A Golden Mine Opened, Sermon 18
JOHN X. 28. And I give unto them Eternal Life, and they ſhall never periſh, neither ſhall any pluck them out of my Hand.
Sermon XVI.BRETHREN, I cloſed the laſt Time with the Conſirmation of the Doctrine which I have for ſeveral days been upon. I ſhall now proceed to conſider of the Objections, and give an Anſwer to them that are uſually brought againſt this great and comfortable Doctrine of the Saints final Perſeverance. Several of which I have anſwered already, (as I met with them occaſionally, under divers of thoſe Arguments I have ſpoken to in clearing up the Truth of the Propoſition); therefore ſhall labour to anſwer ſuch that remain, which take as they here follow.
Object. 1. If Chriſt did not die for all, how could the Birth of our How could the Birth of Chriſt be cauſe of Joy to all People, anſwered.Saviour be ſaid to be Matter of Joy unto all People? And the Angel ſaid unto them, Fear not, for behold I bring you good tidings of great Joy, which ſhall be to all People; For unto you is born this Day, in the City of David, a Saviour, which is Chriſt the Lord.
Anſw. 1. I anſwer; All People doth not intend every individual Perſon; to all People, that is, the good News is not to you only, but to both Jews and Gentiles. I have ſhewed you before that [all], and [every], and [whole World], is taken in many places of Holy Scripture with reſtriction, and takes in but a part; as on the contrary, when the Vniverſality of the Subject is intended, it is expreſſed by ſingular; If a Man die, ſhall he live again? Which refers to every Man. He that believeth ſhall be ſaved; it ſignifies all that ſo do. So, I will pour out of my Spirit upon ALL Fleſh, Joel 2. 28.as you have it in Joel; that is, upon Perſons of every Age, Sex, and Degree; upon Young, Old, Maſters, Servants, Sons and Daughters: ſo it may be taken here, and in ſeveral other places; as that in 1 Tim. 2. 4. Who will have all Men ſaved, &c. that is, Kings as well as Peaſants, Noble as well as Ignoble, Rich as well as Poor, Gentiles as well as Jews, or ſome of all ſorts. The Goſpel is ſaid to be preached in Paul's Time to every Creature under Heaven, Col. 1. 23.whereas it reached then but to a ſmall part of the World, one great part not being at that time known or found out (as one well obſerves).
2. Was the Birth of Chriſt Matter of Joy in the Effects of it to Judas, and to the unbelieving Jews, and to many more?
3. I argue thus; If the Birth and Death of Chriſt was cauſe of greateſt Joy to all Perſons, individually conſidered, it muſt be thus either in reſpect of the Deſign, Purpoſe and Intention of God, becauſe of ſuch Joy unto them, or elſe in reſpect of the certain Effects of his Birth and Death: But (1.) Who will ſay that God, according to his Eternal Purpoſe and Deſign, did intend it for the Salvation of every individual Perſon? None can be ſo weak ſure to aſſert that; for who ſhall reſiſt God's Will, or withſtand God's abſolute Deſign, Purpoſe and Intention? Chriſt muſt accompliſh or effect the Salvation of all, if in that ſenſe it was Matter or Cauſe of Joy unto all, or that he died for all, or that God would have all, that is, every individual Man and Woman in the World ſaved. (2.) And as to the Effects of the Death of Chriſt, it is evident quite otherwiſe, for Multitudes have no ſaving Benefit thereby: Therefore it follows clearly, that that is not the ſenſe of the Text nor Mind of the Spirit of God; though in ſome ſenſe the Birth and Death of Chriſt was Cauſe of Joy to all, ſince every one received all that Good thereby whatſoever it is they are poſſeſſed of.
4. Did not Simeon by the Holy Ghoſt ſay, that this Child (ſpeaking of Chriſt) is ſet for the Fall, and riſing again of many in Iſrael? Luk. 2. 34.Unto ſome the word is a Savour of Death unto Death, and Chriſt a Stone of ſtumbling; the Reaſon is, becauſe they that believe in him ſhall be ſaved, and they that believe not ſhall be Mark 16. 16.damned. We freely grant the intervening of Mens Unbelief, Malice and Oppoſition to Chriſt and his Goſpel, is the proximate meritorious Cauſe of the Fall and Ruin of any Soul.
5. Alſo it is ſaid, Every Man ſhall have praiſe of God, 1 Cor. 4. 5. which can refer to none but to good Men, or godly Men only: So it is ſaid, God is the Father of all; One God and Father of all, Eph. 4. 6. Yet as Mr. Cole obſerves on that place, the Devil is the Father of the greateſt part of the World. Chriſt is ſaid to reconcile all things to himſelf, whether they be things in Earth or things in Heaven, Col 1. 20. Yet what a multitude are not, nor ever ſhall be reconciled to him. [All] certainly intends none but the Elect: So it is ſaid, it is written in the Prophets, they ſhall all be taught of God, John 6. 45. It reſpects only Believers, or God's New-Covenant-Children. Now ſeeing the word [all] and [every] in many Places, refers only to the Elect, and is taken with ſuch Reſtriction, why ſhould it be taken Univerſally here, and in thoſe other Places mentioned, eſpecially conſidering the Arguments I have laid down to prove that Chriſt did not die for any but thoſe that were given to him by the Father; we having alſo proved he died in their ſtead, for whom he ſuffered Death, ſo that they might never die Eternally?
Object. 2. If there be ſuch a Decree of Election, and that none ſhall be ſaved but thoſe that God hath ordained to Eternal Life, what need Men ſeek after or regard the Salvation of their Souls?
Anſw. This Objection we have largely anſwered under our firſt Argument, to prove the Saints final Perſeverance, taken from the See p. 174. 175. of this Treatiſe.Election of Grace, to which I refer you.
Object. 3. This Doctrine of Election and Final Perſeverance, tends to make Men looſe and remiſs in the Service of God.
Anſw. 1. What can be a greater Miſtake? Do the certain Doctrine of Election and Perſeverance, opens no Door to Sin.Grounds of Hope of obtaining the Victory, tend to make a Souldier remiſs and careleſs when engaged in the Battel? Or do they not much more animate him to fight couragiouſly?
