The Doctrine of the Saints Perseverance, Chapter 10

The Doctrine of the Saints Perseverance · Chapter 10

p. 226CAP. X.

1. The Improvement of the Doctrine of Perseverance in reference to the Obedience and Consolation of the Saints; why its tendency to the promoting of their Obedience is first handled, before their Consolation. 2. Five previous Observations concerning Gospell Truths in generall, (1.) That all are to be received with equall reverence. (2.) That the end of them all is, to worke the soule into a conformity to God; prov'd by severall Scriptures, 2 Tim. 3. 16. Tit. 1. 1. &c. (3.) Some Truths have a more immediate tendency hereunto them others have. 2 Cor. 5. 14. (4.) Most weight is to be laid by Believers upon such. (5.) Men are not themselves to determine what Truths have most in them of this Tendency. &c. 3. Gospell Obedience, what it is, and why so called. 5. Its nature, (1) In the matter of it, which is All and Only the will of God. 5. (2) In the Forme of it, which is considered, (1.) In the Principle setting it on worke, Faith. (2.) In the manner of doing it, eying both Precepts and Promises. (3.) The end aimed at in it, the Glory of God as a Rewarder. Heb. 11. 6. Rom. 4. 4. 6. The Principle in us, whence it proceeds, which is the New man, the Spirit: proved. Eph. 3. 16, 17. &c. 7. What kind of Motives conduce most to the carrying on of this Obedience, namely, such as most cherish this New man, which they doe most, that discover most of the Love of God, and his good will in Christ, such as these are alone usefull to Mortification, and the subduing of the contrary Principle of Flesh, which hinders our Obedience; proved Titus 2. 12. Rom. 6. 8. What Persons the improvement of this Doctrine concernes, only true Believers who won't abuse it. 9. How this Doctrine of Perseverance conduces so eminently to the carrying on of Gospell Obedience in the hearts of these true Believers. (1.) By removing discouragements. 10▪ 1. Perplexing Fears which impaire their Faith. 11. (2.) Hard thoughts of God, which weaken their Love, without which two, Faith and Love, no Gospell Obedience performed. 12. Unspeakable obligations to live to God, hence put upon the Soules of the Saints. 13. Objection concerning the Abuse of this Truth, to presumption and carelessnesse discussed, examined, at large and removed. 14. The mortification of the Flesh, wherein it consists, how it is performed: The influence of the Doctrine of the Saints Perseverance thereinto. Dread and terror of Hell not the meanes of mortification: at large proved, by shewing quite another meanes of mortifying the Flesh, viz, The spirit of Christ, Rom. 8. 13. applying the Crosse, and Death of Christ. Rom. 6. 5, 6. 15. (3.) This Doctrine is usefull to promote Gospell Obedience, in that it tends directly to increase and strengthen Faith and Love, both towards God, and towards our Lord Jesus Christ. 16. How it strengthens their Love to God, viz. By discovering his Love to them, in three eminent properties of it, Freedome, Constancy, Fruitfulnesse. 17. How it strengthens their Love to Jesus Christ, viz. By discovering his Love to them, in two eminent Acts of it, his Oblation and his Intercession. 18. (4.) This Doctrine conduces &c. by giving Gospell Obedience its proper place and due order. 19. (5.) By closing in with the ends of Gospell Ordinances, particularly the Ministry, one eminent end whereof is, to perfect the Saints. Eph. 4. 12, 13. Which is done by discovering to them the whole will of God, both Precepts, on the one hand, and Promises, Exhortations, Threatnings on the other. 20. That of the Promises more particularly, and more largely insisted on.

THat which remaines to compleat our intendment,§. 1. as to that Part of the worke, which now drawes towards a close, is, the importment of that Doctrine so long insisted on, (having in some measure vindicated and cleared up the Truth of it) as to the effectuall influence it hath into the Obedience, and Consolation of them that are concerned therein; And this I shall do in the Order that I have named, giving the Preeminence unto their Obedience; which more immediately respecting the Glory of God, & the honour of the Gospell, is to be preferred before their Consolation; yea though God should never afford his Saints any drop of that Consolation, which we affirme to streame from the Truth discussed, yet it is Honour unspeakable for them, that he is pleased to admit them, and inable them, to do him Service in this life; and it will be their infinite Consolation, that they have done so, to Eternity.

p. 227For the making our way cleare to the demonstration of that influence, which the Doctrine of the Perseverance of the Saints hath into their Obed…ence, and close-walking with God, and so to manifest, what weight is to be lay'd upon it, on that Consideration; I shall give some previous Observations, which may direct, and give us light in our passage, both concerning Gospell Truths, Gospell Obedience, and Gospell Motives thereunto; I hope it will not be thought amisse, if I looke a little backwards to fortify and cleare this part of our progresse; there being no concernement of our Doctrine, that is more clamoured by the Adversaries of it; nor can any respect of it, or any Truth of God, more causelessly meet with such entertainement; as I hope will abundantly (in the progresse of our businesse) be evinced, to the consciences of all, who know indeed, what it is to walke before God, in a course of Gospell Obedience, and who have their communion with the Father, and his Sonne Jesus Christ. For the first

1. Every Truth revealed from God is to be received not only with Faith, and Love, but with equall Reverence to any that is revealed, though we are not able to discerne such an immediate tendency unto usefullnesse in our Communion with him, as in some others we may; The formall Reason, whereunto our Faith, Love, and Reverence unto the Word of God is resolved, is, that it is His: Now this is common to the whole, for he is the Author of every part, and portion a like; And though perhaps we may want some part of it, at a lesse fatall price then some other, yet to reject any one title or jot of it, as that which is revealed of God, is a sufficient demonstration, that no one jot or title of it, is received as it ought; upon whatever this Title & Inscription is Verbum Jehovae, there must we stoope and bow downe our soules before it, and captivate our Understandings to the obedience of Faith; Whatsoever then may hereafter be spoken, concerning the usefulnesse of the Truth under Consideration, and that comparative regard, which, in respect of others, ought on that account to be had thereunto, doth not in the least exalt it (as it is in it selfe, in respect of Faith and Reverence due thereunto) above any other Truth whatsoever, that is in Scripture revealed.

2. That next to the Revelation of God, his Will, and his Grace, the grand immediate tendency of the whole Scripture is, to worke them, to whom the Revelation is made, into a conformity to himselfe, and to mould them into his owne Image: All Scripture, (the Apostle tells us. 2 Tim 3.16.) is given by inspiration of God, and is profitable for Doctrine, for reproofe, for correction, for instruction in righteousnesse, that the man of God may be perfect, throughly furnished unto all Good workes; Hereunto all Scripture tends, and is usefull & profitable for this end; And the Gospell is called the Truth, that is, according to Godlinesse. Titus 1. 1. As the end of the Law is Charity out of a pure heart, and a Faith unfained, 1 Tim. 1. 5. That which in respect of the prime Author of it, is foreign the Word of God, 1 Thess. 2 13. and in respect of the principall matter of it, is foreign the Word of the Crosse 1 Cor. 1.18. in respect of its end and tendency towards us, is foreign the Word, or Truth, that is according to Godlinesse. The Word is that revealed Will of God, which is our Sanctification. 1 Thess. 4. 3. and the Instrument whereby he workes our Holinesse, according to that prayer of our Saviour. Sanctifie them by thy Word, thy Word is Truth. John 17. 19. And that, which when we are cast into the mould of, our Obedience is in some measure wrought. Rom. 6. 17 the substance also or matter being written in our hearts, is the Grace, and Holinesse promised unto us in the Covenant. Jere. 31.33. And that this is the Improvement, which ought to be made by Believers, of every Gospell Truth; or rather that it hath an Efficacy to this purpose, the Apostle tells us 2 Cor. 3. 18. We all with open face beholding as in a glasse the Glory of the Lord, are changed into the same Image p. 228from Glory to Glory, even as by the Spirit of the Lord; By apprehensions of the glorious Truths discovered in the glasse or mirror of the Gospell, we are changed and moulded into the frame and Image therein discovered, by the power of the Spirit, effectually accompanying the Word in the dispensation thereof; And unlesse this be done, whatsoever we may pretend, we have not received any Truth of the Gospell, as it is in Jesus, in the power of it. Eph. 4. 20, 21, 22, 23, 24. Ye have not (saith the Apostle) so learned Christ: If so be that ye have heard him, and have been taught by him, as the Truth is in Jesus; That ye put of, as concerning the former conversation, the old man, which is corrupt according to the deceitfull lusts: And be renewed in the spirit of your mind: and that ye put on the new man, which after God is created in Righteousnesse and true Holinesse. Whatsoever men may professe, if we have learned the Truth, as it is in Jesus, it will have these Effects in us, even universall relinquishment, (as to sinceritie) of all ungodlinesse, and a through change, (both as to principles, and practices) unto Holinesse, and to Righteousnesse, which the Gospell teaches us, which, if we have not learned, we have not yet learn't it, as it is in Jesus: Tit. 2. 11, 12. The Grace of God, that bringeth Salvation, hath appeared to all men, teaching us, that denying ungodlinesse and worldly lusts, we should live Soberly, Righteously, and Godlily in this present evill world.

