The Doctrine of the Saints Perseverance, Chapter 7

The Doctrine of the Saints Perseverance · Chapter 7

p. 158CAP. VII.

1. The Consideration of the Oath of God deferred. 2. The method first proposed somewhat waved. The influence of the mediation of Christ into God's free and unchangeable acceptance of Believers propo…ed. Reasons of that proposall. 3, 4. Of the Oblation of Christ. Its influence into the Saints Perseverance. All causes of separation between God and Believers, taken away thereby. Morall and efficient causes thereby removed. 5. The guilt of sinne, how taken away by the death of Christ▪ Of the Nature of Redemption. Conscience of sinne, how abolished by the sacrifice of Christ Heb: 10. 3, 4, 14. 6. Dan. 9. 24. opened. Rom: 2 34. 7. Deliverance from all sinne, how by the death of Christ. The Law innovated in respect of the Elect. 8. The vindictive justice of God satisfied by the death of Christ: How that is done. Wherein satisfaction doth consist. Absolute not conditionall. 9. The Law how fulfilled in the Death of Christ. 10. The Truth of God thereby accomplished: His distributive justice engaged. 11. Observations for the clearing of the former assertions. Whether any one, for whom Christ died, may dye in sinne. The necessity of Faith and Obedience. The Reasons thereof. The end of Faith and Holinesse. 12. The first Argument for the proofe of the former Assertions, concerning the fruit, and efficacy of the death of Christ: Heb. 9. 14. The second. The third. The compact between the Father & Son about the work of mediation. 14. The Fourth. Good things bestowed on them for whom Christ died, antecedently to any thing spiritually good in them. The Spirit so bestowed, and Faith it selfe. The close of those Arguments. 14. Inferences from the foregoing discourse. The Efficacy of the death of Christ, and the necessity of Faith and Obedience reconciled. Sundry considerations unto that end proposed. All Spirituall mercies, fruits of the death of Christ. (2.) All the fruits of Christs death laid up in the hand of Gods Righteousnesse. (3.) The state of them, for whom Christ died not actually changed by his death. (4) On what account Believing is necessary. 15. Christ secures the stability of the Saints abiding with God. What is contrary thereunto, how by him removed. The World overcome by Christ, as mannaged by Sathan in an enmity to the Saints. 16. The compleat victory of Christ over the Devill. The waies, whereby he compleats his conquest. The Rule of Sathan in respect of si…ners two fold. (1.) Over them: (2.) in them. 17. The Title of Sathan to a rule over men, judged and destroyed by Christ. The exercise of all power taken from him. 18. The works of Sathan destroyed by Christ, in, and for his Elect. 19. The Holy Spirit procured by the death of Christ. 20. The giving of the spirit, the great Promise of the New Covenant. 21. This farther proved and confirmed. 22. The perpetuall Residence of the Holy Spirit with Believers, proved by the threefold testimony of Father, Sonne, and Spirit. Isa: 59. 21. The Testimony of the Father, proposed and vindicated. 23. Our Argument from hence farther cleared. This Promise Absolute not Conditionall. No condition rationally to …e affixed to it: The import of those words …as for me.… To whom this Promise is made. 24. That farther cleared: not to all Israel according to the flesh. 25. Mr G's Objections answered. 26. The Testimony of the Sonne given to the perpetuall abiding of the Spirit with Believers. Ioh: 14. 16. opened. The Promise in those words equally belonging to all Believers. 27. Mr G's Objections answered. No Promise of the Spirit abiding with Believers on his principle allowed. The Promise given to the Apostles personally, yet given also to the whole Church. Promises made to the Church, made to the individualls, whereof it is constituted. 28. The giving of this Promise to all Believers farther argued from the scope of the place: And vindicated from Mr G's exceptions. 29. The third Testimony of the Holy Spirit himselfe proposed to consideration: His Testimony in sealing particularly considered. 2 Cor: 1. 22. Ephes: 1. 13. 4. 30. Of the nature and use of Sealing amongst men. The end, aime, and use, of the sealing of the Holy Ghost. 30. Mr G's Objections and Exceptions to our Argument from that sealing of the Spirit, considered and removed: 31. The …ame farther carried on &c:

THere remaines nothing for the confirmation of the first branch,§. 1. or part of the Truth proposed, but only the consideration of the Oath of God; which because it ought certainly to be an end of all strife, I shall reserve the handling of it to the close of the whole; if God be pleased to carry us out thereunto, that we may give The Oath of God its due Honour, of being the last word in this Contest.

The order of our method first proposed would here call me to handle our Stedfastnesse with God, and the Glory created upon our Grace of Sanctification: p. 159But because some men may admire, and aske, whence it is, that the Lord will abide so Stedfast in his Love towards Believers, as hath been manifested upon severall accounts, that he will, besides what hath beene said before of his owne Goodnesse and Unchangeablenesse &c. I shall now adde that outward consideration, which lyes in the Mediation of Christ, upon the account whereof, he acts his owne Goodnesse, and Kindnesse to us, with the greatest advantage of Glory ad Honour to himselfe, that can be thought upon. Only I shall desire the Reader to observe, that the Lord Jesus is an undertaker in this businesse of perfecting our Salvation, and safegarding our Spirituall Glory, not in one regard and respect only; There is one part of his Ingagement therein, which, under the Oath of God, is the close of the whole; and that is, his becoming a surety to us of his Fathers Faithfulnesse towards us; and a suerty for us, of our Faithfulnesse to him; so that upon the whole matter, the businesse on each side, as to security, will be found knit up in him, and there we shall do well to leave it, though the handling of that suertiship of his be not of our present consideration; Men will scarce dispute him out of his Faithfulnesse; Henceforth he dyeth no more, death hath no more dominion over him, he sitts at the right hand of God, expecting to have his enemies made his footstoole: This then I will doe if God permit. And for the stedfastnesse of his Saints, in their abiding with God, I shall (I feare) no otherwise insist peculiarly upon it, but as occasion shall be ministred by dealing with our Advesary, as we passe on.

That which I shall now doe,§: 3. is, to consider the influence of the Preisthood of Christ in those two Grand Acts thereof, his Oblation & Intercession, into the Perseverance of Saints, according to that of the Apostle Heb. 5. 27. Wherefore he is able also to save to the uttermost them that come unto God by him, seeing he liveth ever to make intercession for them. And I will doe it the more carefully, because though it be one of the greatest strengths of our Cause, yet I shall walke in a path, wherein none shall meet me, for the most part of the way, to make any opposition.

My entrance into the consideration of the procurement of our Glory by Christ,§. 4. shall be with that, whereby he came into his owne, viz. his Oblation, which hath a twofold influence into the Perseverance of the Saints, Luk. 24. 24.Luke 24:24or into the Safeguarding of their Salvation to the utmost.

1. By removing and taking out of the way all causes of separation betweene God,Isa. 59. 2.Isa 59:2 and those that come unto God by him: that is, all Believers. Now these are of two sorts:

1. That which is morall, & procuring such seperation or distance, which is the Guilt of Sinne.

2. That which is Efficient, & working as the power of Sathan & of sinne. The first of these, being that alone, for which it may be supposed that God will turne from Believers; and the latter, that alone, whereby they may possibly be turned from him. Now that both these are so taken out of the way by the Oblation of Christ, that they shall never actually & eventually worke, or cause any totall, or finall separation betweene God & Believers, shall be demonstrated.

1. He hath so taken away the Guilt of Sinne from Believers,§. 5. from them that come to God by him,Ephes. 1. 10. 2. 13, 14, 15, 16.Eph 1:10Eph 1:2Eph 1:13Eph 1:14Eph 1:15Eph 1:16 that it shall not prevaile with the Lord to turne from them: He hath obtained for us Eternall Redemption Heb. 9. 12. Eternall and Compleat; Coll. 1. 20, 21, 22.nor so farre and so farre, but Eternall Redemption hath he obtained; Redemtion that shall be compleated, notwithstanding any interveniences imaginable what ever:2 Cor. 5. 19, 20.2 Cor 5:192 Cor 5:20 This Redemption, which he hath obtained for us,1 Ioh. 1. 7.1 John 1:7 and which by him we obtaine, the Apostle tells us what it is, and wherein it doth consist Ephes. 1. 2. In whom we have Redemption through his Bloud, even the forgivenesse of sinnes. He hath obtained for us everlasting forgivenesse of p. 160Sinnes; as to the compleat efficiency of the procuring cause thereof, absolutely perfect and compleat in its owne kinde, not depending on any Condition in any other whatsoever, for the producing the utmost effect intended in it; There shall be no after reckoning or account for sinne, betweene God and them, for whom he so obtaines Redemption. And the Apostle in the 10^th Chapter of the Epistle to the Hebrews, disputes at large this difference, betweene the Typical Sacrifices, & the Sacrifice of the bloud of Christ; He tels you, those were offered year by yeare, and could never make the comers to God by them perfect: (or acquit them from sinne) for then they could have had no more Conscience of sinne being once purged; but now (saith he) there was a remembrance againe of sinne renewed every yeare, v. 3, 4. If sinne had been taken away, there would have been no more Conscience of it: that is, no such Conscience, as upon the Account whereof, they came for helpe unto, or healing by those Sacrifices: no more Conscience condemning for sinne; Conscience judges according to the Obligation unto punishment; which it apprehends upon it. Conscience of sinne; that is, a tendernesse to sinne, and a condemnation of sinne, still continues after the taking of the guilt of it away; but Conscience disquieting, judging, condemning the Person for sinne,Rom. 5. 1.Rom 5:1 that vanisheth together with the guilt of it; And this is done, when the Sacrifice for sinne is perfect and compleat, and really attaines the end for which it was instituted; And if any Sacrifice for sinne what ever, doe not compleatly take away that sinne for which the Oblation is made, and the Attonement thereby, so that no after charge might come upon the sinner, it is of necessity, that, that Sacrifice be renewed againe, and againe. The reason the Apostle gives of the repetition of the Legall Sacrifices, is, that they made not the comers to them perfect: that is, as to the taking away of their sinnes and giving them entire and complete peace thereupon; All this the Apostle informes us, was don in the Sacrifice of Christ, v. 14. with one offering he hath for ever perfected (or made perfect that worke for them as to this businesse of Conscience for sinne) them that are Sanctified; His one Offering perfectly put an end to this businesse; even the difference betweene God and us, upon the account of sinne; which if he had not done, it would have beene necessary, that he should have been often offered, his Sacrifice having not obtained the complete end thereof; That the efficacy of this Sacrifice of his, cannot depend on any thing forraigne unto it, shall be declared afterwards. Also that the necessity of our Faith and Obedience, in their proper place, is not in the least hereby impaired, shall be manifested. That they may have a proper place, efficacy, and usefullnesse, and not be conditions whereon the effects of the death of Christ are suspended, as to their Communication unto us, is by some denyed: how weakely, how falsly, will then also appeare. Now this Christ doth for all that are Sanctified, or dedicated, or consecrated unto God, (which is almost the perpetuall sence of that word in this Epistle) in, and by that Offering of his. And this the Apostle farther conmfires from the Consideration of the New Covenant with us, ratifyed in, and whose Effects were procured by, the Bloud-shedding and Offering of Christ, v. 17. their sinnes and their iniquities I will remember no more. Saith God, upon the account of the Offering of Christ, there is an end of that businesse, and that Controversy, which I have had with those Sanctifyed ones: and therefore let them (as to this) as to the making satisfaction for sinne, trouble themselves no more, to thinke of thousands of Rammes, or the like;Mic. 6. 6, 7.Mic 6:6Mic 6:7 for there is no more Offering for sinne required; And on this foundation. I may say, there doth not remaine any such Guilt to be reckon'd unto Believers as, that with regard thereunto, God should forsake them utterly and give them over unto everlasting ruine; And this is the summe of the Apostles discourse p. 161in that Chapter, as it lookes upon the matter under present consideration. That Sacrifice, which so taketh away the Sinnes of them, for whom 'tis offered, as that thereupon they should be perfect, or perfectly accquitted of them, and have no more conscience (which is a judgement of a mans selfe, answering to the judgment of God concerning him) of sinne, so to judge him and condemne him for it, as not to have remedy of that Judgement or condemnation provided in that Sacrifice, that (I say) doth so take away the Guilt of sinne, as that it shall never separate between God and them, for whom and whose sinne it was offered▪ but such was the Sacrifice of Christ: Ergo; The Reason of the Consequence is cleare from the very forme of the proposition; and nothing is assumed, but what is the expresse Testimony of the Apostle, in that and other places?

