The Doctrine of the Saints Perseverance, Chapter 5
CAP. V.
1. Entrance into the Argument from the Promises of God, with their stability, and his Faithfulnesse in them. 2. The usuall Exceptions to this Argument. 3. A generall description of Gospell-Promises. 4. Why, and on what account called Gospell-Promises: The description given, generall; not suited to any single Promise. 5. They are free: and that they are so, proved, all flowing from the first great Promise of giving a Redeemer. 6. How they are discoveries of Gods goodwill: How made to Sinners: consequentiall Promises made also to Believers. 7. Given in, and through Christ: in a Covenant of Grace. Their certainty upon the Account of the engagement of the Truth and Faithfulnesse of God in them: of the maine matter of these promises, Christ and the Spirit. 8. Of particular Promises, all flowing from the same Love and Grace. 9. Observations of the Promises of God, subservient to the End intended: (1.) They are all true and faithfull: the ground of the Assertion: (2.) Their accomplishment alwaies certaine, not alwaies evident: (3.) All conditionall Promises made good: and how. 10. (4.) The Promise of Perseverance of two sorts: (5.) All Promises of our abiding with God in Faith and Obedience, absolute: The vanity of imposing conditions on them, discovered: (6.) Promises of Gods abiding with us, not to be separated from Promises of our abiding with him: (7.) That they doe not properly depend on any condition in Believers, demonstrated: instances of this Assertion given: (8) (Making them conditionall renders them voyd, as to the Ends, for which they are given:) given to persons, not Qualifications: 11. The Argument from the Promises of God, stated. 12. Mr G's Exceptions against the First Proposition cleared, and his Objections Answered: The Promises of God alwaies fulfilled: Of the Promise made to Paul Acts 27. 24. &c. Good men make good their Promises to the utmost of their abilities. The Promise made to Paul absolute, and of infallible accomplishment. Of the promise of our Saviour to his Disciples Mat. 19. 28. Who intended in that Promise: not Judas: the accomplishment of the Promise: The Testimony of Peter Martyr Considered: The conclusion of the forementioned Objection. 13. The ingagement of the Faithfulnesse of God for the accomplishment of his Promise: 1 Cor. 1. 9. 1 Thes. 5. 23, 24. 2 Thes. 3. 3. 14. The nature of the Faithfulnesse of God expressed in the foregoing places, inquired into: perverted by M. G. His notion of the Faithfulnesse of God, weighed and rejected: what intended in the Scriptures by the Faithfulnesse of God: The close of the confirmation of the proposition of the Argument proposed from the Promises of God. 15. The assumption thereof vindicated: The sence put upon it by M. G. The Question begged.
THe consideration of the Promises of God, §. 1.which are all branches of the forementioned Roote, all streaming from the fountain of the Covenant of Grace, is, according to the method proposed, in the next place incumbent on us. The Argument for the Truth under contest, which from hence is afforded, and used, is by Mr Goodwin termed the first-borne of our strength, cap. 11. Sect. 1. pag. 225. and indeed we are content, that it may be so accounted, desiring nothing more ancient, nothing more strong, effectuall, and powerfull to stay our soules upon, then the Promises of that God,Heb. 6. 18. Titus 1. 2. who cannot lye. I shall for the present insist only on those, which peculiarly assert, and in the name and Authority of God, confirme that part of the Truth, we are peculiarly in Demonstration of; namely the Unchangeable stability of the Love and Favour of God to Believers, in regard whereof he turneth not from them, nor forsaketh them, upon the Account of any such Interveniences what ever, as he will suffer to be interposed in their communion with him; leaving those, wherein he gives Assurance upon Assurance, that he will give out unto them such continuall supplies of his Spirit and Grace, that they shall never depart from him, to their due and proper place.
I am not unacquainted with the usuall Exception,§. 2. that lyeth against the Demonstration of the Truth in hand, from the Promises of God; to wit, that they are conditionall, depending on some things in the Persons themselves to whom they are made, upon whose change, or Alteration, they also may be frustrated, and not receive their accomplishment. Whether this plea may be admitted against the particular Promises, that we shall insist upon, will be put upon the tryall, when we come to the particular handling of them. For the present being resolved (by Gods Assistance) to pursue the Demonstration proposed from them, it may not be amisse, yea rather it may be very usefull, to insist a little upon the Promises themselves, their Nature and Excellency, that we may be the more stirred up to enquire after every Truth, & sweetnesse of the Love, Grace, and kindnesse (they being the peculiar way chosen of God, for the manifestation of his good will to sinners) that is in them; and I shall doe it briefely, that I may proceed with the businesse of my present Intendment.
Gospell Promises then are,§. 3. 1. The free, and gracious dispensations, and 2. Discoveries of Gods good will and Love to 3. Sinners, 4. through Christ, 5 In a Covenant of Grace, 6. Wherein upon his Truth and Faithfulnesse, he engageth himselfe to be their God, to give his Sonne unto them, and for them, and his Holy Spirit to abide with them, with all things that are either required in them, or are necessary for them, to make them accepted before him, and to bring them to an enjoyment of him.
I call them Gospell Promises: §: 4.not as though they were onelyonly contained in the Bookes of the New Testament, or given only by Christ after his coming in the flesh;Gen. 3. 14, 15 Gal. 3. 17. for they were given from the beginning of the World, or first entrance of sinne:Titus 1. 2. and the Lord made plentifull provision of them and by them for his People, under the Old Testament: but only to distinguish them from the Promises of the Law, which hold out a word of Truth & Faithfulnes engaged for a reward of Life, to them that yeeld obedience thereunto (there being an indissolveable connexion between entring into life, and keeping the Commandements) and so to manifest,Gal. 3. 12. Luk. 2. 10. that they all belong to the Gospell properly so called,Ephes 2. 15. or the tidings of that peace for sinners, which was wrought out,Isa. 52. 7. and manifested by Jesus Christ.
2. Farther, I doe not give this for the description of any one single, individuall Promise, as it lyeth in any place of Scripture, as though it expresly contained all the things mentioned therein (though vertually it doth so) but rather to shew what is the designe, ayme, and good will of God in them all, which he discovers and manifests in them by severall parcells, according as they may be suited to the Advancement of his Glory, in reference to the persons, to whom they are made. Upon the matter, all the Promises of the Gospell are but one, and every one of them comprehend, and tender the same Love, the same Christ, the same Spirit, which are in them all. None can have an interest in any one, but he hath an interest in the good of them all, that being only represented variously for the advantage of them that believe. My designe is,Gal. 16. 17. to describe the generall intention of God in all Gospell Promises, whereby they being equally Spirited, Eph. 2. 12. Heb. 6. 17.become as one; and concerning these I say.
1. That they are free and Gracious as to the rise,§. 5. and fountain of them. They are given unto us, Tit. 1. 2.meerely through the good will and pleasure of God. That which is of Promise, 2 Pet. 1. 3, 4.is every where opposed to that, which is of doubt, or that which is any way deserved or procured by us. Gal. 3. 18. If the inheritance be of the Law, (which includes all that in us is desireable, acceptable and deserving) it is no more of Promise, that is, free, and of meere Grace. He that can find out any Reason, or cause without God himselfe, why he should promise any good things whatever to Sinners, (as all are, & are shut up under sinne, till the Promise came, Mat. 20. 15.Gal. 3. 22.) may be allowed to Glory in the invention which he hath found out. A well conditioned Nature, necessitating him to a velleity of doing good, and yeelding reliefe to them that are in misery (though justly receiving the due reward of their deeds, which even among the Sonnes of men, is a vertue dwelling upon the confines of vice) for their recovery, is by some imposed on him. But that this is not the fountaine and rise of his Promises, needs no other evidence, but the light of this Consideration. That, which is naturall, is necessary, and universall: Promises are distinguishing as to them in misery: at least they are given to men, and not to fallen Angells: But may not God doe what he will with his own?