2. Shall a Child be taken off from his Duty, or be remiſs in ſerving his Father, becauſe his Father tells him he ſhall never be diſinherited?
3. Did not Chriſt know that the Angels had Charge over him, yet was he leſs careful of his own Preſervation? And did not Paul aſſure all that were in the Ship with him, that they ſhould all be ſaved; yet did that take him off from preſſing Care and Diligence on the Mariners?
4. That God who hath ordained the End, I tell you again, hath alſo ordained the Means; Without Holineſs no Man ſhall ſee …b. 12. 14.the Lord. We are choſen in Chriſt, that we may be holy, and without blame before him in Love. Nor can any ever come to any wellgrounded Eph. 1. 4.hope he ſhall be ſaved, or know he is elected, unleſs he is holy, heavenly, ſpiritual, watchful and diligent in all Goſpel-Duties, which is the Fruits and Effects of Election.
5. The Decree of Election conſidered abſolutely in it ſelf, without reſpect had unto its Effects, is no part of God's revealed Will; that is, it is not revealed, that this Man is, and that Man is not Elected: This therefore can be made neither Argument nor Objection, about any thing wherein Faith and Obedience are concerned.
6. The Sovereign and ever-to-be-adored Grace and diſtinguiſhing Love of God, is laid down in the Word of God, to be the greateſt Motive to Holineſs imaginable: Who maketh thee to differ from another? O that God ſhould open my Eyes, call me by his 1 Cor. 4. 7.Grace! may a Believer ſay, Shall I ſin againſt him, becauſe his Grace ſo abounds to me? God forbid. If God hath elected me, I may live in Sin, walk as I liſt, is the Language rather of a Devil than of a Man, much leſs of a Saint. I ſpeak the more to this, becauſe I would ſhew you that are Believers, what Improvement you ought to make of God's Free Grace and Love to you: Put on therefore (as the Elect of God, Holy and Beloved) Bowels of Mercies, Col. 3. 12.Kindneſs, Humbleneſs of Mind, Meekneſs, Long-ſuffering; forbearing one another, and forgiving one another. And as Moſes ſaid, Conſider what great things God hath done for you.
Object. 4. If I ſhall perſevere to the End, what need is there of thoſe Take-heeds in the Scripture? Why are we bid to watch, and take heed leſt we fall?
Anſw. This is all one with the former, beſides I anſwered it largely when I firſt entred upon my Work; but yet let me add a word or two further.
1. A Child of God may ſin and fall grievouſly, and greatly diſhonour God, and bring Reproach on the Goſpel, which may tend to grieve ſome, and harden others; nay, he may loſe his Comfort and Joy of God's Salvation, therefore hath need to watch. Satan is a ſtrong, a vigilant and cunning Enemy: O ſee what Reaſons you have from thence to watch and pray.
2. If you grow careleſs, carnal, or indifferent in the Matters of Religion, it may be a ſign that your Hearts are not right with God: Many of the Members of the Churches to whom the Epiſtles were directed, were no more than Profeſſors; and if ſo, they were liable to fall away and periſh for ever.
Object. 5. But ſame Branches in the Vine may bear no Fruit, but may be cut off and wither, &c.
Anſw. I have alſo fully anſwered this Objection already; ſee the Argument taken from our Union with Chriſt: There is a twofold being in Chriſt, an External being in him by a Profeſſion, and a true Spiritual being in him.
Object. 6. If Chriſt died not for all, what ground have I to believe he died for me?
Anſw. 1. What doth it ſignify to believe Chriſt died for all, unleſs thou findeſt the Effects of his Death in thee? Many thouſands ſhall periſh, notwithſtanding Chriſt died for them in their Judgment that make this Objection, yea the generality of them for whom he died; therefore unleſs all were ſaved, what Encouragement is there to believe from hence?
2. He that believes, ſhall be ſaved: If thou therefore doſt believe, thou ſhalt be ſaved. Is not this a better Ground of Faith, than that of Chriſt's dying for all?
3. A bare believing that Chriſt died for all, I have proved is no Ground of thy Intereſt in his Death, for that may be without any Fruits or gracious Effects.
4. Thou haſt the ſame Ground to believe as any have, or as ſuch had who do now believe before they did believe; or as they had once, who now are in Heaven.
5. Chriſt died for the chiefeſt of Sinners; and the Promiſes of Mercy upon believing, are made to the vileſt Sinners on Earth.
6. Great and black Sinners have found Mercy, and are now in Heaven, even ſome of them that put Chriſt to Death; And is here not Ground of Faith and Hope for thee?
7. Remember, that if thou believeſt not, but doſt continue in thy Sin and Rebellion againſt God, thou ſhalt be certainly damned, thy rejecting of Chriſt will have that Effect at laſt upon all Unbelievers.Mark 16. 1….
8. Moreover, Chriſt calls to ſtout-hearted Sinners, ſuch that are far from Righteouſneſs; He brings his Salvation near to them: He calls Iſa. 46. 12.upon a People not called by his Name: He hath received Gifts for the Rebellious alſo, that God might dwell among them. And is not here a good Ground to venture thy Soul upon Jeſus Chriſt, be thou who thou wilt?
9. No Perſon is excluded by the Lord that we know of: Can any Man ſay there is no Mercy for him, unleſs he hath ſinned againſt the Holy Ghoſt, which may be not one in an Age is guilty of? The Nature of which Sin I purpoſe to open, after I have cloſed with this Text. Thy Condemnation, O Sinner, will be of thy ſelf: God will judg the World in Righteouſneſs: this we are all agreed in, and ſet down as an undeniable Article of our Faith. None ſhall have this to plead at the laſt Day, I was not Elected: God will vindicate his Juſtice and Righteous Proceedings in the Day of Judgment; and all Mouths ſhall be then ſtopped, and every Man's Conſcience be a Witneſs for, or againſt him: And though foreſeen Faith and Holineſs is not the Cauſe why any are elected, yet foreſeen Wickedneſs is the Cauſe why Men are reprobated: O Iſrael, thou haſt deſtroyed thy ſelf; but in me is thy help.