3. Some Truths have a more immediate, direct, and effectuall tendency to the promotion of Godlinesse, and Gospell Obedience, then others; This the Apostle emphatically ascribes, as a priviledge, to that Doctrine, that reveales the Love of Christ unto us. 2 Cor. 5. 14. the Love of Christ constraines us; other things effectually perswade, but the Love of Christ constraines us to live to him; it hath an importunity with it, not to be denied; an efficacy not to be put off, or avoided; and what is in the things themselves, as in the love of Christ, that is in its manner, in the Word of Truth, whereby it is revealed.

4. That there is, by all that walke with God, great weight to be laid on those Doctrines of Truth, which directly and effectually tend to the promotion of Faith, Love, Feare, Rever…nce of God, with universall holinesse in their hearts and waies: this being that, whereunto they are called, and whereby God is glorified, Jesus Christ and the Gospell exalted, wherein his Kingdome in them consists, on which their owne peace in their owne bosomes, their usefulnesse unto others in this World, their being made meet for the Inheritance of the Saints of Light, doth much depend: If these things be of weight or moment unto them, (as surely they are all, that is, so to Believers) then doubtlesse, great valuation, and deare esteeme will be entertained of those helps and Assistances, wich they have, leading and carrying them on thereunto.

5. That a Judgement of what Truths and Doctrines are peculiarly conducing unto the promotion of Piety and Godlinesse, is not to be made upon the Apprehensions and reasonings of men, wrested with a thousand Corruptions and prejudices, full of darknesse and vanity, but according to what the Scripture it selfe holds forth, and the nature of the things themselves, (that is, the Evidence and Consequence that is between the Truth revealed, and Obedience) doth require; If the Testimonies of the Sonnes of men must be admitted in this case, to determine what Doctrine is according to Godlinesse, the cry and noyse of them, will be found so various, discrepant; confused, and directly contradictory to it selfe, that none will ever thereby be lead to establishment; Then Papists will cry out for their Merits, Penance, Vowes, Purgatory; the Socinians, Familists, Formalists, all contend upon the foundation of their own perswasions, as to their tendency to Godlinesse, of their Abominations. That Doctrine, which hath no other proofe of its Truth and worth, but that men, p. 229some men professe, it tends to Godlinesse and Holinesse of conversation, I dare say, is a lye and vanity, and did never promote any thing, but vaine, legall, superstitious, counterfeit Holinesse; Indeed upon a supposition of its truth, it is of concernement for the Advancement of any Doctrine, in the esteeme and opinion of the Saints, to manifest, that it leads to Godlinesse: but to prove it to be true, because men, who perhaps never knew any thing beyond Formall, Legall, Pharisaicall Holinesse all their daies, say, it tends to the promotion of Holinesse, is but to obtrude our Conceptions upon others, that are no way moulded into the frame of them; That the imbracement of such a Truth, will further us in our Obedience, and walking with God, therefore value and prize it, is good arguing; but that such a Doctrine will further us in a way of Godlinesse, therefore 'tis a Truth, when we may be mistaken both in Godlinesse it selfe, and in the motives to it, and furtherances of it, is but a Presumption. To commend then the Truth, which we have at large otherwise confirmed, to the Hearts and Consciences of the Saints of God, and to lay a foundation for the full removall of those vaine and weake exceptions, which on this account are laid against it: I shall manifest what influences it hath into their Obedience, and with what eminent efficacy it prevailes upon their Soules, to perfect Holinesse in the feare of God; For the more cleare Declaration whereof, I shall give the Reader the summe of it, under the ensuing Considerations concerning Gospell Obedience, and the mo…ves that are proper thereunto.

1. That which I call Gospell Obedience, §. 3.wherein the Saints of God are furthered, by the beliefe of the Truth we have in hand, is variously expressed in the Scripture; It may in Generall be described to be, a voluntary orderly subjection to the whole will of God: I call it Obedience, in reference unto the will of God, which is the Rule and Patterne of it, and whereunto it is a regular subjection; The Psalmist expresses it to the full, both as to the Root and fruit. Ps. 40. 8. I delight to doe thy will O my God, yea thy Law is within my Heart; the Law in the Heart gives us to doe, and to delight in doing the Will of God; Peter calls it, being holy in all manner of conversation. 1 Pet. 1. 14, 15. Paul a Cleansing of our selves from all filthinesse of flesh and spirit in the feare of God. 2 Cor. 7. 1. or, as it is more eminently described, Rom. 12. 1, 2. in that Patheticall exhortation of the Apostle thereunto; I beseech you Brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service; And be not conformed unto this world, but be yee transformed by the renewing of your mind, that ye may prove what is that good, that acceptable, and perfect will of God, as he had formerly at large described it, in the sixth Chapter of that Epistle, throughout. And I call it Gospell Obedience, not that it differs in substance, as to the matter of it, from that required by the Law, which injoynes us to love the Lord our God with all our hearts, but that it moves upon principles, and is carried on unto ends revealed only in the Gospell.

In reference to our designe, there are these four things considerable in it.

First the Nature of it.

Secondly the Principle in us, from whence it proceeds.

Thirdly the Motives that are proper to the carrying it on, the cherishing and increasing of it in them, in whom it is.

Fourthly the Persons, who are to be moved and provoked to a progresse therein.

By a briefe consideration of these things, we shall make way for what we have undertaken; namely to manifest the efficacy of the Doctrine we have insisted p. 230on, for the promotion of this Gospell Obedience, being accused and charged with the cleare contrary tendency; whereof, (God assisting) we shall free and discharge it in the progresse of this Discouse.

1.§: 4. First in the Nature of it I shall consider only these two things.

1. The Matter or Substance of it, what it is as it were composed of, and wherein it doth consist.

2. The Forme or Manner of its performance; whence it receives its distinct being, as such.

1. The Matter or Substance of it containes those things, or duties to God, wherein it doth consist. Now it consisting, as I said before, in Conformity & Submission to the Will, that is, the Commanding revealed Will of God, the matter of it must lye in the performance of all these things, & only those things, which God requireth of Believers, in walking before him: I say, all those things, that God commandeth, with an equall respect to all his Precepts; The Authority of God the Commander and Law Giver, is the same in every command; And therefore was the Curse denounced unto every one, that continued not in all things written in the Law to do them; and the Apostle tels us, that in the transgression of any one precept, there is included the transgression of the whole Law, because the Authority of the Law giver, both in the one, and the other, is despised. James 2. 10, 11. Whosoever shall keepe the whole Law, and yet offend in any one point, he is guilty of all; For he that, said Do not commit Adultery, said also Do not kill. And

2. I say, it is only to the Command; for in vaine do men worship him, teaching for Doctrines the Traditions of men. The most stupendious indeavours of men, the most laborious drudgery of their soules in Duties not commanded, are so far from Obedience, that they are as high Rebellions against God, as they can possibly ingage themselves into.

I might farther distinguish the matter, or substance of this Obedience, into the internall elicite Act of our soules, in Faith, Love, and the like Acts of morall, and everlasting Obedience, which are naturally, necessarily, and indispensably required in us, upon the account of the first Commandement, and the naturall subjection, wherein we stand unto God, as his Creatures; improved and inlarged by the new Obligation put upon us, in being his Redeemed ones: (wherein indeed the maine of our Obedience doth consist) And the outward instituted Duties of Religion, which God hath appointed for those former Acts of Obedience to be exercised in, and exerted by; But the former description of it, with the Intimation of its universality, may suffice.

2.§. 5. Secondly the Formality (if I may so speake) of this Obedience, or that which makes the performance of Duties commanded, to be Obedience, consists in these three things.

1. The Principle that begins it, and sets it on worke immediately in us: and that is Faith; without Faith it is impossible to please God. Heb: 11. 6. Could a man doe all that is commanded, yet if he did it not in Faith, it would be of no value; hence it is called the Obedience of Faith. Rom. 1. 5. not for Obedience to the Faith, but the Obedience of Faith, which Faith bringeth forth; Therefore are Believers called Obedient Children. 1 Pet. 1. 14. & we are said to purifie our soules in Obedience to the Truth v. 22. Christ dwells in our hearts by Faith, and without him we can do nothing John 15. 5. All that we do is no better, seeing we can no way draw neare unto God with a true heart, but in full Assurance of Faith. Heb. 10. 22.