So Daniel 9. 24.§. 6. The designe in the Death of Christ, is to finish the Transgression, to make an end of Sinne, and to make reconciliation for iniquities, and to bring in everlasting Righteousnesse; Christ makes an end of sinne: not that there should be no more sinne in the world; for there is yet sinning to the purpose, in some respect,Heb. 6. 4, 5. 10. 28.Heb 6:4Heb 6:5Heb 6:10Heb 6:28 much more then before his death; and there will be so to eternity, if those under the ultimate sentence may be thought to sinne; but he makes an end of it, as to the Controversy and difference about it, between God,Rom. 5. 10.Rom 5:10 and them for whom he died; and that by making Reconciliation; On the part of God, attoning him toward us, which Attonement we are perswaded to accept:Isa. 27. 3, 4. 45. 24, 25.Isa 27:3Isa 27:4Isa 27:45Isa 27:24Isa 27:25 and by bringing in for us, a Righteousnesse, which is everlasting, and will abide the triall, which God will certainly accept: Now when God is satisfied for sinne, and we are furnished with a Righteousnesse exactly compleat, and answering to the utmost of his demand, whence can any more contest arise about the guilt of sinne, or the obligation of the sinner unto punishment, that from the Justice and Law of God doth attend it? This also the Apostle urgeth Rom. 8. 34. Who is he that condemneth? It is Christ that died. He argueth from the death of Christ to the ablation,Heb. … 10. 14, 15, 16, 17, 18Heb 10:14Heb 10:15Heb 10:16Heb 10:17Heb 10:18 or removall of Condemnation for sinne; because by his death he hath made an end of sinne, as was shewed, and brought in everlasting Righteousnesse. To suspend the issue of all these transactions between God, and the Mediator, upon conditions by us to be accomplished, not bestowed on us, purchased for us, and as to their event uncertaine, is disadvantagiously to begge the thing in question.

Now because it appears,1 Cor. 6. 11.1 Cor 6:11 that, notwithstanding the death of Christ, many for whom he died,Eph. 2. 11, 12Eph 2:11Eph 2:12 are kept a long season under the guilt of sinne, and are all of them borne in a condition of wrath, (Ephes. 2. 3.) I shall crave leave a little to insist on this instance, and to shew, that notwithstanding the Truth thereof, yet the guilt of sinne is so taken away, from all those for whom Christ died, by his death, that it shall never be a cause of everlasting separation between God and them.2 Cor. 5. 18, 19, 20.2 Cor 5:182 Cor 5:192 Cor 5:20 In the Obedience and Death of Christ, whereby as a compleatly sufficient and efficacious meanes, he made way for the Accomplishment of his eternall purposes, in such paths of infinite wisdome, as brought in all the good he aymed by it, in that order, which the very frame and nature of things by him appointed, required the exaltation of his Glory, God is satisfied, well pleased, and resolved that he will not take his course at Law against those, in the behalfe of whom he died. Though an Arrest was gone forth against all mankind, yet the Lord suspended by his Soveraignty the utmost Execution of it, that roome and space might be given, according to the Eternall thoughts of his heart, for the deliverance of some. A reprieve is granted mankinde out of Reasons, and for Purposes of his owne: After the sentence of Death was denounced against them, God being pleased to p. 162magnify his Grace, according to his Eternall Councell, and purpose in Jesus Christ,Eph. 1. 6, 11.Eph 1:6Eph 1:11 innovates the Law, as to the Obligation of it unto punishment, on the behalfe of some,2 Tim. 1. 9.2 Tim 1:9 by an interposition of the Sonne of his love in such way, as to undergoe what was due unto those,Heb. 7. 22. 10. 9.Heb 7:22Heb 7:10Heb 7:9 on whose behalfe the interposition was made:2 Cor. 5. 21.2 Cor 5:21 and by this undertaking of Christ, in the very first notion of it, as it was satisfactory, thus much is done and accomplished.

First,§. 8. the vindictive Justice of God is satisfyed; that is, whereas such is the naturall Right, Gen. 18. 25.Gen 18:25Soveraignty, and Dominion of God over his Creatures,Josh. 24. 19.Josh 24:19 and such his Essentiall Perfections of Holinesse, Psal. 5. 4, 5, 6.Ps 5:4Ps 5:5Ps 5:6Purity, and Righteousnesse, that if his Creatures cast off his yoake,Hab. 1. 13.Hab 1:13 and their dependance on him (which they do by every sinne,Ro. 1. 18, 32.Rom 1:18Rom 1:32 what in them lyeth) it is then of indispensable necessity, that he render unto that sinne,2 Thess. 1. 6.2 Thess 1:6 or sinner, guilty thereof, a meet Recompence of Reward: Jesus Christ hath so answered his Righteousnesse,Vid. Diat. de Just. Div. that without the impairing of his Right, or Soveraignty, without the least derogation from his Perfections, he may receive his sinning Creatures againe to favour; It being the Judgment of God, that they, who commit sinne, are worthy of Death Rom. 1. 32. and a Righteous thing with him, to render Tribulation to sinners: 1 Thess. 1. 6, 7. (For shall not the Judge of all the world do right? Gen. 18.) He hath set forth his Sonne to Declare his Righteousnesse for the forgivenesse of sinnes Rom. 3. 24, 25. Now for whom Christ dyed, he dyed for all their sinnes, 1 John 1. 7. The Bloud of Christ cleanseth us from all sinn…e; The Application of it being commensurate to his intendment in his Oblation, not extending it selfe to the actuall effecting of any thing whatever, which was not meritoriously procured thereby. He loved his Church, and gave himselfe for it, that he might Sanctify, and Cleanse it with the washing of water, that he might present it to himselfe a Glorious Church, not having spotte or wrincle, or any such thing, but that it should be Holy and without blame Ephes. 5. 25, 26, 27. He makes compleate Attonement to the Justice of God on their behalfe, so that the very vindictive Justice of God hath nothing to lay to their charge. That which in God maintaines the Quarrell against sinners Is attoned, and is no more their Enemy than Mercy it selfe: And this not upon condition of Believing to be antecedently accomplished before this be done. The Satisfaction of Justice vindictive depends not at all on any thing in us; it requires only that there be vindicta noxae, and a vindication of the Soveraignty of God, over the sinning Creature, by the inflictioon of that punishmient, which in his Infininite Wisdome and Righteousnesse, he hath proportioned unto sinne; on a supposition of sinne in such Creatures, as being made meet and fit to yeild voluntary Obedience unto God, and so standing in a morall subjection to him, being their cutting off, what lyes in them, their dependance on God; (which that it should be contlnued, is as necessary as that God be God, or the Lord of all) Those Creatutes are upon the account of the Soveraignty & Righteousnesse of God, whereof we speake, indipensably obnoxious unto punishment, which is of necessity required unto Gods retaining his Dominion over them. By the Death of Christ, this Condition is so farre repaired, that the dependance and subjection unto God, of those, for whom he Dyed, is made up, so farre as to a deliverance of them, from a necessity of being obnoxious unto punishment, and that compleately, without any Abeyance upon conditions in themselves, which can have no influence thereunto. So that though the proces of the Law, sent forth,John 3. 36.John 3:36 be not instantly recalled, but man is suffered to lye under that arrest for a season,Ephes. 2. 3.Eph 2:3 yet God lets fall his suit on this account,2. Cor. 5. 18.2 Cor 5:18 and will never passe his first sentence,Psal. 21. 3, 4.Ps 21:3Ps 21:4 from which we are reprieved, unto full and finall execution: pronouncing himselfe,Math. 17. 5.Matt 17:5 well pleased with his Sonne, resting satifyed with his mediatory performances, and seeking no farther.

p. 1632. The Law of God is fulfilled. Unlesse this be answered in all concernements of it, the Lord would be thought to change his Will, to reverse his Word, and to blurre the Coppy of his owne Holinesse. There is in the whole Law, and every parcell of it an eternall indispensable Righteousnesse and Truth: arising either from the nature of things themselves, concerning which it is, or the Relation of one thing unto another. That to feare God, to Love him, to Obey him, to doe no wrong, are everlastingly indispensablely good & necessary, is from the nature of the things themselves: only with this supposition, that God would make Creatures capable of yeilding him such Obedience. That that which is good, shall be so rewarded, that which is evill so punished, is also an everlasting truth upon supposition of such actuall performances. Whereas then of this Law there are two parts, the one Absolute or Preceptive, in the Rule and commands thereof, The other Conditionall, and rewarding in its Promise, or condemning in its curse, Christ by his death put himselfe, in their behalfe, for whom he Dyed, (to speake to that particular) under the curse of it.Rom. 8. 3.Rom 8:3 Gal. 3. 13. He Redeemed us from the curse of the Law, Kom. 10. 3, 4.being made a curse for us; Gal. 4. 4, 5, 6.Gal 4:4Gal 4:5Gal 4:6neither is this at all suspended on our Believing; The Law doth not threaten a Curse,Philipp. 3. 9.Phil 3:9 only if we do not Believe, but if we do not all things written therein; Deut. 27. 26.Deut 27:26whether we believe or not, the Law takes no notice, as to the Curse that it denounceth; If there hath been any sinne, that must be executed.Gen. 27. 28.Gen 27:28 And the Law is for the Curse, as Isaac for the the great Spirituall Blessing; He had but one; it hath but one great Curse, and that being underrgone by Christ, it hath not an other for them, in whose stead Christ underwent it;2 Cor. 5. 21.2 Cor 5:21 God having made him to be sin for us who knew no sin, we become the Righteousnesse of God in him; All separation from God is by the Curse of the Law; All that is required in it, by it, is, that it be undergone: this is done by Christ for all Believers: that thereby is taken away, which alone can separate them from God, or put any distance between them: But of this, and their subjection to the Curse before their Believing, more afterwards.

3. The Truth, §. 10.or veracity of God was particularly ingaged to see sin punished, upon the account of the Promulgatiō of the first expres Sanction of the Law; In the day thou eatest, Gen. 2. 17.Gen 2:17thou shalt dye; For the satisfying the ingagement of God's Truth, there seem'd to be a tender made in the Sacrifices instituted of old: but it was rejected, as insufficient to make good that Word of God, so eminently given out; There was neither any such Relation, Union, or Conjunction between the sinner and the innocent Creature Sacrificed, or any such reall worth in the Sacrifice it selfe, as that the Death of the substituted beast, might by any meanes be so interpreted, as to amount to the accomplishment of the Truth of God: Death being once denounced, as the reward of sinne. Heb. 10. 5, 6. Sacrifices and Offerings for sinne thou wouldest not, in burnt-Offerings and Sacrifices for sinne thou hadst no pleasure; but saith our Saviour Lo I come to do thy will, O God, v. 7. Will that do it? Yea, it will assuredly, for in the volume of his Booke it is written, that he should so do; All that God willed to be done for the accomplishment of his Truth, was fulfilled by Christ, when he came to give up himselfe a sweet smelling Sacrifice, Ephes. 5. 2. God then may be true, His Truth being salved to the utmost, though never any one of them, for whom Christ Dyed, doe dye: But this to the Salvation of Believers, is only as removens prohibens.

4. The distributive Justice of God is,Isa. 53. 10, 11.Isa 53:10Isa 53:11 upon this Oblation of Christ ingaged upon the Covenant and compact made with Christ as Mediator, to that purpose, to bestow on them, for whom he Offered and Dyed, all the good things which he promised him for them, in and upon the account of his undertaking p. 164in their behalfe: The distributive Justice of God, is that perfection of his Nature, Gen. 18. 24.Gen 18:24whereby he rendreth to every one, according to what, either his vindictive Justice on the one side,Psal. 5. 31, 35. 65. 5. 71. 2. 96. 13. 98. 2. 103. 17. 141. 1. 11Ps 5:31Ps 5:35Ps 5:65Ps 5:5Ps 5:71Ps 5:2Ps 5:96Ps 5:13Ps 5:98Ps 5:103Ps 5:17Ps 5:141Ps 5:1Ps 5:11 or his Uprightnesse, and Faithfulnesse, on the other, do require. In rewarding, it respects his owne Faithfulnesse in all his ingagements immediately, in punishing, the demerit of the Creature: there being no such naturall connexion and necessary coherence, from the nature of the things themselves, between Obedience and Reward, as there is between Sinne and Punishment.

Now the Lord having given many eminent and Glorious Promises to his Sonne Jesus Christ,Psal. 2. 7, 8. 110. 3. 7. 45. 13, 14Ps 2:7Ps 2:8Ps 2:110Ps 2:3Ps 2:45Ps 2:13Ps 2:14 (some wherof we shall mention afterwards) concerning his Seed,Isa. 49. 5, 6, 8. 52. 13, 14. 53. 11. 59. 20.Isa 49:5Isa 49:6Isa 49:8Isa 49:52Isa 49:13Isa 49:14Isa 49:53Isa 49:11Isa 49:59Isa 49:20 and Ofspring, or those that he committed to his charge, to be Redeemed from their sinnes, it is incumbent on him, in regard of his Righteousnesse, to make out all those things in due time unto them. And therefore that he might magnify that Righteousnesse & Truth of his,Joh. 12. 51, 52.John 12:51John 12:52 he hath cast the whole procedure of his Grace, into such a way, and all the Acts of it, into such a dependance upon one another, as that the one of them, should have infallible influence into the other, and the effects of every one of them be rendred indubitably certaine.

