The Doctrine of the Saints Perseverance, Chapter 6

The Doctrine of the Saints Perseverance · Chapter 6

p. 128CAP. VI.

1. The former Argument confirmed by an induction of particular instances: Ioh: 1. 5. opened. The concernment of all Believers in that Promise, proved by the Apostle. Heb: 13. 5. The generall interest of all Believers in all the Promises of God cleared. Objections answered. How Old Testament Promises may be improved. 2. The Promise insisted on relates principally to Spiritualls. The strength of it to the end intended. 3. 1 Sam. 12. 22. To whom the Promise there is given. 4. The twofold use of this Promise: Threats to wicked men of use to the Saints: Promises to the Saints, of use to wicked men. Isa. 4. 2, 3, 4. Psal. 89. 30, 31, 32, 33, 34, 35, 36, 37. opened. A condition of back-sliding supposed in Believers: yet they not rejected: Gods abididing with his Saints, upon the account of his (1.) Faithfulnesse, (2.) Loving-kindnesse. (3.) Covenant: (4.) Promise, (5.) Oath. 5. The intendment of the words insisted on, from 1 Sam: 12. 22. Isa. 27. 2, 3, 4. Zeph. 3, 17. illustrated. The intendment of those words, I will not forsake thee. The reason of the Promise, and means promised therein: no cause in them, to whom the Promise is made. Ezek. 36. 31. Isa. 43. 22, 23, 24, 25. opened, also Isa. 57. 17. 6. The cause in God himselfe only. The Name of God what it imports: his Allsufficiency ingaged therein, and his Goodnesse. 7. The Rise and fountaine of all Gods Goodnesse to his peopl…, in his own good pleasure: The summe of our Argument frō this place of Scripture. 8. Psl. 23. 4, 5. opened: the Psalmists use of assurance of Perseverante. 9. Inferences from the last use: 2 Tim: 4. 18. opened: all Believers in the same condition, as to Perseverance, with David and Paul. 10. The Second inference from the place insisted on. Assurance a motive to obedience, and is the end that God intends to promote thereby. 11. Psal: 125. 12. explained. Psal: 37. 28. Deut: 33. 3. 12. Inferences from that place of the Psalmist: perpetuall preservation in the condition of Saints promised to Believers. 13. Mr G. Objections and Exceptions to our Exposition and Argument from this place, removed. 14. Promises made originally to persons, not Qualifications: not the same Reason of Promises to the Church, and of threatnings to sinners. 15. Other objections removed. 16. Isa. 54. 7, 8, 9. 17. The mind of the Lord in the Promises mentioned in that place opened. 19. The exposition given on that place and Arguments from thence vindicated. 20. Direction for the right improvement of Promises. 20. Hos. 2. 19, 20. opened. 21. Of the generall designe of that Chapter: the first part of the totall Rejection of the Church and Politicall state of the Jewes. 23. The second, of Promises to the remnant according to the election of Grace. Of this foure particulars: (1.) Of Conversion: v. 14, 15. (2.) Of obedience and forsaking all false, worship. (3.) Of Peace and quietnesse v. 18. (4.) Discovering the fountaine of all the mercies. 24. Some objections removed: to whom this Promise is made. 25. The Promise farther opened: the persons to whom it is made. 26. v. 14. of that Chapter opened. The wildernesse condition whereunto men are allured by the Gospell, what it imports: (1.) Separation: (2.) Intanglement. 27. Gods dealing with a soule in its wildernesse condition. 28. Promises given to persons in that condition. 29. The summe of the foregoing Promises: The persons to whom they are made farther described. 30. The nature of the maine Promise it selfe considered. Of the maine Covenant between God and his Saints. 31. The Properties of God engaged for the Accomplishment of this Promise. 32, 33, 24. Mr G. Exposition of this place considered, and confuted. 35. Ioh. 10. 27, 28, 29. opened. 30. Vindicated.

p. 129HAving cleared the Truth of the one,§. 1. and Meaning of the other Proposition mentioned in the Argument last proposed, I proceed to confirme the Latter, by an induction of particular Promises. The first, that I shall fixe upon, is that of Ioshuah 1. 5. I will be with thee, I will not faile thee, nor forsake thee. This Promise (it is true) in this originall Copy of it is a grant to one single person, entring upon a peculiar employment: but the Holy Ghost hath eminently taught the Saints of God to plead, and improve it in all Generations for their own Advantage, and that not only upon the account of the generall rule,2 Cor. 1. 10.2 Cor 1:10 of the establishment of all Promises in Jesus Christ, to the glory of God by us; but also by the application which himselfe makes of it unto them, and all their occasions, wherein they stand in need of the Faithfulnesse of God therein. Heb: 13. 5. Let your conversation be without Covetousnesse, and be content with such things as you have; for he hath said, I will never leave thee, nor forsake thee. The Apostle layeth downe an Exhortation in the beginning of the verse, against the inordinate desire of the things of this World, that are laboured after upon the account of this present life: To give power and efficacy to his Exhortation, he manifesteth all such desires to be altogether needlesse, upon consideration of his Allsufficiency, who hath promised never to forsake them, which he manifests by an instance in this Promise given to Ioshuah, giving us withall a Rule for the Application of all the Promises of the Old Testament, which were made to the Church and People of God. Some labour much to rob Believers of the consolation intended them in the Evangelicall Promises of the Old Testament, though made in generall to the Church, upon this account, that they were made to the Jewes: and being to them peculiar, their concernment now lyeth not in them. If this plea might be admitted, I know not any one Promise that would more evidently fall under the power of it, then this we have now in consideration. It was made to a peculiar person, and that upon a peculiar occasion, made to a Generall, or Captaine of Armies, with respect to the great Warres he had to undertake, upon the speciall command of God. May not a poore hungry Believer, say, what is this to mee? I am not a Generall of an Army, have no Warres to make upon Gods command, the vertue doubtlesse of this Promise expired with the conquest of Canaan, and died with him, to whom it was made. To manifest the samenesse of Love, that is in all the Promises, with their Establishment in one Mediator, and the generall concernment of Believers in every one of them, how ever, and on what occasion soever given to any, this Promise to Ioshua is here applied to the condition of the weakest, meanest, and poorest of the Saints of God; to all, and every one of them, be their state and condition what it will. And doubtlesse Believers are not a little wanting to themselves, and their own consolation, that they doe no more particularly close with those words of Truth, Grace, & Faithfulnesse, which upon sundry occasions and at diverse times have been given out unto the Saints of old, even Abraham, Isaack, Jacob, David, and the residue of them, who walked with God in their Generations: These things in an especiall manner, are recorded for our consolation, that we through patience and comfort of the Scripture might have hope. Rom: 15. 4. Now the Holy Ghost knowing the weaknesse of our Faith, and how apt we are to be beaten from closing with the Promises, and from mixing them with faith, upon the least discouragement that may arise, (as indeed this is none of the least, that the p. 130Promise is not made to us, it was made to others, and they may reape the sweetnesse of it, God may be faithfull in it, though we never enjoy the mercy intended in it; I say) in the next words he leads Believers by the hand, to make the same conclusion with boldnesse and confidence from this, and the like Promises, as David did of old, upon the many Gracious assurances, that he had received of the presence of God with him. v. 6. So that (saith he upon the account of that Promise) we may say boldly (without staggering at it by unbeliefe) that the Lord is our helper; This is a conclusion of Faith: Because God said to Ioshuah a Believer, I will never leave thee nor forsake thee, (though upon a particular occasion, and in reference to a particular employment) every Believer may say with boldnesse, He is my helper.

It is true,§: 2. the Application of the Promises here lookes immediately unto temporalls: but yet being drawne out from the testimony of the continuance of the presence of God with his Saints, doth much more powerfully conclude to spiritualls. Yea the Promise it selfe is of Spirituall Favour, and what concernes Temporalls, is only from thence extracted. Let us then weigh a little the importance of this Promise, which the Apostle hath rescued from suffering under any private Interpretation, and set at liberty to the use of all Believers. To every one of them then, God saith directly and plainly, that he will never leave them nor forsake them. If there should any Question arise, wehther he should be taken at his word or no,Gen 3. 1.Gen 3:1 it must be the Devill that must be entertained as an advocate against him. Unbeliefe indeed hath many pleas, and will have in the breasts of Saints against closing with the Faithfulnesse of God in this Promise, and the Issue of confidence in him, which from a due closing with it, would certainely flow. But shall our unbeliefe make the truth of God of none effect reversed ? ? He hath told us that he will never leave us nor forsake us; The old Serpent, & some arguing from him herein, are ready to say: yea, hath God indeed sayed so? The truth of it shall not indeed be surely so, it may be otherwise, for God doth know, that many cases may fall out, that you may be utterly rejected by him, and cast out of his presence: you may have such oppositions rise against you in your walking with him, as shall certainely overcome you and set you at Enmity with him; or you may fully depart from him: and many such like pleadings will Sathan furnish the unbeliefe of Believers withall. If they are not sufficiently taught by experience, what it is to give credit to Sathan, indeavouring to impair, and call in Question (upon any pretence what ever) the Faithfulnesse of God and his Truth, when will they learne it? Surely they have little need to joyne with their Adversaries for the weakning of their supportments, or the impairing of their Consolations; Whereas there is an endeavour to make men believe, that the denying any absolute unchangeable Promise of God unto Believers makes much for their Comfort and Refreshment, it shall afterwards be considered in common, in reference also to those other Demonstrations of the Saints Perseverance, that shall, God willing, be produced.

It will be excepted, that God will not forsake them, whilst they are Believers; but if they forsake him, and fall from him, he is at liberty to renounce them also. But that Gods not forsaking of any, is no more but a meer non-rejection of them, shall afterwards be disprooved. Whom he doth not forsake as a God in Covenant, to them doth he continue his Presence, and towards them exerciseth his Power and Allsufficiency for their Good. And if he can by his Spirit and the Power of his Grace keep them whom he doth not forsake, in a state and Condition of not-forsaking him, he doth forsake them, before they forsake him, yea before he is said to forsake them. Gods not forsaking Believers, is effectually preventive of that state and condition in them, on p. 131the account whereof it is asserted that he may forsake them.

1 Sam. 12. 22. The truth we have under consideration is confirmed by the Prophet in the name & Authority of God himselfe,§. 3. and the words wherein it is done, have the force of a Promise, being declarative of the good will of God unto his people in Christ: For the Lord will not forsake his People for his great Name sake, because it pleased the Lord to make them his People.

The expression is the same with that, which the Lord gives his People of his good will in the Covenant of Grace,Gen: 17. 1. Ierem. 31. 38, 39.Jer 31:38Jer 31:39 of which I have spoken before. Many may be their Calamityes, and Afflictions, many their Tryalls and Temptations, many their Desertions, and Darknesses, but God will not forsake them, he will not utterly cast them off for ever. That his People are his People in Covenant, his secret ones, his Spirituall Church, the remnant according to the Election Grace, hath beene before declared in the handling of like places of Scripture. It is to vindicate this and the like Promises from all surmises of failing and coming short of Accomplishment, that the Apostle saith, God hath not cast away his People which he did fore-know. Rom. 11. 2. that is, He hath made good this Promise to them: even to them among the Jewes, whom he did so fore-know; as also to Predestinate them to be Conformed to the Image of his Sonne, Rom. 9. 29. So out of all Israel Saving all Israel, even the whole Israel of God. That a discriminating Purpose of God is intended in that expression, hath been already declared, and shall (the Lord assisting) be farther manifested.

The Promise, as here mentioned, hath a double use.