2. The Manner of doing it, which consists in a due Spirituall regard to the Will of God, in those wayes, whereby he calls men out to this Obedience; namely, in his Precepts, and Promises; There is no Obedience unto God, but that p. 231which moves according to his direction; it must in every motion eye his Command on the one hand, and his Promise, whether of Assistance for it, or Acceptance in it, on the other; Saith David, I have respect unto all thy Commandements. Psal. 119. and saith the Apostle, having received these Promises, let us cleanse our selves, from all filthinesse both of flesh & Spirit, perfecting Holinesse in the feare of God. 2 Cor. 7. 1.

3. The principall End of it, which is the Glory of God, as a Rewarder: for he that comes unto God, must believe that he is, and that he is the Rewarder of them that seeke him. Heb: 11. 6. The end of Legall Obedience was the Glory of God, as a Rewarder according to Merit, in strict justice; the end of Gospell Obedience is the Glory of God, as a Rewarder according to bounty, free Grace, and mercy: under which consideration, neither needs the Obedience rewardable to be commensurate to the Reward, nor is the Reward procured by that Obedience; If it were, then it were of workes, and not of Grace, as the Apostle tells us. Rom. 4. 4. So that the end of our Obedience, is to exalt God as a Rewarder; yet that being as a Rewarder of Grace and bounty, the use of our Obedience is not to procure that Reward, (for that were to worke, and to have a reward reckoned to us of Debt, and not of Grace,) but only to make the Lord gracious, and to exalt him in our present subjection, and in his future guift of Grace, in nature of a free bounteous reward. This I say is that Gospell Obedience, which by the Doctrine insisted on, is promoted in the soules of Believers.

2. Secondly,§. 6. this being so (as was said) the Gospell Obedience, whereof we speake, it is evident, what Principle it proceedeth from; Whereas there are two contrary Principles in every regenerate man, as shall more fully afterwards be declared, called in the Scripture flesh and Spirit, the Old and New man, indwelling sinne and Grace, which have both of them their Seats and Places in all, and the same Faculties of the soule, it is most evident, that this Obedience flowes solely and meerely from the latter Principle, the Spirit, new or inner man, the new Creature, which is wrought in Believers; The strengthning and heightning of this Principle, the Holy Ghost layes at the bottome of the renewall, and increase of Gospell Obedience. Eph: 3. 16. 17. 18. 19. I pray, (saith the Apostle) that God would grant you, according to the Riches of his Glory, to be strengthned with might by his Spirit in the inner man, that Christ may dwell in your hearts by Faith, that yee being rooted & grounded in love may be able to comprehend with all Saints what is the breadth, & length, and depth, & height, and to know… the Love of Christ which passeth knowledge, that ye may be filled with all the fulnes of God; Their strengthning with might by the Spirit in the inner man is the foundation of their acting of, and increasing in Faith, Love, Knowledge, and Assurance unto all the fulnesse of God; It is the New man, which after God is Created in Righteousnesse and Holinesse, that carries men out unto all acceptable Obedience, as c. 4. 23, 24. of the same Epistle. Look whatsoever influences the other Principle of the flesh, hath into our Obedience, so farre it is defiled; for that which is from the flesh is flesh, Ieh. 3. 6.& all the fruits of it are abominable; Hence are all the pollutions that cleave to our Holy things. Yea if at at any time, poore and meere selfish considerations do put men upon dutyes of Obedience, and abstaining from sinne, as feare of vengeance, and destruction, and the like, (which is made almost the only motive to Obedience, by the Doctrine of Saints Apostasie) their Obedience in doing or abstaining, is but as their feare of the Lord,2 Kings 17. 34.2 Kgs 17:34 who were taught it by Lions, & abominable unto him; This then being the nature of Gospell Obedience, and this the Principle, from whence it flowes, it is evident,

p. 2323. Thirdly, what are those motives, which are suited to the promotion and carrying of it on, in the hearts of Believers, and what Doctrines have an eminent and singular tendency thereunto,§. 7. is also to be considered: now these must all of them be such, as are suited to the cherishing of that Principle of the new or inner man in the heart, to the nourishing and strengthning of the new creature: such as are apt to ingenerate Faith and Love, in the heart, unto God; such as reveale and discover those things in his nature, mind, and will, as are apt to endeare and draw out the heart to him in Communion; discouraging, perplexing Doctrines doe but ill manure the soyle, from whence the fruits of Obedience are to spring and grow; Look then (I say) whatsoever Gospell Truth is of eminent usefulnesse, to warme, foment, stirre up, and quicken the Principle of Grace in the heart, to draw out, increase, and cherish Faith and Love, that Doctrine lies in a direct, immediate tendency to the promotion of Holinesse, Godlinesse, and Gospell Obedience. Yea and whereas to the carrying on of that course of Obedience, it is necessary that the contrary Principle unto it, which we mentioned before, be daily subdued, brought under, crucified and mortified, there are no Doctrines whatsoever, that are of such, and so direct and eminent a serviceablenesse to that end and purpose, as those which inwrappe such discoveries of God, and his good will in Christ, as are fitted for the improvement also, of the principle of Grace in us; Hence the worke of Mortification in the Scripture,Rom. 6. 2, 3, 4, 5, 6.Rom 6:2Rom 6:3Rom 6:4Rom 6:5Rom 6:6 is every where assigned peculiarly to the Crosse and death of Christ;Rom. 8. 13.Rom 8:13 his Love manifested therein, and his Spirit flowing therefrom.Rom. 7. 7.Rom 7:7 The Doctrine of the Law indeed humbles the soule for Christ, Gal. 3. 23.Gal 3:23but it is the Doctrine of the Gospell, that humbles the soule in Christ; It is the Grace of God that hath appeared, 2 Cor. 5. 15.2 Cor 5:15that teaches us effectually to deny all ungodlinesse and worldly lusts, to live soberly, and righteously, and Godly in this present world. Tit. 2. 12. He that will but with a little heed read Cap. 6. to the Romans, will know from whence Mortification flowes; which truly (by the way) makes me admire at the extreame darknesse, and blindnesse of some poore men, who have of late undertaken to give directions for Devotion and walking with God; who, indeed sutably to the most of the rest of their discourses, all manifesting an Ignorance of the Righteousnesse of God, Rom. 10. 4.Rom 10:4and a zealous endeavour to establish their owne, coming to propose waies and meanes, for the mortifying of any sinne or Lust, tell you stories of biting the tongue, thrusting needles under the nailes, with such like Trash, as might have befited Popish devotions five hundred years agoe; Were not men utterly ignorant, what it is to know the Lord Jesus Christ,Phil. 3. 10.Phil 3:10 and the power of his Resurrection, and the fellowship of his sufferings, Gal. 6. 14.Gal 6:14and being made conformable to his death, they could never feed on such huskes themselves, nor make provision of them, for those, whose good they pretend to seeke. Unto what hath been spoken adde

4. Fourthly,§. 8. who are the Persons, that are to be provoked to Holinesse and Godlinesse by the Doctrine insisted on; Now they are such, as doe believe it, and are concerned in it; We say, the Truth under consideration is of an excellent usefulnesse, to farther Gospell Obedience in the hearts of Believers and Saints of God, who are taught of God, not to turne the Doctrine of Grace into wantonnesse: What use, or abuse rather, men of corrupt mindes, and carnall principles, who stumble at Jesus Christ, and abuse the whole Doctrine of the Gospell by their prejudices and presumptions, will make of it, we know not, nor are sollicitous;2 Cor. 4. 3, 4.2 Cor 4:32 Cor 4:4 If the Gospell be hid, it is hid to them that perish; it is sufficient, that the food be good and wholsome for them, for whom it is provided. If some will come and steale it,2 Cor. 2. 16, 27.2 Cor 2:162 Cor 2:27 that have no right to it, and it prove, through their own distempers, gravell in their mouthes, or poyson in their bowells, they p. 223must blame themselves, and their own wormewood Lusts, and not the Doctrine which they doe receive; It is provided for them that feare God, and love the Lord Jesus Christ in sincerity, not for doggs, swine, unbelievers; we shall not marvaile, if they trample on this pearle, and rend them that bring it; To such as these then, I say, the Doctrine of the Perseverance of the Saints, or the stability or unchangeablenesse of the Love of God unto Believers, and of their continuation in Faith and Obedience, is full of exceeding effectuall motives and provocations unto Holinesse, in all manner of Gospell Obedience, and holy conversation, exceedingly advantaging the soules of men in a course thereof; Now the influence it hath into the Obedience of the Saints, floweth from it upon a twofold account.

1. By removing all discouragements whatsoever,§. 9. that are apt either to turne them aside from their Obedience, or to render their Obedience servile, slavish, or unacceptable to God: it setts them (through Christ) at perfect liberty thereunto.

2. By putting unconquerable and indissoluble Obligations upon them, to live unto God, and the praise of his glorious Grace, and evidently drawes them forth unto the Obedience required.