Phil…. 12.Object. 7. But is it not ſaid, Work out your Salvation with fear and trembling?
Anſw. 1. This Text the Papiſts do abuſe as well as the Arminians, who ſtrive to make Man a Co-worker or a Partner with Chriſt in our Salvation: But this the Apoſtle intends not, becauſe we are ſaved by Grace. For by Grace are ye ſaved, through Faith, Epheſ. 2. 8, 9, 10.and that not of your ſelves; it is the Gift of God: Not of Works, leſt any Man ſhould boaſt. For we are his Workmanſhip, created in Chriſt Jeſus to good Works.
2. Whoever it is that brings in this Text as an Objection againſt the Doctrine of the Saints Final Perſeverance, you may be ſure is a corrupt Perſon in his Judgment, and one that pleads for a Covenant of Works, or joins the Creature with Chriſt as a Co-workein the Salvation of Man. For if it be to be taken in their ſenſe, then it would follow that Man is his own Saviour; for if I procure my own Salvation by Works, or by working it out for my ſelf, I ſave my ſelf, or am my own Saviour; or I do appropriate part of it to my ſelf, which is the worſt part of Popery: They ſay, that Chriſt's Merits, with their own good Works, do juſtify and ſave them. And what do the Arminians ſay leſs, who join Faith, Inherent Righteouſneſs, and Sincere Obedience, with the Merits of Chriſt, both in Juſtification before God, and in the Salvation of their Souls? They ſay, all Men are in a capacity, or have Power to work out their own Salvation if they will. Mr. William Allen ſays Rom. 4, 5. Allen's Glaſs of Juſtificat.on that Text, Rom. 4. Now to him that worketh not, but believeth on him that juſtifieth the Vngodly, his Faith is counted for Righteouſneſs; That they are the Works of the Law: he doth not ſay, That he that loves not, &c. So that Love, Goſpel-Obedience and Holineſs, according to theſe Men, are not excluded as the Matter of our Juſtification before God, but are a part of it: They plead for Goſpel-Works in point of Juſtification, though not for the Works of the Law. Pray, what Difference is there between theſe Mens Doctrine, and that of the Papiſts?
But I having lately in my Treatiſe, called, The Marrow of Juſtification, ſo fully confuted this Grand Error, I ſhall add no more to it at this Time, but come to examine the Text.
1. It is evident, that the Perſons to whom the Holy Apoſtle What Work of Salvation Man cannot work out.wrote this Epiſtle, were Saints and Juſtified Perſons, or ſuch who were quickned, renewed or regenerated by the Holy Spirit. Therefore,
2. Let us conſider what Part of Salvation it was which they were required to work out.
1. They could not appeaſe the Wrath of God, nor ſatisfy Divine Juſtice; that ſure was not in their Power to do, nor is it here intended.
2. They could not deliver themſelves from the Curſe of the Law, becauſe by their uttermoſt endeavour they could not arrive to a compleat or perfect Righteouſneſs, nor ſatisfy for the breach of it, by Original Sin, and by Actual Sins formerly by them committed.
3. They could not change their own Hearts, or create in themſelves a new Heart, they had no creating Power; certainly they dare not ſay they had Power, or were capable to form Chriſt in their Souls, or reſtore God's loſt Image in them. Again,
4. They could not raiſe themſelves from the Dead, for they were once dead in Sins and Treſpaſſes; and ſure they will ſay, that Epheſ. 2. 1, 2.to raiſe and quicken the Dead is Chriſt's Work only: You hath he quickned; he does not ſay, you have ye quickned.
5. They could not bind the ſtrong Man armed, who formerly had the ruling Power in them, and in whoſe Chains and Fetters they were once bound: Will they ſay, that all Men have a greater Power in them, than is the Power of Satan, ſo that Man may tranſlate himſelf if he will, out of the Power and Kingdom of Satan, into the Kingdom of God's dear Son, as all Believers by the irreſiſtable Power of God are?
6. They could not believe of themſelves, becauſe Faith is a Fruit of the Spirit of God; and 'tis ſaid expreſly, It is not of our ſelves, but it is the Gift of God. Now all things are as parts of our Salvation, or appertain thereunto; and none of all theſe things can be here meant by the Apoſtle, becauſe the Perſons to whom he wrote, had all theſe things work'd out for them, and in them before.
Queſt. What Work is it then? What were they to work out?
Anſw. I anſwer; The Apoſtle means, that good Work of Mortification What Work it is we are to work out.of Sin, and all Works that are the Fruits of Faith; that is, they ſhould lead a Holy and Godly Life, they having received a Principle of Grace from Chriſt to this very End, there being a Neceſſity that the Tree be firſt made Good, before the Fruit can be Good; and that a dead Man have a Principle of Life infuſed into him, before he can either move or work.
Queſt. But can the Creature do theſe things you mention of himſelf?
Anſw. The Apoſtle ſeems very jealous of theſe Saints, leſt they ſhould catch up ſome Arminian Notion, (which is too much rooted in Man's corrupt Nature); and therefore to vanquiſh Free-Will, or the Power of the Creature for ever, (nay, the Power that is in regenerated Perſons) he adds, For it is God that worketh in you, both to will and to do of his own good Pleaſure; who worketh in them powerfully, effectually carrying on the Work through all Difficulties and Obſtacles with victorious Efficacy: God works not only Grace in them at firſt, but ſtill by his Spirit, through freſh Supplies, does aid, influence and aſſiſt them, and will until the Work is perfected, or until the Day of Chriſt. We cannot mortify Sin, pray, nor do any good Work without the Spirit: If ye through Phil. 1. 6.the Spirit, ſaith Paul, do mortify the Deeds of the Body, ye ſhall live. Rom. 8. 13.So then this is the Sum, In Holineſs and all good Works we act and do; But how? even as we are acted, moved, and influenced of God: It is as when God acts, works, and moves in us by his Spirit. And as to do all with fear and trembling; this is only to ſhew how low we ſhould lie at the Foot of God, and be humble, and not lifted up with Pride, ſince all our Power and Sufficiency is of God. But ſo much to this Text and Objection.