Thus upon the Account of the Death of Christ, antecedently to all considerations of Faith,Isa 53. 6,Isa 53:6 or Beliefe, in them for whom he Dyed, thus much is done,Gal. 4. 4, 5.Gal 4:4Gal 4:5 for the extinguishing the quarrell about sinne:Heb. 10. 5, 6, 7, 8.Heb 10:5Heb 10:6Heb 10:7Heb 10:8 The vindictive Justice, Law, and Truth of God are disingaged from pursuing the Sentence of Death and Everlasting Separation from God,Rom. 8. 33, 34.Rom 8:33Rom 8:34 against them as sinners; Neither have they at all any thing to lay to their charge, for which they should be cast out of the presence of God:Isa. 53. 11, 12.Isa 53:11Isa 53:12 Yea the Lord is moreover, in his owne Faithfulnesse & Righteousnesse, Rom. 4. 25.Rom 4:25with respect to the Covenant of the Mediator, ingaged to doe that which is needfull,Phil. 1. 29.Phil 1:29 to the bringing of them to himselfe; After some previous Observations,Eph. 1. 3.Eph 1:3 I shall confirme what hath been spoken, by sundry Arguments. I say then,

First, that it is a most vaine supposall, which some make: What if any one of them, for whom Christ Dyed, should dye in an Unregenerate Condition? Would not the Justice and condemning Power of the Law of God, notwithstanding the Death of Christ, lay hold upon them? It is I say a supposall of that, which in sensu composito, is impossible & so in that sence… however upon other respects it may) not to be argued from;Joh. 3. 16, 17. 7. 33.John 3:16John 3:17John 3:7John 3:33 Christ Dyed, that those for whom he Dyed might Live; that they might be quickned and borne againe. And so they shall,2 Cor. 5. 14, 15.2 Cor 5:142 Cor 5:15 in their due season, every one undoubtedly be, and not any of them dye in their sinnes.

Secondly, that our Affirmation, is not in the least lyable to that Exception which usually men insist upon, in opposition unto it: viz. That if Christ hath so satsfyed Justice, and fulfilled the Law, in reference to all them, for whom he dyed, that the sentence of Condemnation should not be issued out against them, but they must infallibly be Saved; then there is no necessity, either that they doe at all Believe, or if they do, that they live in Holinesse, and the avoidance of Sinne;Isa. 53. 5, 6, 11, 12.Isa 53:5Isa 53:6Isa 53:11Isa 53:12 all that being accomplished, which by these mediums is sought for.Dan. 9. 24.Dan 9:24 I say our position in it selfe is no way lyable to this Exception: For

First,Rom. 8. 32, 33Rom 8:32Rom 8:33 though the Justice, Law, Gal. 3. 13.Gal 3:13and Truth of God be satisfyed and fulfilled, as to their sinnes,Heb. 2. 14, 15.Heb 2:14Heb 2:15 that he hath not, as on that account, any thing to lay to their charge,Rom 1. 16, 17, 3. 23, 24, 25. 4. 16. 9. 31, 32.Rom 1:16Rom 1:17Rom 1:3Rom 1:23Rom 1:24Rom 1:25Rom 1:4Rom 1:9Rom 1:31Rom 1:32 yet this hinders not at all, but that God may assigne and ascribe such a way for their coming to him, as may be suited to the exalting of his Glory, the Honour of Jesus Christ, who hath brought all this about, and the preparing of the soule of the sinner for the full enjoyment of himselfe;Joh. 5. 23.John 5:23 & this he p. 165hath done by the Law of Faith, which gives him the Glory of his Grace,Rom. 3. 27.Rom 3:27 and all his other Attibutes, exalts Jesus Christ, whom it is his will we should Honour, as we Honour himselfe, Eph. 1. 6.Eph 1:6& emptyes the poore sinfull Creature of it selfe,Philip. 3. 8, 9, 10, 11.Phil 3:8Phil 3:9Phil 3:10Phil 3:11 that it may be made meet for the Inheritance of the Saints in Light.

Secondly This consideration of the Death of Christ,Eph. 5. 25, 26, 27.Eph 5:25Eph 5:26Eph 5:27 of his freeing us from condemnation for any,Tit. 2. 14.Titus 2:14 or all of our sinnes, is not to be taken apart, or separated from the other,Gal. 4. 4, 5, 6.Gal 4:4Gal 4:5Gal 4:6 of his procuring the Holy Spirit, and Grace for us, that we should not commit sinne,Joh. 17. 7.John 17:7 being borne of God, with all the dispensations of Precepts and Promises,Mat. 28. 18, 19, 20.Matt 28:18Matt 28:19Matt 28:20 Exhortations and Threatnings whereby he morally carryes on the worke of his Grace,Eph. 4. 12, 13, 14.Eph 4:12Eph 4:13Eph 4:14 in the hearts of his Saints; setting us free from the guilt of sinne,Rom. 6. 2, 3, 4, 5, 6. &c.Rom 6:2Rom 6:3Rom 6:4Rom 6:5Rom 6:6 he so farre also sets us free from the Power of sinne, that we should be dead to it, live no longer in it, that it should not raigne in us, nor prevaile to turne us utterly from God.

Thirdly, they seeme not much to be acquainted with the nature of Faith, Holinesse, and Communion with God, who suppose the end of them, is only for the escapeing of the Wrath that is to come;Eph. 4. 22.Eph 4:22 they are the things,2 Cor. 5. 15.2 Cor 5:15 whereby we are daily renewed,Rom. 12. 1, 2.Rom 12:1Rom 12:2 and changed into the Image of the Glory of God, and so not only made usefull,2 Cor. 3. 18.2 Cor 3:18 and serviceable to him here, but also prepared for the fullnesse of his Likenesse, wherewith we shall be satisfyed hereafter. Wherefore observe

Fourthly, that though this complete Attonement be made in the Death of Christ,Mat. 20. 5, 6.Matt 20:5Matt 20:6 yet it remaines free in the bosome of God, when he will begin our Actuall Deliverance, from under that arrest of Death, that was gone out against us,2 Thess. 1. 11.2 Thess 1:11 and how farre in this Life he will carry it towards perfection; It is I say in his bosome,Joh. 3. 8.John 3:8 when he will bestow his Spirit on us, for Regeneration & Faith; when he will actually absolve us from under the arrest of the Law, by the Application of his Mercies in Christ unto us, by the Promise of the Gospell; & how farre he will carry on the worke of our deliverance from sinne,2 Pet. 1. 1.2 Pet 1:1 in this Life. Only that is done, upon the account whereof, it is impossible that the quarrell against sinne, should be carryed on to the utmost Execution of the sentence denounced towards those sinners, for whom Christ dyed; which I prove by these following Arguments.

First,§. 12. it is plainely affirmed, that Christ by his Death obtained everlasting redemption. Heb: 9. 12. he obtained everlasting Redemption, before his ascending into the most holy place,Heb. 1. 3.Heb 1:3 called elsewhere the purging of our sinnes. Now this Redemption (as was said) the Apostle informes us to consist in the forgivenesse of sinnes, Ephes. 1. 7. in whom we have redemption through his bloud, even the forgivenesse of sinnes; or the Intercision of that Obligation unto punishment, which attends sinne, in reference to the sinner, and his subjection to the Law of God, and the righteousnesse thereof. As the oblation of Christ respecteth God and his justice, to whom it is given as a price and Ransome, and whereof it is an Attonement, so it is, and is called (or we are said to receive thereby) Redemption: As it respects them, who receive the benefit of that Redemption, Rom. 1. 5.Rom 1:5it is the forgivenesse of sinnes. Forgivenesse of sinnes, as tis compleated, and terminated in the Consciences of Believers, requireth the interposition of Faith,1 Cor. 1. 30.1 Cor 1:30 for the receiving of Christ in the Promise, who of God is made unto us Righteousnesse; but in respect of the procurement of it, and the removing all causes,Rom. 4. 4.Rom 4:4 upon the account whereof, sinne should be imputed unto us, that is perfected in the oblation of Christ; hence he is said to beare our sins in his own body on the Crosse; 1 Pet: 2. 24. and being once on him, either he was discharged of them, or he must for ever lye under the burthen of them: They were on him on the Tree, what is then become of them? If he were freed p. 166of them, and Justifyed from them (as he was, Isa. 50. 8, 9.) how should they ever be laid to our charge? And yet this freedome from condemnation for sin, for all the Elect, which God himselfe so clearly asserts Rom. 8. 32. 33. &c. doth not in the least set them free from the necessity of Obedience, nor acquit them from contracting the guilt of sin, upon the least irregularity or disobedience.

Secondly, we are said to doe, together with Christ, those things, which he doth for us in his own person:Rom. 6. 5, 8.Rom 6:5Rom 6:8 and that upon the account of that benefit, which by those his personall performances,2 Cor. 5. 15, 16.2 Cor 5:152 Cor 5:16 doth redound unto us, and which being done,Col. 3. 1.Col 3:1 the Quarrell about sinne, as to make an utter separation between God and our souls,Rom. 6. 7.Rom 6:7 is certainly removed; Thus we are said to dy with him, to be raised again with him, and with him we enter into the holy place; this whole businesse about sin being passed through: for he that is dead, is justifyed from sin. Now all this being done by us, and for us, in, & by our head, can we hencesorth dy any more? shall death any more have dominion over us? This the Apostle argues, 2 Cor. 5. 15. we judge (saith he) that if one dyed for all, then were all they (that is, all those for whom he dyed) dead, or dyed likewise; they were dead in, and with him, their sponsor, as to the curse due for sin, that henceforth they might live to him that dyed for them.

Thirdly, the Compact or agreement, that was between the Father and the Sonne as Mediator, about the businesse of our Redemption in his blood, manifests this Truth.Psal. 40. 8.Ps 40:8 The Father required at his hands, that he should doe his will, Isa. 53. 10, 11.Isa 53:10Isa 53:11fulfill his pleasure and counsell, make his soule an offering for sinne, and do that which the Sacrifices of Bulls & Goates shadowed out,Heb. 10. 5, 9, 7.Heb 10:5Heb 10:9Heb 10:7 but could never effect: upon the performance whereof, he was to see his Seed, and to bring many Sonnes to Glory. Heb. 2, 10.Heb 2:10(A covenanting and agreement into an uncertaine Issue and event (as that must be of God and the Mediator, if the Salvation of the persons, concerning which, and whom it was, be not infallibly certaine) ought not at any cheap rate, or pretence to be assigned to infinite Wisdome.) In the Accomplishment of this undertaking, whereunto Christ was designed, the Father dealt with him in strict aud rigid Justfce:Rom. 8. 32.Rom 8:32 There was neither composition about the debt,2 pet. 2. 4. nor commutation about the punishment, that he had taken upon himselfe:2 Cor. 5. 21.2 Cor 5:21 Now doth not exact Justice require, that the Ransome being given in,Gal. 3. 13.Gal 3:13 the Prisoners be delivered? That the debt being paid,Heb. 2. 9.Heb 2:9 the bond be cancelled, as to any power of imprisoning the Originall debtor? That punishment being undergone, and the Law fulfilled, the offendor goe free? Especially all this being covenanted for, in the first undertaking; doubtlesse wrath shall not arise a second time. The right knowledge, use, and improvement of this Grace, being given, bounded, & directed by the Gospell, it is safegarded from abuse, by that which God calls his owne Wisdome.

Fourthly, §. 13.it appeares from what God bestowes upon his Elect, upon the Account of the undertaking of Christ for them (in the pursuit of the Eternall purpose of his Will) antecedently to any thing whatsoever in them, that should ingage him to do them the least good; when God comes as a friend to hold out unto, & bestow good things upon men, (I meane) good in that kind of Mercy, which is peculiarly suited to the bringing of them to the enjoyment of himselfe, it is evident that he hath put an end to all enmity and quarrell between him & them:Isa. 59. 20. 21Isa 59:20Isa 59:21 Now antecedently unto any thing in men, God for Christs sake bestowes,Rom. 8. 11.Rom 8:11 with the greatest act of friendship imaginable,Gal. 5. 22.Gal 5:22 no lesse than the holy Spirit on them.1 Cor. 7. 4.1 Cor 7:4 By him they are quickned;2 Cor 3. 5.2 Cor 3:5 & their Faith is but a fruit of that Spirit bestowed on them;John 15. 3, 5.John 15:3John 15:5 If they have not any sufficiency in themselves, as much as to think a good thought, Ephes. 2. 1, 2.Eph 2:1Eph 2:2nor can doe any thing, that is p. 167acceptable to God, being by nature dead in trespasses and sinnes, which at present (the Scripture affirming it) I take for granted; then assuredly God doth give his Holy Spirit to the Saints, whereby he workes in them both to will and to do of his owne good pleasure, Phil. 1. 13.Phil 1:13antecedently to any good thing in them,Col. 1. 12.Col 1:12 that is well pleasing unto him. Every thing that men do, must either be brought forth by the strength and Ability of their owne naturall facultyes, assisted and provoked by motives and perswasions from without, or it must be of the operation of the Spirit of God: there is not another principle to be fixt on. The first (at present I take for granted) is not the fountaine, of any Spirituall acting whatsoever:John Gal▪ Neither can any Gracious act be educed radically from the corrupt naturall faculty,Gen. 8. 21.Gen 8:21 however assisted, or advantaged; It must be the Spirit then,Job. 14. 4.Job 14:4 that is the sole principall cause and Author, of all the movings of our soules towards God,Mat. 12. 33.Matt 12:33 that are acceptable to him in Christ: Now the cause is certainely before the effect; and the Spirit in order of Nature, is bestowed upon us, antecedently to all the Grace which he worketh in us: whether the Spirit be bestowed on men, on the account of Christ's undertaking for them, none can question, but they must withall deny him to be the Mediator of the new Covenant: The Spirit of Grace is the principall Promise thereof Isa. 59. 20, 21. We are blessed with all Spirituall Blessings in Christ, Ephes. 1. 3. Surely the holy Spirit himselfe so often Promised to us of God, is a Spirituall Blessing: God's bestowing Faith on us, is antecedent to our Believing: & this also is given upon the account of Christ. Phil. 1. 29. It is given to us, on the behalfe of Christ, to Believe on him. If then God for Christs sake, antecedently to any thing that is good, that is not enmity to him, that is not iniquity in men, do bestow on them, all that ever is good in them, as to the root & principle of it, surely his quarrell against their sins is put to an Issue. Thence Christ being said to make Reconciliation for the sins of the people Heb. 2. 17. God as one pacifyed and attoned thereupon, is said to be in him, reconciling the world unto himselfe 2 Cor. Eph. 2. 13, 24Eph 2:13Eph 2:245. 19. And in the dispensation of the Gospell, he is still set forth, as one carrying on that peace, whose foundation is laid in the blood of his Sonne, by the Attonement of his Justice; and we are said to accept, or receive the Attonement Rom. 5. 10. We receive it by Faith, it being accepted by him: Thus his death and Oblation is said to be a Sacrifice of a sweet smelling savour. Eph. 5. 2. that wherein God is abundantly delighted, & wherewith his soule is fully satisfyed; so that as when he smelt a sweet savour from the Sacrifice of Noah, Gen. 8. 21.Gen 8:21he sware he would curse the Earth no more: smelling this sweet savour of the Oblation of Christ, on the account of them, for whom it was Offered,John 17. 19.John 17:19 he will not execute the Curse on them, whereof they were guilty.Rom. 5. 10.Rom 5:10 I might also insist on those Testimonies for the further proofe of the former Assertion,Rom. 6. 6.Rom 6:6 where an immediate efficacy for the taking away of sinne,2 Cor. 5. 21.2 Cor 5:21 is ascribed to the death of Christ:Eph. 5. 25. 26Eph 5:25Eph 5:26 But what hath, been spoken may at present suffice.Titus 2. 14.Titus 2:14

