceit of what kind soever is a desperate miscarriage their ruine and destruction cannot in the least be ascribed to that Doctrine which calls for Faith in the promises of God a Faith working by Love and decrying all presumptuous conceits whatever A Doctrine without which and the necessary concomitant Doctrines thereof the whole bottome of mens walking with God and of their obedience is nothing but presumption and conceit whereby setting aside the cold sitts they are sometimes cast into by the checks of their consciences they spend their daies in the distemper of a Feaver of Pride and Folly In the insuing Discourse Mr Goodwin informes us of these two things §. 5. First What Rule he proceeds by in judging of the Truth of contrary opinions when as he phraseth it the toung of the Scripture seemes to be cloven about them And Secondly Of his owne Advantages and abilityes to make a right judgment according to that Rule The Rule he attends unto upon the information he hath given us is The Consideration of which of the Opinions that are at any time Rivalls for his judgement and acceptation tend most unto Godlinesse the Gospell being the truth which is according to Godlinesse of his owne advantages and abilityes to make a right judgment according to this rule there are severall heads and springs as his knowledge of the generall course of the Scripture the Experience of his owne heart his long observation of the Spirits and wayes of men but chiefely that light of Reason and Vnderstanding which he hath And by this Rule with these Abilityes proceeding in the examination of the Doctrine of the Saints Perseverance He condemnes it and casts it out as an abominable thing preferring that concerning their finall defection farre above it Some Considerations I shall adde to attend upon his Rule and principles First §. 6. It is most certaine that the Gospell is a Doctrine according unto Godlinesse whose immediate and direct tendency as in the whole frame and course of it so in every particular branch and streame is to promote that Obedience to Go◠in Christ which we call Godlinesse This is the will of God revealed therein even our Sanctification and whatever Doctrine it be that is suited to turne men off from walking with God in that way of Holinesse it carryes its brand in its face whereby every one that finds it may know that it is of the uncleane Spirit the evill one But yet that there may be fearefull and desperate deceits in the hearts of men judging of truths pretending their rise and originall from the Gospell by their suitablenesse to the promotion of Godlinesse and Holinesse hath been before in part declared and the Experience of all Ages doth sufficiently manifest Among all those who professe the name of Christ more or lesse in the world though in under the most Antichristian opposition to him who is there that doth not pretend that this tendency of opinions unto Godlinesse or their disserviceablenesse thereunto hath a great influence into the