Farther, Jesus Christ is himselfe in the Promise: he is the great originall matter, and subject of the Promises; and the giving of him was doubtlesse of free Grace and Mercy so Iohn 3. 16. God so Loved the World, that he gave his only begotten Sonne, and Rom: 5. 8. God commendeth his Love towards us, in that whilest we were Sinners, Christ died for us: and in the first of Ioh: 4. 10. Herein is Love, Mat. 11. 26.not that we Loved God, but that he Loved us, and sent his Sonne to be a Propitiation for us. All is laid upon the account of Love, and free Grace. I confesse there are following Promises, given out for the orderly carrying on of the persons, to whom the maine originall fundamentall Promises are made, unto the end designed for them, that seeme to have Qualifications and Conditions in them; but yet even those are all to be resolved into the Primitive grant of Mercy. That which promiseth Life upon believing, being of use to stirre men up unto, and carry them on, in Faith and Obedience, must yet as to the pure nature of the Promise be resolved into that, which freely is promised viz. Christ himselfe, and with him both Faith, and Life, Believing, and Salvation. As in your Automata, there is one originall spring or wheele, that giveeth motion to sundry lesser and subordinate movers, that are carried on with great variety, sometimes with a seeming contrariety one to another, but all regularly answering, and being subservient to the impression of the first mover. The first great Promise of Christ,Gen. 3. 15. 16 and all good things in him, is that which Spirits and principles all other Promises whatsoever;Gen. 49. 10. Isa. 9. 6. and howsoever they may seem to move upon conditionall termes, 2 Cor. 1. 20.yet they are all to be resolved into that absolute, and free Originall Spring. Hence that great Grant of Gospell Mercy, is called the Gift by him. Rom: 5. 16, 17. yea all the Promises of the Law, as to their Originall Emanation from God, and the constitution of the reward in them ingaged to be bestowed for the services required, are free and Gracious. There is not any naturall indispensable connexion between Obedience and Reward,Diatr. de Iust. Div. as there is between Sinne and Punishment: as I have elsewhere at large Disputed, and Proved.
2. I call them Discoveries and Manifestations of Gods Good-will and Love, §. 6.which is the prime, and sole cause of all the good things, which are wrapped up, and contained in them. Of this Good-will of God, the Promises, which he hath given, are the sole discoveries: We doe not in this Discourse take Promises, meerely for what God hath said he Will doe in termes, expresly, but for every Assertion of his Good will and Kindnesse to us in Christ, all which was first held out under a word of Promise. Gen: 3. 15. And this the Apostle inferres in Tit. 1. 2, 3. In hope of eternall life, which God, that cannot lye, promised before the… World beganne, but hath in due time manifested his Word through Preaching; or discovered, or made known that good will of his, by the Promises in Preaching of the Gospell. And to this extent of significancy is that Promise in the Scripture, both name and thing, in very many places stretched out: Every thing whatever, that is manifestative of Grace and good will to Sinners, is of the Promise, though it be not cast into a Promissory forme of expression. Yea whereas strictly a Promise respecteth that, which is, either only future, and not of present existence, or the continuance of that which is; yet even expressions of things formerly done, and of a present performance, (some Individuals to the end of the World being to be made a new partakers of the Grace, good will, and Mercy in them,) doe belong to the Promise also, in that Acceptation of it, which the Holy Ghost in many places leads unto, and which we now insist upon.Mica. 7. 17, 18, 19.
3. I say they are made unto sinners, and that as sinners, under no other Qualification whatever: it being by the Mercy of the Promise alone, that any men are relieved out of that condition of being sinners, and morally nothing else. Were not the Promises originally made to sinners,Ephes. 2. 12. there would never any one be found in any other state or Condition.Rom. 3. 19. I know there are Promises made to Believers,Gal. 3. 22. even such as are unchangeable, and shall beare them into the bosome of God▪ but I say these are all consequentiall, and upon supposition of the first and great Promise, whereby Christ himselfe, and Faith, for his sake is bestowed on them. This runs through them all, as the very tenor of them,Ioh. 3. 16. Rom. 8. 32. and method of God in them do manifest, as we shall see afterwards. So the Apostle. Gal. 3. 22: The Scripture hath concluded all under sinne, 1 Cor: 1. 30.that the Promise by Faith of Jesus Christ might be given to them that Believe. Phil. 1. 29.All are shut up under sinne,Ephes. 1. 3. untill the Promise of Salvation by Jesus Christ, and Faith in him, cometh in for their deliverance. The Promise is given to them as shut up under sinne, which they receive by mixing it with Faith. And Rom: 3. 23. 24. All have sinned and come short of the Glory of God, being justified freely by his Grace, through the Redemption that is in Christ. Their condition is a condition of sinne, and falling short of the glory of God, when the Promise for Justification is given unto them, and finds them. Thence the Lord tells us Isai: 54. 8, 9. that this Promise of mercy is like that, which he made about the waters of Noah, Gen: 5. 21, 22where is mentioned no condition at all of it, but only the sinnes of men. And in that state unquestionably was Adam, when the first Promise was given unto him. To say then, that Gospell Promises are made to men in such conditions, and are to be made good only upon the account of mens abiding in the condition, wherein they are when the Promise is made to them; is to say,Ephes. 2. 4, 5, 8. that for men to leave the state of sinne, is the way to frustrate all the Promises of God. All deliverance from a state of sinne is by Grace: all Grace is of Promise: under that condition then of sinne doth the Promise find men, and from thence relieve them.
4. I say,§. 7. these Discoveries of Gods good Will are made through Christ, as the only medium of their Accomplishment,2 Cor. 1. 20. and only procuring cause of the good things that flowing from the good will of God are enwrapped and tendred in them. And they are said to be in Christ: as 1. The great Messenger of the Covenant, as in him who comes from the Father; because God hath confirmed and ratified them all in him: not in themselves, but unto us. He hath in him, and by him given Faith and Assurance of them all unto us, declaring and confirming his good Will and Love to us by him: He reveals the Father (as a Father) from his own Bosome: Ioh: 1. 18. declaring his name, or Grace unto his. Ioh: 17 3. 2 Cor. 1. 20. In whom all the Promises of God are yea, and in him amen, to the Glory of God by us, Ioh: 17. 3.In him, and by his Mediation, they have all their Confirmation, Establishment, and unchangeablenesse unto us. And 2. Because he hath undertaken to be Surety of that Covenant, whereof they are the Promises. Heb: 7. 24. He is the Surety of the Covenant, that is, one who hath undertaken, both on the part of God and ours, what ever is needfull for confirmation thereof. 3. Because that himselfe is the great Subject of all these Promises, and in him (it being of his own Purchase and procuring, he having obtained Eternall Redemption for us, Heb: 9.)John 1. 16. there is treasured up all the fulnesse of those Mercies,Col. 1. 18, 19. which in them God hath graciously engaged himselfe to bestow; cap. 2, 10. &c.they being all annexed to him, as the portion he brings with him to the Soule.Rom. 8. 32. Then I say,
5. That they are discoveries of Gods good will, in a Covenant of Grace: they are indeed the Branches, Streames, and manifesting conveyances of the Grace of that Covenant, and of the Good Will of God, putting it selfe forth therein. Hence the Apostle mentions the Covenant of Promise. Ephes: 2. 12. either for the Promises of the Covenant, or its manifestation, as I said before Indeed as to the Subject-Matter and eminently, the Promise is but one, as the Covenant is no more; but both come under a plurall Expression, because they have been variously delivered, and renewed upon severall occasions So the Covenant of Grace, is said to be established upon these Promises: Heb: 8. 6. that is, the Grace and Mercy of the Covenant, and the usefulnesse of it to the Ends of a Covenant, to keep God and man together in Peace and Agreement, is laid upon these Promises, to be by them confirmed and established unto us: God having by them revealed his Good Will unto us, with an attendency of stipulation of duty. Their use, for the begetting and continuing Communion betweene God and us, with the concomitancy of precepts, places them in the capacity of a Covenant.