Object. 8. But what ſay you to that Text in Jer. 22. 24. Though Co…iah the Son of Jehojakim King of Judah were the Signet upon my right Hand, yet would I pluck thee thence?
This Place of Scripture is ſent me as a grand Objection againſt Final Perſeverance.
Anſw. We muſt diſtinguiſh between one that might be near to God, or as dear as a Signet on the right Hand, in reſpect of Place or External Dignity as a King, and God's bringing him from thence by Temporal Puniſhment; and one that is a Signet upon God's right Hand, in reſpect of Divine Grace and Favour in Jeſus Chriſt, or as touching his Eternal Election: the latter this Text does not refer unto.
Object. 9. Is it not ſaid, If ye abide in me, and my Words abide in you? &c.
Anſw. The Suppoſition, If ye do, doth not always denote a Poſſibility that a Perſon may not do ſo. See John 15. 10. If ye keep my Commandments, ye ſhall abide in my Love, even as I have kept my Father's Commandment, and abide in his Love. Was it poſſible for Chriſt not to abide in his Father's Love? Our Saviour uſes theſe Expreſſions as an Argument of Compariſon.
1. This ſhews how acceptable Holineſs and Obedience is to God.
2. It alſo implies thus much, i. e. That God hath ordained his Saints to Faith, Love and Obedience, as well as to Eternal Life.
If my Word abide in you, &c. Now elſewhere God ſaith to Chriſt; And the Words which I have put into thy Mouth, ſhall not depart out of thy Mouth, nor out of the Mouth of thy Seed, which are Believers, they ſhall have his Word abide in them for ever: The Law of God is in his Heart, none of his Steps ſhall ſlide; it is written in the Hearts of all New-Covenant-Children, that ſo it might remain in them for ever.
Obſerve that Paſſage of our Saviour, Except ye be converted, and Mat. 18. 3.become as little Children, ye ſhall not enter into the Kingdom of God. This our Lord ſpoke to his Diſciples who were converted, no doubt but they had paſs'd through the New Birth before that time, yet by reaſon of Pride that budded forth afreſh in them, they muſt be humbled again, repent again, or find, as it were, a ſecond Converſion, or they could not be ſaved: No Perſon that yields to Sin, unleſs he repents and turns from it, can enter into God's Kingdom. But doth the Words of our Saviour ſignify a Poſſibility that they might or might not repent, and ſo might or might not be ſaved? No ſuch matter, but rather the abſolute Neceſſity of Humility, and leaving off every Sin in all that ſhall be eternally ſaved.
Object. 10. But did not ſome make Shipwrack of Faith and a good Conſcience?1 Tim. 1. 19.
Anſw. 1. The Apoſtle ſpeaks not there of the Grace of Faith, but of the Doctrine of Faith, particuiarly that part of it concerning the Reſurrection of the Dead, in ſaying, that it was paſt already, 2 Tim. 2. 17, 18.by which they overthrew the Faith of ſome.
2. As to a good Conſcience, that may refer to a Conſcience that doth not accuſe; as Paul before his Converſion had a good Conſcience: Men and Brethren, I have lived in all good Conſcience Acts 23. 1.before God, until this Day; I have acted according to my Light, and my Heart doth not reproach me. A Man may have a Moral good Conſcience, that never had an Evangelical good Conſcience, I mean, not have his Heart ſprinkled with the Blood of Chriſt: For that which may in one reſpect be ſaid to be good, may in another be ſaid to be evil. Thoſe Perſons Paul ſpeaks of might once have Moral Sincerity, in owning and maintaining of that Truth which now they deſtroyed, and alſo might not live in any groſs Immoralities.
3. But ſhould it be an Evangelical good Conſcience, and they be ſincere Chriſtians; What of this? May not a true Believer make a Breach upon a good Conſcience, by falling into Temptation? As concerning making Shipwrack, that ſays the Text was concerning Faith; and thoſe Perſons being delivered to Satan by Excommunication, it was, that they might not learn to blaſpheme, and might therefore be reſtored again: and nothing to the contrary doth appear it is evident from the Text, therefore in vain it is brought to prove a final falling away.
Object. 11. But a Righteous Man may turn from his Righteouſneſs, Ezek. 18. 24.and die in his Sin: And if ſo, then Believers may fall away finally.
Anſw. There is a twofold Righteouſneſs ſpoken of in the Scriptures.
1ſt. A Moral and Legal Righteouſneſs.
2dly. A Goſpel or Evangelical Righteouſneſs.
1ſt. There is a Righteouſneſs that is a Man's own, ſuch as Paul had when a Phariſee; a Righteouſneſs which ariſeth from a Man's own Reaſon, Will, and natural Improvements; or by common Grace, Godly Education, awed by Fear and legal Terror, and maintained by ſome failing Spring; which as our Annotators obſerve, may eaſily be dried up; theſe Righteous Ones may totally and finally fall away: Pray read Ezek. 33. 13. When I ſay to the Righteous, that he ſhall ſurely live: if he truſt to his own Righteouſneſs, and commits Iniquity, all his Righteouſneſs ſhall not be remembred: but for his Iniquity that he hath committed, he ſhall die for it.
Pray obſerve that here are two things expreſſed for which he muſt die: Firſt, If he truſt to his own Righteouſneſs; and ſecondly, If he turn from his Moral Righteouſneſs, and committed Iniquity; the firſt is damning as well as the ſecond: But if he hath a Moral Righteouſneſs, and yet after all doth not truſt to it, but flies to the Righteouſneſs of Chriſt, he ſhall live; but if he be Righteous, and truſteth to it, he muſt die in his Sin, as the Righteous Jews and Phariſees did; who being ignorant of the Righteouſneſs of God, went Rom. 10. 3.about to eſtabliſh their own Righteouſneſs. Now from hence it appears, contrary to what our Opponents ſay, That that Righteouſneſs which theſe Men turn from, could not ſave them; though it is true, it is ſaid, If the wicked Man turneth from his Wickedneſs he hath committed, and doth that which is lawful and right, he ſhall ſave his Soul alive. A doing that which is right, is to renounce all his own Righteouſneſs in point of Juſtification, and by Faith to throw himſelf upon Jeſus Chriſt; and he that doth thus, ſhall ſave his Soul alive. Therefore let all Men know that this Text only ſhews, that a Man that has attained to no more than to a Moral and Legal Righteouſneſs, muſt periſh as well as he that turns from it and committeth Wickedneſs.