1. It is held out as an Inducement to Obedience,§. 4. to that whole People, in reference whereunto he telleth them, that if they did wickedly, they should be destroyed, both they and their king, v. 25. In the dreadfull threatnings that God denounceth against wicked and impenitent ones, he hath an end to accomplish in reference to his Saints, unto his owne: even to make them know his terrour, and to be acquainted with the Abomination of sinne. And in his Promises intended directly to them, he hath designes to accomplish upon the most wicked, and ungodly: even to discover his Approbation of that which is Good, that they may be left inexcusable

2. It was a Testimony of his good will unto his secret ones; his Remnant, his Residue, his brand out of the fire, unto his People called according to his Eternall purpose, in the midst of his people by externall profession, and of his presence with them, under the accomplishment of the threatning mentioned upon the generality of that Nation. He did not forsake them, when the people in generall, and their King were destroyed. What ever outward dispensation he bringeth upon the whole, the Love and Grace of the Promise shall cerainly be reserved for them, as, Isa. 4. v: 2, 3, 4. the remnant, the escaping of Israel, those that were written unto life, shall obtaine, when the rest are destroyed, or hardened. So Ps: 89. 30, 31, 32, 33, 34, 35, 36, 37: If his children forsake my Law, and walke not in my judgements, if they breake my statutes, and keep not my Commandements, then will I visit their transgressions with a rod, and their iniquity with stripes; nevertheles my Loving-kindnesse will I not utterly take from him, nor suffer my faithfulnesse to faile: my Covenant will I not breake, nor alter the thing that is gone out of my lipps: once have I sworne by my Holinesse, that I will not lye unto David; His seed shall endure for ever, and his Throne as the Sunne before mee, it shall be established for ever, as the Moone, and as the faithfull witness in Heaven. Selah.

A supposall is made of such waies and walkings in the spirituall seed and ofspring of the Lord Christ, (which in the Psalme is typed out by David) that the Lord will be as it were compelled to deale sharply with them, for their p. 132iniquities and transgressions: yet his kindnesse, that shall abide with Christ, in reference to the preservation of his seed; his Faithfulnesse, that shall not faile, his Covenant, and his Oath shall be made good to the uttermost.

It is supposed, which is the worst that can be supposed, that in some degree, at least for some season, they may forsake the Law, not keep the Commandements, and prophane the Statutes of God, which continues the burthen of poore Believers to this day: yet the worst that the Lord threatens them on this account, when they might have expected, that he would have utterly cast off such unthankfull, unfruitfull backsliders, poore creatures, is but this, I will visit them with a rod, and with stripes; they shall have what ever comes within the compasse of correction or affliction: Rod and Stripes shall be on them, and that whether outward correction, or inward desertion. but will the Lord proceed no farther… Will he not for ever cast them off, and ease himselfe of such a provoking Generation? No, saith the Lord: there lye five things in the way, upon whose account I cannot so deale with them. All regard the same persons, as is evident from the Antithesis that is in the discourse.

1. There is my Loving-kindnesse (saith God) which is eternall, and unchangeable: for I love them with an everlasting Love Ier. 31. 3. this I cannot utterly take away, though it may be hid and eclipsed, as to the appearance and influences of it, yet utterly it shall not be taken away as to the reality of it. Though I chasten and correct them, yet my loving kindnesse shall be continued to them. And then, (saith he)

2. There is my Faithfulnesse, which I have engaged to them, which, whatever they doe▪ (that is, that I will suffer them to doe, or that they may doe upon supposition of the Grace of the Covenant,Isa. 43. 22, 23, 24, 25, 26,Isa 43:22Isa 43:23Isa 43:24Isa 43:25Isa 43:26 wherewith they are supplied) though they behave themselves very foolishly, and frowardly, yet that I must take care of, that must not faile. 2 Tim. 2. 13. He abideth faithfull, he cannot deny himselfe: And this Faithfulnesse (saith God) I have engaged in three things.

1. First, In my Covenant, that I have made with them to be their God, and wherein I have promised that they shall be my People: wherein also I have made plentifull provision of Mercy, and Grace for all their failings: and this must not be broken, my Faithfulnesse is in it, and it must abide. My Covenant of Peace that I make with them, is an everlasting Covenant: it is an everlasting Covenant ordered in all things and sure. 2. Sam: 22.5. Ezek: 37. 26. it is a Covenant of Peace an everlasting Covenant.

2. Secondly, In the thing that is come out of my lipps, or the Grace and Love I have spoken of in the Promise, herein also will I be Faithfull, and that shall not be altered: all my Promises are yea and amen in Iesus Christ. 2 Cor: 1. 20. And,

3. Lastly, All this I have confirmed by an Oath, I have sworne it by my Holinesse, Heb. 6. 18.Heb 6:18and I will not lye: so that in all these immutable things, wherein it is impossible for God to deceive, he hath treasured up strong consolation for them that doe believe. Though then the seed of Christ, which he is to see, upon the account of his suffering for them (Isa: 53. 10.) doe sinne and transgresse, yet God hath put all these Gracious obligations upon himselfe, to reduce them by Correction and Affliction, but never to proceed to finall sentence of utter Rejection.

To this purpose I say are the words in the place of Samuel now mentioned.§. 5.

1. First, the matter of the Promise, or what he promiseth the People, is, he will not forsake them. Gods not forsaking them, is not a bare not casting them off, but an active continuance with them in love and mercy. He exercises p. 133not a pure negative Act of his Will towards any thing, or person. Whom he hates not, he loves: so Heb. 13. 5. these words, I will not forsake thee, hold out a continuall supply of all those wants, whereunto in our selves we are exposed, and what from his presence we doe receive. I will not forsake them, is, I will continue my presence with them, a God in Covenant. so he expresleth his presence with them. Isa. 27. 3. I the Lord doe keep it, I doe water it every moment, least any hurt it, I will keepe it night and day. He abideth with his vineyard, so as to keep it, and to preserve it from being destroyed. But may it not at one time or other be surprized into desolation? No, saith he, I will keep it night and day: but what if this vineyard prove barren, what will he then doe? Nay but he will so deale with it, that it shall never be so barren, as to cause him to cast it up. He is not with it for nought, his presence is attended with Grace, and Kindnesse. I water it, (saith he) and that not now and then, but, every moment. He powres out fresh supplies of his Spirit upon it, to make it fruitfull. Thence it becomes a vineyard of red wine, v. 2. the best wine, the most delicious, the most pretious, to cheare the heart of God himselfe, as Zep: 3. 17. The Lord thy God in the midst of thee is mighty, he will Save thee, he will rejoyce over thee with joy, he will rest in his Love, he will joy over thee with singing. He causes them thereby that come of Iacob to take root, he makes Israel blossome and bud, to fill the face of the World with fruit. This is that which God promiseth his people; he will not forsake them, he will alwaies give them his presence, in the kindnesse and supplies of a God in Covenant, to protect them from others, to make them fruitfull to himselfe: This is his not forsaking them: He will preserve them from others, who shall take them out of his hand? he will make them fruitfull to himselfe; he will worke, and who shall let him?

2. The Reason why the Lord will not forsake his People, why he will continue doing them good, is expressed in these words for his owne name sake, and in this Assertion two things are considerable.

1. A tacite exclusion of any thing in themselves, for which, or upon Consideration whereof God will constantly abide with them. It is not for their sakes, for any thing in them, or what they have done, may, or can do, it is not upon the account of any Condition, or qualification whatever, that may, or may not be found on them, but meerely for his name sake; which in the like case he expresseth fully Ezek. 36. 32. Not for your sakes doe I this; saith the Lord, be it knowne unto you, be ashamed and confounded for your owne wayes, oh House of Israel! The truth is, they may prove such, as on all accounts whatever shall deserve to be rejected, that nothing in appearance, or in their owne sence, as well as others, though the root of the matter be in them, may be found upon them, when God takes delight in them. Like those you have described at large. Isai. 43. 22, 23, 24, 25. But thou hast not called upon me Oh Jacob, but thou hast been weary of me Oh Israel, thou hast not brought me the small Cattell of thy burnt offerings, neither hast thou honoured me with thy Sacrifices, I have not caused thee to serve with an Offering, nor wearied thee with Incense, thou hast brought me no sweet cane with money, neither hast thou filled me with the fat of thy Sacrifices, but thou hast made me to serve with thy sinnes, thou hast wearied me with thine iniquities: I even I am he that blotteth out thy transgressions for mine owne sake, and will not remember thy sinnes any more. Weary of God they are, neglecting his worship, making his Patience and Forbearance to serve with their iniquities. It seemes to be impossible almost for any Creature to apprehend, that God will not give them up to everlasting confusion. Yea perhaps they may be forward in their follies, and contend with God when he goes to heale them. Isai. 57. 17. For the iniquity of his covetousnesse, p. 134was I wroth and smote him, I hid me and was wroth and he went on forwardly in the way of his heart. Iniquity is upon them, a vile iniquity, the iniquity of Covetousnesse. God is wroth with them, and smites, and hides him, and they goe on frowardly: and yet for all this he forsakes not for ever, he abides to be their God, and that because his so doing is not bottomed on any consideration of what they are, have been, or will be, but he doth it for his Names sake, and with regard unto that, which thereupon he will doe for them. And upon this account, this Promise of Gods abiding and continuing with his, let Grace be never so weake, corruption never so strong, temptations never so violent, may be pleaded, and the Lord rejoyces to be put in remembrance of it by the weakest, frailest, sinfullest Saint, or Believer in the World.

2. The Cause or reason is positively expressed,§: 6. why God will not forsake them, it is, for his Great Name sake. His Great name is all that he consults withall, about his continuance with his people: this he calls himselfe Isa. 43. 25. I blot out thy sinnes for my own sake: that is for no other cause in world that may by found in thee, or upon thee. The Name of God is all that whereby to us he is knowne; all his Attributes, his whole will, all his Glory. When God is said to doe any thing for his name, it is either the Cause and End of what he doth, or the Principle from whence, with the motive wherefore he doth it, that is by him intended. In the first sence, to doe a thing for his Name sake, is to doe it for the manifestation of his Glory, that he may be known to be a God, in the Excellency of those Perfections, whereby he reveals himselfe to his, with (most frequently) a speciall regard to his Faithfulnesse and Grace: it is in those properties to make himselfe knowne, and to be exalted in the hearts of his. So all his dispensations in Jesus Christ are for the praise of his glorious Grace. Eph. 1. 6. That he may be exalted, lifted up, made knowne, believed, and received as a God pardoning iniquity, in the Sonne of his Love. And in this sence may the Lord be said to abide with his people for his Name sake; for the exalting of his Glory; that he may be known to be a God faithfull in Covenant, and unchangeable in his Love, who will not cast off for ever, those whom he hath once received into favour. It will not enter into the hearts of Believers sometimes, why the Lord should so deale with them as he doth, and not cast them off; their soules may goe to rest as to this thing: he himselfe is glorious herein; he is exalted and doth it on that account 2^ly. If by his name you understand the principle from whence he worketh, and his motive thereunto, as it comprehends the whole long-suffering, gratious, tender, unchangeable nature of God, according as he hath revealed himselfe in Iesus Christ, in whom his name is, Ex. 23. 21. and which he hath committed to him to be manifested. Ioh: 17. 6. so evidently two things in God are engaged, when he promiseth to work for his Names sake, or according to his great Name.

1. His Power or sufficiency: Upon the engagement of the Name of God on his peoples behalfe, Moses carefully pleads this latter, or part thereof. Num: 14. 17, 18, 19. God hath given his Name unto his people: and this is wrapt up in that mercy, that he will lay out his Power to pardon, heale, and doe them good in his preserving of them, and abiding with them: Let thy Power be great, according as thou hast spoken, the Lord is long suffering: and as when he workes for his name, the way whereby he will doe it, is according to the greatnesse of his Power; so the fountaine and rise, from whence he will doe it, is,

2. His Goodnesse,Ioh. 17. 3, 26John 17:3John 17:26 Kindnesse, Love, Patience, Mercy, Grace, Faithfulnesse in Jesus Christ.Psal. 22. 22.Ps 22:22 And thus under the title of his Name, doth he call poore afflicted,Psal. 63. 4.Ps 63:4 darke, hopelesse, helpelesse Creatures, (upon any other account in the World) persons ready to be swallowed up in disconsolation and sorrow,Psal. 69. 30.Ps 69:30 to rest upon him. Isa: 50. 10. Who is among you that feareth the Lord, and obeyeth p. 135the voyce of his Servant, that walketh in darknesse and hath no light, let him trust in the name of the Lord and stay upon his God. When all other holds are gon, when flesh failes, and heart failes, then doth God call poore soules to rest upon this Name of his. So the Psalmist Psal: 73. 26. My flesh, and my heart faileth, (all strength, naturall and spirituall, faileth and is gone) but God is the strength of my heart (saith he) and my portion for ever. Now this is the sole motive also of Gods continuance with his: He will doe it, because he himselfe is good, gracious, mercifull, loving, tender: and he will lay out these Properties to the utmost in their behalfe, that it may be well with them, lifting up, exalting, and making himselfe Gracious in so doing. This the Lord emphatically expresseth five times in one verse, Isa. 46. 4. …ven to your old age I am he, even to hoary haires, will I carry you, I have made, and I will beare, I will carry and will deliver you: this then I say is the reason, and only ground: This the principall aime and End, upon the account whereof the Lord will not forsake his People.