And then,
6. I mentioned the foundation of the Certainty and Vnchangeablenesse of these Promises, with our Assurance of their Accomplishment. The Engagements, and Undertakings of God; upon his Truth and Faithfulnesse, is the stock, and unmoveable foundation of this respect of them. Therefore speaking of them, the Holy Ghost often backs them with that Property of God: He cannot lye, so Heb: 6. 17. 18. God willing more abundantly to shew unto the heirs of Promise, the immutability of his Councell, confirmed it by an Oath, that by two immutable things, wherein it was not possible for God to lye &c. So Tit: 1. 2. God, which cannot lye, hath promised us eternall life. There is no one makes a solemne Promise, but as it ought to proceed from him in sincerity and Truth, so he engageth his Truth and Faithfulnesse, in all the credit of them, for the Accomplishment thereof, what lyeth in him. And on this account, doth David so often appeale unto,Psal. 31. 1. 5. 14. and call upon the Righteousnesse of God, as to the fulfilling of his Promises,Isa: 45. 19. 2 Pet: 1. 1. and the word, which he caused him to put his trust in. It is because of his engagement of his Truth and Faithfulnesse, whence it becometh a righteous thing with him, to performe what he hath spoken. How farre this Respect of the Promises extends, and wherein it is capable of a dispensation, is the summe of our present Controversy: but of this afterwards. Then,
7. A briefe description of the Matter of these Promises, and what God freely engageth himselfe unto in them, was insisted on. Of this, of the Promises in this regard, there is one maine Fountaine or Spring, whereof there are two everlasting Streames, whence Thousands of refreshing Rivolets doe flow. The originall Fountaine and spring of all good unto us, both in respect of its being and manifestation, is, that He will be our God. Gen: 17. 1, 2. I am Almighty God: walke before me, and be thou perfect, and I will make my Covenant. So every where, as the bottome of his dealing with us in Covenant Ierem: 31. 33. I will be their God, Hos: 2. 23.and they shall be my People, Isai: 54. 5. And in very many other places. Now that he may thus be our God, two things are required.
1. That all Breaches, and Differences between him and us be removed, perfect Peace and Agreement made, and we rendred acceptable, and well pleasing in his sight. These are the termes, whereon they stand to whom he is a God in Covenant: For the Accomplishment of this, is the first maine streame, that floweth from the former Fountaine, namely the great Promise of giving Christ to us, and for us, who is Peace: Ephes. 2. 14. And who of God is made unto us Wisdome, Righteousnesse, Sanctification, and Redemption, 1 Cor: 1. 30. Who loves us, and washeth us in his owne blood, and makes us Kings, and Priests to God and his Father. Revel: 1. 6. Giving himselfe for his Church, that he might purify, and cleanse it, with the washing of water, by the word, that he might present it to himselfe a glorious Church, Eph. 5, 26, 27not having spot or wrinkle, or any such thing, but that it should be Holy and without blemish. Tit. 2. 14.Doing and accomplishing all things,Gen. 3. 15. that are required for the fore-mentioned Ends; And this is the first maine Streame, Job. 19. 25.that flowes from that Fountaine. Christ as a Redeemer,Eph. 2. 14. a Saviour, Heb. 2. 17.a Mighty one, a Priest, a Sacrifice, an Oblation, a Ransome, our Peace, Righteousnesse,Eph. 5. 2. 1 Tim. 2. 6. and the Author of our Salvation, is the Subject matter thereof.
2. That we may be kept and preserved meet for communion with him, as our God, and for the enjoyment of him, as our Reward. For this End, flows forth the other great Streame from the former Fountaine, namely, the Promise of the Holy Spirit, which he gives us, to make us meet for the inheritance with the Saints in Light, Col. 1. 11.to put forth and exercise towards us, all the Acts of his Love, which are needfull for us, and to worke in us the Obedience, which he requires, and accepts of us in Jesus Christ, so preserving us for himselfe. This Promise of the Spirit in the Covenant,Isa. 59. 21. with his worke and peculiar dispensations, Ezek. 11. 21.is plentifully witnessed in very many places of the Old Testament, and New;Ch. 36. 26, 27 some whereof must afterwards be insisted on: Hence he is sometimes called the Promise of the Covenant, John 14. 15, 16. &c.Acts 2. 59. The Promise is to you; which Promise is that which Christ receiveth from his Father v: 33. even the Promise of the Holy Ghost. I shall only adde, that though this be a great Streame, flowing from the first Fountaine, yet it comes not immediately thence, but issues out from the Streame before mentioned, the Promise of the Lord Jesus Christ; for he is given by him unto us,John 14. 16. Gal. 4. 6. as procured for us, and given only unto his.
Now from these two grand Streames, §: 8.doe a thousand Rivulets flow forth for our refreshment. All the mercy that Christ hath purchased, all the Graces that the Spirit doth bring forth, (which in the former description I call, all things, that are either required in them, or needfull to them, to make them accepted before God, and to bring them to an enjoyment of him) all Promises of Mercy, and Forgivenesse, all Promises of Faith and Holinesse, of Obedience and Perseverance, of Joy and Consolation, of Correction, Affliction, and Deliverance; they all flow from these: that is, from the matter of those Promises, doth the matter of these arise, and hence are the ensuing Corollaries.
1. Who ever hath an interest in any one Promise, hath an interest in them all, and in the Fountaine-Love, from whence they flow. He to whom any droppe of their sweetnesse floweth, may follow it up unto the Spring: Were we wise, each tast of Mercy would lead us to the Ocean of Love. Have we any hold on a Promise, we may get upon it, and it will bring us to the Maine, Christ himselfe, and the Spirit, and so into the bosome of the Father. It is our folly to abide upon a little, which is given us meerely to make us presse for more.
2. That the most Conditionall Promises, are to be resolved into absolute, and inconditionall Love. God, who hath promised life upon Believing, hath promised Believing, on no Condition (on our parts) at all, because to sinners.