2dly Thoſe that have attained to true Goſpel or Evangelical Righteouſneſs, have an Everlaſting Righteouſneſs; and if it laſteth for ever, they that have it cannot loſe it ſo as eternally to periſh.
Object. 12. It is ſaid that ſome were twice dead, Jude 12.
Anſw. What of this? They were originally dead, dead by Nature, and dead by their own Actual Sins, and alſo dead after they ſeemed to be made alive: There is a common quicking, as well as ſpecial; they had the common Life of Grace, or that mutual Life that flows from common Quicknings: Others thought them once alive, and they profeſſed themſelves to be alive; but now they became as bad, nay worſe than ever, and ſo are for ever loſt and undone; they falling from that Grace and Life they once had, their Apoſtacy rendred them miſerable, and no hopes of renewing them for ever.
Object. 13. But is it not ſaid, God would have all Men ſaved? 1 Tim. 2. 4.
Anſw. 1. God will have all Men ſaved that believe and accept of Chriſt, all that repent: And they that ſay God would have any others ſaved, than Believers or renewed Perſons, contradict the Word of God; he will not have impenitent Perſons be ſaved, ſuch who live in Sin, and die in Sin, but all that turn to him through Chriſt: Of all ſorts and degrees of Men God would have be ſaved; this Doctrine we preach, and they themſelves acknowledg, that God would have none but theſe be ſaved; therefore to what End is this Text urged? But though I have ſpoken to this Objection already, yet conſider,
2. If they will take all Men here for the Univerſality of Individuals, then I ask them, (1.) What Act it is of God wherein this his Willingneſs doth conſiſt? Is it in the Eternal Purpoſe of his Will that all ſhould be ſaved? why then is it not accompliſhed? Who hath reſisted his Will? (2.) Or is it an Antecedent Deſire that it ſhould be ſo, though he fails in the End? Then is the Bleſſed God miſerable, he being not able to accompliſh his Juſt and Holy Deſires. Or, as Reverend Owen notes, (3.) Is it ſome Temporary Act of his, whereby he hath declared himſelf unto them? Then, I ſay, grant that Salvation is to be had in a Redeemer, in Jeſus Chriſt, and give me an Inſtance how God in any Act whatſoever, (ſaith he) hath declared his Mind, and revealed himſelf to all Men of all Times and Places, concerning his willingneſs of their Salvation by Jeſus Chriſt a Redeemer, and I will never more trouble you in this Cauſe. Secondly, Doth this Will equally reſpect the All intended, or doth it not? If it doth, why hath it not equal Effects towards all? What Reaſon can be aſſigned, that all they whom God equally intended Salvation for by Chriſt, have it not? However they who have Salvation, either have it as the Effects of Free-Grace, or of Free-Will; Who will aſſert the latter? Beſides, this would follow, i. e. God will have ſome Men be ſaved, to whom he wills not the Means of their Salvation, for ſo he doth not to one great Part of the World.
But ſince we have proved that there is not a Sufficiency of Grace granted to all univerſally, that is Grace ſubjective to enable them to believe and change their Hearts, but to ſome only, I ſhall ſay no more to this; for if it were ſufficient, it would have the ſame Effect on all as it hath on ſome: that which is ſufficient to ſuch an End, would be made, no doubt, efficient by the Will of the great Agent, who worketh all our Works in us, and for us, of his own good Pleaſure, and without whom we can'do nothing.
Object. 14. Well, ſay ſome, ſay what you will, if this Doctrine of Election and Final Perſeverance be true, we ſee not to what purpoſe we ſhould preach the Goſpel to Sinners any more, or preſs Saints to Holineſs.
Anſw. 1. I am weary of theſe impertinent Objections: God hath ordained the preaching of the Goſpel as the great Ordinance, to call in his Elect, and to beget Faith in them: It pleaſed God by the fooliſhneſs 1 Cor. 1. 21.of Preaching to ſave them that believe: And not only to beget Faith, but alſo to ſtrengthen that Faith, and to perfect the Saints more and more in Holineſs. Theſe Men dream of an Election without the Means, and of a Salvation without Faith and Regeneration, and a preſerving Men to Eternal Life without a Perſeverance in Grace and Holineſs: It is a Perſeverance in well-doing we plead for, and this we ſay Chriſt will, in the uſe of Means, not without it, enable all his People to do; he will help them, ſtrengthen them, and keep their Souls alive. Pray conſider the Ways by which Jeſus Chriſt preſerves his People unto Everlaſting Life; the Saints are ſaid to be ſanctified by the Father, and preſerved Jude 1.in Jeſus Chriſt.
1. It is in a Way of Holineſs: And from fainting, or being weary in well-doing, he ſtirs us up by his Spirit to wait upon him, and promiſes, That they that wait upon the Lord, ſhall renew their Strength; they ſhall mount up with Wings as Eagles, they ſhall run and not be Iſa. 40. 31.weary, walk and not faint; or grow ſtronger and ſtronger, both in Faith and Patience.
2. Chriſt preſerves us in a Way of Perſeverance in well-doing, by ſhewing us our own Weakneſs, and that without him we can do nothing, but that we muſt wholly rely upon him in the Way of our Duties for all things we need.
3. By increaſing Grace in us: He by his Word ſhews, that the Grace we have already received, is not ſufficient to keep us from falling; therefore he ſtirs us up to ſeek to him for more Grace, more Faith, more Patience, more Humility, more Wiſdom, &c.