3. The Rise of all this Goodnesse,§. 7. Kindnesse, Faithfulnesse of God to his People, as to the exercise of it, is also expressed: and that is, his own good pleasure, because it hath pleased the Lord to make you his People. This is the spring, and fountaine of all the goodnesse mentioned. God is essentially in himselfe of a good, gracious, and loving nature, but he acts all these properties, as to works that outwardly are of him, according to the Counsell of his Will, Eph: 1. 11. according to the Purpose which he purposeth in himselfe, and his Purposes all of them have no other rise, or cause, but his own good pleasure. Why did the Lord make us his People, towards whom he might act according to the Gracious Properties of his nature, yea and lay them forth and exercise them to the utmost on our behalfe? Was it because we were better then others? did his Will? walked with him? Did he declare we should be his People upon condition we did so and so? Not on any of these, or the like grounds of proceeding doth he doe this, but meerely because it pleaseth him to make us his People. Mat: 11. 26. and shall we think that he who took us to be his People, notwithstanding our universall alienation from him, on the account of his own good pleasure, which caused him to make us his People, (that is obedient, believing, separated from the World) will, upon any account, being himselfe Unchangeable, not perserve us in, but reject us from that Condition? Thus is God's Mercy in not forsaking his People, resolved into its originall principle, viz. his owne good-pleasure in choosing of them, carried on by the Goodnesse & Unchangeablenesse of his own Nature to the appointed Issue. This then is the summe of this Argument. What worke or Designe the Lord entereth upon meerly from his own good pleasure, or solely in answer to the Purpose, which he purposeth in himselfe, and engageth to continue in Mercy for his Name sake, thereby taking upon him to remove, or prevent what ever might hinder the accomplishment of that Purpose, Work, or Designe of his, that he will abide in unchangeable to the end. But this is the state of the Lords undertaking to abide with his People, as hath been manifested at large.

Let us adde in the next place that of the Psalmist,§. 8. Ps. 23. 4, 6. Though I walke through the vally of the shaddow of death, I will feare none evill, for thou art with me; thy rod & thy staffe doth comfort me: Surely Goodnesse & mercy shall follow me all the dayes of my life, and I will dwell in the house of the Lord for ever. The Psalmist expresseth an exceeding confidence in the middest of most inexpressible troubles and pressures. He supposes himselfe walking through the vally of the shadow of death, as death is the worst of evills and comprehensive of them all, so the shaddow of death is the most dismall and darke Representation p. 136of those evills to the Soule, and the vally of that shaddow the most dreadful bottome and depth of that Representation. This then the Prophet supposed, that he may be brought into a condition, wherein he may be overwhelmed with sad apprehensions of the comeing of a confluence of all manner of evills upon him, and that not for a short season, but he may be necessitated to walke in them, which denotes a state of some continuance, a conflicting with most dismall evills and in their owne nature tending to death, is in the supposall. What then would he do if he should be brought into this estate? Saith he, even in that condition, in such distresse, wherein I am to my owne, and the eyes of others, hopelesse, helpelesse, gone and lost, I will feare none evill. A noble resolution, if there be a sufficient bottome & foundation for it, that it may not be accounted rashnesse & groundlesse confidence, but true Spirituall courage, and holy Resolution. Saith he, it is because the Lord is with me: But alas! what if the Lord should now forsake thee in this Condition, and give thee up to the power of thine enemies, and suffer thee by the strength of thy Temptations, wherewith thou art beset, to fall utterly from him? Surely then thou wouldest be swallowed up for ever; the waters would go over thy Soule, and thou must for ever lye downe in the shades of death. Yea but (saith he,) I have an assurance of the contrary, Goodnesse and Mercy shall follow me all the dayes of my life.

But this is (say some) a very desperate perswasion. If thou art sure that Goodnes, & Mercy shall follow thee all the dayes of thy life, then live as thou pleasest, as loosly as flesh can desire, as wickedly as Sathan can prompt thee to: Certainely this perwasion is fit only to ingenerate in thee an high contempt of humble and close walking with God. What other conclution can' st thou possibly make of that presumption, but only that, I may then do what I please, what I will; let the flesh take its swing in all abominations, it matters not, Goodnesse and Mercy shall …ollow me. Alas! saith the Psalmist, these thoughts never come in my heart: I finde this perswasion through the Grace of him, in whom it is, effectuall to ingenerate contrary Resolutions. This is that which I am upon the account thereof, determined on, I will dwell in the house of God for ever: seeing Goodnesse and Mercy shall follow me, I will dwell in his house; and seeing they shall follow me all the dayes of my life, I will dwell in his House for ever.

There are then these two things in this last verse,§. 9. pregnant to the purpose in hand.

1. The Psalmist's assurance of the presence of God with him for ever, and that in kindnesse and pardoning Mercy, upon the account of his Promise unto him; Goodnesse or benignity (saith he) shall follow me, into every Condition, to assist me, & extricate my Soule, even out of the vally of the shadow of death. A conclusion like that of Paul. 2 Tim. 4. 18. The Lord shall deliver me from every evill wor…, and will preserve me unto his Heavenly Kingdome. Having (v. 17.) given testimony of the Presence of God with him in his great tryall, when he was brought before that devouring monster Nero, giving him deliverance, he manifesteth in the 18. v. that the Presence of God with him was not only effectuall for one or an other deliverance, but that it will keepe him from every evill worke, not only from the rashnesse, cruelty, and oppression of others, but also from any such way or workes of his owne, which should lay a barre against his injoyments of, and compleat preservation unto that Heavenly Kingdome, whereunto he was appointed.

What reason now can be imagined, why other Saints of God, who have the same Promise with David and Paul established unto them in the hand of the same Mediator,2 Cor. 1. 20.2 Cor 1:20 being equally taken into the same Covenant of Mercy and p. 137Peace with them, may not make the same conclusion of Mercy with them; viz. That the Mercy, & Goodnes of God will follow them all the dayes of their lives that they shall be delivered from every evill worke, and preserved to God's Heavenly kingdome. To fly here to immediate Revelation as though God had particularly, and immediately assured some persous of their Perseverance, which begat in them a confidence, wherein others may not share with them, besides that it is destructive of all the vigour and strength of sundry, if not all the Arguments, produced against the Saints Perseverance, it is not in this place of any weight, or at all relative to the businesse in hand. For evident it is, that one of them even David, is thus confident upon the common account of Gods Relation unto all his Saints, as he is their Shepheard: one that takes care of them, and will see, not only whilst they abide with him, that they shall have Pasture and refreshment, but also will find them out in their wandrings and will not suffer any of them to be utterly lost. And he is a Shepheard equally in care and love to every one of his Saints, as he was to David. He gives them all the sure Mercies of David, Isa. 55. 3.Isa 55:3even the Mercy conteined & wrapped up in the Promise that was given to them, and what by virtue thereof, he did enjoy, with what he received from God in that Covenant-Relation wherein he stood. And for Paul, it is most evident that he grounded his Confidence and Consolation, meerly upon the generall Promise of the Presence of God with his, that he will never leave them nor forsake them, but be their God, and guide even unto death. Neither is there the least intimation of any other bottome of his Consolation herein. Now these being things wherein every Believer, even the weakest in the world, hath an equall share and interest with Paul, David, or any of the Saints in their generations, what should lye in their way, but that they also may grow up to this assurance, being called thereunto. I say they may grow up unto it: I doe not say that every believer can with equall assurance of mind thus make their boasts in the Lord, and the continuance of his kindnesse to them. The Lord knowes we are oftentimes weake, and darke, & at no small losse even as to the main of our interest in the Promises of God: But there being an equall certainty in the things themselves, of which we speake, it being as certaine that the Goodnesse and Mercy of God shall follow them all their dayes, as it did David, and as certaine that God will deliver them from every evill worke, and preserve them to his Heavenly kingdome as he did Panl, they also may grow up unto, and ought to presse after the like Assurance and Consolation With them, whom Goodnesse and Mercy shall follow all their dayes, and who shall be of God preserved from every evill worke, they can never fall totally and finally out of the Favour of God: That this is the state and Condition of Believers is manifested from the Instances given of David, and Paul, testifying their full perswasion and assurance concerning that Condition, on Grounds common to them with all Believers.

2. The conclusion and inference thar the Psalmist makes,§. 10. from the Assurance which he had of the Continuance of the Goodnesse, and Kindenesse of God unto him, followeth in the words insisted on, All the daies of his life, he would dwell in his House. He would for ever give up himselfe unto his Worship and service, seeing this is the case of my Soule that God will never forsake me, let me answer this Loye of God in my constant obedience. Now this conclusion followes from the former principle upon a twofold account.

1. As it is a motive unto it. The Continuance of the Goodnesse, and Kindnesse of God unto a Soule is a constreining motive unto that Soule to continue with him in Love, Service and Obedience: It workes powerfully p. 138upon a heart any way enobled with the ingenuity of Grace, to make a suitable returne, as farre as possible it can, to such eminent Mercy and Goodnesse. I professe, I know not what those men thinke the Saints of God to be, who suppose them apt to make conclusions of wantonnesse and rebellion, upon the account of the Stedfastnesse of the Love and Kindnesse of God to them. I shall not judge any, as to their state and Condition: yet I cannot but thinke, that such mens prejudices, and fulnesse of their own perswasions doe exceedingly interpose in their Spirits, from receiving that impression of this Grace of God, which in its owne nature it is apt to give; or it would be impossible they should once imagine, that of it selfe it is apt to draw the Spirits of men into a neglect and contempt of God.

2. As the end of God intended in giving that assurance, to the effecting whereof it is exceedingly operative and effectuall; so you have it Luke 1. 74, 75. This is the intendment of God in confirming his Oath and Promise unto us, that he may grant unto us, that wee being delivered out of the hands of our enemies, might serve him without feare, in righteousnesse and holinesse all the daies of our lives. Now though these forementioned, with many other Texts of Scripture, are plaine, evident, and full to the businesse we have in hand; yet the Adversaries of this truth having theirhands so full with them that are commonly urged, that they cannot attend unto them, I shall not need to spend time in their vindication from exceptions, which none, that I know, have as yet brought in against them (though, upon their principles, they might possibly be invented) but shall leave them to be mixed with faith, according as God by his Spirit shall set them home upon the soules of them, who doe consider them.

The whole 125. Ps. might in the next place be brought in,§. 11. to give Testimony to the truth in hand. I shall only take a Proofe from the first verses of it. They that trust in the Lord shall be as mount Sion, which cannot be removed; as the mountaines round about Jerusalem, so is the Lord round about his people from henceforth even for ever. whereunto answereth that of Ps: 37. 28. The Lord loveth judgment, and forsaketh not his Saints, they are preserved for ever. as also Deut. 33. 3. Yea he loveth his people, all his Saints are in thy hand. In the verses named, I shall a little fixe upon two things conducing to our purpose, which are evidently contained in them.

1. A Promise of Gods everlasting presence with his Saints, Believers, them that trust in him; and their stedfastnesse thereupon, they shall be as mount Sion that can never be removed, and that, because the Lord is round about them, and that for ever.

2. An allusive comparison of both these, both their stability, and Gods presence with them, given for the encouragement of weake Believers, with speciall regard to the dayes wherein the Promise was first made, which actually also belongs to them, on whom the ends of the World are fallen. The Psalmist bids them (as it were) lift up their eyes, and look upon mount Sion, and the hills that were round about Jerusalem, and tells them that God will as certainly, and assuredly continue with them, and give them establishment, as those hills and mountaines which they beheld round about, abide in their places: so that it shall be as impossible for all the powers of Hell to remove them out of the Favour of God, as for a man to pluck up mount Sion by the rootes, or to overturne the foundations of the Mountaines, that stand round about Jerusalem. It is true, the Holy Ghost hath speciall regard to the oppositions and Temptations that they were to undergoe from men, but bears also an equall regard to all other meanes of separating them from their God; It would be a matter of small consolation unto them, that men should not prevaile p. 139over them for ever, if in the meane time there be other more close and powerfull Adversaries, who may cast them downe with a perpetuall destruction. Some few considerations of the intendment of the place, will serve for the inforcing of our Argument from this portion of Scripture.

