The Doctrine of the Saints Perseverance, Chapter 4
CAP. IV.
1. An entrance into the Consideration of the Covenant of Grace, and our Argument from thence, for the Unchangeablenesse of the Love of God unto Believers. 2. The intendment of the ensuing discourse. 3. Gen. 17. 3. opened and explained: with the confirmation of the Argument in hand from thence. 4. That Argument vindicated and cleared of Objections. 5. Confirmed by some observations. 6. Ierem. 32. v. 38, 39, 40. compared with Cap. 31. v. 32, 33. The Truth under consideration from thence clearely confirmed. 7. The certainty, immutability, and infallible accomplishment of all the Promises of the New Covenant, demonstrated. 1. From the removall of all causes of Alteration. 2. From the Mediator, and his undertaking therein. 3. From the Faithfulnesse of God. 8. One instance from the former considerations. 9. The indeavour of M. G. to Answer our Argument from this place. 10. His observation on, & from the Text, considered: 1. This promise not made to the Jewes only: 2. Nor to all the Nation of the Jewes, proved from Rom. 11: 3. not intending principally their deliverance from Babylon. 11. His inferences from his former observations weighed: 1. The Promise made to the body of the People of the Jewes Typically only: 2. An Exposition borrowed of Socinus Rejected: 3. The Promise not appropriated to the time of the Captivity: and the disadvantage ensuing to M. G. cause upon such an Exposition. 12. The place insisted on compared with Ezek. 11. 17, 18, 19, 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 suppose, that he shall prevaile with the Saints of God to believe it will make for their Consolation to apprehend, that there is no ingagement in his Covenant assuring them of the continuance of the Favour of God unto them, to the End of their Pilgrimage, hath no reason to doubt or question the Issue of any thing, he shall undertake to perswade men unto. Doubtlesse he will find it very difficult with them, who in time of Spirituall Straights & pressures, have closed with this ingagement of God in the Covenant, & have had experience of its bearing them through all perplexityes, and entanglements, when the Waves of temptation were ready to goe over their Soules. Certainely David was in another perswasion, when upon a view of all the difficulties he had passed through, and his house was to meet withall, he concludes 2 Sam. 23. 5. This is all my desire and all my Salvation, that God hath made with me an everlasting Covenant, ordered in all things & sure. The Covenant from whence he had his sure Mercyes, not Changeable, not Alterable, not liable to failings, as the temporall Prosperity of his House was, was that he rejoyced in.
I shall close this with two Observations.
First,§. 5. it may doubtlesse, and on serious Consideration will seeme strange to any one, acquainted in the least measure with God and his Faithfullnesse, that in a Covenant established in the Blood of Christ he should freely promise to his, that he would be a God unto them, that is, that he would abide with them in the Power, Goodnesse, Righteousnesse, and Faithfullnesse of a God, that he would be an Allsufficient God to them for ever, when he might with an Almighty facility prevent it, and so answer and fullfill his Ingagement to to the utmost, he should yet suffer them to become such Villains and Devills in Wickednesse, that it should be utterly impossible for him in the Blood of his Sonne, and the riches of his Grace, to Continue a God unto them: this I say seemeth strange to me, and not to be received without casting the greatest reproach imaginable, on the Goodnesse, Faithfullnesse, and Righteousnesse of God.
Secondly, if this Promise be not absolute, Immutable, Unchangeable, Independent on any thing in us, it is Impossible that any one should pleade it with the Lord but only upon the account of the sence that he hath of his own accomplishment of the Condition, Psal. 73. 26. Isa. 8. 17. Isa. 50. 10.on which the Promise doth depend; I can almost suppose that the whole Generation of Believers will rise up against this Assertion to remove it out of their way of walking with God. This I know, that most of them, who any time have walked in darknesse and have had no Light, will reprove it to the Faces of them that mainetaine it, and professe that God hath witnessed the contrary truth to their hearts. Are we in the Covenant of Grace left to our owne Hearts, Wayes, and Walkings? Is it not differenced from that which is abolished? Is it not the great distinguishing Character of it,2 Cor. 1. 20. that all the Promises of it are stable, & shall certainely be accomplished in Jesus Christ?Heb. 7. 22. & 8. 7, 8, 9.
One place I shall adde more, wherein our intendment is positively expressed,§ 6. beyond all possibility of any colourable evasion, especially considering the Explication, Enlargement, and Application, which in other places it hath received. The place intended is Jeremy 32. v. 38, 39, 40. They shall be my People, and I will be their God; and I will give them one heart, and one way, that they may feare me for ever, for the good of them, and their Children after them, and I will make an everlasting Convenant with them, that I will not turne away from them to doe them good, but I will put my feare in their hearts, that they shall not depart from me; in conjunction with those words of the same importance. Ch. 31. v: 31, 32, 33. Behold the daies come, saith the Lord, that I will make a new Covenant with the house of Israel, and the house of Judah, not according to the Covenant that I made with their Fathers; but this shall be my Covenant, that I will make with the house of Israel after those daies, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my People, and they shall teach no more every man his Neighbour, and every man his Brother, saying, Know the Lord; for they shall all know mee, from the least of them to the greatest of them, saith the Lord, for I will forgive their iniquities, and remember their sinnes no more.
1. The Thesis under demonstration is directly, and positively affirmed, in most significant, and emphaticall words, by God himselfe: seeing then the Testimony of his holy Prophets, and Apostles, concerning him are so excepted against, and so lightly set by, let us try if men will reverence himselfe, and cease contending with him, when he appeareth in judgement. Saith he then to Believers, those whom he taketh into covenant with him, This is my Covenant with you (in the performance whereof his Allsufficiency, Truth, and Faithfulnesse with all other his glorious Attributes are eminently engaged) I will be your God (what that expression intends is known, and the Lord here explaines, by instancing in some eminent Spirituall mercy thence flowing, as Sanctification, and Acceptance with him by the forgivenesse of sinnes) and that for ever in an everlasting Covenant, that He will not turne away from them to doe them good. This plainely God saith of himselfe, and this is all we say of him in the businesse, and which (having so good an Author) we must say, whether men will heare, or whether they will forbeare: Whether it be right in the sight of God to hearken unto men, more then unto God, let all judge. Truly they have a sad taske in my Apprehension, who are forced to sweat and labour to alleviate and take off the Testimony of God.