4. By ſuccouring us under all Temptations: For in that he himſelf hath ſuffered being tempted, he is alſo able to ſuccour them that are Heb. 2. 18.tempted. He has purchaſed Help and Succour for tempted Saints; His Bowels move him to help us againſt Sin, and againſt Satan: He hath a ſoft and tender Heart, and hath a fellow-feeling of our Infirmities, which is a Spring of great Comfort to tempted Chriſtians.
5. By warning and forewarning us of the Danger we are in by our ſpiritual Enemies, and charging us by his Word always to be upon our watch, and not to ſleep as others do.
6. By putting his Fear into our Hearts, that we may not depart from him; that is, not finally to depart; which he doth when at firſt he infuſeth Holy Habits in us.
7. By his putting upon us that Holy and Spiritual Armour, Epheſ. 6. 10, 11, 12, 13, 14. Do theſe Men think Chriſt's Soldiers can expect the Victory, and not fight? or overcome their Enemy, though they throw away their Sword, which is the Word of God? The Preaching of the Goſpel is of wonderful uſe, to them it is the Word of Command, their Captain ſpeaks to them thereby, and ſhews what they are, and are not to do, and how they ſhould keep their Ranks, and maintain true Order and Diſcipline in themſelves, Church and Families.
8. By his continual Interceſſion for them, he prays for us that we may be kept in the World from the Evil of it, that we may not be finally overcome thereby.
Theſe things being conſidered, pray, Brethren, remember that as the Saints cannot periſh as Hypocrites and Unbelievers may, ſo they cannot ſin, live in Sin, and in neglect of Holy Duties continually, as unſound Perſons may do.
And now, Brethren, I having anſwered all the grand Objections that are uſually brought againſt the Saints final Perſeverance, I ſhall ſhew you ſome of thoſe Abſurdities which do attend the contrary Doctrine, viz. That Chriſt died to ſave all and every individual Perſon in the World, and that the Elect may fall totally and finally away, and periſh for ever.
1. It renders the Death of Chriſt as to its Effects, and the Succeſs thereof, uncertain, as to the Salvation of any one Perſon.The Abſurdities that attend the Doctrine of final Apoſtacy.
2. It doth imply a Deficiency in God, or want of good Will in him to proſecute his Deſign to perfection in Man's Salvation, they affirming that Chriſt died for all, even every individual Traitor, who lies in ſtrong Chains and Fetters under the Power of Sin and Satan; but he will not break off the curſed Irons, and bring out of the Priſon-houſe but a very few of them only.
3. It would alſo follow then, that the Purpoſe of God, yea his Eternal Counſel in Chriſt Jeſus, may be diſappointed, and Eternity be ſubjected to Time, the Will of the Creator to the Will of the Creature, the firſt Cauſe to the Second; and all or many of God's Abſolute Acts to be ſuſpended unto the actings of ſorry Man, and ſo the Lord ſubmit to the Servant: Yea, as ſaith a Reverend Miniſter,Charnock. "It ſets God at an uncertainty, becauſe it doth ſubject the Grace of God to the Will of Man: it hangs the Glory of his Grace in all the Motions of it, and the Efficacy of the Promiſes upon the ſlipperineſs of Man's Will and Affections. It makes the Omnipotent Grace of God follow, not precede the Motions of Man's Will; to be the Lacquey, not the Leader, either in converting or preſerving, which is at beſt to make the Glory of God's Grace as volatile as a Feather; at the beſt, ſometimes up, ſometimes down; the Soul is this Moment embraced by the Lord with the deareſt Affections, the next caſt out as a Veſſel wherein is no Pleaſure, and the ſucceeding Moment admitted to freſh Communications; this Hour the Temple of the Holy Ghoſt, the next an Habitation for Dragons and Satyrs: The Will of Man giving one Time the Key to the Spirit, the next Time to the Devil."
4. It gives occaſion to Man to boaſt, and ſo contradicts the whole Deſign of God in the Goſpel of his own Free Grace, which is to take away for ever any Cauſe for the Creature in himſelf to glory.
5. It brings in that great Abſurdity of the Repetition of Regeneration, whereof there is no mention made in all the Scripture; unleſs they do believe all that fall away ſo as to loſe the Seed of Grace, or from being in a State of Grace, are loſt for ever, or fall irrecoverably: but a Repetition of Regeneration ſeems to be maintained by one of the chief of them, from Heb. 6. 6. If they fall away, to renew them again, &c. *See Dr. Owen, in his Anſwer to Mr. John Goodwin, pag. 114, 115, 116.'Tis impoſſible, he denies, to renew ſome to Repentance; but others he would infer from thence may be renewed. Now a renewing again to Repentance, may be where the Seed of Grace was never loſt, but the Strength and Exerciſe of it, as in David's and Peter's Caſe; therefore 'tis not a total falling which Believers are liable to, but a partial only. But to ſuppoſe that ſuch who are regenerated may fall totally, and be renewed again to Repentance, doth preſuppoſe a Repetition of a former Birth, or a ſecond Regeneration. To prove which, theſe Men mention that Text, twice dead, pluck'd up by the Roots. Now evident it is, that if true Believers may fall totally from Grace, and none of them can be renewed again, then all ſuch that ſo fall, ſin againſt the Holy Ghoſt. But if they may be renewed again, then there is a repetition of Regeneration. When I come to ſpeak to that Text in the 6th of the Hebrews, I hope I ſhall ſufficiently prove, by the Aſſiſtance of God, that thoſe there mentioned, were not true Believers; as I have proved no true Believer can ſo fall as to need another Regeneration, though they may fall as to need a gracious Reſtoration, or to be healed of their backſliding: Reſtore unto me the Joy of thy Salvation.Pſa. 51. 12.
6. It tends to fruſtrate the abſolute Deſign of Chriſt, and his Promiſe made to his Saints, or makes it of none Effect; who hath ſaid, I give them Eternal Life, and they ſhall not periſh, foreign; not, not periſh, as ſome read it.