The Premises considered,§▪ 14. some Light may be brought forth, to discover the various mistakes of men,Heb. 9. 14.Heb 9:14 about the effects of the Death of Christ,Heb. 10. 14.Heb 10:14 as to the taking away of sinne,1 Pet. 2. 24.1 Pet 2:24 if that were now the matter before us. Some having truly fixed their thoughts on the efficacy of the death of Christ,1 Joh. 1. 7.1 John 1:7 for Abolition of sin,Revel. 1. 5, 6,Rev 1:5Rev 1:6 doe give their, Lusts and darknesse leave to make wretched inferences thereupō: as that therefore because we are so compleatly justified, & accepted before, & without our believing, or the consideration of any thing what ever in us; that therefore sinne is nothing, nor at all to be accounted of. And though they say, we must not sinne, that Grace may abound, yet too many by wofull experience have discovered, what such corrupt Conclusions have tended unto. Others againe, fixing themselves on the necessity of Obedience, and the p. 168concurrence of actuall Faith, to the compleating of justification in the soule of the sinner, with a no lesse dangerous reflection upon the Truth, do suspend the efficacy of the death of Christ upon our believing, which gives life, & vigour, & virtue unto it, (as they say) & is the sole originally discriminating cause, of all the benefits we receive thereby; without the antecedent accomplishment of that condition in us, or our Actuall believing, it is not (say they) nor will be usefull: yea that the intention of God is, to bestow upon us the fruits and effects of the death of Christ, upon condition we do Believe, which that we shall, is no part of his purchase, and which we can of our selves performe, say some of them, others not. Doubtlesse these things are not (being rightly stated) in the least inconsistent; Christ may have his due, and we bound to the performance of our duty; which might be cleared by an enlargement of the ensuing Considerations.

1. First, That all good things, that are spirituall whatsoever, that are wrought either for men, or in them, are fruits of the death of Christ. They have nothing of themselves, but nakednesse, bloud, and sinne, guilt and impenitency, so that it is of indispensable necessity, that God should shew them favour, antecedently to any Act of their Believing on him. Faith is given for Christs sake, as was observed.

2. Secondly, That all the Effects and Fruits of the death of Christ, antecedent to our Believing, are deposited in the hand of the Righteousnesse, and Faithfulnesse of God,1 Tim. 2. 5, 6.1 Tim 2:51 Tim 2:6 to whom, as a ransome, Heb. 2. 17.Heb 2:17it was paid, as an Attonement, it was offered, before whom, as a price and purchase, it was laid downe. It is all left in the hands of Gods Faithfulnesse,2 Cor. 5. 18, 19.2 Cor 5:182 Cor 5:19 Righteousnesse, Mercy, and Grace, to be made out effectually to them,1 Cor. 6. 19, 20.1 Cor 6:191 Cor 6:20 for whom he died, in the appointed time or season. So that,

3. Thirdly, The state or condition of those, for whom Christ died, is not actually and really changed by his death,Eph. 2. 1, 2, 3, 4, 5.Eph 2:1Eph 2:2Eph 2:3Eph 2:4Eph 2:5 in its selfe; but they lye under the curse, whilest they are in the state of nature, unregenerate, and all effects of sinne whatever:John 3. 36.John 3:36 That which is procured for them, is left in the hand of the Father; They are not in the least intrusted with it, untill the Appointed time do come.

4 Fourthly, That Faith and Beliefe are necessary, not to adde any thing to compleat the procurement of forgivenesse of sins, any or all; but only to the Actuall receiving of it, when upon the account of the death of Christ, it pleaseth God, in the Promise of the Gospell, to hold it out, and impart it unto the soule, thereby compleating Covenant-justification. And thus the whole businesse of Salvation, may be resolved into the mediation of Christ, and yet men carried on, under an orderly dispensation of Law and Gospell, into the enjoyment of it.Acts 13. 38, 39.Acts 13:38Acts 13:39 Of the whole, these degrees are considerable.

1 Gods eternall purpose of saving some,Rom. 5. 10.Rom 5:10 in, and by the mediation of Christ,Joh. 3. 16John 3:16 that mediation of Christ being interposed between the purpose of God,Rom. 5. 7, 8.Rom 5:7Rom 5:8 and the accomplishment of the thing purposed,1 Joh. 4. 10.1 John 4:10 as the fruit and effect of the one,Heb. 2. 17. 9. 14.Heb 2:17Heb 2:9Heb 2:14 the meritorious procuring cause of the other. This Act of the Will of God,Eph. 1. 4, 5. 6, 7, 8, 9. &c.Eph 1:4Eph 1:5Eph 1:6Eph 1:7Eph 1:8Eph 1:9 the Scripture knowes by no other name then that of Election, or Predestination, or the Purpose of God according to Election, or the Purpose of his Will in Jesus Christ,Rom. 9. 11.Rom 9:11 which though it comprize his Will of not punishing them in their own persons,Joh. 3. 36.John 3:36 that are within the verge of this his Purpose,Eph. 2. 3.Eph 2:3 yet it is not properly an Act of forgivenesse of sinns,Rom. 5. 6, 8.Rom 5:6Rom 5:8 nor are they pardoned by it,Gal. 3. 23.Gal 3:23 nor is the Law actually innovated,2 Cor. 5 21.2 Cor 5:21 or its obligation on them unto punishment dissolved,Rom. 3. 23, 24, 25.Rom 3:23Rom 3:24Rom 3:25 nor themselves justified in any sence thereby.

2. That interposition of the Lord Christ,2 Cor. 1. 30.2 Cor 1:30 whereof we have been treating, being a medium indispensably necessary as to satisfaction,Math. 17. 5.Matt 17:5 and freely designed p. 169by the will and Wisdome of God, for such a procurement of the good things designed in his Eternall Counsell, as might advance the Glory of his Grace, and make knowne his Righteousnesse also: And this being fixed on by God, as the only thing by him required, that all the Mercies, all the Grace of his eternall Purpose, might be dispensed in the order by him designed unto them;Rom. 5. 9, 10.Rom 5:9Rom 5:10 upon the performance of it, God resteth, as well pleased, and they for whom he hath mediated by his Blood,2 Cor. 5. 18, 19, 21.2 Cor 5:182 Cor 5:192 Cor 5:21 or for whom he is considered so to have done,1 Pet. 2. 24.1 Pet 2:24 are reconciled unto God, as to that part of Reconciliation, which respects the Love of God, as to the dispencing the fruits of it, unto them, even whilest they are enemies, upon the accounts before mentioned.

3. Things being thus stated between God,2 Cor. 5. 20.2 Cor 5:20 and them,Rom 8. 11.Rom 8:11 for whom Christ dyed, on the account of his death God actually absolves them from under that sentence and Curse of the Law, by sending the Spirit of his Sonne into their hearts, to quicken them and to implant Faith in them. Aud in what Act of God to place his actuall absolution of sinners, ungodly persons, whom Christ dyed for, but in this actuall collation of the Spirit, and habit of Grace on them, I am not as yet satisfyed: neither doth this in any measure confound our Justification, and Sanctification: For nothing hinders, but that the same Act as it is of free Grace, in opposition to workes, or any thing in us, may justify us, or exert the fruit of his Love, which was before purchased by Christ, in our Gracious Acceptation, notwithstanding all that was against us: and also by principling us with Grace for Obedience, Sanctify us throughout.

4. This being done▪ they, with whom God thus Graciously deales, receive the Attonement, and being Justifyed by Faith, have peace with God.

But this is not the matter, or subject of our present Contest. This then is the first influence, which the Bloodshedding in the death & Oblation of Christ, hath into the Saints continuance of the Love and Favour of God; It taketh away the guilt of sinne, that it shall not be such a provocation to the eyes of his Glory, (his Law being fulfilled, and Justice satisfyed) as to cause him utterly to turne away his Love from them,2 Cor. 5. 21.2 Cor 5:21 And they becoming the Righteousnesse of God in him, to all intents and purposes, what should separate them from the Love of God?Eph. 2. 14, 15Eph 2:14Eph 2:15 He hath made peace in the Blood of the Crosse of his Sonne,Rom. 8. 32, 33.Rom 8:32Rom 8:33 and will not ingage in enmity against his Elect any more to Eternity: But in his owne way and own time (as he hath the Soveraignty of all in his hands) he will bring them infallibly to the enjoyment of himselfe. And thus much by this discourse about the effects of the Death of Christ, have we clearely obtained; what Christ aymes to accomplish by his Death, and what was the designe and intention of the Father, that he should accomplish, that cannot faile of its issue and appointed event, by any interposure whatever. That the effectuall removall of every thing, that might intercept, hinder, or turne aside the Love and Favour of God from them, for whom he dyed, is the designed effect of the death of Christ, hath been demonstrated. This then, in the order, wherein it hath seemed good, to the infinite Wisdome of God to proceed in dispencing his Grace unto sinners, shall certainely be fulfilled, and all Believers saved to the utmost.

I come,§. 15. in the second place, to demonstrate, that as our. Saviour secures the stability of the Love of the Saints to God, and their abiding with him, by taking away and removing, what ever might hinder them therein, or prevaile upon them utterly and wickedly to depart from him; That which meritoriously might cause God to turne from us, he utterly destroies and abolishes, and that, which efficiently might cause us to turne from God, that also p. 170he destroyes and and removes. Now all, that is of this kind, that workes effectually and powerfully for the alienating of the hearts of Believers from God, or keeping men in a state of alienation from him, may be referred unto two principles.Gen. 3. 17.Gen 3:17 1. Sathan himselfe. 2. His Workes; The world, as under the Curse, is an instrument in his hand, who is called the God thereof, to allure,2 Cor. 4. 4.2 Cor 4:4 vex, and mischiefe us withall; neither hath it the least power or efficacy in it selfe,Math. 4. 9.Matt 4:9 but only as 'tis managed in the hand of Sathan to turne men from God. And yet the Lord Christ hath not let that goe free, neither without its deaths wound,John 16. 32.John 16:32 but bids his followers be of good comfort, for he had overcome the World; Gal. 1. 4.Gal 1:4that is,1 John 5. 4, 5.1 John 5:41 John 5:5 for them, and in their stead; so that it should never be used nor heightned in its enmity to a conquest over them; I meane a totall and finall Conquest, such as might frustrate any intention of God in his undertaking for them: It is not our losse of a little bloud, but our losse of Life, that makes the enemy a Conqueror. But now for Satan.

1. First he overcomes,§. 16. destroyes, and breakes him in pieces, with his power: Heb: 2. 14. by death he destroyed him, that had the power of death, that is, the Divell. The first thing that was promised of him, was, That he should breake the head of the Serpent: Gen. 3. 15. He doth it also in, and for the seed of the Woman, all the Elect of God, opposed to the seed of the Serpent, or Generation of Vipers. In pursuit hereof, he spoyles Principalities and Powers, and makes a shew of them openly, triumphing over them in his Crosse, Col. 2. 15. In the bloud of his Crosse he conquered, and brake the power of the Divell, binding that strong man Armed, and spoyling his goods, making a shew of him, and them, as great Conquerors were wont to doe with their Captives and their spoyles.

Now there are two waies, whereby the bloud of Christ thus brake the power of Satan, that he shall not lead those alwaies captive at his pleasure, nor rule in them, as Children of disobedience, in the behalfe of whom his power was so broken.