1. That which is here promised the Saints,§. 12. is a perpetuall preservation of them in that condition wherein they are, both on the part of God, he is round about them, even henceforth & for ever, and on their parts, they shall not be removed; that is, from the state and conditon of acceptation with him, wherein they are supposed to be, but abide for ever and continue therein immoveable unto the end. It is (I say) a plain Promise of their cōtinuance in that condition, wherein they are, with their safety from thence, and not a Promise of some other good thing, provided that they continue in that condition. Their being compared to Mountaines, and their Stability, which consists in their being and Continuing so, will admit no other sence. As Mount Sion abides in its condition, so shall they: aud as the Mountaines about Jerusalem continue, so doth the Lord his presence unto them.

2. That expression which is used v. 2. is weighty and full to this purpose, The Lord is round about his People henceforth and for ever. What can be spoken more fully, more pathetically? Can any expression of men so set forth the truth which we have in hand? The Lord is round about them, not to save them from this or that incursion, but from all: not from one or two evills, but from every one, whereby they are, or may be assaulted. He is with them and round about them, on every side, that no evill shall come nigh them. It is a most full expression of universall preservation, or of Gods keeping his Saints in his Love and Favour, upon all accounts whatsoever. And that not only for a season, but it is, henceforth from his giving this Promise unto their Souls in particular, and their receiving of it in all Generations, according to their appointed times, even for ever.

Some few exceptions,§. 13. with a great surplusage of words and phrases, to make them seeme some other things, then what have been formerly insisted on againe and againe, are advanced by Mr Goodwin, to overturne this Sion, and to cast downe the mountaines that are about Jerusalem. Ch. 11. Sect. 9. pag: 230, 231, 232. The summe of our Argument from hence, as of the intendment of this place, is this: Those whom the Lord will certainly preserve for ever in the state and conditon of trusting in him, they shall never be forsaken of him, nor separated from him. The latter clause of this Proposition is that which we contend for, the whole of that whose proofe is incumbent on us: of this, the former part is a sufficient basis and foundation: being comprehensive of all that is, or can be required to the unquestionable establishment thereof: from the Letter of the Text we assume; But God will certainly preserve for ever all his Saints that put their Trust in him, in their so doing, that they shall not be altered, or cast downe from that state and conditon: Change but the figurative expressions in the Text, and the Allusions used for the accommodation of their Faith in particular, to whom this Promise was first given, into other termes of a direct and proper significancy, and the Text and the Assumption of our Argument will appeare to be the same; whence the conclusion intended will undeniably follow: unto this cleare deduction of the Truth contended for, from this place of Scripture, the Discourse ensuing in the place mentioned, is opposed.

1. The Promise only assures them that trust in the Lord, that they shall be preserved, but not at all that they that trust in him, shall be necessitated to doe so still, or that so they shall doe. So Paul saith, it was in my heart to live and dye with the Corinthians: but doubtlesse with this proviso, that they alwaies continued such as p. 140they then were, or as he apprehended them to be, when he so wrote to them.

Ans. I must be forced to smite this evasion once and againe, before we arrive at the close of this contest, it being so frequently made use of by our Adversary, who without it, knowes himselfe not able to stand against the evidence of any one Promise usually insisted on. This is the substance of all that, which with exceeding delightfull variety of expressions, is an hundred times made use of. The Promise is conditionall, and made to those that trust in the Lord, and is to be made good only upon the account of their continuing so to doe: but that they shall so doe, that they shall continue to trust in the Lord, that is wholly left to themselves, and not in the least undertaken in the Promise; and this is called a discharging or dismissing of places of Scripture, from the service whereunto (contrary to their proper sence & meaning) they are pressed, a delivering them from the bearing the crosse of this warfare, with such like Imperiall termes and expressions. To speake in the singlenesse of our spirits, we cannot see any one of the discharged Souldiers, returning from the Campe, wherein they have long served for the safety and consolation of them that doe believe. Particularly this Scripture detests the glosse with violence imposed on it, and tells you, that the end for which the God of truth sent it into this service, wherein it abides, is to assure them that trust in the Lord, that they shall be preserved in that condition to the end. That in the condition of trusting and depending on God, they shall be as Sion, and the Favour of God unto them as immoveable mountaines, he will for ever be with them and about them: And that all this shall certainly come to passe, Christ does not say, that they shall be as established mountaines, if they continue to trust in the Lord, but they shall be so in their trusting, abiding for ever therein, through the safegarding presence of God. For their being necessitated to continue trusting in the Lord, there is not any thing in Text, or in our Argument from thence, or in the doctrine we maintaine, that requires or will admit of any such proceeding of God, as by that expression is properly signified. Indeed there is a contradiction in termes, if they are used to the same pupose: to Trust in the Lord, is the voluntary free act of the creature: to be necessitated unto this Act, and in the performance of it, so that it should be done necessarily as to the manner of its doing, is wholly destructive to the nature and being of it. That God can effectually, and infallibly as to the event, cause his Saints to continue trusting in him, without the least abridgement of their liberty, yea that he doth so eminently by heightning and advancing their spirituall liberty, shall be afterwards declared: if by necessitated to continue trusting, not the manner of Gods operation with, and in them, for the compassing of the end poposed, and the efficacy of his Grace, whereby he doth it (commonly decryed under those termes) be intended; but only the certainty of the issue, rejecting the impropriety of the expression, the thing it selfe we affirme to be here promised of God. But is urged,

2. That this Promise is not made unto the Persons of any,§: 14. but meerely unto their Qualifications: like that, he that believeth shall be saved, it is made to the Grace of Trusting, Obedience, and walking with God, for threatnings are made to the evill Qualifications of men.

Ans. This it seemes then we are come unto, and what farther progresse may be made the Lord knowes. The Gratious Promises of God, made to his Church, his People; in the bloud of Jesus, on which they have rolled themselves with safety and security in their severall generations, are nothing but bare declarations of the will of God; what he allowes, and what he rejects: with the firme concatenation that is between Faith and salvation, Obedience and reward. And this it seemes is the only use of them: which if it be so, I p. 141dare boldly say, that all the Saints of God from the foundations of the World, have most horribly abused his Promises, and forced them to other ends, then ever God intended them for. Doubtlesse all those blessed soules, who are fallen a sleepe in the Faith of Jesus Christ, having drawn refreshment from these breasts of Consolation, could they be summoned to give in their experience of what they have found in this kind, they would with one mouth professe that they found farre more in them, then meere conditionall declarations of the will of God: Yea that they received them in Faith, as the engagement of his heart and good will towards them, & that he never failed in the accomplishment and performance of all the good mentioned in them: neither will that emphaticall expression in the close of the second verse, (which being somewhat too rough for our Author to handle, he left it quite out) beare any such sence. That the Promises of the Covenant are made originally to Persons, and not to Qualifications, hath been in part already proved, and shall be farther evinced, (God assisting) as occasion shall be offered in the ensuing discourse: The Promises are to Abraham and his seede: and some of them (as hath been declared) are the springs of all Qualifications whatever, that are acceptable unto God: what be the Qualifications of Promises of opening blind eyes, taking away stony hearts, &c. hath not as yet been declared. But it is farther argued.

3. That this and the like Promises are to be interpreted according to the rule which God hath given for the interpretation and understanding of his threatnings unto Nations about temporall things, and his Promises that are of the same import; which we have Jer. 18. 7, 8. Plainely affirming that all their accomplishment dependeth on some conditions in the Persons, or Nations, against whom they are denounced.

Ans. God forbid! shall those Promises which are branches of the everlasting Covenant of Grace,Heb. 7. 23.Heb 7:23 called better Promises then those of the old Covenant upon the account of their infallible accomplishment,2 Cor: 1. 20. ratified in the blood of Christ, made yea and amen in him the witnesse of the Faithfulnesse of God to his Church,2 Pet. 1. 3.2 Pet 1:3 and grand Supporter of our Faith, exceeding great and pretious; shall they be thought to be of no other sence and interpretation, to make no other Revelation of the Father unto us, but in that kind, which is common to threatnings of Judgements (expresly conditionall) for the deterring men from their impious and destructive courses? I say, God forbid. To put it then to an issue. God here promiseth that they who here trust in him shall never be remooved. What (I pray) is the Conditiō, on which this Promise doth depend? It is say they who oppose us in this, if they continue trusting in him: that is, if they be not removed; for to trust in him, is, not to be removed; if then they be not removed, they shall not be removed; and is this the minde of the Holy Ghost? Notwithstanding all the Rhetoricke in the world, this Promise will stand for the consolation of them that believe, as the Mountaines about Jerusalem that shall never be removed.

In some it is said to be a Promise of abiding in Happinesse, §. 15.not in Faith: but it plainely appeares to be a Promise of abiding in trusting the Lord; which comprehends both our Faith and Happinesse

Ob. It is not promised, that they who once trust in the Lord, shall abide happy, though they cease to trust in him.

Ans. It is a Promise that they shall not cease to trust in him:

Ob. It is not that they shall be necessitated to abide trusting in him.

Ans. No, but it is that they shall be so far assisted and effectually wrought upon, as certainely to do it.

Ob. It is no more then the Apostle sayes to the Corinthians 2 Cor. 2. 3. which p. 142frame towards them he would not continue, should they be changed and turned into Idolaters and Blasphemers.

Ans. First, the Promises of God, and the affections of men are but ill compared. 2. Paul loved the Corinthians, whilst they were such as he mentioned; God promiseth his Grace to Believers, that they may continue such as he loves.

Ob. All the Promises are made to Qualifications, not to Persons.

Ans. Prove that, and 1. Take the case in hand; and 2. Cast downe the Church to the ground, it having no one Promise on that account made unto it, as consisting of Abrahams Seed: and so this witnesse also is freed from all exceptions put in against it, and appeares with confidence to give in its Testimony to the Vnchangeablenesse of God unto Believers.

I shall in the next place adjoine another portion of Scripture of the same import with those foregoing,§. 16. wherein the truth in hād is no lesse clearly, & somewhat more pathetically, & convincingly expressed thē in that last mentioned. It is Isa. 54. 7, 8, 9, 10. For a small moment have I forsaken thee, but with great Mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindnesse will I have Mercy on thee, saith the Lord thy Redeemer. For this is as the waters of Noah unto me, for as I have sworne that the Waters of Noah shall no more cover the Earth, so have I sworne that I will not be wrath with thee, nor rebuke thee: for the Mountaines shall depart and the hils be removed, but my Loving-kindnesse shall not depart from thee, neither shall the Covenant of my Peace be removed, saith the Lord that hath Mercy on thee. The place I have mentioned before, but only as to one speciall inference from one passage in the words, I shall now use the whole for the confirmation of the generall Truth we plead for; the words are full, plaine, suited to the businesse in hand. No expressions of our finding out, can so fully reach the Truth we assert, much lesse so pathetically worke upon the Affections of Believers, or so effectually prevaile on their understandings to receive the Truth contained in them, as these words of God himselfe, given us for those ends, are suited to doe. Goe to men, whose minds in any measure are free from prejudice, not forestalled with a contrary perswasion, and furnished with evasions for the defence of their opinions, and aske whether God doth not in these words directly and positively promise to those, to whom he speaketh, that he will alwaies continue his kindnesse to them, to the end: and that for the daies of eternity his Love shall be fixed on them: and I no way doubt but they will readily answer, It is so indeed, it cannot be denied. But seeing we have to deale, as with our own unbelieving hearts, so with men who have turned every stone to prejudge this Testimony of God, the words must a little more narrowly be considered, and the mind of the Holy Ghost inquired into.