This in generall being given in,§. 9. concerning the nature of the Promises, I shall proceed to some such Considerations, as are of particular usefulnesse unto that improvement, which (the Lord assisting) I intend to make of them, for the confirmation of the Truth under debate. And they are these,
1. All the Promises of God are true, and faithfull, and shall most certainely, all of them be accomplished. His nature, his veracity, his Unchangeablenesse, his Omniscience, and Omnipotency, do all contribute strength to this assertion. Neither can these Properties possibly continue intire, and the honour of them be preserved unto the Lord, if the least failing in the Accomplishment of his Promises be ascribed unto him. Every such failing must of necessity relate to some such Principle, as stands in direct Opposition to one or more of the perfections before mentioned. It must be a failing in Truth, Unchangeablenesse, Prescience, or Power, that must frustrate the Promise of any one. We indeed often alter our Resolutions, and the Promise that is gon out of our mouthes, and that (perhaps) righteously, upon some such change of things, as we could not foresee, nor ought to have supposed, when we entred into our engagements. No such thing can be ascribed unto him, who knowes all things, with their Circumstances, that can possibly come to passe, and hath determined, what shall so do, and therefore will not engage in any Promise that he knowes, something, which he foresaw would follow after, would cause him to alter. It were a ludicrous thing in any sonne of man, to make a solemne Promise of any thing to another, if he particularly knew, that in an hower some such thing would happen, as should enforce him to change, and alter that promise, which he had so solemnely entred into. And shall we ascribe such an action to him, before whom all things are open, and naked? Shall he be thought solemnely to engage himselfe to do, or accomplish any thing, which yet not only he will not do, but also at that instant hath those things in his eye, and under his Consideration, for which he will not so do, as he Promiseth, and determined before that he would not so do. If this be not unworthy the infinite Goodnesse, Wisdome, and Faithfullnesse of God, I know not what can, or may be ascribed unto him, that is. Yea the Truth, and veracity of God in his Promises cannot be denyed him, without denying him his Deity, or asserted, without the certaine Accomplishment of what he hath Promised.
2. There are sundry things relating to the Accomplishment of Promises, as to Times, Seasons, Persons, Wayes, &c. wherein we have beene in the darke, and yet the Promises concerning them be fully accomplished. The rejection of the Jewes supplyes us with an instance pregnant with this objection; The Apostle tells us, that with many this Objection did arise on that Account: If the Jewes be rejected, then the Promises of God to them do faile. Rom. 6. 9. He layes downe, and answers this Objection, discovering that fallacy therein by a distinction. They are not (saith he) all Israel that are of Israel. v. 7, 8. As if he had said, there is a twofold Israel, an Israel after the flesh onelyonly, and an Israel after the flesh and Spirit also. Unto these latter were the Promises made; and therefore they who looke on the former only, thinke it faileth, whereas indeed it holdeth its full accomplishment. So he disputes againe Cap. 11. 7. I say then we may be in the darke, as to many Circumstances of the fulfilling of Promises, when yet they have received a most exact accomplishment.
3. All the Conditionall Promises of God are exactly true, and shall be most faithfully made good by accomplishment, as to that wherein their being as Promises doth consist, as farre as they are declarative of Gods Purpose and intendment. This is that, which (as I said before,) some object; Many of the Promises of God are Conditionall, and their truth must needs depend upon the Accomplishment of the Condition mentioned in them: if that be not fulfilled, then they also must faile, and be of none effect. I say then that even the Conditionall Promises of God, are Absolutely made good. The truth of any Promise consists in this, that that whereof it speakes, answers the Affirmation it selfe. For instance; He that believeth shall be saved. This Promise doth not Primarily affirme that any one shall be saved, and notwithstanding it, no one might so be: but only this it affirmes, that there is an infallible connexion betweene Faith and Salvation: and therein is the Promise most true, whither any one believe or no. Breifely, Conditionall Promises are either simply declarative of the Will of God, in fixing an exact correspondency betweene a Condition mentioned and required in them, and the thing promised by them, in which case they have an Unchangeable & infallible verity in themselves, as there is in all the Promises of the Morall Law to this day; for he that keeps the Commandements shall live or they are also the discoveries of the Goodwill of God, his intendments and Purposes, that, whereof they make mention, being not the Condition, whereon his Purposes are suspended, but the way and meanes, whereby the thing promised is to be accomplished: and in the latter Acceptation alone are they (in the businesse in hand) our concernment.
4.§. 10. That the Promises concerning Perseverance (as hath been often intimated) are of two sorts. The first, of the Continuance of the Favour of God to us; which respects our Justification. The other, of the continuance of our Obedience unto God; which respects our Sanctification. Let us consider both of them, and begin with the latter.
1. Of them, I say then, they are all Absolute, not one of them Conditionall (so as to be suspended, as to their accomplishment, on any Conditions) nor can be; The Truth of God in them, hath not its efficiency and Accomplishment, by establishing the relation that is between one thing and another, or the connexion, that is betweene duty and reward, as it is in Conditionall Promises that are purely and meerely so: but inforceth the exact fulfilling of the thing promised, and that with respect unto, and for the preservation of the Glory of that Excellency of God, He cannot lye. Let it be considered, what that Condition, or those Conditions be, or may be, on which Promises of this nature should be suspended, and the Truth of the former Assertions will evidently appeare: That God hath Promised unto Believers, that they shall for ever abide with him, in the Obedience of the Covenant unto the End, shall afterwards be proved by a cloud of Witnesses. What now is the Condition, whereon this Promise doth depend? It is (saies Mr Goodwin) That they performe their duty, that they suffer not themselves to be seduced, nor willingly cast of the yoake of Christ; But what doth this amount unto? Is it not thus much, if they abide with God, (for if they performe their Duty, and not suffer themselves to be seduced, nor willingly depart from God, they abide with him) God hath promised, that they shall abide with him. Upon Condition they abide with him, he hath promised they shall; egregiā verò laudem. Can any thing more ridiculous be invented? If men abide with God, what need they any Promise, that they shall so do? The whole virtue of the Promise depends on that condition & that condition, conteineth all that is promised: neither is it possible that any thing can be invented to be supplyed as the condition or conditions of these Promises, but it will quickly appeare upon consideration, that, how ever it may be differently phrased, yet indeed it is coincident with the matter of the Promise it selfe. That condition, or those conditions must consist in some Act, Acts, Way or Course of acceptable Obedience in them, to whom the Promises are made: This the nature of the thing it selfe requireth. Now every such Act, way, or course is the matter of the Promise, even universall Obedience. Now if one man should promise another, that he should at such a time and place be supplyed with an hundred pounds to pay his Debts, on condition that he came and brought the Monies himselfe, ought he to be esteemed to have a mind to relieve the poore man, or to mock him? To affirme, that, when God promiseth to write his Law in our Hearts, to put his Feare in our inward parts, to Create in us a New Heart, to circumcise our Hearts that we may feare him alwaies, to give us his Spirit to abide with us for ever, to preserve us by his Power, so that we shall never leave him nor forsake him, shall live to him, and sinne shall not have dominion over us &c. he doth it upon condition, that we write his Law in our hearts, Circumcise them, continue to feare Him, abide with Him, not forsake him, &c. is to make him to mock and deride at their misery, whose reliefe he so seriously pretendeth. What ever Promises then of this kind (Promises of working Obedience in us, for our abiding with him) shall be produced, they will be found to be Absolute, & independent on any condition whatever, & their Truth no waies to be maintained, but in and by their Accomplishment.