2. Secondly, That the way the Lord proposeth to secure his Love to his, is upon termes of Advantage of Glory and Honour to himselfe, to take away all scruple which on that hand might arise, is fully also expressed: Sinne is the only differencing thing between God and man; and hereunto it hath a double influence: First, Morall in its guilt, deserving that God should cast off a sinner, and prevailing with him upon the account of justice so to doe; Secondly, Efficient, by causing men through its power and deceitfulnesse, to depart from God,Heb. 3, 1: Prov. 1. 31. 14. 14. untill, as back-sliders in heart, they are filled with their owne waies. Take away these two, provide for Security on this hand, and there is no possible case imaginable, of separation between God and man once brought together in Peace and Unity. For both these doth God here undertake; for the first (saith he) I will forgive their Iniquities, and remember their sinnes no more. Cap. 31. 34. The guilt of sinne shall be done away in Christ, and that on termes of the greatest Honor and Glory to the Justice of God, that can be apprehended; God hath set forth Christ to be a Propitiation through Faith in his Blood, to declare his Righteousnesse for the Remission of sinnes that are past. Rom. 3. 25. And for the latter, that that may be throughly prevented, saith God the care shall ly on me, I will put my Law in their Hearts & write it in their inward parts. Cap. 31. 33. I will put my feare in their inward parts, that they shall not depart from me. Cap. 32. 40. So that the Continuance of his Love is secured against all possible interveniences whatever, by an assured prevention of all such that have an inconsistency therewithall.
The Apostle Paul setting out the Covenant,§: 7. which God ratifieth in the Blood of Christ, which shall never be broken, takes the description of it from this place of the Prophet. Heb. 8. 9, 10, 11, 12. & therein fixeth particularly on the Vnchangeablenesse of it, in opposition to the Covenant, which went before, which was lyable to mutation: when if these differed only in the Approbation of severall Qualifications, they come to the same end. For if this Covenant depends on Conditions by our selves & in our owne strength, with the advantage of its proposall to us, attended with exhortations & therefore by us to be fulfilled, how was it distinguished from that made with the People, when they came out of Egypt? But in this very thing the difference of it lyeth, as the Apostle asserts. v. 6, 7, 8. The Immutability of this Covenant, and the certaine product of all the Mercy promised in it, might (were that our present taske) be easily demonstrated; as First.
1. From the Removal of all causes of Alteration. When two enter into Covenant and Agreement, no one can undertake, that that Covenant shall be firme, and stable, if it equally depends upon both: yea both it may be are changeable, and so actually changed, before the accomplishing of the thing engaged about therein: However though the one should be faithfull, yet the other may faile, and so the Covenant be broken: Thus was it with God and Adam; it could not be undertaken, that that Covenant should be kept inviolable, because though God continues faithfull, yet Adam might prove, (as indeed he did) faithlesse: and so the Covenant was disanulled, as to any power of knitting together God and Man. The Covenant betweene Husband and Wife; the one party cannot undertake that the whole Covenant shall be observed, because the other may prove treacherous. In this Covenant the case is otherwise. God himselfe hath undertaken the whole, both for his continuing with us, and our continuing with him. Now he is one, God is one, and there is not another, that they should faile & disanull this agreement. Though there be sundry persons in covenant, yet there is but one undertaker on all hands, and that is God himselfe. It doth not depend upon the will of another, but of him only, who is faithfull, who cannot lye, who cannot deceive, who will make all his engagements good to the utmost. He is an Allsufficient one, he will worke, and who shall let him? The Lord of Hosts hath purposed, and who shall disanull it? Yea he is an unchangeable one, what he undertakes, shall come to passe. Blessed be his name, that he hath not laid the foundation of a Covenant in the Bloud of his deare Sonne, layd out the riches of his Wisedome, Grace, and power about it; and then left it to us, and our fraile will to carry it on, that it should be in our power to make void the great work of his mercy. Whence then (I say) should any change be, the whole depending on one, and he immutable.
2. Seeing that God and man, having been at so great a distance, as they were by sinne, must needs meet in some Mediatour, some middle person in whom, and by whose bloud, (as covenants usually were confirmed by bloud) this Covenant must be ratified; consider who this is, and what he hath done for the establishing of it. There is one God, and one Mediator between God and Man, the Man Christ Jesus. 1 Tim. 2.5. He is the surety of this Testament. Heb. 7. 22. The Mediator of this better Covenant, established upon better Promises Heb: 8. 6. neither is this surety or Mediator subject to change. He is the same yesterday, to day, and for ever. Heb. 13. 8. But though he be so in himselfe, yet is the work so, that is committed to him? saith the Apostle, all the Promises of God are yea and amen in Jesus Christ, to the glory of God by us, 2 Cor: 1. 20. God hath in him, and by him, ascertained all the Promises of the Covenant, that not one of them should be broken, disanulled, frustrate, or come short of an Accomplishment. God hath so confirmed them in him, that he hath at his death made a Legacy of them, and bequeathed them in a Testamentary dispensation to the Covenanters. Heb: 9. 15, 16, 17. and what he hath farther done for the Assuring of his Saints abiding with God, shall afterward be declared.
3. Thirdly, the Faithfulnesse of God is oftentimes peculiarly mentioned in reference to this very thing, the God that keepeth Covenant is his Name, That which he hath to keepe, is, all that in Covenant he undertaketh: now in this Covenant he undertaketh: First, That he will never forsake us: Secondly, That we shall never forsake him: his Faithfulnesse is engaged to both these; and if either part should faile, what would the Lord doe to his great name, The God that keepeth Covenant?