V. 5. mention is made of the desertion of the Church,§: 17. by the eclipsing of the beames of Gods countenance, and the inflicting of some great affliction for a season: in opposition unto which momentary desertions, in that, and in the beginning of the 8. v. he giveth in Consolation from the Assurance of the great Mercies, and Everlasting Kindnesse, wherein he abideth to doe them good; with everlasting kindnesse will I have mercy on thee, I will pardon, pitty, and heale thee, with that mercy which floweth from Love, which never had beginning, that never shall have ending, that cannot be cut off, Everlasting Kindnesse. Beare with patience your present desertion, your present trialls, whatever they are that befall you, they are but for a season, but for a moment, and these also consistent with that Mercy & Kindnesse, which is everlasting, and turneth not away; If this Mercy and Kindnesse dependeth on any thing in us, and is resolved lastly thereunto, which may alter and change every p. 143moment, as our walking with God in its selfe considered, not relating to the Unchangeablenesse of his Purpose, & the efficacy of his promised Grace, is apt to doe; what opposition can there be betwixt that desertion wherewith they are exercised, and the kindnesse wherewith they are embraced, as to their continuance? As that is said to be for a little while, for a moment, so this also may be of no longer abode: It may possibly be as Jonah's Gourd, that grew up in the morning, and before night was withered; what then shall become of the foundation of that consolation, wherewith God here refresheth the soules of his people, consisting in the continuance of his kindnesse, in an Antithesis to the moment arinesse of their desertion.

Least that any should call this into Question,§. 18. (as our unbelieving hearts are very apt, and skilfull in putting in pleas against the truth of the Promises of God, and their accomplishment towards us) v. 9. the Lord farther confirmeth the Assurance formerly given, and removeth those objections, to which through the Sophistry of Satan, and the Sottishnesse of our own hearts, it may seem to be lyable. This is (saith he) as the waters of Noah: Gods dealing with thē in that mercy, which floweth from his everlasting kindnesse, is like his dealing with the World in the matter of the waters of Noah, or the floud wherewith it was drowned and destroyed, when he, with his, were saved in the Arke. He calleth upon his Children to consider his dealings with the World in respect of the floud, I have sworne, (saith he) (that is, I have entred into a covenant to that end, which was wont to be confirmed with an Oath, and God being absolutely faithfull in his covenant, is said to sweare thereunto, though there be no expresse mention of any such oath,) that the World should no more be so drowned as then it was: now (saith God) see my Faithfulnesse herein, it hath never been drowned since, nor ever shall be; with equall Faithfulnesse have I engaged (even in Covenant) that that kindnesse, which I mentioned to thee, shall alwaies be continued, so that I will not be wroth to rebuke thee, (that is) so as utterly to cast thee off, as the World was when it was drowned. But some may say, before the floud the Earth was filled with violence, and sinne: and should it be so againe, would it not bring another floud upon it? Hath he said he will not drowne it, notwithstanding any interposall of sinne, wickednesse, or rebellion whatever? Yea, saith he, such is my Covenant; I took notice in my first engagement therein, that the Imagination of mans heart would be evill from his youth. Gen: 8. 21. and yet I entred into that solemne Covenant; so that this exemption of the World from an universall deluge is not an Appendix to the obedience of the World, which hath been upon some accounts more wicked since, then before; (as in the crucifying of Christ the Lord of Glory, and in rejecting of him being preached unto them) but it solely leaneth upon my Faithfulnesse in keeping Covenant, and my Truth in the accomplishment of the Oath, that I have solemnely entred into: So is my kindnesse to you; I have made expresse provision for your sinnes and failings therein; such I will preserve you from, as are inconsistent with my kindnesse to you, and such will I pardon, as you are overtaken withall. When you see an universall deluge covering the face of the Earth, (that is, God unfaithfull to his Oath and Covenant) then, and not till then, suppose that his kindnesse can be turned from Believers.

Something is excepted against this Testimony,§. 19. Ch: 11. Sect: 4 Pag: 227. but of so little importance, that it is scarce worth while to turne aside to the consideration of it. The summe is, that this place speaketh only of Gods Faithfulnesse in his Covenant; but that this should be the Tenor of the Covenant, that they who once truly believed, should by God infallibly, and by a strong hand, against all interposalls p. 144of sinne, wickednesse, or rebellion, be preserved in such a Faith, is not by any word, syllable, or Iota intimated.

Ans. This is that which is repeated usque ad nauseam; and were it not for variety of expressions, wherewith some men doe abound, to adorne it, it would appeare extreame beggerly and over-worne; but a sorry shift (as they say) is better then none, or doubtlesse in this place it had not been made use of. For,

1. This Testimony is not called forth to speake immediately, to the continuance of Believers in their Faith, but to the continuance and unchangeablenesse of the Love of God to them; and consequentially only to their preservation in Faith upon that account.

2. It is not only assumed at a cheap, and very low rate or price, but clearly gratis supposed, that Believers may make such interposalls of Sinne, Wickednesse, and Rebellion in their walking with God, as should be inconsistent with the continuance of his Favour and Kindnesse to them, according to the tenor of the Covenant of Grace. His Kindnesse and Favour being to us things extrinsecall, our sinnes are not opposed unto them really and directly, as though they might effectually infringe an Act of the Will of God, but only meritoriously; now when God saith, that he will continue his kindnesse to us for ever, notwithstanding the demerit of Sinne, as is plainly intimated in that Allusion to the Waters of Noah, for any one to say that they may fall into such Sinnes and Rebellions, as that He cannot but turne his Kindnesse from them, is a bold attempt for the violation of his Goodnesse and Faithfulnesse, and a plaine begging of the thing in Question. Certainly it is not a pious labour to thrust with violence such supposalls into the Promises of God, as will stoppe those breasts from giving out any consolation, when no place or roome for them doth at all appeare: there being not one word, syllable, Iota, or tittle of any such supposalls in them.

3. The Exposition and Glosse, that is given of these words, namely, that upon conditon of their Faithfulnesse and Obedience, which, notwithstanding any thing in this or any other Promise, they may turne away from, he will engage himselfe to be a God to them, is such, as no Saint of God, without the helpe of Satan and his owne unbeliefe, could affixe to the place, neither will that at all assist: which

4. Is affirmed, namely, that in all Covenants (and his Promise holdeth out a Covenant) there must be a condition on both sides; For we willingly grant that in this Covenant of Grace, God doth promise something to us, and requireth something of us; and that these two have mutuall dependance one upon another. But we also affirme that in the very Covenant it selfe, God hath graciously promised to worke effectually in us those things, which he requireth of us; and that therein it mainly differeth from the Covenant of Works, which he hath abolished. But such a Covenant, as wherein God should Promise to be a God unto us, upon a condition by us, and in our own strength to be fulfilled, and on the same account continued in unto the end, we acknowledge not, nor can whilest our hearts have any sence of the Love of the Father, the Bloud of the Sonne, of the Grace of the Holy Spirit, the fountaines thereof. Notwithstanding then any thing that hath been drawn forth in opposition to it, Faith may triumph from the Love of God in Christ, held out in this Promise to the full assurance of an everlasting Acceptance with him; for God also willing yet more abundantly to give in consolation in this place, to the heirs of the Promis, assureth the stability of his Love and kindnesse to them by another allusion. v. 10. The Mountaines (saith he) shall depart, and the hills be removed, but my kindnesse shall not depart from thee, neither shall the Covenant p. 145of my Peace be removed, saith the Lord, that hath mercy on thee. He biddeth them consider the mountaines and hilles, and suppose that they may be removed, and depart; suppose that the most unlikely things in the World shall come to passe, whose accomplishment none can judge possible, while the World endureth, yet my kindnesse to thee is such, as shall not fall within those supposalls, which concerne things of such an impossibility. I am exceeding conscious, that all Paraphrasing, or Exposition of the words that may be used for their Accommodation to the Truth we plead for, doth but darken and Eclipse the Light and Glory, which in and by themselves, to a believing soule, they cast upon it. Now least any should think, that there is the least tendency in such Promises as these (as held out to Believers) to turne them aside from close walking with God, before I enter upon the consideration of any other (this seeming of all others most exposed to Exceptions of that nature) I shall give some few Observations, that may a little direct Believers, to whom I write, and for whose sake this taske is undertaken, into the right improvement of them.

The genuine influence which this,§. 20. and the like Promises have upon the soules of the Saints, is, mightily to stirre them up unto, and to assist them in answering, what lieth in them, that inexpressible Love and Kindnesse, which their God and Father in Jesus Christ, holdeth out unto their hearts in them: This the Apostle inferreth from them. 2 Cor: 7. 1. Having these Promises (that is those especially mentioned in the words preceding the conclusion, and the inference the Apostle here maketh, Ch. 6. v. 16, 18. I will dwell in them, and will be a Father unto them, and they shall be my children) therefore (saith he) let us cleanse our selves from all pollution of slesh and spirit, perfecting holinesse in the feare of the Lord. Universall purity, holinesse, and close walking with God, is that which these Promises doe presse unto, and naturally promote in the hearts of Believers: and in 2 Pet. 4. 5, 6. that Apostle pursueth the same at large; God hath called us to Glory and Vertue, hath given us exceeding great and pretious Promises, that by these you might be partakers of the Divine Nature, having escaped the corruption, that is in the World through lust: Besides this giving all diligence &c The exceeding great and pretious Promises, which are given unto us, in our calling, are bestowed for this end, that by them we may be made partakers of the Divine Nature; they have no tendency to communicate to us the Nature of the Divell, and to stirre us up to Rebellion, Vncleannesse, and hatred of the God of all that Love that is in them; But lye indeed, at the bottome, the Root, and foundation of the practice and exercise of all those Graces, which he enumerates, and from the receiving of those Promises, exhorts us to, in the following verse. Some … …fesse doe, or may turne the Grace of God into lasciviousnesse; that is … …trine of grace, and of pardon of sinne in the bloud of Jesus Christ; and so the mercy mentioned in such Promises as these, (meerely as in them it is mentioned) Grace and Mercy communicated, cannot be turned into Wantonnesse; but what are they that doe so? Vngodly men, men of old ordained to condemnation; Jude 4. Paul rejecteth any such thoughts from the hearts of Believers, Rom. 6. 1. Shall we continue in sin, that Grace may abound? God forbid! Nay suppose that that naturall corruption, that flesh and bloud that is in Believers, be apt to make such a conclusion as this; Because God will certainly abide with us for ever, therefore let us walke carelesly, and doe him all the despight we can, these Promises being not made for the use and exalting of the flesh, but being given to be mixed with Faith, which is carefully to watch against all abusing or corrupting of that Love and Mercy, which is held out unto it, flesh and bloud can have no advantage given unto it thereby, as shall afterward be more fully and clearly p. 146demonstrated. The Question is then, what conclusion Faith doth, will, and ought to make of these Promises of God, and not what abuse the flesh will make of them. Let then the meanest and weakest Faith in all the World, that is true and saving, speake for it selfe, whether there be any thing in the nature of it, that is apt to make such conclusions as these: My God and Father in Jesus Christ, hath graciously promised in his infinite Love and Goodnesse to mee, through him in whom he is well pleased, that he will be my God, and guide for ever, that he will never forsake mee, nor take his Kindnesse from mee to eternity: And he hath done this, although that he saw and knew, that I would deale foolishly, and treacherously, that I would stand in need of all his Goodnesse, Patience, and Mercy to spare mee, and heale mee, promising also to keep me from such a wicked departure from him, as should for ever alienate my soule from him; therefore come on, let mee continue in sinne, let me doc him all the dishonour and despight that I can: this is all the sence that I have of his infinite Love, this is all the impression that it leaveth upon mee, that I need not love him againe, but study to be as vile and as abominable in his sight, as can possibly be imagined: certainly there is not any smoaking flax, or any oruised reed, there is not a soule in the World, whom God in Christ hath once shined upon or dropped the least dramme of Grace into his heart, but will look on such a conclusion as this, as a blast of the bottomlesse pit, a detestable dart of Satan, which it is as proper for Faith to quench, as any other Abomination whatever. Let then Faith in reference unto these Promises, have its perfect worke, not abiding in a naked contemplation of them, but mixing them with its selfe, and there will be undoubtedly found the improvement before mentioned, for the carrying on of Godlinesse, and Gospell obedience in the hearts of Believers; But this I shall have occasion to speake to more afterward.