1. First, He subdues him by taking away all that Right and Title, which he had by sinne, to rule over them: I speake of the Elect of God. By the entrance of sinne, the Divell entred upon a two fold rule in reference to sinners; First, A Rule over them with the terrour and dread of death and Hell; they are in bondage by reason of death,Heb. 2. 14.Heb 2:14 all their daies, Heb: 2. 15. And the Divell hath the power of that death upon the World, whereunto they are in bondage. The death, that is in the Curse, is put into his hand to manage it, to the dread and terrour of sinners; and by it he hath alwaies kept many, and to this day doth keep innumerable soules in unexpressable bondage: putting them upon Barbarous Inhumanities, to make Attonement for their sinnes: and forcing some to inflict revenge and destruction upon themselves, thinking to prevent, but really hastening that which they feare. As of old, this power of his lay at the bottome of all the Abominations,Diat. de Just. Divin. wherewith men provoked God, when they thought to Attone him, as by burning their Children in the fire, and the like. Mic. 6. 7, 8. So at present is it the principle of all that superstitious Will-worship,Levit. 18. 21.Lev 18:21 and Religious drudgery, which is spread over the Antichristian World:Deut. 18. 10. 2Deut 18:10Deut 18:2 yea the inventions of men,Kings 21. 6. 23. 10. ignorant of the Righteousnesse of God, and convinced of their own insufficiency to performe, worke out,2 Chr. 33. 6.2 Chr 33:6 and establish a Righteousnesse of their owne,Jer. 32. 35.Jer 32:35 that shall perfectly answer the exact holy demands of the Law, as far as to them is discovered, to deliver themselves from under this dread of Death, wherewith he, that hath the power of it, terrifies them all their daies, are indeed the foundation, and spring, the summe and substance of all Religions in the World, and the darling of all Religious Persons, in, and with whom, Christ is not all and in all. And herein, p. 171have the Papists gon one notable step beyond all their predecessours in superstition and devotion: for whereas they universally contented themselves, with sacrifices, purifications, purgations, lustrations, satisfactions, recompenses to be in this life performed, these latter, more refined, sublimated mercuriall wits, observing that nothing, they could here invent, would settle and charme the spirits of men haunted with the dread of death we speake of, but that instantly they came againe with the same disquietnesse as formerly, & renewed mention of sinne, upon the insufficiency of the Attonement fixed on for its expiation, they found out that noble expedient of the future Purgatory, which might maintaine the soules of men in some hopes in this life, and secure themselves from the cryes & complaints of men, against the insufficiency of their Remedy, which they doe prescribe.

2. As he rules over men by death, and hell that followes after, so also he rules in men by sinne, he ruleth in the children of disobedience. Eph. 2. 2. And to this end, to secure men to himselfe, he being that strong man armed, who hath the first possession,Math. 12. 39.Matt 12:39 and labours to keepe what he hath got,Mark. 3. 27.Mark 3:27 in peace, he sets up strong holds, Luk. 11. 21.Luke 11:21Imaginations, and highthings, against God. 2. Cor. 4. 5. Now this twofold power of Sathan, over men and in men, do both arise from sinne: whereby men are first, cast out of Gods Love and care, becoming obnoxious to death. And secondly are alienated from God, in willing subjection to his Enemy: And both these parts and branches of his dominion, are, in reference unto the Elect, cast downe and destroyed and taken away. For

First,§. 17. Christ by his Death Casheires the Title and Claime, that Sathan lay'd to the exercise of any such power in reference unto the Elect. When men cast downe any from Rule, they may interrupt, and put by their exercise of any power, but they cannot take away their Title, unlesse it be of their owne giving; Christ by his Death, takes away the very bottome, foundation, and occasion of the whole power of Sathan.Gen. 3. 3.Gen 3:3 All the power of Sathan in the first sence,Deut. 27. 29.Deut 27:29 consists in death,Rom. 5. 12.Rom 5:12 and those things that either conduce to it; or do attende it.Heb. 2. 9, 10, 11, 12, 13, 14, 15.Heb 2:9Heb 2:10Heb 2:11Heb 2:12Heb 2:13Heb 2:14Heb 2:15 Now death entred by sinne, and there withall the power of Sathan. The Lord Jesus taking away sinne, and puting an end thereunto, as was manifested, the whole Title of Sathan falls and comes to nothing. And this was really done in the Crosse:Col. 2. 15.Col 2:15 its manifestation by the Gospell ensuing thereupon according to the appointment of God.Tit. 1. 3.Titus 1:3

Secondly he takes away the exercise of his power,§. 18. and that to the utmost. For

1. He bindes him with bonds, He binds the strong man Armed Math. 12. 19. And he breaks his head. Gen. 3: 15. Then leades him captive. Psal. 68. 18. Triumphs over him. Col. 1. 16. Treads him downe under the feet of his. Rom. 16. 20. as the Kings of Canaan were trod downe under the feet of the Children of Israel;John 10. 24.John 10:24 then destroyes him Heb. 2. 14. What exercise of power is left, to a conquered bound, wounded, captived, triumphed over, trodden downe, destroyed Caytife? Think yee this wretch shall ever wholy prevaile against any one of them, for whose sake, all this was done to him? Neither can this with any colour of reason be said to be done for them, or with respect unto them, towards whom the power of Sathan remaines entire all their dayes, whom he leades captive and rules over at his pleasure, untill death take full dominion over them.

2. As he destroyes Sathan, so he doth his workes; For this cause was he manifested, even to destroy the workes of the Divell. 1 John 3. 8. He doth not only binde the strong man armed,Luk. 12. 21.Luke 12:21 but also he spoiles his Goods. Whatsoever is in men, that followes from that corrupted principle of nature, is reckoned p. 172to the worke of Sathan, being the issue of his seduction. Whatsoever his temptations draw men out unto, the Lord Christ came to destroy it all, to make an end of it: and he will not faile of his end, but certainely carry on his undertaking, untill he hath utterly destroyed all those workes of Sathan, in the hearts of all that are his. He redeemes us from our vaine Conversation. 2 Pet. 1. 18, 19. from the power of our lusts and corruptions, leading us out to a vaine Conversation. The Apostle tells us (Rom. 6. 6.) that by his death the old man is crucified, and the body of sinne destroyed. The craft of sinne, the old man, and the strength of sinne, the body of it, or the ruling of Originall sinne, the old man, and the full fruit of actuall sinne, in the body of it, is by the death of Christ, crucified and destroyed; and in that whole Chapter, from our participation in the death of Christ, he argues to such an abolition of the Law, and Rule of sinne, to such a breaking of the power and strength of it, that it is impossible, that it should any more rule in us, or have dominion over us. Of the way, whereby virtue flowes out from the death of Christ, for the killing of sinne, I am not now to speake.

And this is the first way, whereby the death of Christ hath an influence into the safegarding of Believers, in their continuance of the Love and Favour of God. He so takes away the guilt of sinne, that it shall never be able utterly to turne the Love of God from them, and so takes away the rule of Sathan, and power of sinne, destroying the one, and killing the other, that they shall never be able to turne them wholly from God.

Farther,§. 19. to secure their continuance with God, he procureth the Holy Spirit for them, as was shewed before. But because much weight lyes upon this part of our foundation, I shall a little farther cleare it up. That the Spirit of Grace and Adoption, with all those Spirituall Mercyes, and operations, wherewith he is attended and accompanied, is a Promise of the new Covenant, doubtlesse is by its own evidence put out of question. There is scarce any Promise thereof, wherein he is not either clearly expressed, or evidently included. Yea and often times, the whole Covenant is stated in that one Promise of the Spirit, the actuall collation and bestowing of all the Mercy thereof, being his proper worke, and peculiar dispensation, for the carrying on the great designe of the Salvation of sinners. So Isa. 59. 20. As for me (saith God) this is my Covenant with them; my Spirit that is upon thee, and my word which I have put in thy mouth, shall not depart from thee. This is my Covenant (saith God) or what in my Covenant I do faithfully ingage to bestow upon you. But of this Text and its vindication more afterwardes. Many other places not only pregnant of proofe to the same purpose, but expressly in termes affirming it, might be insisted on.

Now that this Spirit,§. 20. promised in the Covenant of Grace as to the bestowing of him on the elect of God, or those for whom Christ dyed, is of his purchasing and procurement in his Death, is apparent,

1. Because he is the Mediator of the Covenant, by whose hands, and for whose sake, all the Mercyes of it are made out to them, who are admitted into the bond thereof.Gen. 17. 1.Gen 17:1 Though men are not compleatly stated in the Covenant before their owne Believing,Ierem. 31. 32. 32. 38, 39, 40Jer 31:32Jer 31:38Jer 31:39Jer 31:40 which brings in what of their part is stipulated, yet the Covenant and Grace of it layes hold of them before, even to bestow Faith on them,Ezek. 11. 19. 36. 25, 26.Ezek 11:19Ezek 11:36Ezek 11:25Ezek 11:26 or they would never Believe: for Faith is not of our selves, it is the Guift of God. God certainely bestowes no such Guifts, but from a Covenant. Spirituall Graces are not administred soly in a providentiall dispensation.Heb. 8. 9, 10, 11.Heb 8:9Heb 8:10Heb 8:11 Faith for the receiving the pardon of sinne, is no guift, nor product of the Covenant of workes. Now, as in generall the Mercies of the Covenant are procured by the Mediator of it, so this, whereof we speake, in an especiall p. 173manner Heb. 9. 15. For this cause he is the mediator of the New Testament, that by meanes of death, they which are called might receive the Promise of Eternall Inheritance. By his death, they for whom he dyed, and who thereupon are called,Deut: 27, 29. being delivered from their sinnes, which were against the Covenant of workes,Gal. 3, 12.Gal 3:12 receive the Promise,Rom. 3. 21.Rom 3:21 or pledge of an Eternall Inheritance. What this great Promise here intended is, and wherein it doth consist, the Holy Ghost declares, Acts 2. 23. The Promise, which Jesus Christ received of the Father upon his exaltation, was that of the Holy Ghost, having purchased and procured the bestowing of him by his Death: upon his Exaltation, the dispensation thereof, is committed to him, as being part of the Compacte and Covenant, which was between his Father and himselfe, The grand bottome of his satisfaction & merit. This is the great Originall radicall Promise of that Eternall Inheritance. By the Promised Spirit are wee begotten a new, into a hope thereof,Rom. 8. 11.Rom 8:11 made meet for it,Col. 1. 12.Col 1:12 and sealed up unto it;Ephes. 4. 30.Eph 4:30 Yea do but looke upon the Spirit as promised, and yee may conclude him purchased: for all the Promises of God are yea and a men in Jesus Christ, 2 Cor. 1. 20. They all have their Confirmation, Establishment and Accomplishment in, by, and for Jesus Christ. And if it be granted that any designed appointed Mercy whatever that in Christ, the Lord blesseth us withall, be procured for us by him, in the way of merit, (being given freely to us, through him, but reckoned to him of debt) it will easily be manifested, that the same is the condition of every Mercy whatever promised unto us, and given us, upon his Mediatory interposition.

2. It appears from that peculiar promise,§: 21. that Christ makes of sending his Holy Spirit unto his owne; He tels them indeed, once, and againe, that the Father will send him:Ioh. 14. 16, 26.John 14:16John 14:26 As he comes from that originall and Fountaine Love, from which also himselfe was sent. But withall, he assures us, that he himselfe will send him. Ioh. 15. 26. When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth. It is true! that he is promised here only as a Comforter, for the performance of that part of his Office. But look upon what account he is sent for any one Act,Ioh. 16. 7.John 16:7 or Worke of Grace, on that he is sent for all. I will send him, then saith Christ: and that as a fruit of his death, as the procurement of his Mediation; for that alone he promiseth to bestow on his. And in particular he tells us, that he receives the spirit from the Father for us upon his Intercession, wherein, as hath been elsewhere demonstrated, he askes no more nor lesse,Salus Electorum sanguis Iesu. then what by his death is obtained. Iohn 14. 16, 17. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the spirit of Truth, whom the World cannot receive; he tells us v. 13. that whatsoever we aske, he will doe it: But withall, in these verses, how he will doe it: even by interceding with the Father for it, as a fruit of his Bloodshedding, and the Promise made to him, upon his undertaking to Glorify his Fathers name, in the great worke of Redemption. And therefore he informes us,Ioh. 17. 4. 6.John 17:4John 17:6 that when the Comforter, whom he procureth for us, shall come, he shall Glorify him, and shall receive of his, and shew it unto us, (Ioh. 16. 14.) farther manifest his Glory, in his bringing nothing with him, but what is his, or of his procurement; so also instructing us clearly and plentifully, to aske in his name, that is, for his sake, which to doe plainly and openly, is the great priviledge of the New Testament; (for so he tells his Disciples Ioh. 16. 24. hitherto have you asked nothing in my name, who yet were Believers, and had made many addresses unto God in and through him; but darkely, as they did under the Old Testament, when they begged mercy for his sake Dan. 9. 17. But to plead with the Father, clearly upon the account of the Mediation and Purchase of Christ) That (I say) is the priviledge p. 174of the New Testament. Now in this way he would have us aske the Holy Spirit at the hand of God. Luke 11. 9, 13. Aske him, that is, as to a clearer, fuller Administration of him unto us: for he is antecedently bestowed, as to the working of Faith, and Regeneration, even unto this Application, for without him we cannot once aske in the name of Christ; for none can call Jesus Lord, or doe any thing in his nane,§. 22. but by the spirit of God: This I say then; He, in whom we are blessed with all spirituall blessings,Eph. 1. 4.Eph 1:4 hath procured the Holy Spirit for us, and through his Intercession he is bestowed on us. Now where the Spirit of God is,2 Cor. 3. 17.2 Cor 3:17 there is liberty from sinne, peace and acceptance with God. But it may be objected, although this Spirit be thus bestowed on Believers, yet may they not cast him off,Rom. 8. 14.Rom 8:14 so that his abode with them may be but for a season, and their Glory not be safegarded in the Issue, but their condemnation increased by their receiving of him? This being the only thing, wherein this proofe of Believers abiding with God, seemes lyable to exception, I shall give a triple Testimony of the certainty of the continuance of the Holy Spirit with them, on whom he is bestowed, that in the mouth of two or three witnesses this Truth may be established: and they are no meane ones neither, but the three that beare witnesse in Heaven, the Father, the Sonne, and the Holy Ghost.