Notwithstanding the undertaking of God on both sides in this Covenant,§. 8. notwithstanding his Faithfulnesse in the performance of what he undertaketh, notwithstanding the Ratification of it in the bloud of Jesus, and all that he hath done for the confirmation of it, notwithstanding its differing from the Covenant, that was disanulled on this Account, that that was broken, which this shall never be, (that being broken, not as to the truth of the Proposition wherein it is contained, Doe this & Live, but as to the succes of it in bringing any to God) notwithstanding the Seale of the Oath that God set unto it; they (I say) who notwithstanding all these things, will hang the unchangeablenesse of this Covenant of God upon the slipperinesse, and uncertainty, and lubricity of the Will of Man, let them walke in the light of the sparkes, which themselves have kindled, we walke in the light of the Lord our God.
When first I perused Mr Goodwin's Exceptions to this Testimony (Cap. 10. Sect. 52, 53, 54, 55, 56. Pag. 219, 220, 221, 222, 223, 224.) finding them opposed not so much,§. 9. nor so directly to our inference from this place, as to the designe, intendment, and arguing of the Apostle Rom. 9, 10, 11th chapters, and the reinforcing of the Objections by him, answered, casting again the Stone of offence in the way, by him removed, I thought to have passed it without any Reply, being not convinced, that it was possible for the Author himselfe to be satisfied either with his own exposition of this place, or his exceptions unto ours; but arriving at length to the close of this discourse, I found him quasi re preclarè gestâ, to triumph in his victory, expressing much confidence, that the World of Saints, who have hitherto bottomed much of their Faith & consolation, on the Covenant of God in these words expressed, will veile their faith & understanding to his uncontrouleable Dictates, & not once make mention of the name of God in this place any more. Truly for my part, I must take the boldnesse to say, that before the coming forth of his Learned Treatise, I had read, & (according to my weake ability) weighed and considered what ever either Arminians, or Socinians (from the Founder of which Sect, their and his Interpretation of this place is borrowed) had entred against the interpretation insisted on, that I could by any meanes attaine the sight of, and was not in the least shaken by any… of their Reasonings, from rejoycing in the Grace of God, as to the Vnchangeablenesse of his Love to Believers, and the certainety of their Perseverance with him to the end, therein expressed: And I must adde, that I am not one jot enamored on their Objections and Reasonings, for all the new dresse, which with some cost our Author hath been pleased to furnish them with, fashionably to set out themselves withall. Were it not for the confidence you expresse in the close of your Discourse, of your noble Exploits and Atcheivements in the consideration of this Text (which magnificent thoughts of your undertakings and successe, I could not imagine from the reading of your Arguments or Exceptions, though on other accounts I might) I should not have thought it worth while to examine it particularly, which now, to safegard the Consolation of the weakest Believers, and to encourage them to hold fast their confidence so well established against the assaults of all Adversaries, Sathan or Arminians, I shall breifely doe.
Then (saith Mr Goodwin,) Evident it is from the whole Tenour of the Chapter, §. 10.that the words containe especiall Promises made particularly to the Jewes.
Ans. If by particularly, you meane exclusively, to them, and not to others, this is evidently false; for the Apostle tels you Heb. 8. 6. to the end of the Chapter, that the Covenant here mentioned is that, whereof Christ is Mediator, and the Promises of it those better Promises, which they are made partakers off, who have an interest in his Mediation.
2. (He saith) As evident it is, upon the same account, that the Promise here mentioned was not made only to the Saints or sound Believers amongst the Jewes, who were but few; But to the whole body or generality of them.
Ans. True, it is as evident as what before you affirmed, & that in the same kind, that is, it is evidently false; or else the Promise it selfe is so; for it was never fulfilled towards them all. Bnt I referre you to a Learned Author, who hath long since assoyled this difficulty, and taught us to distinguish between a Jew foreign, and a Jew foreign, of Israel according to the flesh, Rom. 2. 28, 29.and according to the Promise: He hath also taught us,Rom. 9. 6, 7. that they are not all Israel that are of Israel. Rom: 9. 6. And upon that account it is, that the word of this Promise doth not faile, though all of Israel doe not enjoy the fruit of it. Not that it is Conditionall, but that it was not at all made unto them, as to the Spirituall part of it, to whom it was not wholly fulfilled. And cap. 11. He tells you that it was the Election to whom these Promises were made, and they obtained the fruit of them: neither doth that Appendix of Promises poynted to, look any other way. When you have made good your Observation by a Reply to that Learned Author, we shall think of a Rejoynder. It is therefore added,
3. It is yet upon the same account as evident, as either of the former, that this Promise was made unto this Nation of the Jewes, when and whilest they were (or at least considered as now being) in the Iron-furnace of the Babylonian captivity. v. 33.
Ans. That this solemne Renovation of this promise of the Covenant, was (not made to them when in Babylon, but) given out to them before hand, to sustaine their hearts and spirits withall, in their Bondage and Thraldome, is granted; and what then I pray? Is it any new thing to have spirituall Promises solemnly given out, & renewed upon the occasion of temporall distresses? A Promise of Christ is given out to the House of David, when in feare of being destroyed, Isaiah 7. 13. So it was given to Adam Gen: 3.16. So to Abraham, Gen. 17. So to the Church; Isaiah 4. 2, 3, 4. But farther it is said,
4. From the words immediately preceding the passages offered to debate, it clearly appears, that the Promise in these passages relates unto, and concernes their reduction, and returne from, and out of that Captivity, into their own Land.