1. It removeth and taketh out of the way all discouragements whatsoever, all things which are apt to enterpose to the weakning of their Faith in God, or their Love to God, which, as hath been said, are at the bottome of all Obedience and Holinesse, that is acceptable to God in Christ; Now these may all be referred unto two heads.

1. Of perplexing anxious fears, §. 10.which are apt to impaire and weaken the Faith of the Saints. 2. Of hard thoughts of God, which assault and shake their Love. That slavish, perplexing, troublesome feares, are contrary to the free and ingenuous state of Children, whereunto the Saints are admitted, and (however sometimes, yea oftentimes, they are at the bottome, and the occasion of burthen some, servile, and superstitious Obedience) Impairers of their Faith, I suppose, I need not labour to prove. That kind of Feare, whereof we speake, (of which more afterwards) is the greatest Traytor, that lurkes in the soule; To feare the Lord and his Goodnesse, Hos. 3. 5.Hos 3:5is the soules Keeper; but this servile perplexing feare, is the Betrayer of it, in all its waies, and that which sowres all its duties; A thing which the Lord sets himselfe against, in rebukes, reproofes, dehortations, as much as any failing and miscarriage in his Saints whatever. It is the opposite of Faith; hence the fearefull and unbelieving are put together in their exclusion from the new Jerusalem. Rev: 20. 8. it is that, which is direct contrary to that, which the Apostle adviseth the Saints unto, Heb: 10. 19, 20, 21, 22. it is that which mixeth Faith with staggering, Rom: 4. 20. Prayer with wavering, making it ineffectuall: Iames 1. 6. 7.

Let us now suppose a man to have attained some assurance of the Love of God,Rom. 5. 1.Rom 5:1 and Justified by Faith, to have Peace with him, (which, as to his present condition, the Adversaries of the Doctrine of Perseverance acknowledge that he may attaine, though, how, upon their principles, I understand not) consider a little, how he can safegard his Peace for a moment, and deliver himselfe from perplexing thoughts and feares, renouncing any interest in the ingagement of the Love and Faithfulnesse of God, for his preservation. He may say within himselfe, I am for the present in some good state and condition, but were not the Angels so, that are now Devills in Hell? were not they in a farre better, and more excellent state, then I am? and yet they are now shut up under chaines of everlasting darknesse, to the judgment of the great day? Adam in Paradise had no lust within him to tempt and seduce him, no World under the curse to intangle and provoke him, and yet being in that honour, he p. 234had no understanding, he abode not, but became like the beast that perisheth; was it not in their power to persevere in that condition if they would? Did they want any meanes that were usefull thereunto? And what hope is there left to me,Rom. 7.Rom 7 in whom there dwelleth no good thing, who am sold under the power of sinne, and encompassed with a world of temptations, that I shall endure unto the end? I see thousands before mine eyes, partakers of the same heavenly calling with my selfe, of the same Grace in Jesus Christ, every day falling into irrecoverable perdition; There is not any Purpose of God, that I should be preserved, nor Promise that I shall never depart from him, no prayer of Christ, that my Faith may not faile, but I am rolled upon mine own hand, and what will be the end of this whole undertaking of mine, in the wayes of God, I know not. Let, I say, a man be exercised with such thoughts as these, and then try if any thing under heaven can bring his soule to any possible composure, untill it be cast into the mould of that Doctrine, which hath been delivered; But of this more directly afterwards, when we come to treat of the Consolation, which from the breast of it doth flow.

2.§. 11. It is exceedingly suited to the deliverance of the Soules of the Saints from all such hard thoughts of God, as are apt to impaire and weaken their Love towards him, and delight in him: so setting the two principles of all their Obedience (Faith and Love) at liberty, and free from their intanglements, to act in the duties they are called unto; He that had hard thoughts of his absent Lord, as an austere man, though he was not excused in his disobedience by it, yet he was evidently discouraged, as to his Obedience; When men shall be taught, that God takes no more care of his Children in his family, but that the Divell may enter in among them, and and take them away, making them Children of Hell, when he might with the greatest Advantage of Glory and Honour to himselfe imaginable, prevent it? That the Lord Jesus Christ, the great Shepheard of the Sheep, takes no more care of his flock and fold, but that the Lion, Beares, and Wolves may enter in, and make havocke, and spoile at their pleasure? May they not think that God is little concerned in the Salvation of his? and that all that, which is so Gloriously expressed of his peculiar and speciall Love, carries nothing but an empty noise, the burthen of their preservation being thrown soly upon their owne shoulders? And are not such thoughts fitte only to cast water upon their flames of Love to God, and insensibly to weaken that delight, which they ought alwayes to take in the riches of his Grace and Love? Is there any thing possible more indearing to the heart of a Creature, then to heare such a testimony, as that. Zeph. 3. 17. concerning the stability of the Love of God, and its excellency, The Lord thy God in the midst of thee is mighty, he will save, he will rejoyce over thee with joy, he will rest in his Love, he will joy over thee with singing; Gods resting in his Love towards his Saints, fixes their soules in their Love to him.

3.§. 12. It puts high and unspeakable Obligations on the Saints to live to God, and to perfect Holinesse in the feare of the Lord; Saints we suppose to have their Birth from above, to be begotten of the Will of God, through the immort all seed of the Word, and to be quickened with a Noble Child-like Ingenuity, befitting the family of God; Neither is any thing more injurious to the worke of God's Grace, then to suppose, that those, whom God calls Children, Friends, Heirs of Heaven and Glory, his Crowne, his Diadem, Brethren of his only Sonne, are to be dealt withall, or that God deales with them, as if they were wholly acted by a servile, slavish Principle, and were wholly under the power of such an unworthy disposition.

There are two things usually spoken to the prejudice and disadvantage of§: 13. p. 235the Truth we have under Consideration, much insisted on by Mr Goodwin, Cap: 9. As

1. That a perswision of the certaine continuance of the Love of God to any one, is a ready way to make them carelesse, negligent, and to give up themselves to all manner of abominations.

But what Vipers, Snakes, and Adders, do such men suppose the Saints of God to be, that their new nature, their Heavenly Principles (for what the flesh in them, is prone unto, we now consider not,) should conclude, that it is good to sinne, that Grace may abound; that, because God Loves them with an Everlasting Love, therefore they will hate him with a perpetuall hatred: that, because he will assuredly give them Grace to serve him with reverence & Go…ly fear, therefore they will despise him, and trample on all his Goodnesse; because he will never forsake them, that they will no more abide with him: What is in the inner man, what is in the new Creature, what is in the nature of any Grace, wherewith they are indowed, that is apt, or inclinable to make such hellish Conclusions? If we heare of any such thing among the Sonnes of men, if we see a Child, or a servant resolving to be profligate, wicked, stubborne, prodigall, because his Father, or Master is kind, loving, and will not disinherit him, or put him away; we looke upon him as a monster in nature, and think that it would be good service to the interest of mankind to take him off from the face of earth; And yet such monsters are all the Saints of God supposed to be, who, if their Father once give them the least Assurance of the Continuance of his Love, they presently resolve to doe him all the dishonour, despite, and mischeife they can: I appeale to all the experience of all the Saints in the world, wheth…, if any such thought at any time arise in them, that they may continue in sinne, because Grace hath abounded, that they may live in all filth, and folly, because God hath promised never to forsake them, not turne away his Love from them, they doe not looke upon it, as an hellish abuse of the Love of God, which they labour to crucifie, no lesse, then any other worke of the flesh whatsoever; Presuppose indeed the Saints of God to be Dogges and swine, wholly sensuall and unregenerate, that is, no Saints, and our Doctrine to be such, that God will Love them, and save them continuing in that state, wherein they are, and you make a bed for Iniquity to stretch it selfe upon; But suppose that we teach that the wrath of God will certainly come upon the Children of disobedience, that he that Believeth not, shall be damned, and that God will keepe his owne by his power through Faith unto Salvation, and that in, and by the use of meanes, they shall certainly be preserved to the end: and the mouth of iniquity will be stopped.

2. They say it takes away that strong curbe and bridle,§. 14. which ought to be kept in the mouth of the flesh, to keepe it from running headlong into sin and folly, namely the feare of Hell and punishment, which alone hath an influence upon it, to bring it to subjection, and under Obedience.

But now, if there be nothing in the world, that is of use for the mortification and crucifying of the flesh, and the lusts thereof, but it receives improvement by this Doctrine, this crimination must of necessity vanish into nothing.

1. Then, it tells that the flesh, and all the deeds thereof, are to be crucifyed and slaine, God having ordained good workes for us to walke in; That for the workes of the flesh the wrath of God comes upon the Children of disobedience; & if any say, let us continue in sinne because we are not under the Law, or the condemning power of it for sinne, but under Grace, it cries out, God for bid. Rom. 6. 15, 16. And saith, this is Argument enough, and Proofe snfficient, that sinne p. 236shall not have dominion over us, because we are not under the Law, but under Grace; It tells you also, that there is a twofold feare of Hell, and punishment of sinne.