2. For those of the first sort,§. 10. which I shall now handle, farther to cleare the foundation of their ensuing Application, I shall propose only some few things unto consideration. As,
1. That they are not to be taken, or looked upon, as to their use for Argument in the present Controversy, separated and divided from those other Promises formerly insisted on, which assure Believers, that they shall alwaies abide with God, as to their Obedience: all hope that any have to prevaile against them, is by dividing of them. It is a very vaine supposall and foundation of sand, which our Adversaries build their inferences upon, which they make against the Doctrine of the Saints Perseverance, viz. the Impossibility that God should continue his Love and Favour to them, whilest they wallow in all manner of Abominations, and desperate Rebellions against him: An Hypothesis crudely imposed on our Doctrine, and repeated over and over, as a matter of the greatest detestation, and abomination, that can fall within the thoughts of men. And such supposalls and conclusions are made thereupon, as border at least upon the cursed cost of Blasphemy, but cui fini, I pray? To what end is all this noyse? as though any had ever Asserted, that God promised to continue his Love and gracious Acceptation alwaies to his Saints, and yet took no care, nor had promised, that they should be continued Saints: but would suffer them to turne very Devills. It is as easy for men to confute Hypotheses created in their own imaginations, as to cast downe men of straw of their own framing, and setting up. We say indeed, that God hath faithfully promised, that he will never leave nor forsake Believers; but withall, that he hath no lesse faithfully engaged himselfe, that they shall never wickedly depart from him, but that they shall continue Saints and Believers. Yea (if I may so say) Promising alwaies to accept them freely, it is incumbent on his Holy Majesty, upon the account of his Truth, Faithfulnesse, and Righteousnesse, to preserve them such, as without the least dishonour to his Grace, and Holinesse, yea to the greatest advantage of his Glory, he may alwaies accept them, delight in them, and rejoyce over them: and so he tells us he doth, Ierem. 31.7: Yea I have loved thee with an everlasting Love, therefore with loving kindnesse have I drawne thee: he drawes us with his kindnesse, to follow him, obey him, live unto him, abide with him, because he Loves us with an Everlasting Love.
2. That these promises of God doe not properly, and as to their originall rise, depend on any conditions in Believers, or by them to be fulfilled, but are the Fountains, and Springs of all conditions whatever, that are required to be in them, or expected from them; though the Grace and Obedience of Believers are often mentioned in them, as the means, whereby they are carried on according to the appointment of God, unto the enjoyment (or continued in it) of what is promised. This one Consideration, that there is in very many of these Promises, an expresse non obstante, or a not-withstanding the want of any such condition, as might seeme to be at the bottome, and to be the occasion of any such Promise, or Engagement of the Grace of God, is sufficient to give light and evidence to this Assertion. If the Lord sayeth expresly, that he will doe so with men, though it be not so with them, his doing of that thing cannot depend on any such thing in them, as he saith, notwithstanding the want of it, he will doe it. Take one instance, Isai. 54. v. 9, 10. In a little wrath have I hid my face from thee, for a moment, but with everlasting kindnesse will I have mercy on thee, saith the Lord they Redeemer: for this is as the waters of Noah unto mee; whereas I have sworne, that the waters of Noah shall no more cover the Earth, so have I sworne that I will not be worth with thee, nor rebuke thee: for the mountaines shall depart, aud the hills be removed, but my kindnesse shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. He will have mercy on them with everlasting kindnesse v. 8. Yea, but how if they walke not worthy of it? Why yet this kindnesse shall not faile, saith the Lord: for it is as the waters of Noah: God sweareth that the waters of Noah should no more cover the Earth, and you see the stability of what he hath spoken. The World is now reserved for Fire, but drowned it shall be no more: my kindnesse to thee (saies God) is such. it shall nor more depart from thee, then those waters shall returne againe upon the Earth. Neither is this all, wherein he compareth his kindnesse to the waters of Noah, but in this also, in that in the Promise of drowning the World no more, there was an expresse non obstante for the sinnes of men. Gen. 8 21. The Lord said in his heart, I will not againe curse the ground any more for mans sake, for the imagination of mans heart is evill from his youth. Though men grow full of wickednesse and violence, as before the Flood they were, yet saith the Lord, the World shall be drowned no more. And in this doth the Promise of kindnesse hold proportion with that of the waters of Noah: there is an expresse reliefe in it, against the sinnes and failings of them, to whom it is made, viz. such as he will permit them to fall into, whilest he certainly preserves them from all such, as are inconsistent with his Love and Favour, according to the tenor of the Covenant of Grace: and therefore it depends not on any thing in them, being made with a proviso for any such defect, as in them may be imagined.
3. To affirme that these Promises of God's abiding with us to the end do depend on any condition, that may be uncertaine in its event, by us to be fulfilled, as to their Accomplishment, doth wholly enervate and make them void in respect of the maine end, for which they were given us of God. That one chiefe end of them is to give the Saints consolation in every condition, in all the straights, tryalls, and temptations, which they are to undergoe, or may be called to, is evident. When Ioshua was entring upon the great work of subduing the Canaanites, and setting the Tabernacle, and people of God in their appointed Inheritance, wherein he was to passe through innumerable difficulties, tryalls, and pressures, God gives him that word of Promise, I will never leave thee, nor forsake thee. Iosua 1.5. so are many of them made to the Saints in their weaknesse, darknesse, and desertions, as will appeare by the consideration of the particular instances following.Isa. 4. 3, 4. Now what one drop of consolation can a poore drooping tempted soule squeeze out of such Promises, that depend wholly and solely upon any thing within themselves: he will be with mee and be my God, it is true: but alwaies provided, that I continue to be his: That also is a sweet and gratious Promise; but that I shall doe so, he hath not promised; It seems I have a cursed Liberty left me, of departing wickedly from him; so that upon the matter, notwithstanding these Promises of his, I am left to my selfe; If I will abide with him, well and good, he will abide with me, and so it shall be well with mee: That he should so abide with me, as to cause me to abide with him, it seemes there is no such thing; Soule look to thy selfe; all they hopes and help is in thy selfe: but alas! for the present I have no sence of this Love of God, and I know not that I hauehave any true, reall, unfained Obedience to him. Corruption is strong, Temptations are many, what shall I say? Shall I exercise Faith on those Promises of God, wherein he hath said, and given Assurance, that he will be a God to me for ever? According as my thoughts are of my own abiding with him, so may I think of them, and no otherwise; so that I am againe rolled upon mine own hands, and left to mine own endeavours, to extricate my selfe from these sad intanglements. What now becomes of the Consolation, which in these Promises is intended? Are they not on this account rather flints, and pieces of Iron, then Breasts of comfort and joy.