Ans. Will Mr Goodwin say, that it doth only concerne that? Dareth any man so boldly contradict the Apostle setting out from this very place the tenour of the Covenant of Grace, ratified in the bloud of Christ, Heb. 8.? Nay will any say, that so much of the Promise here, as God calleth his Covenant, cap. 31. v. 32, 33. chap: 32. v. 38, 39, 40. doth at all concerne their Reduction into their own Land, any farther then as it was a Type or Resemblance of our deliverance by Christ? These evident Assertions are as expresse and flat contradictions to the evident intendment of the Holy Ghost, as any man is able to invent. But,
M. Goodwin hath many deductions out of the former (sure and evident) premises,§. 11. to prove that this is not a promise of Absolute and Finall Perseverance (it is a strange Perseverance, that is not finall) in Grace to the end of their lives: for saith he,
1. The Promise is made to the Body of the People, and not to the Saints and Believers among them, and respects as well the Vnfaithfull, as the Believers, in that Nation.
Ans. It was made to the Body of the People only Typically considered, and so it was accomplished to the Body of the People; Spiritually and Properly to the Elect among the People, who, as the Apostle tells us, obtained accordingly. There being also in the Promise wrapped up, the Grace of effectuall Conversion; It may in some sense be said to be made to the unfaithfull: that is, to such as were so antecedently to the Grace thereof: but not to any that abide so, for the Promise is, not that they shall not, but that they shall Believe, & continue in so doing to the end. But saith he,
2. This Promise was appropriated and fitted to the state of the Jewes, in a sad captivity: but the Promise of Perseverance was (if our Adversaries might be Believed) a standing Promise among them, not appropriated to their condition.
Ans. 1. Non venit ex pharetris ista sagitta tuis. It is Socinus's, in reference to Ezechiel 36. In Prael: Theol: cap. 12. Sect: 6. And so is the whole Interpretation of the place afterwards insisted on, derived to Mr Goodwin through the hands of the Remonstrants at the Hague Conference. 2. If this exception against the Testimony given in these words for the confirmation of the Thesis in hand may be allowed, what will become of Mr Goodwins Argument from Ezechiel 18. for the Apostasy of the Saints? It is most certaine, the words from thence, by him and others insisted on, with the whole discourse, of whose contexture they are a part, are appropriated to a peculiar state of the Jewes, and are brought forth as a meete vindication of the Righteousnesse of God in his dealing with them in that condition. This then may be laid up in store to refresh Mr Goodwin with something of his own providing, when we are gone so farre onward in our journey: But 3. It is most evident to all the World, that Mr Goodwin is not such a stranger in the Scriptures, as not to have observed long since, that Spirituall Promises are frequently given to the People of God, to support their Soules under Temporall distresses: and that not alwaies new Promises for the matter of them, (for indeed the substance of all Promises is comprized in the first promise of Christ) but either such, as enlarge and cleare up Grace formerly given or promised; or such, as have need of a solemne Renewall, for the establishing of the Faith of the Saints, assaulted in some particular manner, in reference to them: which was the state of the Saints among the Jewes at this time. How often was the same promise renewed to Abraham? And upon what severall occasions? And yet that Promise, for the matter of it, was the same that had bin given from the beginning of the World; That Gods solemne Renewall of the Covenant at any time, is called his making of, or entring into Covenant, needs no labour to prove. But (saith he)
3. This Promise is the same with that of Ezek. 11. 17, 18, 19, 20. which Promise notwithstanding, §. 12.it is said v. 21. But as for them whose heart walketh after the heart of their detestable things, and their abominations, I will recompense their wayes upon their heads; so that, notwithstanding this seeming Promise (as is pretended) of Perseverance in Grace, they may walke after their abominable things, for this threatning intends the same Persons or Nations (as Calvin himselfe confesseth) the Israelites.
1 Grant that this is the same Promise with the other,Ans. how will it appeare that this is not a Promise of such an enterposure of the Spirit and Grace of God, as shall infallibly produce the effect of Perseverance? Why? Because some are threatned for following the Heart of their abominable things. Yea but how shall it appear that they are the same Persons with them, to whom the Promise is made? The Context is plainely against it: saith he, I will give them a Heart to walke in my Statutes and Ordinances, to doe them: but for them that walke after their owne Hearts, them I will destroy, in as cleare a distinction of the Object of the Promise, and threatning as is possible. Saith Mr Goodwin, this Threatning concernes the same Persons or Nation: the same Nation, but not the same Persons in that Nation: but Calvin saith that it concerneth the Israelites: But Paul hath told us, that they are not all Israel who are of Israel, not all Children of the Promise, who are Children of the flesh. And
2. If it doe any way concerne the Persons to whom that Promise is given, it is an expression suited to the dispensation of God, whereby he carrieth Believers on in the enjoyment of the good things he gives them in and by his Promises, without the least prediction of any event, being only declarative of what the Lord abhorreth, and the connexion that is between the Antecedent and the Consequent of the axiome, wherein it is contained: and is farre from the nature of those Promises, which hold out the Purpose or Intention of God, with the engaging of a reall efficacy for their accomplishment. He adds.
4. If this be a Promise of absolute Perseverance, no time nor season can be imagined, wherein it was fulfilled.
Ans. At all times and seasons to them, to whom it was made, according to their concernement in it. But saith he,
1. It hath been proved that it was made to the community of the Jewish Nation, toward whom it was not fulfilled.
Ans. 1. It hath been said indeed, againe and againe, but scarce once attempted to be proved: nor the Reasoning of the Apostle against some pretended proofes and Answers to them, at all removed.
2. It was fulfilled to the Body of that Naiion, as farre as it concerned the Body of that Nation, in their Typicall returne from their captivity. But then,
2. If this be the sence, it was fulfilled in the captivity as well as afterward, for you say the Saints alwaies Persevere.
Ans. 1. The Typicall part of it was not then accomplished.