7. It renders the Death of Chriſt in the Effects of it uncertain to any; Unleſs they are ſuch who have found out another way of Salvation for ſome than for others, for ſome affirm, that there is an Election of a certain Number, and they ſhall infallibly be ſaved; and there is a way for others to be ſaved too: ſome the King ſends his Chariot of Free Grace for, to bring them home to himſelf; and others muſt trudg home on their own Feet, which they may do if they will: which idle Notion deſerves no Breath nor Paper to confute.
8. That a Man may be in God's ſpecial Love to Day, and his dear Child, having his Image ſtamp'd upon his Soul, and to morrow be hated by him, and be the Child of the Devil, and have his Likeneſs and Image upon him. And from hence it renders God's Love mutable, and as if he did not foreſee all Emergencies from Eternity. Can theſe Men fancy infinite Bowels and Affections ſo unconcerned, as to let the Apple of his Eye be pluck'd out, or he be as a careleſs Spectator, whilſt he is robbed of his precious Jewels by the Powers of Hell; to have the Delight of his Soul (as reverend Charnock notes) loſt like a Tennis Ball between himſelf and the Devil.
9. It doth caſt a Diſgrace upon the Wiſdom of God, in contriving no better a way for the Reſtoration of Man, and his Eſtabliſhment, but that which dependeth wholly upon the voluble and inconſtant Temper of the Creatures corrupt Will to perfect in them.
10. Such who aſſert that thoſe may eternally periſh whom Chriſt died for, or in the ſtead of, ſeem to charge God with Injuſtice, as not to acquit thoſe whoſe Tranſgreſſions are anſwered for by their Surety; or elſe that the Sufferings of Chriſt were not ſufficient to effect a Diſcharge due to them: Or doth it not inſinuate (as one notes) a Deficiency of Power, or want of good Practical Diſcourſe, pag. 125.Will in Chriſt to proſecute his deſign to Perfection?
11. It ſuſpends the Virtue and Succeſs of all that Chriſt hath done for Men, upon ſome thing to be done by themſelves, which Chriſt is not the doer of; and conſequently, that Men are Principals in procuring their own Salvation: And ſo Chriſt ſhall have his Thouſands, (in truth ſaith he his Nothings) whilſt freedom of Will (or he might have ſaid Free-Will) ſhall have his Ten thouſands. Is this to exalt the Lord alone, or to raiſe and ſing the Praiſes of our Beloved David? And further,
12. It would alſo follow, as he obſerves, that thoſe who are gone to Heaven, have nothing more of Chriſt's to glory in, and to praiſe him for, than thoſe who are periſhed and gone to Hell: For, according to the Principle of General Redemption, Chriſt did and doth for all alike, and not a Jot more for one Party than for another. Alſo, as he notes, it tends to make Men preſumptuous and carnally ſecure. How many have ſooth'd up themſelves in their Impenitency and hardneſs of their Hearts, and fenced themſelves againſt the Word, upon this very Suppoſition, that Chriſt died for all, and therefore for them, and why ſhould not they look to be ſaved as well as others? To which I might add, their Notion of that Power which they ſay is in the Creature to believe, leads Men out to defer looking out for Salvation: for why may they not delay to do that to Day, which is in their Power to do to Morrow, and may be perhaps ſome Years hence as well as now? But let them and all others know, Chriſt's Death will have its Effect on their Hearts, if he died for them, and they muſt look to him when he calls, and wait upon him for the moving of his Spirit, in the uſe of that Means which he hath ordained in order to Faith and Regeneration, and in the ſeaſon of it, who ſays, To day if you will hear his Voice, harden not your Hearts, &c. but the Will, the Deed; they muſt wait upon the Lord to give unto them, and work by his Spirit in them.
APPLICATION.
I ſhall in the loſt place make a little Improvement of what I have ſaid, and ſo finiſh with this Text.
1. Inform. This may ſerve to inform and convince all Perſons concerning the abſolute Soveraignty of God. He may ſave Man if he pleaſe, and not Angels; or may ſend a Saviour for ſome of the loſt Sons of Adam, and not for all; Who ſhall ſay to him, What doſt thou? If he had vouchſafed a Saviour for none of Adam's Poſterity, had he been unjuſt, any more than he is in caſting off for ever all the fallen Angels?
He called Abraham out of his own Country, and revealed himſelf to him, and let others remain then under the Power of Sin, Ignorance and Idolatry, calling them not.
He revealed himſelf to Iſaac, and rejected Iſhmael; he choſe Jacob, and refuſed Eſau; he afterwards choſe the Children of Iſrael to be a peculiar People for himſelf, and let all other Nations of the Deut. 7.Earth abide in Darkneſs.
And in the Goſpel-Days Chriſt choſe a few poor Fiſher-Men, and refuſed the Learned and Wiſe Men after the Fleſh: nay, and hid the Myſteries of the Kingdom of Heaven from the Wiſe and Mat. 11. 25.Prudent; and all this as an Act alone of his Soveraignty.
And in theſe days, what Reaſon can be alledged, why we, and a few Nations more, have the Knowledg of the Goſpel, when the greateſt part of the Earth lie in Popiſh, Mahometan, and Pagan Darkneſs, but that it is his good pleaſure ſo to do? He hath Mercy on whom he will have Mercy, and whom he will he hardeneth.Rom. 9. 18.
2. Praiſe God for the Knowledg you have of the Myſteries of Chriſt, and the Goſpel of Free-Grace: Brethren next unto the Grace of God in my Converſion, I have often ſaid, I do look upon my ſelf bound to admire the Riches of God's Love and Goodneſs to me, in opening my Eyes to ſee thoſe Arminian Errors, which when I was Young, I had from ſome Men of corrupt Principles ſucked in; nay, and when I was about 23 Years Old, I wrote a little Book for Children, in which ſome of thoſe Errors were vindicated; which after, my Eyes were inlightned, and the Book with Alterations being again Reprinted, I left out, and now do declare my diſlike of the firſt Impreſſions, and do diſown what I there aſſerted: When I was a Child, I thought as a Child, I underſtood as a Child, as the Apoſtle ſpeaks. And let me intreat you to ſtudy the Nature of the Covenant of Grace; for until I had that opened unto me, I was ignorant of the Myſteries of the Goſpel.