First, of Anxietie, and doubtfullnesse, in respect of the end.

Secondly, Of Care and diligence, that respecteth the meanes.

And for the first it saith, that this is the portion of very many of the Saints of God, of some all their dayes, though they are so, yet they know not that they are so; and therefore are under anxious and doubtfull feares of Hell, and Punishment, notwithstanding that they are in the armes of their Father, from whence indeed they shall not be cast downe; as a man bound with chaines on the toppe of a tower, he cannot but feare, and yet he cannot fall; He cannot fall, because he is fast bound with strong chaines: He cannot but feare, because he cannot actually, and clearely consider, often times, the meanes of his preservation.

And for the latter, a feare of the wayes and meanes leading to punishment, as such, that continues upon all the Saints of God in this life; neither is there any thing in this Doctrine, that is suited to a removall thereof. And this, it saies, is more, much more of use for the mortification of the flesh, then the former.

2. It sayes, that the great and Principall meanes, of mortification of the flesh, is not feare of Hell and Punishment, but the Spirit of Christ, as the Apostle tells us. Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh, yee shall live. It is the Spirit of Christ alone, that is able to do this great Worke; We know, what bondage and Religious drudgery some have put themselves …, upon this account, and yet could never in their lives attaine to the mortification of any one sinne. It is the Spirit of Christ alone, that hath soveraigne power in our soules, of killing and making alive; As no man quickneth his owne soule, so no man upon any Consideration whatsoever, or by the power of any threatnings of the Law, can kill his own sinne; There was never any one sinne truly mortified by the Law, or the threatning of it; All that the Law can do, of it selfe, is but to intangle sinne, and thereby to irritate, & provoke it, like a Bull in a net, or a beast lead to the slaughter. It is the Spirit of Christin the Gospell, that cuts its throate & destroyes it; Now this Doctrine was never in the least charged with denying the Spirit of God to Believers, which whilst it doth grant & maintaine, in a way of opposition to that late Opinion, which advanceth it selfe against it, it maintaines the mortification of the flesh, and the lusts thereof, upon the only true, and unshaken foundations.

3. It tells you, that the great meanes, whereby the Spirit of Christ worketh the mortification of the flesh, and the Lusts thereof, is the Application of the Crosse of Christ, and his Death, and Love therein, unto the soule; and saies, that those vaine endeavours, which some promote and encourage, for the mortification of sinne, consisting for the most part, in slavish, bodily exercises, are to be bewayled with teares of bloud, as abominations, that seduce poore soules from the Crosse of Christ; For it saies, this work is truly, and in an acceptable manner only performed, when we are planted into the likenesse of the death of Christ, having our old man crucified with him, and the body of sinne destroyed. Rom. 6. 5, 6. and thereupon by Faith reckoning our selves dead unto sinne, but alive unto God. v. 11. It is done only by knowing the fellowship of the sufferings of Christ, and being made conformable to his death. Phil. 3. 10. by the Crosse of Christ is the world crucified unto us, and we unto the world. The Spirit brings home the power of the Crosse of Christ to the soule, for the accomplishing of this work; and without it, it will not be done: Moreover it saies, p. 237that by the way of motive to this duty, there is nothing comes with that efficacy upon the soule, as the love of Christ in his death, as the Apostle assures us. 2 Cor. 5. 14. for the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, but unto him, which died for them, and rose againe: now it was never laid to the charge of this Doctrine, that it took off from the vertue of the Death and Crosse of Christ, but rather on the contrary, though falsely, that it ascribed too much thereunto; so that (these importune exceptions notwithstanding) the Doctrine in hand doth not only maintaine its own innocency, as to any tendency unto loosenesse, but also manifestly declareth its own usefulnesse to all ends and purposes of Gospell Obedience whatsoever; For,

3. It stirres up,§. 15. provokes, and drawes out into action, every thing, that is free, noble, ingenuous, filiall, and of an heavenly descent in the Saints of God; thus:

1. It strengthens their Faith in God, and in Jesus Christ, which is the bottome of all acceptable Obedience whatsoever; All that, which proceedeth from any other Roote, being but a product of labouring in the fire, which in the end will consume both Root and Branch. That which prevailes upon, and drawes out the soule to Faith and believing, I meane, as it is peculiar to the Gospell, and Justifying, that is, as it is in God as a Father, and in the Lord Christ as a Mediator, is the discovery of the good will of God to the soule in Christ, and his designe to advance his Glory thereby; I speake not of the formall cause of Faith in generall, but the peculiar motive to Faith, and Believing in the sence before mentioned. So our Saviour giving the command in generall to his Disciples Ioh. 14 1. ye believe in God, believe also in mee, in the whole ensuing Chapter, provokes them to it, with gratious discoveries of the good will of God; his Fathers, and his own good will towards them; And indeed, propose what other considerations ye will, provoke the soule by all the feare and dread of Hell, and the most dismall representation of the wrath to come, untill it be convinced of this, it will never take one steppe towards God in Christ; Now our Adversaries themselves being Judges, the Doctrine we have had under consideration, abounds above all others with the discoveries of the good will and kindnesse of God to poore sinners; yea the great crime, that is laid to the charge of it, is, that it extends it too farre; it doth not only assert, that God freely beginnes the good worke in them, but that he will also powerfully perfect it to the day of Jesus Christ; It assures the soules of the poore Saints of God, that he, who lookt upon them in their bloud, and said unto them Live, when no eye pittied them; who quickned them, when they were dead in trespasses and in sinnes, begetting them of his own will, by the word of Truth, that they should be a kind of first fruits to himselfe, wasting them in the bloud of his Sonne, and delivering them from the old Tyrant Satan, that he will not now leave them to themselves, and to the Counsell of their own hands, to stand or fall according as they shall of themselves, and by themselves, be able to withstand opposition and seduction: but that he will keep them in his own hand, giving them such constant supplies of his Grace and Spirit; as that in the use of meanes, they shall waite upon him to the end; And that howsoever, or whensoever, by the power of Temptation, and surprisalls of corruptions, they are carried aside from him, he will heale their back-slidings, and receive them freely, and though they change every day, yet he changeth not, and therefore they are not consumed. And hereby, I say, it confirmes and strengthens their Faith in God, as a Father in Jesus Christ, taking everlasting care of them.

p. 2382. Of their Love there is the same reason; Gods love to us is of his free Grace; he loves us because so it seemes good to him; Our Love to him, is purely ingenerated by his Love to us, and carried on, and increased by farther Revelations of his desireablenesse and excellency, to our soules; Herein is Love, not that we loved God, but that he loved us first: There is no Creature in the least guilty of sinne, that can put forth any acceptable Act of Love towards God, but what is purely drawn out, upon the Apprehension of his Love and lovelinesse in his Grace and mercy; A man, I confesse, may love God, when he hath no sence of his Love to him in particular: but it must all be built upon an apprehension of his Love to sinners, though he may come short in the Application; it is the terrour of the Lord, that causes us to perswade others, but it is the Love of Christ that constraineth us to live to him. Shee loved much, to whom much was forgiven; Looke then, the more abundant discoveries are made of the lovelinesse and desirablenesse in the riches of his Grace, the more effectuall is the sole and only motive we have to love him, with that fi…iall, chast, Holy Love, that he requires.

For the Love of God to his Saints, our Doctrine of their Perseverance, sets it forth, with the greatest Advantage, for the indearement of their soules, to draw out their streames of Love to God; especially doth it give it its Glory in three things.

1. In its freedome; It setts forth the Love of God to his Saints, as that which they have no way in the least deserved, as hath been manifested from Isa. 48. 8, 9, 11. & chap. 54. 9, 10. As he first loved them, not because they were better then others, being by nature Children of wrath, and lying in their Blood, when he said to them Live, quickning them when they were dead in trespasses and sinnes: So he doth not continue his love to them, nor purpose so to do, because he fore sees, that they will so, & so, walke with him in Holinesse & uprightnesse (for he …oresees no such thing in them, but what he himselfe purposeth effectually to worke, upon the account of his loving them) but he resolves to do it, meerely upon the account of his owne Grace; He neither resolves to continue his Love to them, on Condition that they be so and so holy, at randome, and with uncertainty of the Event, but freely that they may and shall be so.Eph. 1. 4.Eph 1:4 And this is the Glory of Love, the most Orient pearl in the Crowne, of it: 'Tis not mercenary nor selfe-ended, nor deserved; but, as a Spring and fountaine, freely vents and powers out it selfe upon its owne account: And what ingenuous, truly noble, Heavenly descended heart can hold out against the power of this Love? It is effectually constraining to all manner of sutable returnes; let the soule but put it selfe in to the actuall Contemplation of the Love of God, as it lyes represented in this property of it, every way free, undeserved, the great Love of God, to a poore worme, a sinner, a nothing; and it cannot but be wrought to a serious Admiration of it, delight in it, and be pained and straitned, untill it make some suitable Returnes of Love and Obedience unto God; If not, it may well doubt it never tasted of that Love, or enjoyed any fruits of it.