The first you have Isa. §. 23.59. 21. But as for me, this is my Covenant with them saith the Lord, my Spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed, nor out of the mouth of thy Seeds Seed, saith the Lord hence forth and for ever. That which the Lord declares here to the Church, he calls his Covenāt. Now whereas in a Covenant there are two things, 1. What is stipulated, on the part of him that makes the Covenant. 2. What of them is required, with whom it is made, (which in themselves, are distinct, though in the Covenant of Grace, God hath promised, that he will worke in us, what he requires of us) that here mentioned is clearely an Evidence of somewhat of the first kinde, of that Goodnesse, that God in the Covenant, doth promise to bestow; Though perhaps words of the future tense may sometimes have an Imperative Construction, where the import of the residue of the words inforces such a sence, yet because it may be so, in some place, therefore it is so in this place, and that therefore these words are not a Promise, that the Spirit shall not depart, but an injunction to take care, that it do not depart (as Mr Goodwin will have it) is a weake inference. And the close of the words will by no meanes be wrested to speake significantly to any such purpose, Saith the Lord, henceforth even for ever; which plainely make the words Promissory, & an ingagement of God himselfe to them, to whom they are spoken: So that the interpretation of these words, this is my Covenant with them, by Mr Goodwin Cap. 11. Sect 4. Pag. 227. That Covenant of perpetuall Grace and Mercy, which I made with them requireth this of them, in order to the performance of it on my part, that they quench not my Spirit, which I have put into them, doth plainly invert the intendment of God in them, and substitute, what is tacitely required as our duty, into the roome of what is expressly promised as his Grace. Observe then

Secondly, that, as no Promise of God given to Believers, is either apt of it selfe to ingenerate, or by them to be received under such an absurd notion, of being made good, what soever their deportment be, it being the nature of all the Promises of God to frame and mould them, to whom they are given into all Holinesse and purity (2 Cor. 7. 1.) and this in especiall is a Promise of the principall Author and cause all Holinesse to be continued to them, and is impossible to beapprehended under any such foolish supposall, p. 175so also that this Promise is absolute, & not Conditionall, can neither be colourably gainesaid, nor the contrary probably confirmed; so that the strength of Mr Goodwins two next Exceptions. 1. That this cannot be a Promise of Perseverance unto true Believers, whatsoever their deportment shall be. And 2. That it must be Conditionall (which cannot, as he saith, be reasonably gainesaid.) The first of them not looking towards our perswasion in this thing: And the latter being not in the least put upon the proofe, is but very weakenesse; For what Condition (I pray) of this Promise can be imagined? God promises his Spirit of Holinesse, that sanctifyeth us, and worketh all holinesse in us; and therewith the holy Word of the Gospell, which is also Sanctifying▪ John 17. 7. that they shall abide with us for ever: It is the continuance of the presence of God with us for our Holinesse, that is here promised. On what condition shall this be supposed to depend? Is it in case we continue Holy? Who seeth not the vanity of interserting any condition? I will be with you by my Spirit, and Word for ever, to keep you Holy, provided you continue Holy.

3. Thirdly, It is a hard taske to seeke to squeeze a condition out of those gracious words in the beginning of the verse, As for mee: which Iunius renders (de me autem); words wherein God graciously reveals himselfe, as the sole Author of this great blessing promised, it being a worke of his owne, which he accomplisheth upon the account of his free Grace. And therefore God signally placed that expression in the entrance of the Promise, that we may know, whom to look unto for the fulfilling thereof; And it is yet a farther corruption, to say, that as for me, is as much, as, for my part, I will deale bountifully with them, provided that they doe so & so, what I require from them, which is Mr Goodwins Interpretation of the words; for of this supposition there is not one word in the Text, as incumbent on them, to whom this Promise is made, in contradistinction to what God here promiseth; yea he promiseth them, at least in the root and principall, whatsoever is required of them: Let it be, that as for mee, is, as for my part I will doe, what here is promised: and there is an end of this debate.

4. The Persons, to whom this Promise is made, are called thee, and thy Seed, that is all those, and only those, with whom God is a God in Covenant. God here minds them of the first making of this Covenant with Abraham, and his Seed Gen. 17. 7. Now who are this Seed of Abraham? Not all his carnall Posterity, not the whole Nation of the Jewes; which is the last subterfuge invented by our Author, to evade the force of our Argument from this place. Our Saviour not only denies, but also proves by many Arguments, that the Pharisees and their followers, who doubtlesse were of the Nation of the Jewes, and the carnall seed of Abraham, were not the Children of Abraham in this sence, nor his Seed, but rather the Devills, Ioh: 8. 39, 40, 41. And the Apostle disputes and argues the same case, Rom. 4. 9, 10, 11. and proves undeniably, that it is Believers only, whether Circumcised or Vncircumcised, whether Jewes or Gentiles, that are this Seed of Abraham, and Heires of the Promise. So plainly, Gal. 3. 7. Know ye therefore that they, which are of the Faith are Blessed with Faithfull Abraham, and then concludes againe as the Issue of his debate, v. 9. So then they which he of Faith, are Blessed with Faithfull Abraham: And this is the summe of what Mr Goodwin objects unto this Testimony in our case, to the perpetuall abiding of the Spirit with the Saints.

The force then of this Promise, §. 24.& the influence it hath into the establishment of the Truth we have in hand, will not be evaded and turned aside, by affirming that it is made to the whole people of Israel: for besides, that the Spirit of the Lord could not be said to be in the ungodly rejected part of them, nor his Word in their mouth, there is not the least in Text or Context, to intimate p. 176such an extent of this Promise, as to the object of it, and 'tis very weakly attempted to be proved from Pauls accommodation, and interpretation of the verse foregoing, and the Redeemer shall come to Sion, &c. in Rom: 11. 26. for it is most evident, and indisputable, to any one who shall but once cast an eye upon that place, that the Apostle accommodates, and applies these words to none, but only those who shall be saved, being turned away from ungodlinesse to Christ, which are only the seed before described. And those he calls all Israel; either in the spirituall sence of the word, as taken for the chosen Israel of God, or else indefinitely for that Nation, upon the account of those plentifull fruits, which the Gospell shall find amongst them, when they shall feare the Lord and his Goodnesse in the latter daies.Hos. 3. 5.Hos 3:5

5. This then is a Promise equally made unto all Believers; it is to all that are in Covenant; neither is there any thing that is of peculiar importance to any sort of Believers of any time, or age, or dispensation, therein comprized. It equally respecteth all, to whom the Lord extends his Covenant of Grace. Certainly the giving of the Spirit of Grace is not enwrapped in any Promise, that may be of private Interpretation: the concernment of all the Saints of God lying therein. It cannot but be judged a needlesse labour to give particular instances, in a thing so generally known in the word; Though the Expressions differ, the matter of this Promise is the same with that given to Abraham, the Holy Spirit being the great blessing of the Covenant,Gen. 17. 1.Gen 17:1 and bestowed on all, and every one, and only on them, whom God hath graciously taken into Covenant from the foundation of the World.

Mr Goodwin then labours in the fier, §: 25.in what he farther objects, Sect. 6. That this Promise exhibiteth, and holds forth some new Grace, or Favour, which God had not vouchsafed formerly either unto the persons, to whom the said Promise is now made, or to any other: but for the Grace or favour of final Perseverance, it is nothing (at least in the opinion of our Adversaries) but what is common to all true Believers, and what God hath conferred upon one and other, on this Generation, from the beginning of the World.

Ans. The Emphasis here put upon it, doth not denote it to be a new Promise, but a great one, not that it was never given before, but that it is now solemnely renewed, for the Consolation and Establishment of the Church. If wherever we finde a solemne Promise made and confirmed and ratified to the Church, we must thence conclude, that no Saints were before made partakers of the Mercy of that Promise, we must also in particular conclude, that no one ever had their sinnes pardoned, before the giving of that solemne Promise. Jerem. 31. 32.

6. We say, that the Grace of Perseverance is such as Believers may expect, not upon the account of any thing in themselves, nor of the dignity of the state, whereunto by Grace they are exalted; but meerely on this bottome and foundation, that it is freely promised of God; who hath also discovered the rise, and Fountaine of his Gracious Promise to lye in his Eternall Love towards them, so that they can lay no other claime unto it, then to any othe Grace whatsoever. When we have the Assurance given by any Promise of God, to say that what is promised of him, may be expected of course, is an expression that fell from Mr Goodwin, when in the heate of disputation, his thoughts were turned aside from the Consideration of what it is, to mixe the Promises of God with Faith.

7. Whereas this is given in for the sence of the words, that God will advance the Dispensation of his Grace and Goodnesse, towards, or among his People, to such an Excellency and height, that, if they proove not extremely unworthy, they shall have of the Spirit, and Word of God abundantly amongst them, and consequently p. 177abundance of Peace and Happinesse for ever: It is most apparent that not any thing of the mind of God in the words, is reached in this glosse. For

1. That Condition, if they prove not extremely unworthy, is extremely unworthily inserted; the Promise being an ingagement of God to keepe and preserve them, to whom it is made by his Spirit, from being so; the Spirit is given and continued to them for that very purpose.

2. It is supposed to be given to all the Nation of the Jewes, when it is expressly made to the Church, and Seed in Covenant.

3. It carryes the Mercy promised no higher then outward dispensations, when the words expressly mention, the Spirit already received. Evident it is, that the whole Grace, Love, Kindnesse, and Mercy of this eminent Promise, and consequently the whole Covenant of Grace, is enervated by this corrupting Glosse; Doe men think indeed, that all the mercy of the Covenant of Grace consists in such tenders, and offers, as here are intimated? that it all lyes in outward endearements, and such dealings with men, as may seeme to be suited to win upon them: and that, as to the reall exhibition of it, it is wholly suspended upon the unstable, uncertaine, fraile wills of men? The Scripture seemes to hold out something farther of more efficacy.Ezek. 11. 19.Ezek 11:19 The designe of these exceptions,Jere, 31. 32. 32. 40. is indeed to exclude all the effectuall Grace of God, promised in Jesus Christ, upon the account, that the things which he promiseth to work in us thereby, are the duties which he requireth of us.

In summe; these are the exceptions which are given into this Testimony of God, concerning the abiding of the spirit with them, on whom he is bestowed, and for whom he is procured, to whom he is sent by Jesus Christ. And this is the Interpretation of the words▪ [As for mee] for my part, or as much as in me lieth [this is my Covenant] I will deale bountifully and gratiously [with them] the whole Nation of the Jewes, [my spirit that is in thee] that they ought to take care that they entertaine, and retaine the Holy Spirit, and not walk so extremely unworthily, that he should depart frō them: the residue of the words wherein the maine Emphasis of them doth lye, is left untouched. The import then of this Promise, is the same with that of the Promises insisted on before, with especiall reference to the Holy Spirit, procured for us, and given unto us by Christ. The stability, and establishing Grace of the Covenant, is here called the Covenant; as sundry other particular mercies of it are also. Of the Covenant of Grace in Christ, the blessed Spirit to dwell in us, and rest upon us, is the maine and principall Promise: This for our consolation is renewed, againe and againe, in the Old and New Testoment. As a Spirit of sanctification, he is given to men to make them believe; and as a spirit of Adoplion, upon their Believing. In either sence, God, even the Father, who takes us into Covenant in Jesus Christ, affirmes here, that he shall never depart from us: which is our first Testimony in the case in hand. With whom the Spirit abides, and whilest he abides with them, they cannot utterly forsake God, nor be forsaken of him; for they who have the spirit of God, are the Children of God, sonnes, and Heyres. But God hath promised that his Spirit shall abide with Believers for ever: as hath been clearly evinced from the Text under consideration, with a removall of all exceptions put in thereto.