2. It is granted, that as to the Spirituall part of the Covenant of Grace, it was at all times fulfilled to them, which is now evidently promised to establish them in the Assurance thereof. Wherefore it is,
5. Argued (Sect. 53.) That these words, I will give them one Heart, that they shall not depart from me, may be as well rendred that they may not depart from me, and so it is said in the verse foregoing, that they may feare me for ever.
Ans. 1. Suppose the words may be thus rendred, what inconvenience will ensue? Either way they evidently & beyond exception designe out the End aimed at by God; and when God intends an End or Event, so as to exert a reall efficiency for the compassing of it, to say that it shall not be infallibly brought about, is an Assertion, that many have not as yet had the boldnesse to venture on. But saith he:
2. The words so read doe not necessarily import the actuall event or taking place, of the effect intended of God in the Promise, and his performance thereof, but only his intention it selfe in both these, and the sufficiency of the means allowed for the producing such an effect: but it is of the same nature with that, that our Saviour saith Iohn 5. 34. these things I say unto you, that yee might be saved: And that of God to Adam Gen: 3. 10, 11. All which things were in like manner insisted on by the Remonstrants at the Hague Colloquie.
Ans. It is not amisse that our contests about the sence of this place of Scripture, are at length come to the state and issue here expressed. It is granted, the thing promised, and that according to the intendment of God, is Perseverance: but that there is any necessity that this Promise of God should be fulfilled, or his intention accomplished, that is denied. Were it not, that I should prevent my selfe, in what will be more seasonable to be handled, when we come to the consideration of the Promises of God, I should very willingly ingage here into the proofe of this Assertion: When God purposeth or intendeth an event, and promiseth to doe it, to that end putting forth and exercising an efficient reall power, it shall certainly be accomplished and brought to passe; neither can this be denied without casting the greatest reproach of Mutability, Impotency, and breach of Word upon the most Holy, that is possible for any man to doe: Neither doe the Remonstrants, nor Mr Goodwin acquit themselves from a participation in so high a crime, by their instance of Gen. 3. 10, 11. where a Command of God is only related to expresse his duty to whom it was given, not in the least asserting any intention of God about the event, or Promise, as to the meanes of its Accomplishment. Nor doth that of Iohn 8. 28 give them any more assistance in their sad undertaking to alleviate the truth of God. A meanes of Salvation in its own nature and kind sufficient is exhibited, which asserts not an infallible necessity of event, as that doth which in this place is ascribed to God. But it is added.
6. (Sect. 54.) The continuance of externall and Civill prosperity to the Jewish Nation may much more colourably be argued from hence, then the certainty of their Perseverance in Grace: for these things are most expresly promised, verses 39, 40. and yet we find that upon their nonperformance of the condition, they are become the most contemptible and miserable Nation under Heaven: certainly then the Spirituall Promises here must also depend on conditions, which if not fulfilled, they also may come short of performance.
Ans: 1. Rom: 11. 25, 26, 27. 2. These Temporall Promises were fulfilled unto them, so farre as they were made to them, that is, as they were Typicall, and what is behind of them, shall be made good in due time. 3. All these Promises are, and were in their chiefest and most eminent concernments (even the spirituall things set forth by allusions to the good land, wherein they lived) compleatly and absolutely fulfilled to them all, and every one, to whom they were properly and directly made, as the Apostle abundantly proveth Rom: 9.10,11. 4. Whereas there are two speciall spirituall Promises here expressed, one of Conversion, the other of Perseverance, I desire to know on what condition their accomplishment is suspended? On what condition will God write his Law in their hearts? On condition they heare him, and obey him, suffer his mercies and kindnesses to work kindly on them: that is, on condition his Law be in their hearts, he will write it there thankes yet for that: On what condition doth God promise, that they shall abide with him for ever? Why, on condition they depart not from him: very good! To what end doth God promise that, which he will not effect, but only on condition that there is no need for him so to doe? But saith he.
7. If the Spirituall Promises be absolute, so must the Temporall be also: For their accomplishing depends solely on the things mentioned and promised in the Spirituall.
Ans. 1. Temporall things in the Promises are often expressed only to be a resemblance, and to set off some eminent Spirituall Grace intended, as shall afterwards appeare. In that sense the Promises mentioning such things, are actually and fully accomplished in the collation of the Spirituall things by them typed and resembled. 2. Temporall Promises as such, belong not primarily to the Covenant of Grace, as they are of Temporall things for the substance of them but to the Covenant with that whole Nation, about their inheritance in the Land of Canaan, which was expressely conditionall, and which held out no more of Gods Intendment to that Nation, but only that there should be an inviolable connexion between their Obedience & Prosperityes. 3. The things in this Promise are expresly differenced from the things of that Covenant, on this account, that that Covenant being broken on the part of the Nation, they enjoyed not that which was laid out as a fruit of their Obedience; but this shall never be violated or broken, God undertaking for the accomplishing of it, with another manner of engaging, and sutable power exerted, then in that of old. Heb: 8. 7, 8, 9, 10. Cap. 10. 16, 17. But saith he,
8. The expression of a Covenant plainly shewes it to be conditionall; for a Covenant is not, but upon the mutuall stipulation of parties: when one failes, then is the other true.
Ans. 1. The word Berith is sometimes used for a single Promise without a condition. Gen: 6.18. cap. 9.9. Whence the Apostle handling this very Promise changeth the termes, and calleth it a Testament. In a Testamentary dispensation, there is not in the nature of it any mutuall stipulation required, but only a meere single favour and grant or concession. 2. It may be granted, that here is a stipulation of duty from us, God promising to work that in us, which he requires of us: and thereby is this Covenant distinguished from that which was disanulled. In the good things indeed of this Covenant, one may be the condition of another, but both are freely bestowed of God: And these are Mr Goodwins exceptions against this Testimony, which cometh in, in the cause of God, and his Saints, that we have in hand. His next attempt is to give you the sense of the words on this consideration, to manifest from thence, that this Promise of God may come short of Accomplishment.