Hosea 2. 19, 20.§. 20. is pertinent also to the same purpose, I will betroth thee unto mee for ever, I will betroth thee unto mee in righteousnesse, and in judgement, and in loving kindnesse, and in mercies: I will even betroth thee unto mee in faithfulnesse, and thou shalt know the Lord. The words themselves as they lye in the Text, doe directly confirme our Assertion. The Relation, whereunto God here expresseth that he will, and doth take his People, is one of the most neer and eminent, which he affordeth to them; a conjugall Relation, he is and will be their Husband, which is as high an expression of the Covenant betwixt God and his Saints, as any is, or can be used. Of all Covenants that are between sundry persons, that, which is between Man and Wife, is the strongest, and most inviolable; So is this Covenant expressed, Isai: 54. 5. Thy maker is thine Husband (the Lord of Hosts is his Name); and this Relation he affirmeth shall continue for ever, upon the Account of those Properties of his, which are engaged, in this his Gracious undertaking to take them to himselfe therein. He doth it in Righteousnesse and in Judgement, in Loving-kindnesse and in Mercies, and in Faithfulnesse; so that if there be not something in the Context, or words adjoyning, that shall with an high hand turne us aside from the first, immediate, open, and full sence of these words, the case is undoubtedly concluded in them. This then we shall consider, and therefore must look a little back into the generall designe of the whole Chapter; for the evasion of Qualifications will not here serve: God betrotheth Persons, not Qualifications.

There are two parts of the Ch:1.§. 21. That from the beginning to v. 4. containeth a most fearfull, and dreadfull commination, and threatning of the Judgments of the Lord, against the whole Church, and Common-wealth of the Jewes, for their Apostasy, Idolatry, and Rebellion against him; It is not an affliction, or a triall, or some lesser desolation, that God here threatneth them withall, but utter destruction and rejection, as to all Church and Politicall p. 147State; He will leave them neither substance, nor ornament, State, nor Worship; describing the condition which came upon them, at their Rejection of the Lord Jesus Christ; left they must be, as in the day that God first looked on them poore, naked, in their bloud, unpittied, formed neither into Church State, nor Commonwealth: so will I make them saith the Lord; And this dispensation of God the Prophet expresseth with great dread, and terrour, to the end of the 13. verse.

2. The second part of the Chapter is taken up and spent,§. 23. from the 14. verse to the end, in heavenly and gracious Promises, of the conversion of the true Israelites, the seed according to the Promise of God, of the Renovation of the Covenant with them, and blessing them with all spirituall blessings in Jesus Christ, unto the end. And hereof, there are these foure parts.

1. An heavenly Promise of their Conversion, by the Gospell, which he demonstrateth and setteth out, by comparing the Spirituall deliverance therein, to the deliverance, which they had by an high hand from Aegypt: v. 14. and 15.

2. The delivery of them so converted, from Idolatry, False-worship, and all those waies whereby God was provoked to cast off their Fore-fathers; attended by their obedience, in close walking with God for ever.

3. The quietnesse and peace, which they shall enjoy being called, and purged from their sinnes before mentioned; which the Lord expresseth by his making a Covenant, with the whole Creation, in their behalfe. v. 18.

4. A discovery of the fountaine of the mercies before mentioned, with those also, which afterwards are insisted on, (to wit) the Everlasting Covenant of Grace, through which, God will with all Faithfulnesse, and Mercy take them to himselfe: v. 19, 20. to the end.

Before we farther open these particulars,§. 24. some Objections must be removed, that are laid to prevent the inference intended from these words. Ch: 11. Sect: 8. pag. 229. It is first objected.

1. The Promise of the Betrothing here specified, is made unto the entire body and Nation of the Jewes, as well unbelievers, as Believers, as appeareth by the carriage of the Chapter throughout.

Ans. The carriage of the Chapter throughout, is a weake proofe of this Assertion; & (no doubt) fixed on, for want of particular instances, to give any light unto it: neither doth the carriage of the Chapter throughout, intimate any such thing in the least, but expressely manifesteth the contrary. It is universall desolation and utter Rejection, that is assigned as the portion of unbelievers as such, all along this Chapter. This Promise is made to them, whom God allureth into the Wildernesse, and there speaketh comfortably to them: which what it doth import, shall be afterwards considered. Yea and which is more, the words of v. 23. which runne on in the same tenor with the Promises particularly insisted on, and beyond all exception are spoken to, and of the same persons, are applied by the Apostle Paul, not to the whole Nation of the Jews, Idolaters and Unbelievers, but to them that were brought in unto the Lord Christ, and obtained the Righteousnesse of Faith, when the rest were hardened. Rom. 9. 26. From v. 24. to the 30. the Apostle by sundry instances from the Scripture of the Old Testament, manifesteth, that it was a Remnant of Israel according to the election of Grace, to whom the Promise was made; To us whom God hath called, not to the Jewes only, but also to the Gentiles. For so (saith he) it is in Hosea, (instancing in the passage we insist on) I will call them my people, which were not my people, and her beloved which was not beloved, and it shall come to passe, that in the place where it was said unto them, You are not my people, there shall they be called the Children of the Living God. Which he farther confirmeth p. 148firmeth by a Testimony out of Isaiah 10. 22, 23. manifesting, that it is but a Remnant, that are intended. Wherefore it is objected:

2. That the Promise is conditionall and the performance of it, & of the Mrceies mentioned in it, suspended upon the repentance of that people, especially of their Idolatry, to the true, and pure worship of God, as appeareth v. 14, 16, 17. which plainly sheweth, that it was made as well, nay rather to those that were wicked, and Idolatrous amongst this People then unto others, as being held forth unto them, chiefly for this end, to wooe them away from their Idols unto God.

Ans. I hope the people of God will more stedfastly abide by their interest in the sweetnesse, usefulnesse, and consolation of this Promise, then to throw it away, upon such slight, and Atheologicall flourishes. For,

1. Is there any title, Iota, or word in the whole Text to intimate that this Promise is conditionall, and dependeth on the peoples forsaking their Idolatry, The 14, 16, 17. verses are urged for proofe thereof; God indeed in those verses doth graciously promise that from the Riches of the same Grace whence he freely saith, that he will Betroth them to himselfe, that he will convert them, and turne them away from their Idolatry, and all their sinnes; but that that should be required of them, as a condition whereon God will enter into Covenant with them, there is nothing in the whole Context, from v. 14. and downewards, that intimateth it in the least, or will endure to be wrested to any such sence; it holding out severall distinct Acts, of the same free Grace, of his unto his People.

2. That this is a Promise of entring into Covenant with them; cannot be denied. Now that God should require their Repentance, as an antecedaneous, previous qualification to his receiving them into Covenant, and yet in the Covenant, undertake to give them that Repentance, as he doth, in promising them to take away their hearts of stone, and give them new hearts of flesh, is a direct Contradiction, sit only for a part of that Divinity, which is in the whole▪ an expresse contradiction to the Word, and mind of God.

3. Neither can it be supposed as a conditionall Promise, held out to them as a motive to work them from their Idolatry, when antecedentaly thereunto, God hath expressely promised to doe that for them (v. 16, 17.) with as high an hand and efficacy of Grace, as can well be expressed; wherefore these being exceptions expressely against the scope of the whole: It is objected.

3. That it cannot be proved that this promise properly, or directly intendeth the collation of Spirituall or heavenly good things unto them, so as of Temporall: yea the situation of it betwixt Temporall Promises, immediately both behind and before it, perswadeth the contrary: Read the Context from v. 8. to the end of the Chapter.

Ans. The other forts being demolished, this last is very faintly defended. That it cannot be proved, that it doth so properly or directly; but if it doth intend spiritualls properly and directly, though not so properly or directly, the case is cleare: And that it doth properly intend Spiritualls, and but secondarily and indirectly Temporalls, as to sundry limitations, is most evident For,

1. The very Conjugall Expression of the Love of God here used, manifesteth it beyond all contradiction, to be a Promise of the Covenant: I will Betroth thee unto mee, I will take thee unto mee in a Wedlock covenant. What! in Temporall mercies? Is that the tenor of the Covenant of God? God forbid!

2. The Foundations of these Mercies, and the principles from whence they flow, are Loving-kindnesses, and Mercy, and Fathfulnesse in God, which are fixed upon them, and engaged unto them, whom he thus taketh into Covenant; p. 149and surely they are Spirituall Mercies.

3. The Mercies mentioned are such, as never had a literall accomplishment to the Iewes in Temporalls, nor can have; and when things promised exceed all accomplishment as to the outward and temporall part, it is the spirituall, that is principally and mainely intended; And such are these, v. 18. I will breake the bow, and the sword, and the battell out of the earth, and make you to lye downe in safety: How I pray was this fulfilled towards them, whilest they lived under the power of the Persian, Graecian, and Roman Empires, to their utter desolation? and v. 23. he telleth them that he will sowe them unto himselfe in the Earth, and have mercy on them: which, as I said before, Paul himselfe interpreteth, and applieth to the speciall Mercies of Faith, and Justification in the bloud of Christ; So that both the verses going before, and those that follow after, to the consideration whereof we are sent, containe directly, and properly spirituall Mercies, though expressed in words, and termes of things of a temporall importance. Thus notwithstanding any Exception to the contrary, the Context is cleare, as it was at first proposed; Let us then in the next place, consider the intendment of God in this Promise, with that influence of Demonstration, which it hath upon the Truth we are in the consideration of, and then free the words from that corrupting Glosse, which is endeavoured to be put upon them.

In the first I shall consider.§. 25.

1. The Persons to whom this Promise is made.

2. The Nature of the Promise it selfe.

3. The great undertaking and engagement of the Properties of God, for the accomplishment of his Promise.

1. The Persons here intimated are such as are under the power, and enjoyment of the Grace and kindnesse mentioned in v. 14, 16, 17, 18. Now because a right understanding, of the Grace of those Promises, addeth much, to the Apprehension of the Kindnesse of these particulars insisted on, the opening of those words may be thought necessary.

1. V. 14. they are those, whom God allureth into the Wildernesse, §. 26.and speaketh comfortably unto them: He allureth, and perswadeth them; there is an allusion in the words, to the great originall Promise of the conversion of the Gentiles, and the way whereby it shall be done. Gen: 9. 27. God perswades Iaphet to dwell in the tents of Shem. Their alluring is by the powerfull and sweet perswasion of the Gospell, which here is so termed, to begin the Allegory of Betrothing and Marriage, which is afterwards pursued. It is God's beginning to Wooe the Soule by his Embassadors: God perswadeth them into the Wildernesse: perswadeth them, but yet with mighty power, as he carried them of old out of Aegypt, for thereunto he evidently alludeth, as in the next verse is more fully expressed. Now the Wildernesse condition, whereunto they are allured, or perswaded by the Gospell, comprizeth two things.

1. Separation.

2. Intanglement.

1. Separation; as the Israelites in the Wildernesse were separated from the residue of the World, and the pleasures thereof, the people dwelling alone, being not reckoned with the Nations, having nothing to doe with them. So God separateth them to the love of the Gospell, from their carnall contentments, and all the satisfactions which before they received in their Lusts, untill they say to them, Get you hence, what have we to doe with you any more? They are separated from the practice of them, and made willing to bid them everlastingly farewell. They see their Aegyptian Lusts …ye slaine, or dead, or at least dying by the crosse of Christ, and desire to see them no more.

p. 1502. Intanglement; as the Israelites were in the Wildernesse, they knew not what to doe, nor which way to take one step, but only as God went before them: as he took them by the hand, and taught them to goe; God bringeth them into a lost condition: they know not what to doe, nor which way to take, nor what course to pitch upon: and yet in this Wildernesse state, God doth commonly stirre up such gracious dispositions of soule in them, as himselfe is exceedingly delighted withall: hence he doth peculiarly call this time, a Time of Love, which he remembreth with much delight. All the time of the Saints walking with him, he taketh not greater delight in a soule, when it cometh to its highest peace and fullest assurance, then when it is seeking after him in its Wildernesse Intanglement. So he expresseth it Ierem: 2. 2. Thus saith the Lord, I remember thee, the kindnesse of thy youth, the Love of thine Espousals, when thou wentest after mee in the Wildernesse, in a land that was not sowen. And what he here affirmeth, holds proportion therewithall. The Time of their being in the Wildernesse, was the Time of their Espousals; and so it is here, the Time of the Lords Betrothing the Soule to himselfe: the Wooing words whereby he doth it, being intimated in the next verse. For,

1. He speaketh comfortably to them; §. 27.speaketh to their hearts: good words that may satisfy their spirits, and give them Rest, and deliverance out of that condition. What it is that God speaketh, when he speaketh comfortably to the very hearts of poore soules, he telleth you, Isai: 40. 1. Comfort you, comfort you my People, saith your God, speake you comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; It is the pardon of iniquity that enwrappeth all the Consolation, that a poore Wildernesse soule separated and intangled is capable of, or doth desire. And this is the first description of the Persons, to whom this Promise is given. They are such as God hath humbled and pardoned; such as he hath converted, and justified; whom hehath allured into the Wildernesse, & there spoken comfortably to them.