The second witnesse we have of the constant abode and residence of this spirit bestowed on them,§. 26. which Believe, for ever, is that of the Sonne, who assures his Disciples of it. Joh. 14. 16. I will (saith he) pray the Father, and he shall give you another Comforter, that he may abide with you for ever. As our Saviour gives a Rule of Interpretation, expressely of his Prayers for Believers, p. 178that he did in them intend not only the men of that present Generation, but all that should believe to the end of the World, Ioh. 17. 20. (I pray not for these alone, but for them also, who shall believe on me through their word,) so is it a Rule equally infallible for the interpretation of the gracious Promises, which he made to his Disciples, that are not peculiarly appropriated to their season and worke, (in which yet, as to the generall Love, Faithfulnesse, and Kindnesse, manifested and revealed in them, the concernements of the Saints in all succeeding ages does lye) they are proper to all Believers, as such. For whom he did equally intercede, to them he makes Promises alike. They belong no lesse to us, on whom, in an especiall manner, the ends of the World are fallen, then to those, who first followed him in the Regeneration. Let us then attend to the Testimony in this place, (and as he shall be pleased to increase our Faith, mix it therewithall) that the Spirit he procureth for us, and sends to us, shall abide with us for ever: and whilest the Spirit of the Lord is with us, we are his. Doubtlesse it is no easy taske to raise up any pretended plea against the evidence given in by this Witnesse, the Amen, the great and faithfull witnesse in Heaven: He tells us, that he will send the Spirit to abide with us for ever; and therein speaks to the whole of the case in hand, and Question under debate. All we say, is, that the Spirit of God shall abide with Believers for ever; Christ saies so too: and in the issue what ever becomes of us, he will appeare to be one, against whom there is no rising up.

Against this Testimony it is objected by Mr Goodwin.§. 27. Cap. 11. Sect. 14. Pag. 234. This Promise (saith he) concerning the abiding of this other Comforter for ever, must be conceived to be made, either to the Apostles, personally considered, or else to the whole body of the Church, of which they were principall members: If the first of these be admitted, then it will not follow, that, because the Apostles had the perpetuall residence of the spirit with them, and in them, therefore every particular Believer hath the like: no more then it will follow, that, because the Apostles were infallible in their judgments, through the teachings of the spirit in them; therefore every Believer is infallible upon the same account also; If the latter be admitted, neither will it follow, that every Believer, or every member of the Church, must needs have the residence of the spirit with them for ever: There are principall priviledges appropriated to Corporations, which every particular member of them cannot claime: the Church may have the residence of the spirit of God with her for ever, and yet every present member thereof loose his interest and part in him; yea the abiding of the spirit in the Apostles themselves, was not absolutely promised. Ioh. 15. 10.

1. The designe of this discourse is to prove,Ans. that this Promise is not made to Believers in generall, or those, who through the word, are brought to believe in Christ in all Generations to the end of the World: and consequently that they have no Promise of the Spirits abiding with them: for that is the thing opposed; and this is part of the Doctrine, that tends to their Consolation and improvement in Holinesse. What thankes they will give to the Authors of such an eminent discovery, when it shall be determined that they have deserved well of them, and the Truths of God, I know not: especially when it shall be considered that not only this, but all other Promises uttered by Christ to his Apostles (as we had thought) not for their own behoofe alone, but also for the use of the Church in all ages, are tyed up in their tendency and use to the men of that Generation, and to the employment, to which they, to whom he spoke, were designed; But let us see whether these things are so or no. I say,

2. There is not any necessary cause of that disjunctive proposition, The Promise of the perpetuall residence of the Spirit is made, either to the Apostles p. 179personally, or to the whole body of the Church: By the Rule formerly given for the Interpretation of these Promises of Christ, it appears, that what in this kind was made to the one, was also given to the other; and how Mr Goodwin will inforce any necessary conclusion from this distinction framed by himselfe, for his own purpose, I know not; The Promise was made both to these and those, the Apostles, and all other Believers, because to the Apostles, as Believers.

3. The making of the Promise to the Apostles personally, doth not argue that it was made to them, as Apostles, but only that it was made to their Persons, or to them, though under another qualification, viz. of Believing. 'Tis given to them personally as Believers, and so to all Believers whatever; This also sets at liberty, and plainly cashiers the comparison instituted between the Apostles Infallibility as Apostles, and their sanctifying grace as Believers, by the Spirit of Grace given for that end; The Apostles Infallibility, we confesse, was from the Spirit; for they (as other Holy men of old) wrote as they were moved by the Spirit of God: 2 Pet. 1. 21.2 Pet 1:21but that this was a distinct guift bestowed on them as Apostles, and not the teaching of the Spirit of Grace, which is given to all Believers 1 Ioh. 2. 22. we need not contend to prove.

Besides, to what end doth he contend, that it was made to the Apostles in the sence urged, and by us insisted on, seeing he denies it in the close of this Section; and chooseth rather to venture upon an opposition unto that common received perswasion, that the Apostles of Christ, (the sonne of perdition only excepted) had an absolute promise of Perseverance, then to acknowledge that, which would prove so prejudiciall and ruinous to his cause, as he knowes the confession of such a Promise made to them would inevitably be: He contends not (I say) about the sence of the Promise, but would faine divert it from other Believers, (at the entrance of the Section) by limiting it to the Apostles; but considering afterward better of the matter, and remembring that the concession of an absolute Promise of Perseverance to any one Saint whatever, would evidently root up, and cast to the ground the goodliest engine, that he hath set up against the Truth he opposeth, he suits it (in the close of the Section) to an evasion, holding better Correspondency with its associates in this undertaking.

4. I wonder what Chimericall Church he hath found out, to which Promises are made, and Priviledges granted, otherwise then upon the account of the Persons, whereof'tis constituted; suppose (I pray) that Promises of the Residence of the Spirit for ever with it, be made to the Church, which is made up of so many members, and that all these members every one, should loose their interest in it, what subject of that Promise would remaine? What Vniversall is this, that hath a reall existence of it selfe, and by it selfe, in abstraction from its particulars, in which alone it hath its being? Or what whole is that, which is preserved in the destruction and dissolution of all its essentially constituent parts? The Promises then, that are made to the Church, are of two sorts. 1. Of such Grace and Mercies, as, whether inherent or relative, have their residence in, and respect unto particular persons as such; of this sort are all the Promises of the Grace of Sanctification, as also of Justification &c. which are all things of mens personall spirituall interest; The Promises made to the Church of this nature, are made unto it, meerely as consisting of so many, and those Elected, Redeemed persons, whose right and interest, as those individuall persons they are. 2. Of all such good things, as are the exurgency of the collected state of the Saints, in reference to their spirituall invisible Communion, or visible gathering into a Church, constituted according to the mind of Christ, and his Appointment in the Gospell; and p. 180these also are all of them founded in the former, and depend wholly upon them, and are resolved into them. All Promises then whatever made to the Church, the Body of Christ, doe not respect it primarily, as a Corporation, which is the second notion of it, but as consisting of those particular Believers; much lesse as a Chimericall universall, having a subsistence in and by it selfe, abstracted from its particulars. This evasion then, not withstanding this Promise of our Saviour, doth still continue to presse its Testimony concerning the perpetuall residence of this Holy Spirit with Believers.

The scope of the place inforces that exception of these words,§. 28. which we insist upon. Our Blessed Saviour observing the trouble and disconsolation of his followers, upon the apprehension of his departure from them, stirres them up to a better hope and confidence by many Gracious Promises, and ingagements, of what would and should be the Issue of his being taken away. v. 1. He bids them to free their hearts from trouble, and in the next words, tells them, that the way whereby it was to be done, was by acting Faith on the Promises of his Father, and those which in his Fathers name, he had made, and was to make unto them. Of these he mentions many in the following verses, whereof the Fountaine, Head, and Spring, is that of giving them the Comforter, not to abide with them for a season, as he had done, with his bodily presence, but to continue with them as a Comforter, (and consequently, to the discharging of his whole dispensation towards Believers) for ever. He speakes to them as Believers, as disconsolate dejected Believrs, quickning, their Faith by Exhortations, and gives them this Promise, as a solid Foundation of peace and composednesse of Sprit, which he exhorted them unto. And if our Saviour intendeth any thing, but what the words import viz. that he will give his Holy Spirit, as a Comforter, to abide with them for ever, the Promise hath not the least sutablenesse to relieve them in their distresse, nor to accomplish the end for which it was given them. But against this it is excepted Cap. 11. Sect. 13. Pag. 233

1. Evident it is, that our Saviour doth not in this place oppose the abiding or remaining of the Holy Ghost, to his owne departure from the hearts or soules of men, into which he is framed or come; but to his departure out of the world, by death, which was now at hand.

Ans. 1. This is a weighty observation: yet withall it is evident, that he opposeth the abiding of the Spirit with them as a Comforter, to his owne bodily presence with them for that end. His was for a season, the other to endure for ever. And I desire to know, how our Saviour Christ comes, or enters into the soules or hearts of men, but by his Spirit: and how these things come here to be distinguished. But

2. He saies By the abiding of the Comforter with them for ever, he doth not meane his perpetuall abode in their hearts, or the hearts of any particular man, but his constant abiding in the world, in, and with the Gospell, and the Children thereof, in respect of which, he saith of himselfe elswhere, I am with you alwaies even to the end of the world: as if he should have said, This the purpose of my Father, in sending me into the world, requiers, that I should make no long stay in it, I am now upon my returne, but when I come to my Father, I will intercede for you, and he will send you another Comforter, upon better termes, for staying and continuing with you, then those on which I came: for he shall be sent, not to be taken out of the world by death, but to make his residence with, and among you my friends and faithfull ones for ever; Now from such an abiding of the Holy Ghost with them, as this, cannot be inferd his perpetuall abiding with any one person or Believer, determinately, much lesse with every one.

Ans. 1.§. 29. It was evident before, that this Promise was made to the Disciples p. 181of Christ, as Believers, to quicken and strengthen their failing, drooping Faith, in and under that great Tryall, of loosing the presence of their Master, which they were to undergoe; and being made unto them as Believers, though upon a particular occasion, is made to all Believers: for à quatenus ad omne valet argumentum.

2. It is no lesse evident, that according to the interpretatiō, here, without the least attempt of proofe, importunately suggested, the Promise is no way suited to give the least Incouragement or Consolation unto the Disciples, in reference to the Condition, upon the account whereof it is now so solemnly given thē; It is alone as if our Saviour should have said, you are sadly troubled indeed, yea your hearts are filled with trouble & fear, because I have told you that I must leave you, be not so dejected; I have kept you whilst I have been with you in the world, & now I goe away, and will send the Holy Spirit into the world, that, whatsoever becomes of you, or any of you, whether yee have any Consolation or no, he shall abide in the world (perhaps) with some or other, (that is, if any doe believe, which it may be some will, it may be not) untill the end, and consummation of it.

3. Is this Promise of sending the Holy Spirit given to the Apostles, or is it not? If you say not, assigne who it is given or made unto: Christ spake it to them, and doubtlesse they thought he intended them, and it was wholly suited to their Condition. If it were made unto them, is it not in the letter of the Promise affirmed that the Spirit shall abide with them for ever, to whom it was given? If there be any subject of this Promise in receiving the Spirit, he must of necessity keepe his residence and abode with it for ever. The whole designe of this Section, is to put the persons, to whom this Promise is made, into the darke, that we may not see them; yea to deny that it is made to any persons at all, as the recipient subject of the Grace thereof. He tells yee, that he abides in the world: how I pray? Doubtlesse not as the uncleane Spirit, that goes up and downe in dry places, seeking rest and finding none. Christ promiseth his Spirit to his Church, not to the world, to dwell in the hearts of his, not to wander up and downe. Nay he abides with the Apostles, and their Spirituall posterity, that is Believers, in our Saviours interpretation John 17. 20. Are they then, and their posterity, (that is, Believers) the persons, to whom this Promise is made, and who are concerned in it, with whom as he is promised, he is to abide? This you can scarcely finde out an Answer to, in the whole Discourse. He tells you indeed, the Holy Ghost was not to dye, with such other rare notions: but for any persons particularly intended in this Promise, we are still in the Darke.

4. He tells us, That from such an abiding of the Holy Ghost with them, as this, cannot be inferred his perpetuall abiding with any one person, determinately. But

1. What kind of abiding it is, that he intends, is not easily apprehended.

2. If on the account of this Promise, he is given to any person, on the same account he is to abide with the same person for ever.

3. That, which he seemes to intend, is the presence of the Spirit in the Administration of the Word, to make it effectuall, unto them to whom it is delivered; when the Promise is to give him as a Comforter, to them, on whom he is bestowed. But he adds Sect. 14.

4. And lastly, This particle foreign doth not alwayes import the certainty of the thing spoken of, by way of event, (no, not when the speech is of God himselfe) but oft times the intention only of the Agent: so that the words (that he may abide with you for ever) doe not imply an absolute necessity of his abiding with them for ever, but only; that it should be the intent of him that should send him, and that he would p. 182send him in such a way, that if they were true to their own interest, they might retain him, and have his abode with them for ever. Turne the words any way, with any tolerable congruity, either to the scope of the place, manner of Scripture expression, principles of Reason, and the Doctrine of Perseverance will be found to have nothing in them.