This then at length is the account that is given in of the sence of the Promise in hand,§. 13. and all others of the like nature.
I will give them one heart and one way, that they may feare me for ever, and will put my feare into their hearts, that they shall not, or may not depart from me, (i.e.) I will deale so above measure graciously and bountifully with them, as well in matters relating to their Spirituall condition, as in things concerning their outward condition, that, if they be not prodigiously refractory, stubborne, and unthankfull. I will overcome their evills with my Goodnesse, & will cause them to owne mee for their God, and will reduce them, as one man, to a loving and loyall …rame and temper of heart, that they shall willingly with a free and full purpose of heart feare and serve me for ever. Sect: 55.
Ans: The first Author of this Glosse upon a parallell Text wasaHunc Ezechielis locum satis commodè explicat Erasmus in sua Diatribe, dicens in eo contineri usitatam figuram loquendi, quâ cura in altero aliquid efficiendi significatur, illius operâ minimè exclusâ: ac si quis (inquit) Praeceptor discipulo solaecizanti diceret, exeram tibi linguam istam barbaricam, & inseram Romanam. Haec sunt fere ipsius Erasmi verba. Quibus addex loco ipso satis appa rere, nullā necessitatē Deum significare voluisse sed neque ullam vim interiorem, cum non aliâ ratione ea, quae ibi pollicetur se effecturum, ostendat Deus, quàm beneficiorum multitudine, quibus affecturus erat populum, ejus que cor & animum emolliturus. &c. Soc. Prael. Cap. 12. 8. 6. p. 45. Socinus: Prael: Theol: cap: 6. whose words are. This place of Ezekiel is well explained by Erasmus in his Diatribe, saying, that there is an usuall figure of speaking contained in it, whereby a care in any, of working something by another, is signified, his endeavour being not excluded; as if a Maister should say to his Scholar speaking improperly, I will take away that barbarous tongue from thee, and give thee the Romane: these are almost the words of Erasmus: to which adde, that it appeareth from the place it selfe, that God would not signify any necessity, or any internall efficacy, when he declareth that he will effect what he promiseth, no other way, then by the multitude of his benefits, wherewith he would affect the people, and mollify their hearts and mindes, and thereby as it were, beget and create in them a willingnesse and alacrity in obeying of him. The Remonstrants received this sence, in the conference at the Hague, managing it in these words: it is manifest that these words doe signify some great efficacy and motion, which should come to passe by the many and excellent benefits of God, for whose sake they ought to convert themselves, &c. which worthy Interpretation being at length fallen upon Mr Goodwins hand, is trimmed forth as you have heard. Secondly, not to insist on those Assumptions, which are supposed in this interpretation, as that this Promise was made peculiarly to the Jewes, and to the whole Nation of them, properly and directly, &c. The G…osse it selfe will be found by no meanes to have the least consistency with either the words, or intendment of the Holy Ghost in the place, nor to be suited to Answer our Argument from thence, nor yet to hold any good intelligence or correspondency with what hath already been delivered concerning it. For,
1. To beginne with the latter: he affirmes this cannot be a Promise of absolute Perseverance, because if it be so, the Jewes enjoyed it in that Captivity, as well as afterwards; when that is here promised, which they were not to receive untill in, and upon their returne from Babylon. Sect: 52. Pag: 220, 221. But if that, which is here mentioned, be all that is promised to them, namely, dealing so graciously and bountifully with them in his Dispensations, according as was intimated, there is not any thing in the least held out to them in this place, but what God had already (himselfe being judge) in as eminent and high a manner wrought in reference to them and for them, as could be conceived. And indeed it was such, as he never after this, arose to that height of outward mercy and bounty, in things spirituall and temporall, so as before. Isai. 5.1,2,4. Neither after the Captivity unto this day, did they see againe the triumphant glory of David, the magnificent peace of Solomon, the beauty of the Temple, the perfection of Ordinances &c. as before.
2. Whereas he affirmed formerly, that this Promise is conditionall, and that the things therein promised, doe depend on conditions by them to be fulfilled, to whom the Promise is made. Sect: 54. pag. 221. in the Glosse here given us of the words, there is no intimation of any such conditions, as whereon the promised actings of God should be suspended, but only an uncertainty of Event in reference to these actings Asserted. That (according to this interpretation) which alone God promiseth to doe is, that he would deale above measure graciously, and bountifully with them, as well in matters relating to their spirituall conditions, as in things concerning their outward condition, this is all he promiseth, and this he will absolutely doe, be the Event what it will. It is not said, (nor can it with any pretence of reason) that this also is conditionall, nay whatever the Event and issue be, that God will thus deale with them, is the sence of the words in hand, according to the estimate here taken of them. It is true, it is in the Exposition under consideration left doubtfull and ambiguous, whether such, or such an Event shall follow the promised actings of God or no; but what God promiseth concerning his dealing with them, that without supposall of any condition what ever, shall be accomplished. According as a sence serves the turne, so it is to be embraced, when men are once engaged against the Truth.
3. Neither doth this Interpretation so much as take notice of, much lesse doth it with any strength, or evidence, wave our Argument for the Saints Perseverance from this place. We affirme 1. That the Promise God made unto, or the Covenant he makes here with his people, is distinguished from, or opposed unto the Covenant that was broken, upon this account, that that was broken by the default of them, with whom it was made; but God would take care and provide that this should not faile, but be Everlasting. Jer: 31. 32, 33. Ch. 32. 40. Heb. 8. 8, 9. 2. That the intendment of God in this Promise, and the administration of this Covenant, with meanes and power mentioned therein, is the abiding of his Saints with him, or rather (primarily, and principally) his abiding with them, notwithstanding all such interveniences, as he will not powerfully prevent from ever interposing to the disturbance of that Communion he taketh them into. I will, saith he, make an everlasting Covenant with them, that I will not turne away from them from doing them good. Now these things, and such like, are not once taken notice of, in the exposition boasted to be full and cleare.