Lastly, if it be so as is supposed, it is evident, that God makes no Promises unto Persons, but only unto Conditions and Qualifications, that is, His Promises are not engagements of his love & Goodwill to Believers, but discoveries of his Apporbation of Believing: suppose any Promise of God, to be our God, our allsufficient God for ever, non eminently to include an engagement for the effectuall exertion of the alsufficiency to preserve and continue us, in such a state and spirituall condition, as wherein he may with the Glory and Honor of his Grace (and will not faile to) abide and continue our God, and you cut all the nerves and sinewes of it, as to the Administration of any Consolation unto them to whom it is given. The Promises must be made good: that is Certaine: and if they are accomplished, or not accomplished unto men, meerely upon the account of such, and such Qualifications in them, which if they are not found, then they shall be fulfilled; if not, then they are suspended: they are made to the Conditions, and not at all to the Persons. And though some perhaps will easily grant this, yet upon this account it cannot be said, that God ever made any one Promise unto his Church, as consisting of such persons, namely Abraham and his Seed; which is directly contrary to that of the Apostle. Rom. 9. 8. Where he calleth the Elect, the Children of the Promises, or those to whom the Promises were made. It appears then, that neither are these Promises of God Conditionall. As they proceed from free Grace, so there is no other accoūt, on which they are given out, continued and accomplished towards the Children of God. Though the things of the Promise are often placed in dependence one of another, as Meanes and Ends, yet the Promises themselves are absolute.
These few things being premised,§: 11. I shall now name and insist upon some particular Promises, wherein the Lord hath graciously engaged himself that he will abide to be a God in Covenant unto his People, & their Guide unto death: from which I shall labour to make good this Argument, for the Perseverance of the Saints.
That which that God, who cannot lye, nor deceive, with whom is no variablenesse, nor shadow of turning, who is Faithfull in all his Promises, and all whose words are Truth and Faithfullnesse,Titus 1. 2. Heb. 6. 18. Jam. 1. 18. 1 Cor. 1. 9. hath solemnely promised and engaged himselfe unto, to this end, that they, unto whom he so promiseth and engageth himselfe, may from those Promises receive strong Consolation; That he will certainely performe and Accomplish. That he will be a God and a Guide unto death unto his Saints, that he will never leave them nor forsake them, that he will never cast them off, nor leave them out of his favour, but will preserve them such as is meet for his Holy Majestie to embrace, Love, and delight in, and that with an expresse notwithstanding for every such thing, as might seeme to provoke him to forsake them; He hath Promised, and for the end mentioned. Therefore that he will so abide with them, that his Love shall be continued to them to the End, that he will Preserve them unto himselfe &c. according to his Truth and Faithfullnesse, shall be accomplished and fulfilled. The inference hath its strength from the Nature, Truth and Faithfulnesse of God: and whilest they abide in any credit with the somes of men, it may seeme strange, that it should be denyed or questioned. The major proposition of the forementioned Argument is examined by Mr Goodwin Cap. 11. Sect. 1. Pag. 225. saith he.
1. What God hath promised in his Word,§. 12. is certaine in such a sence, and upon such Termes, as God would be understood in his Promises; but what he promised in one sence, is not certaine of performance in the other.
Ans. 1. Doubtlesse Gods meaning and intention in his Promises is the Rule of their accomplishment. This sometimes we may not be able to fathome: and thereupon be exposed to Temptations not a few, concerning their fulfilling, so was it with them with whom Paul had to do, in reference to the Promises made to the Seed of Abraham. The Question then is not whither that which is promised in one sence, shall be performed in another: but whither God's Promises have, and shall certainely have, all of them, according to his intendment, any performance at all. And the aime of Mr Goodwin in the Example, that he afterwards produceth, is not to manifest that that which God promiseth, shall certainely be performed only in that sence, wherein he made his Promise… but that they may be performed, or not performed at all. It is not in whose sence they shall have their performance, but whither they shall have any performance, or no. If the thing promised be not accomplished, the Promise is not at all in any sence performed; unlesse Mr Goodwin will distinguish, and say, there are two wayes of any things performance, one whereby it is performed; another, whereby it is not. But he proceedes to manifest this Assertion by an indction of instances.
God (saith he) promised to Paul the lives of them that were in the Ship:Acts 27. his intent and meaning was not, that they should all be preserved, against what ever they in the Ship might do to hinder that Promise, but with this proviso or Condition, that they in the Ship should harken unto him, and follow his advice: which is evident from those words of Paul, Except these abide in the Ship, yee cannot be saved: And had they gone away, God had not made any breach of Promise, though they had been all drowned.
Ans. First when men seriously promise any thing, which is wholly, and absolutely in their power to Accomplish & bring about, causing thereby good men to rest upon their words, & to declare unto others their repose upon their honesty and worth; if they do not make good what they have spoken, we account them unworthy promise breakers, and they do it at the perill of all the repute of honesty, honor, and Faith they have in the world. With God it seemes it is otherwise; He makes a solemne Gracious Promise to Paul that the lives of all them in the Ship with him, should be saved: Paul on whō it was as much incumbent as on any man in the world not to engage the name of God (that God whom he worshiped and Preached) in any thing, whose truth might in the least be lyable to exception, being in the way of declaring a new Doctrine to the world,Act. 14. 15. & 17. 24. 1 Tim: 4. 10. which would have beene everlastingly prejudiced by any misprision of the Faithfulnesse of that God, in whose name & Authority he preached it. The summe of that Doctrine also being the exaltation of that God, in opposition to all the pretended Deities of the world: He (I say) boasts himselfe upon the Promises that he had received,vers. 22, 23. that there should be no losse of any mans life among them, v. 22. v. 25. he gives the reason of his confident Assertion, when all hope was taken away, v. 20. I believe God (saith he) that it shall be even as it was told me; His Faith in God was in reference to the event, that it should come to passe, as it was told him. Faith in God, Divine Faith can have nothing for its Object, that may faile it. He doth not say, that he believes that God will be Faithfull to his Promise in Generall, but also tells them wherein his Faithfulnesse doth consist, even in the performance and accomplishment of that which he had promised. This he informes the Centurion, and the rest in the ship with him: and if in the issue it had otherwise fallen out, there had not beene any colour of Justifying the Faith of that God he served, or his owne truth in being witnesse to him. Had any perished, those that remained would have argued him of lying. Yea but saith he not himself, except these abide in the ship ye cannot be saved? He did so indeed, and thereby declared the necessity of using sutable meanes, when Providence affordes them to us, for the Accomplishment of appointed determined ends. God, who Promiseth any thing, and affordeth meanes for the attaining of it, will direct them to whom those Promises are made, to the use of those meanes, as he doth the Centurion by Paul; It being incumbent in this case on his Holy Majesty, upon the account of his engaged Faithfulnesse to save them, he will yet have them subservient to his Promise in their endeavours for their owne safety. Meanes may be assigned for an End, as to their ordinary subserviency thereunto, without any suspending of the Event on them, as a condition of an uncertaine issue and Accomplishment. And therefore that this solemne Promise made unto Paul, whose Event and Accomplishment, up on the account of his believing God, he absolutely believed, & whose performance he foretold with out the least intimation of any Condition whatever, (only he bids them not throw away the meanes of their Preservation) should depend, as to its fulfilling, on such a Condition, as in respect of the event might not have beene, (God who made the Promise not making any infallible provision for the Condition) and so have beene actually frustrate, is an Assertion, not only not grounded on these words of Paul, setting out the suitable meanes of the providence of God for the accomplishment of an appointed end, but also derogatory in the highest to the Glory of the Truth and Faithfulnesse of God himselfe. But
3. That Promise, (saith he) of our Saviour to his Disciples. Mat. 19. 28. That they who followed him in the Regeneration, should sit upon twelve thrones Judging the twelve tribes of Israel, Judas being yet one of them, was not fulfilled, and in case the rest had declined, they also with him might have come short of the Promise made unto them.