2. It gives the Love of God the Glory of its Constancy and Unchangeablenesse; This is another Starre of an eminent Magnitude in the Heaven of Love; It is not a fading, a wavering, an altering thing, but abides for ever; God rests in his Love▪ Zeph. 3. 17. It is a great thing indeed, to apprehend that the great God should fixe his Love upon a poore Creature. But adde hereunto, that he may love them one day, and hate them the next, embrace them one houre, and the next cast them into Hell, one day rejoycing over them with joy; another rejoycing to destroy them, as it is dishonorable to God, and derogatory to all his Divine Excellencies, and Perfections: so in particular, it p. 239clotheth his Love, with the most uncomly and undesirable Garment, that ever was put upon the Affections of the meanest worme of the earth; What can ye say more contemptible of a man? more to his dishonour among all wise and knowing men, or that shall render his Respects and Affections more undesirable, then to say, He is free of his Love indeed, but he abides not in it? What a world of Examples have we of those, who have been in his bosome, and have againe been cast out? Though among men something may be pretended in excuse of this, with respect unto their ignorance, the shortnesse of their foresight, disability to discern between things & appearances; yet in respect of God, before whom all things are open & naked, in whose eye all incidences & Events lye as clearely stated, as things, that are already passed and gone, what can be said of such a vaine supposall, for the vindication of his Glory? It is said, that men change from what they were, when God loved them, and therefore his love changeth also: But who first made them fit to be Beloved? Did not the Lord? Do they make themselves differ from others? On what account did he do it? was it not merely on the acount of his owne Grace? Can he not as well preserve them in a state of being beloved, as put them into it? And if he determined that he would not preserve them in that Condition, why did he set his Love upon them, when himselfe knew that he would not continue it to them? was it only to give his Love the dishonour of a Change? I say then, the Doctrine contended for, gives the Love of God the Glory of its Immutability, asserts it to be like himselfe, Unchangeable, that there is not indeed, in its selfe, the least shaddow of turning; it may be eclipsed and obscured, as to its beames and influences, for a season: but changed, turned away, it cannot be. And this consideration of it renders it to the soules of the Saints inestimably precious: the very thought of it, considering that nothing else could possibly save, or preserve them, is marrow to their bones, and health to their soules, and makes them cry out to all that is within them, to love the Lord, and to live unto him.

3. It gives it the Glory of its Fruitfulnesse: A barren Love is upon the matter no Love. Love that hath no breasts, no bowels, that pitties not, that assists not, deserves not that Heavenly name: Will ye say shee is a tender, loving mother, who can looke on a languishing, perishing Child, yea see a ravenous beast, whom yet she could easily drive away, take it out of her armes, and devoure it before her face, and not put forth her strength, for its assistance or deliverance? Or will ye say, shee is a Tygre, and a monster in Nature? And shall we faigne such a Love in God towards his Children, which is such that all the bowells of a tender Parent to an only Child, are but as a drop to the Ocean, in comparison of it? As that he lookes on whilest they languish and perish, fall, sinke, and dye away into everlasting calamity; yea that notwithstanding it, he will suffer the Roaring Lyon to come and snatch them away out of his Armes, and devoure them before his face. That he will look upon them sinking into eternall separation from him, and such destruction, as that it had been infinitely better for them never to have been borne, without putting forth his Power, and the efficacy of his Grace for their preservation: Ah foolish people and unwise! shall we thus requite the Lord? as to render him so hard a Master, so cruell a Father to his tender ones, the Lambs of his Sonne, washed in his Bloud, quickned by his Spirit, owned by him, smiled on, embraced ten thousand times, as to suffer them so to be taken out of his hands? Is there nothing in his Love to cause his Bowells to move, and his repentings to be kindled together towards a poore dying Child, that surely departeth not, without some sad lookes towards his Father? Nemo repentè fit turpissimus. Is this the kindnesse, which he exalteth above the Love of a Woman p. 240to her sucking Child, of a Mother to the fruit of her Wombe? Oh that men should dare thus foolishly to charge the Almighty, to ascribe such a barren fruitlesse Love to him, who is Love, towards his Children, who are as the Apple of his eye, his deare and tender ones, as would be a perpetuall blot and staine to any earthly Parent, to have righteously ascribed to him; I say then, our Doctrine gives the Love of God the Glory of its fruitfulnesse. It asserts it to be such a Fountaine-love, as from whence continually streames of Grace, kindnesse, mercy, and Refreshment doe flow: because he loves us with everlasting Love, therefore he drawes us with Loving-kindnesse. Ier. 30. 1, 2▪ from that Love proceeds continuall supplies of the Spirit and Grace, by which those, of whom it is said, they abide, are preserved lovely, and fit by him to be beloved. It tells us, that because God loves his people, therefore are they in hi… hand. Deut: 33. 3. It declares it to be such a Love, as is the Wombe of all mercy: whence pardon, healing, recovery from wounds, sicknesses, and dying pangs doe continually flow; A Love upon the account whereof, the Persons loved may make conclusion, that they shall lack nothing. Psal. 23. 1. A Love whose fruitfulnesse is subservient to its own constancy, preserving the Saints such, as he may rest in it unchangeably. Rom. 8. 29, 30. A Love, whereby God sings to his vineyard, watches over it, and waters it every moment. Isa. 27. 2, 3. And now what flint almost in the Rock of stone, would not be softned and dissolved by this Love? When we shall think, that it is from the Love of God, that our wasted portion hath been so often renewed, that our dying Graces have been so often quickned, our dreadfull back-slidings so often healed, our breaches and decayes so often repaired, and the pardon of our innumerable transgressions so often sealed, unlesse we suck the breasts of Tygers, and have nothing in us, but the nature of Wolves and uncleane Beasts; can we hold out against the sweet, gracious, powerfull, effectuall in…luences, that it will have upon our soules; Thus I say, doth the Doctrine, which we have in hand, set out the Love of God unto us in his eminent endearing properties, wherein, he being embraced through Christ, a Foundation is laid, and eminent promotion given unto the Holinesse and Obedience, which he requireth of us.

2. This Doctrine renders Jesus Christ lovely to our soules, to the soules of Believers;§. 17. It represents him to them, as the Standard bearer to ten thousand, as one altogether lovely: As exceeding desireable in the work of his Oblation, lovely and amiable in the work of his Intercession, as hath been manifested.

1. It imports him as one, who in his death hath made an end of the Controversy between God and our soules. Dan. 9. 39. Becoming our peace. Eph. 2. 14. having obtained for us Eternall Redemption. That he hath not suffered all that sorrow, anguish, paine, torment, dereliction, whereunto for our sakes he was given up, and willingly exposed himselfe, for an uncertaine end, not fighting, in his death, as one beating the ayre, nor leaving his worke in the dust, to be trampled on, or taken up, as it seemes good to us, in our polluted, darke, dead estate of nature: But hath filled it with such immortall seed, that of it selfe, by it selfe, and its own unconquerable Efficacy, it hath sprung up, to the bringing forth of that whole fruit intended in it, and the accomplishment of all the ends aimed at by it. That is, that it shall certainely and infallibly bring all those to God, for whom he offered, by Sanctifying, Justifying, and preserving them, through the Communication of his owne Spirit and Grace to them, for that end and purpose, All his Promises being yea and Amen, in him, confirmed by his death. 2 Cor. 1. 20. Heb. 10. 12, 13, 14, 15, 16. Some of those, who indeed abuse the Truth we have insisted on, pretend to p. 241grant, That by his death he made satisfaction for sinne, but only on condition that men believe on him, and continue so doing; That they shall so believe, and so continue (though he is said to be the Captaine of our Salvation, and the Author and finisher of our Faith, though it be given unto us for his sake, to believe on him; and we are blessed with all spirituall blessings in heavenly places in him,) that he takes no care about, beyond the generall administration of outward meanes. He neither procured any such thing by his Oblation, nor doth intercede for it; these things are left unto men to be educed, drawne forth, and exercised by virtue of sundry considerations, that they may take upon themselves. Never doubtlesse did men take more paines, to staine the beauty and comelinesse of our dying Saviour.