3ly Neither indeed hath it any affinity unto,§. 15. or acquaintance in name or thing, with the words or intendment of God, with the Grace of the Promise, or the Promise it selfe. For,
1. God (saies he) will give them one heart and one way, or he will put his Law in their inward parts, and write it in their Hearts: which is plainely the work of his Grace in them, and not the effect and fruit of his dealing with them. In the Glosse in hand, the work of God is limited to such dealings with them, as may overcome them to such a frame. The having of a new heart is either the immediate work of God; or it is their yeelding unto their duty to him, upon his dealing bountifully and graciously with them. If the First; it is what the Scripture affirmes, and all that we desire: If the Latter; how comes it to be expressed in termes holding out an immediate Divine Efficiency? That the taking away of a heart of Stone, the giving of a new heart, and Spirit, the writing of the Law in their hearts, and (which is all one) the quickning of the Dead, the opening of blind eyes, the begetting of us a new, as they relate unto God doe signifie no more but his administration of meanes, whereby men may be wrought upon, and perswaded to bring their hearts and spirits into such a condition, as is described in those expressions, to quicken themselves, to open their blind eyes &c. Mr Goodwin shall scarce be able to evince.
2. Conversion, and Pardon of Sinne being both in this promise of the Covenant (I take in also that place of the same importance cap. 31.) and relating alike to the Grace of God, if Conversion, or the giving of a new heart, be done only by administring outward meanes, and perswasions unto men to make the new heatrs; the forgivenesse of Sins must also be supposed to be tendred unto them upon the condition, that their sinnes be forgiven; as Conversion is, on condition they be converted, or doe convert themselves.
3. This Promise being by the Prophet and Apostle insisted on, as containing the Grace, whereby eminently and peculiarly the New Covenant is distinguished from that which was abolished; If the Grace mentioned therein, be only the laying a powerfull and strong obligation on men to duty, and obedience upon the account of the gracious, and bountifull dealing of God with them, both as to their Temporall and Spirituall condition, I desire to know wherein the difference of it from the old Covenant, as to the collation of Grace, doth consist? And whether ever God made a Covenant with man, wherein he did not put sufficient obligations of this kind upon him, unto obedience? And if so, what are the better promises of the New Covenant? And what eminent and singular things, as to the bestowing of Grace, are in it? Which things here are emphatically expressed to the uttermost.
4. The scope of this Exposition (which lookes but to one part of the Promise about bestowing of Grace, overlooking the maine End and intendment of it, as hath been shewed) being to darken the words of the Holy Ghost, so farre, as to make them represent a contribution of means, instead of an effectuall working the end and the event, on which the means supplied have an influence of perswasion, to prevaile with men to doe the things they are afforded them for: I desire to know, (First) What new thing is here promised to them, which exceeded that mentioned ch. 25. v: 4, 5. Wherein the Lord testifies, that he had granted them formerly a large supply of outward means (and especially of the word) for the end here spoken of. (Secondly) To what end, and on what account, is this administration of means for a work expressed by termes of a reall efficiency in reference to the work it selfe, which proceeding from the intendment of God, for the event aimed at, must needs produce it? And (Thirdly) Why these words should not be of the same importance with the associate expression, which of necessity must be interpreted of an actuall and absolute efficiency? v. 41, 42. And (Fourthly) Whether the Administration of outward sufficient means for the producing of an Event, can be a ground of an infallible prediction of that Event? As God here absolutely saith, they shall all know him from the Greatest to the least. Ch: 31. 34. which how it is brought about, the Holy Ghost acquaints us Is. 4. 13. They shall be all taught of the Lord, and Ioh: 6. 44, 45, 46. It is written of the Prophets. And they shall be all taught of God: Every man therefore that hath heard, and hath learned of the Father, cometh unto mee. But Mr Goodwin hath sundry Reasons to confirme his Glosse, which must also be considered; and he saith.
1. That it is the familiar Dialect of Scripture to ascribe the doing of things or effects themselves, to him that ministers occasions, or proper and likely meanes for the doing of them: so God is said to give them one heart, and one way, to put his feare into their hearts, when he administers motives, means, occasions, and opportunities to them, which are proper to work them to such a frame, and disposition of heart, out of which men are wont to love, and obey him, whether they be ever actually brought thereunto, or no: and this Promise was fulfilled to the People after their returne out of Captivity, in the mercies they enjoyed, and the Preaching of the Prophets.
Ans. 1. We are not now to be informed, that this is Mr Goodwin's Doctrine concerning conversion: that God doth only administer meanes, motives, and oportunities for it, but that man thereupon converts himselfe. And 2ly That when God hath done all he will, or can: that the Event may not follow, nor the work be wrought. But 3ly, That this sence by any meanes or opportunities can be fastned on the Promise under consideration, we are not as yet so well instructed. When God once intendeth an End, and expresseth himselfe so to doe, promising to work really and efficiently for the accomplishing of it, yea that he will actually doe it, by that efficiency preventing all interpositions whatever, that may tend to frustrate his designe, that that End of his shall not be accomplished, or that that working of his is only an Administration of meanes, whereby men may doe the things intended, if they will, or may doe otherwise, (he affirming that he will doe them himselfe) is a Doctrine beyond my reach and capacity. 4ly His saying, that in this sence the Promise was fulfilled to the People after the Captivity, is a saying against his own light. He hath told us not long since, that it could not be a Promise of those things which were enjoyed before it was ever given, as in our sence they did the Grace of Perseverance. &c Surely the means he mentioneth (untill at least the coming of Christ in the Flesh) were advanced to a farre higher pitch and eminency on all hands, before the Captivity, then after: and at the coming of Christ, it was eminently fulfilled in our acceptation of it, unto all, to whom it was made. But he adds.