Ans. Christ knew what was in man, and had no need of any to tell him, he knew from the beginning who it was that should betray him, and plainely pronounced him to be a Divell; He knew he was so, that he Believed not; that he would continue so,Ioh. 6. 64, 70, 7. 1. he would betray him, that his end would be desperate; be pronounced a curse upon him, as being cursed by David: Ps. 109. so many Generations before his coming into the world; and is it probable now that he promised this man a Throne for his following him in the Regeneration? which is most certaine (take it in what sence you will) he did never follow him in, but only as he gave him his bodily attandance, in his going up and downe. He was never admitted to be witnesse of his Resurrection, the time being not yet come, wherein a discovery was to be made of the hypocrisie of Judas, that he might have space to carry on the worke which he had to do, and the number of those, who in a peculiar manner were to beare witnesse to the compleating of the whole worke of Regeneration in the Resurrection of Christ,Acts 1. 21. being twelve, he who was afterwards admitted into that number being one that now followed him, our blessed Saviour telleth them indefinitely to their consolation, what will be the Glorious Issue of their following him, and bearing witnesse to him, in this worke. That which is promissory in the wordes, is made to them, who forsooke all and followed him in the worke mentioned, which assuredly he, who was alwaies a theife, a Divell, a covetous person, that followed not in the maine of the worke it selfe, was none of; that Promise being afterwards fulfilled to another then present with Christ. It is granted, if the rest of the twelve had fallen away, you may suppose of them what you please: that they might fall away, is to begge that, which you cannot prove, nor will ever be granted you, though you should resolve to starve your selfe, if you get it not: But this is
4. Confirmed out of Peter Martyr, whose Doctrine it is, that the Promises of God are wont to be made with a respect unto the present estate and condition of things, with men: that is, they shall be performed unto men abiding under the Qualifications, unto which they are made; as for example. What Promises soever God maketh to Believers, with respect had to their Faith, or as they are Believers, are not to be looked on as performeable, or obliging the maker of them unto them, in case they shall relapse into their former unbeliefe.
Ans. It is too well known, how, and to what end, our Author cites Peter Martyr, and men of the same judgement with him, in this Controversy, & to how little Advantage to his Cause with discerning men, he hath done it. In the same place, from whence these words are taken, the Author distinguisheth of the Promises of God, and telleth you, that some of them are conditionall, which are (saith he) of a Legall nature, which only shew the connexion between the Condition, or Qualification they require, and the thing they promise thereunto: and such are those whereof he speakes: but others he tells you, are Absolute and Evangelicall, not depending on any Condition in us at all; and so he tells us, out of Chrysostome, that this of our Saviour Mat. 19. 28. is of the former sort; and the Accomplishment of such like Promises as these; He informes us to consist not in the actuall fulfilling of what is conditionally affirmed, but in the certain truth of the axiom, wherein the condition, and the Event as such, are knit together.
2. To the Example urged, I shall only aske what Mr Goodwin's judgement is of the Promises, that God hath made to Believers, that they shall never relapse into their former state of unbeliefe, and on what condition they are made? Whether his Promise of his Love unto, and Acceptance of Believers, wherein he will abide for ever, doe not inferre their Preservation in the Condition, wherein they are (i e. Believers), will in the next place fall under our Consideration. Your Conclusion is, in the sence explained you admit the Proposition; whatsoever God promiseth is certaine, that is, it shall certainly be fulfilled, or it shall not.
There is moreover no small contribution of strength, as to our establishment in the Faith of it,§. 13. given to our Proposition, by the signall ingagement of the Faithfullnesse of God, for the Accomplishment of the Promises, which he makes unto us; as it is manifest in those words of the Apostle, 1 Cor. 1. 9. God is faithfull, by whom you are called to the fellowship of his Sonne: in the foregoing verse he telleth them that God will confirme them to the end, that they may be blamelesse in the day of the Lord Christ; of which confident Assertion, he gives them this account, Gof is faithfull to make good his Promises made unto them, he changeth not. When a Promise is once passed, that which first presents it selfe to the consideration of them to whom it is made, and whose concernement it is, that it be fulfilled, is, the Faithfulnesse of him that hath made the Promise. This property of Gods nature doth the Apostle therefore mind the Saints of, to lead them to a full Assurance of their preservation. His Promise being passed, feare not his faithfulnesse for its Accomplishment. Might there in this case a supposall be allowed of any such interveniences, as might intercept them in the way of enjoying what God truly promised, and cause them to come short thereof, what assurance could arise to them from the consideration of the Faithfulnesse of God, who made those Promises unto them? The Faithfulnesse of God then is ingaged for the Accomplishment of the thing promised, which also shall be done, in case that faile not. So also the 1 Thes: 5. 23, 24. The very God of peace sanctify you wholly, and I pray God, your spirits, and soules, and body be preserved blamelesse unto the coming of our Lord Jesus Christ: faithfull is he that calleth you, who will also doe it. He assures them of their preservation in, and unto the enjoyment of the things which he prayed for, and that upon the account of his Faithfulnesse who had promised them: and, saith he, he will doe it: viz. because he is Faithfull. Let the oppositions to it be never so many, the difficulties never so great, the interveniences what they will; He is faithfull, and he will doe it: as it is affirmed 2 Thes: 3. 3. But the Lord is faithfull, who shall establish you, and keepe you from evill: as also in the 1 Cor: 10. 13. God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that you may be able to beare it. The same Faithfulnesse of God is held out as that upon the account whereof no temptation shall befall Believers, so as to separate them from him. The Promise here peculiarly confirmed by it, and established on it, is such as no condition can tollerably be fixed unto. I will not suffer Believers to be overcome with Temptations, in case they be not overcome with Temptations, is a Promise not to be ascribed to the Infinite Wisdome of God, with which we have to doe, and yet no other can with the least colour be proposed. All sinne, all falling from God is upon temptation. Though Sathan and the World should have no hand in drawing man aside from God, yet what they doe from their own Lusts, they doe from Temptation. Iam. 1. 14, 15. If God in his Faithfulnesse will not suffer any Temptation to prevaile against Believers, unlesse they neglect their duty and fall from him, and they can no otherwise neglect their duty, nor depart from him, but upon the prevalency of Temptation, their abiding with him, their finall unconquerablenesse hath a certainty answerable to the faithfulnesse of God.
This part of our strength Mr Goodwin attempts to deprive us of. Cap. 11. Sect: 18. p. 236. in these words. Whereas the Apostle mentioneth the Faithfulnesse of God, as that Divine principle in him, or Attribute, out of which he is moved to establish, and confirme Believers unto the end, and so to keepe them from evill; by Faithfulnesse he doth not necessarily meane that Property or Attribute of his, that renders him true, and just, or Constant in the performance of his Promises, as if the Apostle in these, or any like places, supposed such a promise, one or more made by him, by which he stands obliged to establish and confirme his Saints unto the end by a strong and irresistible hand.
Ans. The summe of this Answer is, that the Apostle by saying God is Faithfull, doth not understand Gods Faithfulnesse. What other virtue is intended in God by his Faithfulnesse, but that whereby his Truth and his Constancie in Words and Promises is signified, I know not. Let the places from the begining of the Scriptures to the end, wherein there is mention made of the Faith, or Faithfulnesse of God, of his being Faithfull, with the Application thereof, the Scope, and intendment of the place, be perused, and see if they will give the least allowance to turne aside from eying the Property and Perfection of God before mentioned, as that which they peculiarly intend. Deut: 7. 9. Ps: 36. 5. Ps: 89. 1, 2, 5. Ps: 143. 1. Isai: 49 7. Hos: 2. 20. Rom. 3. 3. 2 Tim: 2. 13. Heb: 10. 23. 1 Iohn 1. 9. are some of them. Why we should wring out another sence of the expression in this place, I know not.