2. For his Intercession, the Doctrine hitherto insisted on, renders him therein exceeding lovely and desireable. It tells you, that he doth pray the Father, and thereupon sends us the Comforter, the Holy Spirit, for all the gratious acts and works, ends and purposes before mentioned, with innumerable other priviledges that the Saints by him are made partakers of, and that to abide with us for ever, never to leave us, nor forsake us. That he continually appears in the presence of God for us, interceding that our Faith may not faile, pleading for us, in, and under all our decayes, making out to us sutable supplies in all our Distresses, Temptations, Tryalls, Troubles, taking care that no Temptation befall us, but that a way also of escape be given to us, together with it. It tells us his Eye, even now he is in glory, is still upon us, seeing our wants, taking notice of our weaknesse, and providing for us, as his only concernment in the World, that we be not lost; That he hath not left one jot of that kindnesse, which he bare to his flock, his Lambs, his little ones. But pursues with all his strength, and all the interest he hath in Heaven, the worke of their Salvation, which he came from his Fathers bosome to enter on, and returned to him againe, to carry it on unto perfection; That, as the High Priest of old, he beares our names in his breast, and on his shoulders continually before his Father: So that in all our falls and failings, when wee are in our selves helpelesse and hopelesse, when there is nothing in us, nor about us, that can doe us any good, or yeeld us any help or Consolation, yet on this account we may say, the Lord is our Shepheard, we shall lack nothing. He hath undertaken for us, and will beare us in his Armes, untill he bring us to the bosome of his Father. Now whether such cosiderations as these, of the Oblation and Intercession of Christ, doe not fill his Love in them, with a more constraining efficacy, and more draw out the hearts of the Saints unto Faith and Love, then any instruction can doe, informing men of the uselesnesse of the one or other of these eminent Acts of his Mediation, for any of the ends and Purposes mentioned, let Believers judge. That which men repose upon in their greatest necessities, and for the things of the greatest concernement, thereof they have the greatest valuation, and the thoughts of it are most fixed in their minds. What is there of so great concernement in this World unto the Saints, as their abiding with God unto the end? How many, how great, urging, pressing, are the difficulties, dangers, troubles they meet withall in their so doing? What then they have most frequent recourse unto, and what they rest most upon under their pressures, in the things of that concernement before mentioned, that will deserve the name of their Treasure, where their hearts will and ought to be. Now if this (setting aside, as things of no Consideration in such a case, the Purposes, Covenant, and Promises of God, the Oblation and Intercession of the Lord Christ) be mens own rationall Abilities, to consider what is for their good, and what will be hurtfull and destructive to them; what can hinder but that men will, (yea and that they often p. 242should) spend the flower and best of their Affections, upon, and about themselves and their own Wisdome, in and for their preservation; That doubtlesse will take up their hearts and thoughts; so that there will be very little roome left for the entertainement of the Lord Jesus Christ, with any regard or respect on this account. If that then may passe, which was formerly laid downe, namely that the Doctrines and things, which are Apt and suted to the ingenerating, quickning, increasing, and building up of Faith and Love towards God, and our Lord Jesus Christ, are the most eminent Gospell motives, to spirituall acceptable Obedience, (as it is an unquestionable Truth and certainty) doubtlesse that Doctrine which represents the Father & Sonne, so rich in mercy, so loving & lovely to the soule, as that doth, which we insist upon, must needs have a most effectuall influence into that Obedience.

4. The Doctrine insisted on,§. 18. hath an effectuall influence into the Obedience of the Saints, upon the account of giving it its proper place, and setting it aright upon its basis, carrying it on in due order; It neither puts upon it the fetters of the Law, nor turnes it loose from the Holy and righteous Rule of it; Let men be as industrious as can be imagined, in the performance of all commanded duties, yet if they doe it on legall motives, and for legall ends, all their performances are vitiated, and all their duties rejected; This the Apostle asserts against the Jewes, Rom: 9. 31. They …ought for righteousnesse, but as it were by the workes of the Law, and therefore he tells them Chap. 10. 3. That being ignorant of Gods Righteousnesse, and going about to establish their own Righteousnesse, they did not submit to the Righteousnesse of God; And the Papists will one day find a fire proceeding out of their Doctrine of merits, consuming all their good Workes, as hay and stubble. There are also many other waies and principles, whereby Obedience is vitiated, and rendred an abomination instead of Sacrifice, wherein our Doctrine is no sharer; But this I must not enter into, because it would lead me into other Controversies, which with this I shall not intermixe.

5. It naturally and sweetly mixeth with all the Ordinances of Christ,§. 19. instituted for the end under Consideration. In particular, with that great Ordinance The Ministry of the Gospell, in reference to the great fruit and effect of it mentioned. Eph. 4. 12, 13. The perfecting of the Saints, the edifying of the Body of Christ, till we all come in the unity of the Faith, and of the knowledge of the sonne of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ. That which the Lord Jesus aimed at, and intended principally, in giving Pastors and Teachers to his Church, was that they might carry on the worke of the Ministry, for the Perfecting of the Saints, and their filling up the measure alotted unto them; And this they do by revealing the whole Councell of God unto them, keeping back nothing that's pro…itable for them as was the practice of Paul Act. 20. 27. Of this Councell or Will of God, as by them managed, there are two parts.

1. The discovery of God to them, and his Will, as to the state and Condition whereto he calls them, and which he requires them to come up unto: And this consists in doctrines, revealing God and his Will; which contain Rules, and Precepts for men to walke by, and yeild Obedience unto.

2. That which is suited …o the carrying on of men in the state and Condition, whereunto they are called, according to the mind of God, as also to prevaile with them, to whom the Word doth come, to enter into the state of Obedience, and walking with God: and this is usually branched into three generall heads of Promises, Exhortations, and Threatnings; The management of these aright with power and efficacy, with Evidence and demonstration of p. 243the Spirit, is no small part, yea it is the greatest part of the worke of the Ministry, the greatest portion of what is Doctrinall in the Word or Booke of God, relating to these heads; And of this part of that Ordinance of Christ, the Ministry of the Word, the pressing of men into a state of Obedience, and to a pogresse in that estate, by Promises, Exhortations, & Threatnings, I shall briefely speake, either by way of Demonstration and proofe of what lieth before me, or vindication of what is affirmed in the same kind, from the Objections and Exceptions of Him in particular, with whom I have to doe; aiming still at my former Assertion, that the Doctrine I have insisted on, naturally and clearly closeth with those Promises and Exhortations, to help on their efficacy and energy for the accomplishment of the work intended.

For the first, let us take a tast of the Promises, which are, as it were,§. 20. the very life & beauty of the Covenant of Grace, and the Glory of the Ministry committed unto men: and they are of two sorts, both of which have their effectuall influence into the obedience of Saints.

1. There are promises, which expresse only the worke of Gods grace, and what he will freely doe, in, & upon the hearts of his thereby, as to the working Holinesse, and Obedience in them, as also of his pardoning mercy, in his free acceptance of them in Jesus Christ: And these are in a peculiar manner, those better Promises of the Covenant of Grace, upon the account whereof, it is so exceedingly exalted above that of Workes, which by sinne was broken and disanulled. Heb: 8. 6, 7▪ 8, 9, 10.