2. That if it be not so to be understood,§. 16. and so said to be fulfilled as above, it is impossible for any one to assigne how, and when this Promise was fulfilled. For first it was made to the whole People, and the fulfilling of it to a few, will not confirm the Truth of it. Secondly, The Elect had no need of it (knowing themselves to be so) that they should never fall away: so that this is but to make voyd the glorious Promise of God. And thirdly, to say that it was made to the Elect, is but to begge the thing in question.
Ans. 1. As farre as the Body of the People was concerned in it, it was, and shall be in the latter daies absolutely accomplished towards them. It was, is, & shall be fulfilled to all to whom it was made, if so be that God be faithfull, and cannot deny himselfe. 2. It was, it is, and shall be accomplished properly and directly to all the Elect of that Nation, to whom it was so made, as it hath been cleared already from Rom. 9. 10, 11. Where the Apostle expresly and datâ operâ answers the very Objection, that Mr Goodwin makes about the accomplishing of these Promises, concerning the hardening and rejection of the greatest part of that people, affirming it to consist in this, that the Election obtained, when the rest were hardened. Wherein he did not begge the question, though he digged not for it; but answered by clear distinctions, as you may see Rom. 9. 6 Ch. 11. 1, 2, 3. 3. Neither doe all the Elect after their calling know themselves to be so, nor have they any other way to come acquainted with their Election, but by their faith in the Promises; nor is it spoken like one acquainted with the course and frame of Gods dealing with his Saints, or with their Spirits in walking with God, who supposeth the solemne and clear Renovation of Promises concerning the same things, with Explanations and enlargements of the Grace of them to confirme and establish the communion between the one and the other, to be needlesse. And who make the promises of God void, and of no effect? we who professe the Lord to be faithfull in every one of them, and that not one Title of them shall fall to the ground, or come short of accomplishing? or Mr Goodwin, who reports the Grace mentioned in them, for the most part to come short of producing the effect, for which it is bestowed, and the engagements of God in them, to depend so upon the labricity of the wills of men, that mostly they are not made good in the end aimed at, the Lord will judge. But it is farther Argued.
3. That the Scripture many times asserts the futurity, or coming to passe of things, not yet in being,§. 17. not only when the coming of them to passe is certainly known, but when it is probable upon the account of the meanes used for the bringing them to passe; for God saith in the Parable, they will reverence my Sonne, Mark. 12. (and yet the event was contrary. So upon the executing an offendor, he saith, the People shall heare and feare, and doe no more presumptuously, which yet might not have its effect on all. So God saith, I will give them one heart, not out of any certainty of knowledge or determînation in himselfe, that any such heart or way should actually be given them, which would infallibly produce the effect mentioned, but that he would grant such meanes, as were proper to create such a heart in them.
Ans. The neerer the bottome, the more sower Lees. First, Doth God foretell the coming to passe of things future, upon a probable conjecture, which is here assigned to him? Is that the Intendment of the expression in the Parable, they will reverence my Son? Or was he mistaken in the Event, the thing falling out contrary to his expectation? Or is there any thing in this, or the place mentioned Deut: 17. 12, 13. but only an expression of the duty of men, upon the account of the meanes offered? Is there any the least intimation of any Intent and purpose of God, as to the Events insisted on? Any Promise of his effectuall working for the accomplishing of them? Any Prediction upon the account of his Purpose and Designe, which are the foundation of all his Predictions? Or is there any the least correspondency in name, or thing between the places now instanced in, and called in for reliefe, with that under consideration? This then is the sinew of Mr Goodwins arguing in this place: sometimes when there is meanes offered men for the performance of a duty, the accomplishment of it is spoken of, as of what ought to have succeeded; and it is the fault of men to whom that duty is prescribed, and these meanes indulged, if it come not to passe: therefore when God proposeth, and promiseth to work and bring about such, and such a thing, and engageth himselfe to a reall efficiency in it, yet it may come to passe, or it may not, it may be accomplished, or God may faile in his intendment.
2. The sense here given to the promise of God, I will give them one heart &c. hath been formerly taken into consideration, and it hath been made to appeare, that notwithstanding all the glorious Expressions of Gods Administration of meanes to work men into the frame intimated, yet upon the matter, the intendment of the Exposition given amounts to this, though God saith, he will give us a new heart, yet indeed he doth not so give it to any one in the World, nor ever intended to doe so; but this new Heart, men must create, make, and worke out themselves, upon the meanes afforded them, which being very eminent, are said to create such hearts in them, though they doe it not, but only perswade men thereunto: A Comment this is, not much unlike the first that ever was made upon the words of God Gen: 4. 5. Whether God, or man, create the new Heart, is the matter here in Question.
For what he lastly affirmes, That if this be a Promise of Absolute Perseverance, it is inconsistent with all the Prophesies of the Rejection of the Jewes, which are accordingly fulfilled. I must referre him to St Paul, who hath long agoe undertaken to answer this Objection, from whom if he receive not satisfaction, what am I, that I should hope to afford the least unto him?
And these are the Reasonings, upon the account whereof Mr Goodwin dischargeth this Text of Scripture, by vertue of his Autocratoricall power in deciding Controversies of this nature, from bearing Testimony in this cause any more. Whether he will be attended unto herein, time will shew. Many Attempts to the same purpose have formerly been made, and yet it endureth the tryall.
I have thus turned aside to the consideration of the Exceptions given in to the ordinary interpretation of this place,§. 18. least any should think that they were waved upon the account of their strength and efficacy to overthrow it. The Argument I intended from the words, for the stability of Gods Love and Favour to Believers, upon the account of his Covenant-engagement, is not once touched in any of them. These words then yeeld a Third Demonstration of the Stedstastnesse and Unchangeablenesse of Acceptation of Believers in Christ, upon the account of the Absolute Stability of that Covenant of Grace, whereof Gods ingagement to be their God, and never forsake them, is an eminent portion.