3. O do not forget, that the Deſign of God in contriving our Salvation in his Eternal Wiſdom by Jeſus Chriſt, was wholly to advance his own Glory, and the Freeneſs and Riches of his Grace, and to abaſe and humble Man unto the Duſt; therefore be ſure never err on that Hand: And I think it is not eaſy for Men well to err on the other, I mean, in exalting God alone, Chriſt alone, though I deny not but that ſome good Men, who in ſeeking to advance Free-Grace, perhaps have erred, and taken up ſome unſound Notions, as that of Actual or Perſonal Juſtification, before Faith and Actual Union with Jeſus Chriſt. O what need have we to ponder well the Paths of our Feet, and not with Pride to magnify our ſelves, or ſtrive to promote any corrupt Notion, under any Pretence whatſoever! Our Days are Evil, many dangerous Errors abound, and it is cauſe of greateſt Grief to ſee what a Generation of Men are riſen up of late, who ſtrive to mix God's pure Gold with their Droſs, and his Wine with their Water. Though on the other Hand, let us bleſs and praiſe the Lord for raiſing up ſo many brave Champions in the mean time, of our Brethren of the Congregational Way, to defend the Goſpel of God's Grace, and the Truth as it is in Jeſus: Yet I could wiſh there was not ſo much Gall in ſome of them againſt us their Brethren, who in all the great Truths of Chriſtianity are of one Mind and Judgment, and yet are expoſed to Reproach for witneſſing to a Truth of Chriſt that lies as plain in the Goſpel as any one Truth or poſitive Precept of Chriſt whatſoever; I mean, that of Believers Baptiſm. Why ſhould we be cenſured for maintaining that Truth which the Holy Ghoſt ſo fully bears witneſs unto? I long to ſee more of the Spirit of Love and Charity; would to God that Chapter, 1 Cor. 13. was more read and conſidered.
4. This may alſo ſerve to reprehend ſuch who ſtrive to caſt Reproach upon this Holy Doctrine, and ſuch that maintain it as if it tended to incourage People in Sin, or open a Door to Licentiouſneſs: Let all for ever forbear ſuch Reflections; Is not this the Purport of that Doctrine which we vindicate?
(1.) That there is wrought and preſerved in the Minds and Souls of all Believers, by the Holy Spirit, a Supernatural Principle of Grace and Holineſs, whereby they are made meet, and enabled to live unto God, and diſcharge all Duties of Obedience which he requireth of them, and accepteth through Chriſt; which Principle or Habit of Grace is eſſentiaily diſtinct from all Natural Habits, Intellectual and Moral, however, and by what Means ſo ever acquired or improved.
(2.) That the Holy Spirit by his effectual Operations, doth enable us, according as we are required by his immediate Influences, in all Acts of Obedience; whether internal only in Faith and Love, &c. or External alſo; even ſo, that all the Powers of our Souls, and Members of our Bodies, are or ought to be in a ſpiritual manner governed and influenced thereby, and unto all Duties of Holineſs, in our daily walking with God: and that all this is the Effect of God's Free-Grace to us in Jeſus Chriſt, who hath communicated of the Spirit without meaſure, to our Bleſſed Head and Mediator, that he may give it forth to all his Saints that have Union with him, and believe in him.
Brethren, God hath circumciſed the Hearts of his People, to love him with all their Souls, and with all their Strength: He writes Deut. 30. 6.his Law in our Hearts, as he promiſed; I will put my Law in their inward Parts, and write it in their Hearts. This gracious Habit or Jer. 31. 33.Principle in the Soul, is nothing but a Tranſcript of the Holy Law of God, implanted and abiding in our Hearts, whereby we are enabled, with Chearfulneſs and ready Inclination of our Spirits, to act in the Duties of Obedience and Holineſs unto God, as he requireth of us: and alſo our Likeneſs and Conformity unto God, doth conſiſt herein; I ſay, it doth conſiſt in this Divine and Sacred Principle, or Spiritual Habit that is infuſed into the Soul, it is our Spiritual Life, whereby we live unto God; it is the Foundation and Sum of all Internal Excellencies; no Works, no Duties, are accepted, where this Principle is not. It is a Vital Principle of Holineſs, and it makes Religion co-natural to us: Moreover, it is a certain, a permanent, and an abiding Principle; it is that Seed that remains in Believers, and will have good and ſpiritual Fruit to attend it: therefore this Doctrine muſt needs promote Holineſs, that is thus founded on ſuch a Sacred Principle, and the Motives are every way as ſtrong.
5. It appears, Brethren, that our ſtanding by Grace is moſt firm and ſure, it is like the ſtanding of thoſe who are in their conſummate State in Glory: The Good Angels, and Bleſſed Souls above, are confirmed in that State by ſuperabounding Grace; for by Nature (as one obſerves) the Angels are mutable: What was the Reaſon ſome of them fell, who beheld the Face of God? The bare beholding the Face and Glory of God, will not continue one Creature in a happy State, without an Act of Divine and Confirming Grace; it is a continual Addition of Grace, and Supplies of Grace, that preſerves our Souls in a State of Life: and to this End are we united to Jeſus Chriſt; I mean to ſuch an Head, that of and from his Fulneſs we might have a Communication of Strength, and all Divine Influences, as our Souls do ſtand in need.
6. And this being ſo, labour after the Exerciſe of Grace, reſt not in a ſmall Degree thereof; the more Grace you have, the more Glory you will bring to God, and the more eaſy it will be for you to reſiſt Temptations.
7. The more Grace, alſo the more Peace: Holineſs is that which God calls for; it is that which becomes his Houſe for ever, and without it no Man ſhall ever ſee the Lord. Therefore let this be the Uſe of all the Sermons you have heard from this Text, even to work up your Hearts to Thankfulneſs, to Holineſs, in all the whole Courſe of your Lives, and to depend upon Chriſt alone, into whoſe Hand you are committed by the Father, that he would give you freſh Supplies of Grace, and keep you from falling. To whom, with the Father, and the Holy Spirit, be Glory and Praiſe for ever. Amen.