2. There are Promises of what Good and great things, God will farther doe unto, and for them who obey him. As that he will keepe them, and preserve them, that they shall not be lost,Heb. 9. 10.Heb 9:10 that their labour and Obedience shall end in the enjoyment of God himselfe, with an immortall Crowne of Glory which shall never fade away. Now the Doctrine of the Saints Perseverance, and the stability of the Love of God unto them, closeth with the Promises of both these sorts, as to the end of carrying on, & increasing Obedience & Holinesse in them; Take an instance in the first. The Promises of the worke of Gods Grace in us and towards us are effectuall, as appointed to this end; so in that Great word Gen: 17. 1. which the Apostle calls the Promise. Gal. 4. I am God Almighty, I am so and will be so to thee, and that for, and to all ends and purposes of the Covenant whatsoever. The inference is, walke before me and be thou perfect; Walking with God in uprightnesse and sincerity, is the proper fruit in us, of the Promise of God to us, to be our all sufficient God in Covenant. As Ier. 31. 33. our becoming the People of God, in walking with him in all waies of Obedience, is the effect of his Promise to be our God, and to write his Law in our hearts; not only because by the Grace of the Promise, we are brought into a state of Acceptance, and made the People of God, but also upon the account of the ingagement, that is put upon us, by that gracious Promise, to live unto him; Whence in the close it is affirmed, we shall be his People. The word of the Gospell, or the word of Faith, doth mainly consist in this: And what the aime of that is, the Apostle declares. Titus 2. 11, 12. The Grace of God, which appeareth unto us, teacheth us to deny all ungodlinesse and worldly lusts, and to live soberly, righteously, and Godly in this present world. Which generall purport of the Promises in this way, is farther asserted 2 Cor. 7. 1. Having then, saith he, these Promises, Let us cleanse our selves from all silthinesse of flesh and spirit, perfecting Holinesse in the feare of the Lord. And most eminently, is this assigned to the Promises of that sort, which we now peculiarly insist upon. 2 Pet: 1. 3. 4. To know the way, whereby these, or any other Promises are effectuall to the end and purpose intimated, two things are considerable. First, what is required to make them so effectuall. Secondly, wherein, and p. 244how they doe exert that efficacy that is in them. For the First, the Apostle acquaints us, on what account alone it is, that they come to be usefull in this or any other kind: Heb: 4 2. the word of the Gospell, the Promise Preached to them of old, did not profit them, did them no good at all; And the reason of this sad successe in the Preaching of the Gospell, and Declaration of the Promises, he gives you in the same words; It is, that the word was not mixed with Faith in them that heard it; It is the mixing of the Promises with Faith, that renders them usefull and profitable; Now to what ever Faith is required, the more firme, strong, and stable it is, the more effectuall and usefull it is; That then, which is apt to establish Faith, to support and strengthen it, to preserve it from staggering, Rom. 4. 20.Rom 4:20that renders the Promise most usefull and effectuall for the Accomplishment of any worke, whereunto it is designed. Now Faith in the Promises, respects the Accomplishment of the things promised; as the Apostle tells us in that commended, and never enough imitated Example of the Faith of Abraham. Rom 4. 19, 20, 21. Being not weake in Faith, he considered not his own body, now dead, when he was about an hundred years old, neither yet the deadnesse of Sarahs wombe he staggered not at the Promise of God through unbeliefe, but was strong in Faith, giving glory to God, being fully perswaded that what he had promised, he was able also to performe; Laying aside all considerations that might tend to the impairing of his confidence, he firmely believed, that it should be to him, as God had promised. That the Doctrine we insisted on, is clearly conducing to the establishing of Faith in the Promises, cannot tolerably be called into Question. Whatsoever is in those Promises, whatsoever Considerations, or concernements of him whose they are, as his Faithfulnesse, Unchangeablenesse, & Omnipotency, that are apt to strengthen Faith in them, it preserves entire and exalteth; It is a wild Assertion, which men scarce search their own hearts, (if indeed men know what belongs to believing in sincerity) when they make: that the efficacy of the Promises unto our Obedience, should arise from hence, that the things promised may not be fulfilled: and that the weaknesse of Faith, (as every such supposall doth at least weaken it, yea and tends to its subversion) should render the Promise usefull, which hath no use at all, but as it is mixed with Faith; For instance, those Promises, that God will be an All-sufficient God unto us, that he will circumcise our Hearts, and write his Law in them, that we shall feare him, is, as was manifested before, an usefull Meditation, for the ingenerating and quickning of Obedience and Holinesse in us; That it may be such a meanes, it is required, that it be mixt with Faith in them that heare it, as was declared. According as Faith is strong or weake, so will its usefulnesse be; I aske then, whether this be a way proper to set this Promise on worke, for the end proposed, namely to perswade them that should believe it, that all this may be otherwise; God may cease to be their God, their hearts may not be circumcised, nor the Law mentioned written in them? Is this the way to strengthen their Faith, and to keepe them from staggering? Or rather to subvert, and cast downe all their confidence to the ground? The Doctrine we have under consideration, continually sounds in the eares of Believers,1 Cor. 1. 9.1 Cor 1:9 that God is faithfull in all his Promises, that he can, that he will make them good, that his own Excellencies, his own Perfections require no lesse at his hands; And this it doth, not on any Grounds that carry any thing with them, that may seeme to incline to the least neglect of God, or contempt of any Property, Excellency, or word of his, and so be apt to breed presumption, and not Faith: But on such only, as give him the Glory of all, that he hath revealed of himselfe unto us: and therefore its genuine tendency must be, to beget and increase precious & saving Faith in the hearts of men, which we conceive to lye in a more direct way of efficacy towards p. 245Holinesse, and Obedience, then the ingenerating of servile feares gendering unto bondage, can do.

This then we have obtained; first that the Promises peculiarly insisted on, are motives to, & furtherances of Obedience; secondly, that the way, whereby they become so, is by being mixed with Faith; and the stronger Faith is, the more effectuall will the working of those Promises unto Holinesse be; thirdly, that the Doctrine of the Perserverance of the Saints, and stability of God's Love to them, giving him the Glory of all his Excellencies, which in his Promises are to be considered, is suited to the carrying on of Faith, in its growth and increase. Indeed, that which makes our beliefe of the Promises of Faith divine, is the rise it hath, and the bottome whereinto it is resolved; viz. The Excellencies of him, who makes the Promises: As that he is True, Faithfull, Alsufficient; the Glory of all which is given him in Believing, as the Apostle informes us, Rom. 4. 20, 21. Yea and all this He must be received to be, in reference to the accomplishment of his Promises, or we Believe them not with divine, supernaturall, (if that terme may be allowed) and saving Faith. Surely they must needs think us very easie of beliefe, and wholly unexperienced of any Communion with God, who shall suppose that we will be perswaded, that the Doctrine which eminently asserts and ascribes unto God, the Glory of all his Attributes, which he would have us to eye in his Promises, strengthning Faith on that account, doth annihilate the Promises in the Word of the Ministry, as to their usefulnesse unto our Obedience. Let us deale by instance: God hath promised to begin and perfect a good worke in us: according as this Promise is mixt with Faith, so it will be usefull and profitable to us; If there be no Faith it will be of no use: if little, of little; if more, of more; Let a man now be supposed to be wavering about his mixing this Promise with Faith, whereupon the issue of its Efficacy and Fruitfulnesse (as was said,) doth depend: And let the Doctrine we teach be called in, to speake in this Case, and let us trye whether what it saies be prejudiciall to establishment of Faith, or whether it be not all that lookes towards its Confirmation. It saies then unto the soule of a Believer, why art thou so cast downe, thou poore soule? And why are thy thoughts perplexed within thee? It is true thou art weake, unstable, ready to fall away, and to perish: thy temptations are many, great, and prevalent, and thou hast no strength to stand against the power, and multitude of them. But looke a little upon him, who hath promised, that thou shalt never depart from him; who hath promised to finish the good worke begun; he is Unchangeable in his Purposes, Faithfull in his Promises, and will put forth the exceeding greatnesse of his power, for the Accomplishment of them, so that though thou failest, he will cause thee to renue thy strength, though thou fallest, thou shalt not be cast downe: He hath undertaken to worke, and who shall let him? The Councell of his heart, (as to the fulfilling of it) doth not depend on any thing in us; what sinne thou art overtaken withall, he will pardon and will effectually supply thee with his Spirit, that… thou shalt not fall into, or continue in such sinnes, as would cut off thy Communion with him; And doth not this mixe the forementioned Promises with Faith, and so render it effectuall to the carrying on of the worke of Love and Obedience, as was mentioned? And as this Doctrine is suited to the establishment of the soule in Believing, and to the stirring of men up to mixe the the Promises with Faith, so there is not any thing that is, or canbe thought more effectuall, to the weakening, impairing, and shattering of the Faith of the Saints, then that which is contrary thereunto, as shall afterwards be more fully manifested. Tell a soule, that God will write his Law in him, and put his feare in his inward partes, that he shall p. 246never depart from him, what can ye pitch upon possibly to unsettle him, as to a perswasion of the Accomplishment of this Promise, and that it shall be so indeed, as God hath spoken, but only this: according as thou behavest thy selfe, (which is left unto thee,) so shall this be made good, or come short of accomplishment; If thou continue to walke with God, (which that thou shalt do, he doth not promise, but upon Condition thou walke with him,) it shall be well: and if thou turne aside, which thou mayst do, notwithstanding any thing here spoken, or intimated, then the word spoken shall be of none effect, the Promise shall not be fulfilled towards thee? I know not what the most malicious Devill in Hell (if they have degrees of malice) can invent more suitable to weaken the Faith of men, as to the accomplishment of Gods Promise, then by affirming, that it doth not depend upon his Truth and Faithfulnesse, but solely on their good behaviour, which he doth not effectually provide, that it shall be such, as is required thereunto; God himselfe hath long since determined this difference, might he be attended unto.

What hath been spoken of the Promises of the first sort, might also be manifested concerning those of the second; And the like might also be cleared up, in reference to those other weapons of Ministers warfare, in casting downe the strong holds of sinne in the hearts of men, to wit, Exhortations and Threatnings.

But because Mr Goodwin hath taken great paines, both in the generall, to prove the unsuitablenesse of our Doctrine to the promotion of Obedience, and an Holy Conversation: and in particular, its inconsistency with the Exhortations and Threatnings of the Word, managed by the Ordinances of the Ministry. What is needfull farther to be added, to the purpose in hand, will fall in with our vindication & rescuing of the Truth from the false criminations, wherewith it is assaulted, and reproached, as to this particular: And therefore I shall immediately addresse myselfe to the Consideration of his long Indictment, and charge against the Doctrine of the Perseverance of the Saints, as to this very thing.