2. Verse 15,§. 28. the Lord promiseth to this called and justified People, plenty of Spirituall Gospell Mercies, which he shaddoweth out with typicall Expressions of Temporall enjoyments, and that with Allusion to their deliverance of old, from Aegypt, in three particulars.

1. In generall; He will give them Vineyards from thence (that is, from the Wildernesse) as he did to them in Canaan, when he brought them out of the Wildernesse. This God often mindeth them of, that he gave them Vineyards which they planted not. Deut. 6. 11. And here setteth out the plenty of Gospell Grace, which they never laboured for, which he had provided for them, under that notion. He giveth them of the Wine of the Gospell, his holy Spirit.

2. In particular: He compares his dealings with them, to his dealings in the valley of Achor; a most pleasant and fruitfull valley, that was neere Jericho, being the first the Israelites entred into, when they came out of the Wildernesse; which is mentioned as a fruitfull place. Isa. 65. 10. And therefore this is said to be to them a doore of hope, or an entrance into that, which they hoped for; it being the first fat, fruitfull, and fertile place that the Israelites came into, in the Land of Canaan, and so an entrance into the good land which they hoped for, answering their Expectation to the uttermost. In the Promise of the abundance of Spirituall Mercies & Grace, which God hath prepared for his, here calleth into their minds, the consideration of the refreshment, which the Israelites after so long an abode in the wast and howling Wildernesse, had, and took in the fruitfull plenteous valley of Achor. Such is the spirituall provision, that God hath made for the entertainment of poore soules, whom p. 151he hath allured into the Wildernesse, and there spoken comfortably to them; being called and pardoned, he leadeth them to sweet and pleasant pastures, treasures of Grace and Mercies, which he hath laid up for them in Jesus Christ. He giveth them of the first fruits of Heaven, which is a doore of hope unto the full possession. Rom. 8. 23.

3. To the Songs, and Rejoycings, which the Church had, when they sung one to another, upon the destruction of the Aegyptians, at their delivery out of the bondage of Aegypt. As then they sung for joy, Exod. 15, upon the sence of that great and wonderfull deliverance, which God had wrought for them, so shall their hearts be affected with Gospell Mercies, pardoning, healing, purging, and comforting Grace, which in Jesus Christ he will give in unto them. These then are the three things, which are promised to them that come out of the Wildernesse. 1. Gospell refreshment, in powring out of the Spirit upon them. 2. The first fruits of Heaven, a doore of Hope. 3. Spirituall joy, in the destruction and conquest of sinne.

This then is the summe,§. 29. of this second part of that description, which wee have of those persons, to whom the Promise under consideration is given; They are such as being Called, and Pardoned, are admitted to that portion in the wonderfull marvelous provision of Gospell Mercies, and Grace, which in Jesus Christ he hath provided for them, with that joy and Consolation which thereon doth ensue. In the following verses you have a fuller description of these Persons, upon a twofold account.

1. By their delivery from Idolarty and falfe-worship, v: 16, 17. which is particularly and peculiarly insisted on, because that eminently was the sinne, for which, those mentioned in the beginning of the Chapter, were utterly rejected: God will preserve these, as from the sinne of Idolatry, so from any other, that should procure their utter Rejection and desolation, as that of Idolatry had formerly done, in respect of the only carnall Jewes.

2. By their protection against their enemies, v: 18. and these are the Persons to whom this Promise is made; converted, justified, sanctified, and purified Persons.

2^ly We may take a little view of the Nature of the Promise it selfe,§. 30. I will (saith the Lord) betroth thee unto me for ever; There is in this Promise a twofold opposition to that Rejection, that God had before denounced unto the carnall and rebellious Jewes. 1. In the Nature of the thing it selfe, unto the divorce, that God gave them v. 2. Shee is not my Wife, neither am I her Husband: but to these (saith God) I will betroth them unto my selfe, they shall become a Wife to mee, and I will be a Husband unto them: and this also manifesteth that they are not the same persons, to whom that threatning was given, that are principally intended in this Promise; For if God did only take them againe, whom he had once put away, there would have been no need of any betrothing of them anew; New Sponsalia are not required for such an Action.

2. In the continuance of the Rejection of the first, and the establishment of the Reception of the latter, at least in respect of his abiding with these, and those; with those for a season: but unto these (he saith) I will Betroth them unto me FOR EVER. Gods betrothing of Believers is his actuall taking them into a Marriage covenant with himselfe, to deale with them in the tendernesse, faithfulnesse, and protection of a Husband. So is he often pleased to call himselfe in reference to his Church; I shall not goe forth to the consideration of this Relation, that God is pleased to take the soules of Saints into with himselfe. The eminent and precious usefulnesse and consolation, that floweth from it, is ready to draw me out thereunto, but I must attend that p. 152which I principally aime at; namely, to evince, that God hath undertaken, the Hee and Believers, will, and shall abide in this Relation to the end; that he will for ever be a Husband to them, and that in opposition to his dealing with the carnall Church of the Jewes, to whom he was betrothed as to Ordinances, but rejected them, and said he was not their Husband, as to peculiar grace. To whom God continueth to be a Husband, to them he continueth the loving-kindnesse, goodwill and protection of a Husband, the most intense, usefull, fruitfull, that can be imagined: This then will he doe to Believers, and that for Ever. Now because sundry Objections may be levied against the Accomplishment of this Engagement of God, upon the account of our instability, and backsliding, the Lord addeth the manner of his entring into this engagement with us, obviating and preventing, or removing all such Objections whatever, which is the third thing proposed to consideration, namely, the Engagement of the Properties of God, for the accomplishment of this Promise.

Five Properties doth the Lord here mention,§. 31. to assure us of his constancy in this undertaking of his Grace, and the stedfastnesse of the Covenant he hath taken his People into: and they are Righteousnesse, Judgement, Loving-kindnesse, and Mercies, and Faithfulnesse; whose efficacy also in reference unto their abiding with him, whom he doth betroth to himselfe, he mentioneth in the close of v: 20. thou (saith he) shalt know the Lord. I shall not insist on the particular importance of the severall Expressions, whereby the Lord hath set forth himselfe, and his goodnesse here unto us: It is plaine, that they are all mentioned to the same end and purpose, namely to give Assurance unto us of the Unchangeablenesse of this worke of his Grace, and to prevent the objections, which the fears of our unbelieving hearts, from the consideration of our weaknesse, wayes, and walkings, temptations, trialls and troubles, would raise upon it. The Lord, when he betroths us to himselfe, sees and knows what we are, what we will be, and how we will provoke the eyes of his Glory. He sees, that if we should be left unto our selves, we would utterly cast off all knowledge of him, and obedience unto him; Wherefore (saith he) I will betroth thee unto me in Righteousnesse and Judgment, allowing full measure for all thy weaknesses, that they shall not dissolve that union I intend. As if a Prince should goe to take to him in Marriage a poore deformed Beggar, who being amazed with his kindnesse, and fearing much least he should be mistaken, and account her otherwise then indeed shee is, which, when it is discovered, will be her ruine, she plainly telleth him, she is poore, deformed, and hath nothing in the World, that may answer his expectation, and therefore she cannot but feare, that when he knoweth her throughly indeed, he will utterly cast her off: But he thereupon replieth, Feare no such thing, what I doe, I doe in Righteousnesse, and Judgement, knowingly of thee, and thy Condition, and so as that, I will abide by it. Perhaps (as some think) by this betrothing us in Righteousnesse, the Lord may intimate his bestowing upon us Righteousnesse, yea his becoming in Jesus Christ our Righteousnesse, to supply that utter want,Isa. 45. 24.Isa 45:24 which is in us of that which is acceptable unto him. Now because we are not only unmeet, to be at first accepted into any such termes of alliance with the Lord, but also shall certainly in the carrying of it on, behave our selves foolishly and frowardly, unanswerable to his loving-kindnesse, so that he may justly cast us off for ever, he telleth us farther, that he betroths us to himselfe in Lovingkindnesse and Mercies, knowing that in entring into this alliance with us, he maketh worke for his tenderest bowels of Compassion, his pitty, and pardoning mercy. In his continuance in this Relation, whatever his Kindnesse, Patience, and Pardoning mercy can be extended unto, that he will accomplish p. 153and bring about. But will not the Lord, when he pardons once, and againe, at length be waried by our innumerable provocations, so as to cast us off for ever? No (saith he) this will I doe in Faithfulnesse. He doubleth the expression of his Grace, and addeth a Property of his nature, that will carry him out to abide by his first Love to the utmost; I will (saith he) even betroth thee unto my selfe in Faithfulnesse. His firmenesse, constancie, and truth, in all his waies and promises will he use in this work of his Grace, Deut: 32. 4. But perhaps notwithstanding all this, the heart is not yet quiet: yet it feareth it selfe, and its own treachery, least it should utterly fall off from this gracious Husband; wherefore in the close of all, God undertaketh for them also, that no scruple may remaine, why our soules should not be satisfied, with the sincere milke that floweth from this breast of Consolation; Thou shalt (saith he) know the Lord; This indeed is required, that under the Accomplishment of this gracious Promise, you know the Lord, (that is) believe, and trust, and obey the Lord: and (saith he) thou shalt doe it. I will by my Grace keep alive in thy heart (as a fruit of that Love, wherewith I have betrothed thee to my selfe) that Knowledge, Faith, and Obedience, which I require of thee

This then is some part of that, which in this Promise, the Lord holdeth out unto us, and assureth us of: notwithstanding his Rejection of the carnall Jewes, yet for his elect, both the Jewes and Gentiles, he will so take them into a Marriage Covenant with himselfe, that he will continue for ever a Husband unto them: undertaking also, that they shall continue in Faith, and Obedience, knowing him all their dayes: and of all this, he effectually assureth them, upon the account of his Righteousnesse, Judgement, Loving-kindnesse, Mercy, and Faithfulnesse.

I cannot but adde, that, if there were no other place of Scripture in the whole Book of God, to confirme the Truth we have in hand, but only this: I should not doubt (the Lord assisting) to close with it upon the signall Testimony given unto it thereby, notwithstanding all the specious Oppositions that are made thereunto.

For the Close,§. 32. I shall a little consider that leane and hungry Exposition of these words, which is given in the place before metioned Ch. 11. Sect: 8. pag. 229. I will betroth them unto me in Righteousnesse, and in Judgement, and in Loving-kindnesse, and Mercy: so the words are expressed in a different Character, as the very words of the Promise in the Text. 1. (Thee) that is, the Church, is changed into (Them) that is, the Jewes, and their Children or carnall seed, as a little before was expressed: and then that emphaticall expression (for ever) is quite thrust out of the Text, as a stubborne word, not to be dealt withall upon any faire termes. Let us see then, how that which remaineth is treated and turned off. (I will betroth thee) that is, I will engage and attempt to insure both them, and their affections to mee, by all variety of waies, and meanes, that are proper and likely to bring such a thing to passe: But who knoweth not that this is wooing, and not betrothing? we need not goe farre to find out men learned in the Law, to informe us, that to try, and attempt to get and assure the affections of any one, is not a Betrothment. This then is the first part of this Exposition: (I will betroth) that is, I will wooe and essay, attempt and endeavour to get their affections: which besides the forementioned absurdity, is attended with another sore oversight, (to wit) that God promiseth to doe this very thing in the last words of v. 20. which is affirmed, that he doth but attempt to doe.