2. The Faithfulnesse of God is not mentioned as that Divine principle, out of which he is moved to establish and confirme Believers to the end, but only to confirme them in the faith of his Unchangeablenesse and Constancie, in the accomplishing the worke of his free Grace, which he had begun in them, and promised to confirme to the end. The work flowes from the Principle of his free Grace in Jesus Christ, whence alone, he gives them great, free, and pretious Promises. His stability and Constancie in those Promises, as to their performance, is intended by his Faithfulnesse and Truth in them. What are the Promises of God improperly so called, and not exhibited in words, which you intimate, I know not.
3. The Apostle doth not only suppose, but in the name, and Authority of God, gives actually in the places under consideration, Promises of the certain and infallible preservation of Believers to the end, asserting the immutability of Gods engagement in them from his Faithfulnesse. In briefe: not to darken counsell and understanding with a multitude of words; by the Promises of God, we intend in a peculiar manner, those exprest in the Texts under consideration. viz. That God will establish Believers to the end, keep them from evill, and all Temptations, that would overthrow them: and by the Faithfulnesse of God, from whence Believers have their Assurance of the accomplishment of these promises, that which the Scripture holds out, and all the World of Believers have hither to taken to be, the Faithfulnesse of God, as was before described. But it seemes the word is here used otherwise. For (saith he.)
It is such a kind of Faithfulnesse, or disposition in him, as that meant by Peter, when he stileth him a faithfull Creator: Now God is, and may properly be termed a faithfull Creator, because he constantly per…ormes unto his Creature, whatsoever the Relation of a Creator promiseth in an equitable and rationall way unto it, which is a great care and tendernesse for the preservation and well-being of it: in like manner he may, yea it is most likely that he is, called faithfull in his calling of men, as he is a spirituall Father or Creator, a giver of a new being unto men, because he never faileth to performe unto those new creatures of his, whatsoever such a being as this regularly interpreted, promiseth unto him, who receiveth it from him who is the donor of it: (that is) convement and sufficient meanes for the preservation, and well-being of it. So that the Faithfulnesse of God in the Scriptures in hand, supposes no such Promise made by God, as our opposers imagine. viz. Whereby he should in termes, or words stand engaged to establish, confirme, or keep Believers from evill, his new creatures, his regenerated ones, after any such a manner, but that they, if they be carelesse or negligent for themselves, may be shaken and decline, and commit evill notwithstanding.
Ans. That by Gods Faithfulnesse mentioned in that place of Peter, such a disposition as you afterwards describe, is intended, you had better say, then undertake to prove. It is evident the scope of the Apostle is to exhort the Saints of God in all their trialls and afflictions, to commit themselves and their waies, with patience & quietnesse unto God, upon the account of his power to preserve them, as he is the Creator of all, and his constancy in receiving of them, being present with them, abiding with them, as he is Faithfull in his word and Promises. Yea and the interpretation, our Author would have fixed on the expression here used, is not only remote from the intendment of the place, turning that into a generall good disposition towards all his creatures, which is intimated for the peculiar support of Believers, and that in their distresse, but also is in it selfe, a false, fond, and loose Assertion. There is no Law, nor Relation of Creation, that laies hold on God so farre, as to oblige him to the Communication of one droppe of his Goodnesse to any of the creatures, beyond what is given them by their Creation, or to continue that unto them for one moment; All the dispensation of himselfe unto his creatures flowing from his soveraigne good pleasure, doing what he will with his owne.
2. He doth very faintly, when he hath made the farthest steppe in confident asserting that he dares venture upon, (it may be, and it is most likely) suppose that the Faithfulnesse of God in these places under consideration, may be taken in such a sence as that before described. But,
1. This is no sence at all of the Faithfulnesse of God, neither is the word ever used in Scripture to signify any such thing in God, or man, nor can with any tollerable sence be applied to any such thing; neither would there be any Analogy between that which in God we call Faithfulnesse, and that vertue in man, which is so termed: nor is the Faithfulnesse of God here mentioned upon any such account, as will endure this description, being insisted on only to assure the Saints of the stedfastnesse, and unalterablenesse of God in the performance of his Promises made to them: neither is the obligation of God, to continue his Love and Favour, with Grace, and meanes of it to Believers, founded upon such a disposition as is imagined; but in the free purpose of his will, which he purposed in Jesus Christ before the world was: so that there is not the least appearance of truth, or soundnesse of Reason, or any thing that is desireable, in this attempt to corrupt the Word of God.
2. Then, the Faithfulnesse of God in the Scriptures in hand bespeakes his truth and stability in the performance of his Promises, made of establishing Believers to the end, keeping them from evill, not suffering any temptation to befall them, but making withall a way to escape: in all which God assures them he will prevent all such carelesnesse, and negligence in them, as is inconsistent with their Establishment, which he will certainly accomplish. And thus is our Major Proposition with its supplies of light, and strength, freed from such exceptions, as M. Goodwin supposes it liable unto.
For the Assumption,§. 15. I shall not much trouble my selfe with that ridiculous sence (called a sober and Orthodox explication) which Mr Goodwin is pleased to put upon it, to allow it to passe currant. In this sence (saith he) it is most true, that God hath promised that all Believers shall Persevere, i.e. that all true Believers formally considered, i.e. as such, and abiding such, shall persevere: viz. in his Grace and Favour; But this he presumes is not our sence. Ch: 11. Sect: 2. pag. 226. And well he may presume it: for what ever his greatest skill may inable him unto, we can make no sence of it, but this: God hath promised Believers shall Persevere, in case they Persevere: which is to us upon the matter no sence at all. To Persevere in Gods Grace and Favour, is to continue in Faith and Obedience, which if men doe, God hath solemnely promised, and sworne that they shall so doe. Certainly there is an Orthodox sence in Gods Promises, that is not non-sence Be it granted then, that this is not our sence, not so much because not ours, as because not sence, what is our meaning in this Proposition? It is (saith Mr Goodwin) that God will so preserve Believers, that none of them shall make shipwrack of their Faith, upon what quick-sands of lust and sensuality soever they shall strike, against what rock of obduration and impenitency soever they dash. But I beseech you, who told you that this was our sence of this Proposition… being indeed no more sence then that which you give in for your owne: By striking on the quick-sands of Lust, and dashing upon Rocks of sensuality, impenitency, and obduration, you have in other places sufficiently explained your selfe to intend their falling under the power of Sinne. And is this asserted by us to be the tenor of Gods Promises to Believers? Or is it not? or do you not know that it is not so? did ever any say that God preserveth men in believing under obduration & impenitency? that is, under unbeliefe? for no man can be obdurately impenitent but unbelievers: doe not you know that we maintaine that the Grace faithfully engaged to be bestowed on them, is given them to this end, to preserve them from the power of sinne, from obduration and impenitency, and shall certainely be effectuall for that purpose? Prima est haec ultio, quòd se Judice, nemo nocens absolvitur.