To proceed: (he saith) I will doe this, 1. By shewing my selfe Just and Righteous unto them, in keeping my Promise concerning their deliverance out of captivity, at the end of 70 years. So then, in this new Paraphrase, I will Betroth thee, p. 154(that is, the Election of Jewes and Gentiles) to my selfe for ever in Righteousnesse, is, I will essay to get their affections, by shewing my selfe Righteous in the Promise of bringing the Jewes out of captivity. That this Promise is not made to the body of the Jewes, returning out of Captivity, was before demonstrated; The Righteousnesse here mentioned, is that, which God will, and doth exercise in this very Act of Betrothing, and not any other act of it, which he will make use of to that purpose. God engageth to betroth them to himselfe in Righteousnesse, using and exercising his Righteousnesse in that very Act of his Love, and Grace to them: and this is now given, in an alluring them to love him by appearing Righteous, in bringing them out of Captivity.

The like interpretation is given of the other expressions following,§. 33. (Judgement:) It is (saith he) by punishing and judging their enemies, and destroying them that led them into captivity, and held them in bondage and subjection, and (Loving-kindnesse) is his giving them corne, wine, oyle, peace and plenty, and (Mercy) in pardoning of daily sins, and insirmities, and (Faithfulnesse) is, he knoweth not what. This is made the summe of all; God by doing them good, with outward mercies, and pardoing some sins and infirmities, will morally try to get their affections to himselfe. Virgula Pictoris. 1. It is not an Expression of Gods attempting to get their Love, but of the establishing and confirming of his own. 2. That God should morally try and essay to doe, and effect, or bring about any thing, which yet he doth not, will not, or cannot compasse and effect, is not to be ascribed to him, without casting the greatest reproach of Impotency, Ignorance, Changeablenesse, upon him imaginable. 3. God promising to Betroth us to himselfe, fixing his love on us, that we shall know him, so fixing our hearts on him; to say, that this holdeth out only the use of some outward meanes unto us, enervateth the whole Covenant of his Grace, wrapt up in these Expressions; so that all things considered, it is not a little strange to me, that any sober learned man, should ever be tempted so to wrest, and corrupt, by wrested and forced Gsosses, the plaine words of Scripture: wherein whatever is pretended, he cannot have the least countenance of any Expositor of note, that went before him: Although we are not to be pressed with the name of Tarnovius a Lutheran, a professed Adversary in this cause; yet let his Exposition of that place under consideration be consulted with, and it will plainely appeare, that it abideth not in any compliance with that, which is here by our Author imposed on us.

The Promises we have under consideration,§. 34. looking immediately and directly only to one part of that Doctrine, whose defence we have undertaken, (to wit) the Constancy and Unchangeablenesse of the Grace of Justification, or God's abiding with his Saints, as to his free acceptance of them and love unto them unto the end, I shall not insist on many more particulars.

The 10.§. 35. Iohn 27, 28, 29. closeth this Discourse My sheepe heare my voice, and I know them, and I give unto them Eternall Life, and they shall never perish, neither shall any man pluck them out of my hand; my Father, which gave me them, is greater then all, and no man is able to pluck them out of my Fathers hand.

In the verse foregoing, our Saviour renders a reason why the Pharisees notwithstanding all his Preaching to them, and the Miracles he wrought among them, yet believed not, when sundry others, to whom the same dispensation of outward meanes was afforded, did heare his voice and did yeild obedience thereunto; and this he telleth us was, because they were not of his sheepe: such as were given him of his Father, and for whom as the good Shepheard he lay'd downe his life, v. 14, 15. upon the close of this discourse, he describeth the present Condition of his Sheepe, & their Preservation in that Condition from the power of himselfe, and his Father engagedthere unto. He layeth their abiding p. 155him as his Sheepe, upon the Omnipotence of God, which upon account of the constancie of his Love towards them, he will exercise and exert as need shall be, in their behalfe. There are many emphaticall expressions both of their continuance in the Obedience of Faith, and of his undertaking for their Preservation therein. The latter I at present only intend. (Saith he) 1. I know them. 2. I give them Eternall Life. 3. They shall never perish. 4. No man shall plucke them out of my hand. 5. My Father is Omnipotent: and hath a Soveraignty over all, and he taketh care of them, and none shall take them out of his hand. It is not easy to cast these words into any other form of arguing, then that wherein they lye, without loosing much of that convincing Evidence that is in them: this you may take for the summe of their influence into the Truth in hand. Those whom Christ so owneth, as to take upon him to give them Eternall Life, and by his Power, and the Power of his Father, to preserve them thereunto, which power shall not, nor possibly can be prevailed against, so that the end aimed at to be accomplished therein, should not be brought about, those shall certainely be kept for ever in the Favour and Love of God, they shall never be turned from him. Such is the case of all Believers: for they are all the Sheep of Christ, they all heare his voice and follow him.

Some few things to wrest this Gracious assurance given Believers, of the everlasting good will of God & Christ unto them,§. 36. by Mr Goodwin Cap. 10. Sect. 37. Page. 203. are attempted.

1. He granteth, that there is an engagement of the mighty power of God for the safegarding of the Saints, as such, or remaining such, against all adverse power what ever: But no where for the compelling or necessitating of them to persevere, and continue such, is there any thing in the Scripture.

Ans. The sum is, if they will continue Saints, God will take care that notwithstanding all opposition, they shall be Saints still. Very well! if they will be so, they shall be so: But that they shall continue to be so, that is not promised. The termes of Compelling, or Necessitating, are cast in, meerly to throe dirt upon the Truth, least the beauty shining forth too brightly, there might have bin danger, that the very Exceptor himselfe could not have born it. We say not that God by his Power compelleth men to persevere, (that is) maketh them doe it, whether they will or no. Perseverance being an habitual Grace in their wills, it is a grosse contradiction once to imagine that men should be compelled thereunto. But this we say, that by the Almighty Power of his Spirit, and Grace, he confirmeth his Saints, in a voluntary abiding, with him all their dayes. Having made them a willing People in the day of the Power of Christ towards them, he preserveth them unto the end. Neither are they wrapt up by the power of God into such a necessity of Perseverance, as should obstruct the liberty of their Obedience; The necessity that regardeth them in that Condition, respecting only the issue and end of things, and not their manner of support in their abiding with God. And it is not easie to conjecture why our Author, should so studiously avoid the grant of a Promise of finall Perseverance, in these words, who in his next observation upon them, affirmeth, that they respect the state of the Saints in Heaven, and not at all those that are on Earth; I meane that part of those words, which expresseth their preservation and safegarding by the Power of God. So that this is fancied perhaps, even to be the condition of the Saints in Heaven, that God will there preserve them whilst they continue Saints, but that they shall so do, there is not any Assurance given, or to be had. It is marvelous if this be so, that in so large and vast a space of time, we yet never heard of any of those holy ones, that were cast out of his Inheritance, or that forfeited his injoyment. But let us heare what is farther asserted. He addeth by way of Answer,

p. 1561. The security, for which our Saviour engageth the Greatnesse of his Fathers power unto his sheepe, is promised unto them, not in order to the effecting or procuring their finall Perseverance, but rather by way of reward to it.

Ans. But what Tittle is there (I pray you) in the whole Context to intimate any such thing? What insinuation of any such Condition? They heare my voice, and they follow me, (that is) they believe in me, and bring forth the fruits of their Believing in suitable obedience, as these words of hearing and following do imply. (Saith our Saviour,) these shall not perish; the Power of my Father shall preserve them; (that is) saith our Author, in case they persevere to the end, then God will preserve them: clearely our Saviour undertaketh, that Believers shall not perish, and that his Power and his Fathers are engaged for that end, which is all we assert, or have need to do.

2. That this Promise of safety, made to his Sheepe by Christ, doth not relate to their state or condition in this present world, but that of the world to come. My Sheepe heare my voice and follow me, in which words of hearing and following him, he intimateth or includeth their Perseverance, as appeareth by the words immediately following. And I give them Eternall Life.

Ans. This I confesse is to the purpose if it be true: but being so contrary to what hath been (I had almost said Universally) received, concerning the mind of Christ in this place, we had need of evident concluding Reasons, to enforce the truth of this glosse or interpretation. For the present I shall give you some few inducements or perswasions, why it seemeth altogether unsuitable to the mind of our Blessed Saviour, that this ingagement of his Fathers Power, and his owne, should be shut out from taking any place in the Kingdome of Grace.

1. Observe that there is a great opposition to be made against the Saints, in that condition, wherein they are promised to be preserved. This is supposed in the words themselves. There is none shall take them out of my hands: my Father is great, and none shall be able to take them out of his hands. As if he should have said, It is true, many Enemies they have, great opposition will there be, and arise against them on all hands, but preserved they shall be in the midst of them all; But now what Enemies, what opposition will there be, and arise against the Saints in Heaven? The Holy Ghost telleth us, the last …nemy is Death, and that at the Resurrection, that shall be utterly swallowed up into Victory, that it shall never lift up the head; There they rest from their labours who dye in the Lord. Yea, it is exceeding ridiculous to suppose, that the Saints need Assurance of the engagement of the Omnipotency of God, for their safeguarding in heaven, against all opposition, when they are assured of nothing more, then that there they shall not be liable to the least opposition, or obstruction, in their enjoyment of God, unto all eternity.

2. Our Saviour here describeth the present condition of his sheep, in a way of opposition to them that are not his sheep: His heare his voyce, the others doe not, and his shall be preserved, when the others perish: The Pharisees believed not, and, as he told them, they died in their sinnes; his sheep heard him, and were preserved in their obedience. It is then evidently the deportment of Christ towards, and his care of his sheepe in this World, in a contra-distinction to them, who are not his sheepe, among whom they live, that is here set forth.

3. The very Context of the words inforceth this sence: They follow me, and I give them eternall life, I doe it, that's the work I have in hand. Take eternall Life in the most comprehensive sence, for that which is to be enjoyed in heaven, (though doubtlesse it comprizeth also the Life of Grace, which here we enjoy. Ioh: 17. 3:) What is that which our Saviour undertaketh to give p. 157… they may be sure, that they shall be preserved to the enjoy … telleth them they shall not perish, Is that not pe rishing, … of Heaven, when they come thither? Not to be deprived of … after they have entered into the fulnesse of it? Or rather that …, or come short of it, and so perish? And this is that which … Father, and Sonne, is engaged to accomplish; namely, that … not by coming short of that …ternall Life, which is the businesse … give unto them. If any one Reason of waight or importance, that hath the least pregnancy with Truth, be offered to the contrary▪ we shall … and …ake off the power of the former Reasons, which we have … on, though without offering the greatest violence imaginable to Truth it selfe, it cannot be done. It is said, that by these words, They heare my voyce, … Christ doth intimate, or include their Perseverance: to say a thing … or included, is of small power against so many expresse Reasons, as we have induced to the contrary; but will this be granted, that where ever the Saints are said to heare the voyce of Christ, Perseverance is included? We shall quickly have a fresh supply of Scripture proofes, for the demonstration of the Truth in hand: but what attempt is made for the proofe hereof? It is so, because the words immediatly following are, I give to them eternall Life, which presuppose their finall Perseverance; and this must be so, because it is so said; I will give to them Eternall Life, is either an intimation of what he doth for the present, by giving them a spirituall Life in himselfe, or a Promise he will doe so, with respect to eternall Life consummated in heaven; which Promise is every where made upon Believing: and it is a Promise of Perseverance, not given upon Perseverance. Neither is there any thing added in the words following, to confirme this uncouth wresting of the mind of our Saviour, but only the Assertion is repeated, that God will defend them in Heaven against all opposition. Here, where their oppositions are innumerable, they may shift for themselves, but when they come to Heaven, where they shall be sure to meet with no opposition at all; there the Lord hath engaged his Almighty power for their safety, against all that shall arise up against them; and this is (as is said) the naturall, and cleare disposition of the Context in this place, but, Nobis non licet &c.

There are sundry other texts of Scripture, which most clearely and evidently confirme the truth we have in hand, which are all well worth our consideration, for our consolation and establishment: as also something of our labour and diligence to quit them from those glosses and interpretations, (which turne them aside from their proper intendment) that are by some put upon them. Amongst which 1 Cor. 1. 8, 9. 1. Philip. 6. 1 Thess. 5. 24. Joh. 5. 24. ought to have place. But because I will not insist long on any particulars, of our Argument from the Promises of God, here shallbe an end.