Ans. 1. This is the foreign, that when all Medicines will not heale, must serve to skinne the wound given our Adversaries cause, by the Sword of the Word. The Promise is made unto Believers indeed, but on such and such conditions, as on the account whereof, it may never be accomplisht towards them. 2. This no way sutes Mr Goodwins interpretation of the place formerly mentioned and insisted on: If it be, as was said, only a Promise of sending his Spirit into the World, for the end by him insinuated, doubtlesse the word foreign, must denote the Event of the thing, and not only an Intention, that might faile of Accomplishment. For let all, or any individualls, behave themselves how they will, it is certaine, as to the Accomplishment and event, that the Spirit of God shall be continued in the World, in the sence pleaded for. But it is not what is congruous to his own thoughts, but what may oppose ours, (that is, the plaine and obvious sence of the words) that he is concerned to make use of. It being not the sence of the place, but an escaping our Argument from it, that lies in his designe, he cares not how many contrary and inconsistent Interpretations he gives of it: haec non successit, aliâ aggrediemur viâ. The word foreign denotes, (as is confessed) the intention of Christ in sending the Spirit: that is, that he intends to send him to Believers, so as that he should abide with them for ever: Now besides the impossibility in generall, that the intention of God, or of the Lord Christ, as God and man, should be frustrate, whence in particular should it come to passe he should faile in this his intention? I will send ye the holy spirit to abide with you for ever, that is, I intend to send you the Holy Spirit, that he may abide with you for ever; what now should hinder this? Why it is given them, upon condition that they be true to their own interest, and take care to retaine him; what is that I pray? Why that they continue in Faith, Obedience, Repentance, and close walking with God; but to what end is it that he is promised unto them? Is it not to teach them, to worke in them Faith, Obedience, Repentance, and close walking with God, to Sanctifie them throughout, and preserve them blamelesse to the end, making them meet for the inheritance with the Saints in Light? In case they Obey, Believe &c. the Holy Ghost is promised unto them, to abide with them to cause them to Obey, Believe, Repent &c.

4. The Intention of Christ for the sending of the Spirit, and his abiding for ever, with them to whom he is sent, is but one and the same. And if any frustration of his intention do fall out, it may most probably interpose, as to his sending of the Spirit, not as to the Spirits continuance with them to whom he is sent; which is asserted absolutely upon the account of his sending him. He sends him foreign: his abode is the end of his sending: which, if he be sent, shall be obtained. Upon the whole doubtlesse it will be found, that the Doctrine of Perseverance findes so much for its establishment in this place of Scripture, and Promise of our Saviour, that by no Art or cunning it will be prevailed withall, to let goe its interest therein. And though many attempts be made to turne and wrest this Testimony of our Saviour severall wayes, and those contrary too, and inconsistent with one another, yet it abides to looke straight forwards to the proofe and confirmation of the Truth, that lyes not only in the wombe and sence of it, but in the very mouth and literall expression of it also. I suppose it is evident to all, that Mr Goodwin knowes not what to say to it, nor what sence to fixe upon. At first it is made to the Apostles, p. 183not all Believers; then when this will not serve the turne, there being a Concession in that Interpretation, destructive to his whole cause, then it is made as a Priviledge to the Church, not to any individuall Persons; but yet for feare that this priviledge must be vested in some individualls, it is denyed that it is made to any, but only is a Promise of the Spirits abode in the world with the Word: but perhaps some thoughts coming upon him, that this will no way suit the scope of the place, nor be suited to the intēdmēt of Christ, it is lastly added, that let it be made to whom it will, it is conditionall, though there be not the least intimation of any condition in the Text, or Context, and that by him assigned, be coincident with the thing it selfe promised. But hereof so farre: And so our second Testimony, the Testimony of the Sonne abides still by the Truth, for the confirmation whereof it is produced: and in the mouth of these two witnesses, the abiding of the Spirit with Believers to the end, is established.

Adde here unto (thirdly) the Testimony of the third that beares witnesse in Heaven, §. 29.and who also comes neere, and beares witnesse to this Truth in the hearts of Believers, even of the Spirit it selfe, and so I shall leave it sealed under the Testimony of the Father, Sonne, and Holy Ghost. As the other two, gave in their Testimony in a word of Promise, so the Spirit doth in a reall worke of Performance; wherein as he beares a distinct Testimony of his owne, the Saints having a peculiar Communion and fellowship with him therein, so he is as the common seale of Father and Sonne, set unto that Truth, which by their Testimony they have confirmed. There are indeed sundry things, whereby he confirmes and establisheth the Saints in the Assurance of his abode with them for ever: I shall at present mention that one eminent worke of his, which, being given unto them, he doth accomplish to this very end and purpose; and that is his Sealing of them to the day of Redemption. A worke it is, often in the Scripture mentioned, and still upon the account of assuring the Salvation of Believers. 2 Cor. 1. 22. by whom also ye are sealed. Having mentioned the Certainty, Unchangeablenesse, and efficacy of all the Promises of God in Christ, and the end to be accomplished and brought about by them, namely the Glory of God in Believers, v. 20. (all the Promises of God are yea and Amen, in him to the Glory of God by us) the Apostle acquaints the Saints with one Foundation of the security of their interest in those Promises, whereby the end mentioned, the Glory of God by them, should be accomplished. This he ascribes to the efficacy of the Spirit bestowed on them, in sundry workes of his Grace, which he reckoneth, v. 21, 22. Among them this is one, that he seales them; As to the nature of this sealing, and what that Act of the Spirit of Grace is, that is so called, I shall not now insist upon it. The end and use of Sealing is more aimed at in this expression, then the nature of it; what it imports, then wherein it consists. Being a terme forensicall, and translated from the use and practice of men in their Civill Transactions, the use, and end of it may easily from the originall rise thereof be demonstrated. Sealing amongst men hath a two fold use. First to give secrecy and security (in things that are under present consideration) to the things sealed. And this is the First use of Sealing, by a seale set upon the thing sealed. Of this kind of sealing chiefely have we that long Discourse of Salmasius, in the vindication of his Jus Atticum against the Animadversions of Heraldus. And 2^ly to give an assurance, or faith, for what is by them that seale, to be done. In the first sence, are things sealed up in Baggs, and in Treasuries, that they may be kept safe, none daring to breake open their seales. In the Latter, are all promissory ingagements confirmed, established, and made unalterable, wherein men either in conditionall compacts, or Testamentary dispositions doe oblige themselves. p. 184These are the Sigilla appensa, that are yet in use in all Deeds, Enfeofements, and the like Instruments in Law. And with men, if this be done, their engagements are accounted inviolable. And because all men have not that Truth, Faithfulnesse, and Honesty, as to make good even their sealed engagements, the whole Race of man-kind, hath consented unto the establishment of Lawes, and Governors, amongst others, to this end, that all men may be compelled to stand to their sealed Promises; hence, whatsoever the nature of it be, and in what particular soever it doth consist, the end and use of this worke in this speciall Acceptation, is taken evidently in the latter sence, from its use amongst men. Expressed it is upon the mention of the Promises. 2 Cor: 1. 20. To secure Believers of their certaine and infallible accomplishment unto them, the Apostle tells them of this sealing of the Spirit, whereby the Promises are irrevocably confirmed unto them, to whom they are made, as is the case among the Sonnes of men; sutably Ephes. 1. 13. he saith, they are sealed by the Holy spirit of Promise; Heb. 9. 14.Heb 9:14that is, that is promised unto us, and who confirmes to us all the Promises of God. That the other end of security also, safety and preservation, is designed therein, secondarily, appears from the appointed season, whereunto this sealing shall be effectuall: it is, to the day of Redemption, Eph: 4. 30. untill the Saints are brought to the enjoyment of the full, whole, and compleat purchase made for them by Christ, when he obtained for them eternall Redemption. And this is a reall Testimony which the Holy Spirit gives to his owne abiding with the Saints for ever; The worke he accomplisheth in them, and upon them, is on set purpose designed to assure them hereof, and to confirme them in the Faith of it.

Unto an Argument from this sealing of the spirit thus proposed;§: 30. Those who are sealed, shall certainly be saved; Mr Goodwin excepts sundry things Ch. 11. Sect. 42. Pag. 255, 256, 257. which because they are applied to blurre that interpretation of the words of the Holy Ghost, which I have insisted on, I shall briefely remove out of the way, that they may be no farther offensive to the meanest sealed one.

He answers then first by distinguishing the Major Proposition thus; They who are sealed, shall certainly be saved, with such a sealing, which is unchangeable by any intervenience whatsoever, as of sinne and Apostasy, so that they cannot loose their Faith; but if the sealing be only such, the continuance whereof, depends on the Faith of the sealed, and consequently may be reversed, or with-drawne, it no way proves, that all they, who are partakers of it, must of necessity retaine their Faith: therefore (saith he) 2^ly We Answer farther, that the sealing with the spirit spoken of, is the Latter kind of sealing, not the former, (i.e.) which depends upon the Faith of those that are sealed; as in the beginning or first impression of it, so in the duration or continuance of it; and consequently there is none other certainty of its continuance, but only the continuance of the said Faith, which being uncertaine, the sealing depending on it must needs be uncertaine also: That the sealing mentioned, depends upon the Faith of the sealed, is evident, because tis said, in whom also after yee believed, yee were Sealed with the spirit of Promise.

Ans. I dare say, there is no honest man that would take it well at the hand of Mr Goodwin, or any else, that should attempt by distinctions, or any other way, to alleviate, or take off the credit of his Truth, and Honesty, in the performance of all those things, whereunto, and for the confirmation whereof, he hath set his Seal. What acceptation an like attempt in reference to the spirit of God, is like to find with him, he may doe well to consider: In the meane time he prevailes not with us to discredit this worke of his Grace in the least. For,

1. First, This supposall of such interveniencies of sinne, and wickednesse p. 185in the Saints, as are inconsistent with the life of Faith, and the favour of God, as also of Apostasy, are but a poore meane insinuation, for the begging of the thing in Question, which will never be granted of any such termes. An interveniency of Apostasy, that is defection from the Faith, is not handsomely supposed, whilest men continue in the Faith.

2. That which is given for the confirmation of their Faith, and on set purpose to adde continuance to it, as this is, cannot depend on the condition of the continuance of their Faith. The Holy Ghost seales them to the day of Redemption, confirming and establishing thereby an infallible continuance, of their Faith, but it seemes upon condition of their continuance in the Faith. Cui fini? Of what hitherto is said this is the summe. If they who are sealed Apostatize into sinne and wickednesse, they shall not be saved, notwithstanding that they have been sealed: and this must passe for an answer to our Argument proving that they cannot so apostatise, because they are Sealed, on purpose to preserve and secure them from that Condition: Men need not goe farre to seeke for Answers to any Argument, if such as these, (pure beggings of the thing in Question and argued) will suffice.

3. Neither doth the begining or first impression of the sealing depend upon their Faith, any otherwise, but as Believers are the subject of it, which is not to have any kind of dependance upon it, either as to its nature or use. Neither doth that place of the Apostle Fph. 1. 13. (After ye Believed ye were sealed,) prove any such thing, unlesse this generall axiome be first established, that all things which in order of nature, are before, and after, have the Connexion of Cause, and effect, or at least of Condition, and Event between them; It proves indeed that their Believing is in order of nature, antecedent to their sealing, respecting the use of it here mentioned; but this proves not at all, that Faith is the condition of sealing: the bestowing of Faith, and the grant of this seale to establish it, being both acts depending meerely, solely, & distinctly, on the free Grace of God in Christ; Though Faith in order of nature, goe before Hope, yet is no Hope bestowed on men on the condition of Believing. The truth is, both Faith & Sealing, & all other spirituall Mercyes, as to the Goodwill of God bestowing them, are at once granted us in Jesus Christ: but as to our reception of them, & the actuall instating of our soules in the enjoyment of them, or rather as to the exerting of themselves in us, they have that order which either the nature of the things themselves requires, or the soveraigne Will of God, hath alotted to them; neither doth sealing bespeake any Grace in us, but a peculiar improvement of the Grace bestowed on us. So that

4. We refuse the Answer suggested by Mr Goodwin, That Sealing depends (that is in his sence) upon Believing as to the first grant of it, but not as to the continuance therof: and reject his supposall of one that hath truly Blieved, making shipwrack of his Faith, as to importune a crye, or begging of that which it is evident cannot be proved. I shall adde only that Mr Goodwin granting here the continvance of Faith to be a thing, uncertaine, which is a word to expresse a very weak probability of a thing, is much fallen off from his former confident expression of the only remote possibility of Believers falling away. That their falling away should be scarsly possible, and yet their continuance in the Faith very uncertaine, is somewhat uncouth. But this is the foundation of that great Consolation which Mr Goodwins Doctrine is so pregnant and teeming withall, that it even grones to be delivered. Their continuance in Believing is uncertaine, therefore they must needs rejoyce and be filled with Consolation. But he Answers farther:

p. 1861. I Answer farther, by way of exception, that the Sealing we speake of, is neither granted by God, unto Believers themselves, upon any such termes, that upon no occasion, or occasions whatsoever, §. 31.as of the greatest and most horrid sins commited, and long continued in by them, or the like, it should never be interrupted, or defaced: for this is contrary to many plaine Texts of Scripture, and particularly uuto all those, where either Apostates from God, or evill doers, and workers of iniquity are threatned with the losse of Gods Favour, and of the inheritance of Life, such as Heb. 10. &c.

Ans. 1. It is the intent and purpose of God, that the Sealing of Believers shall abide with them for ever: whence comes it to passe, that his Purposes doe not stand, and that he doth not fulfill his pleasure? It is not that he changeth, but that men are changed: that is, the beginning of the change is not in him; Occasion of it is administred unto him by men. When his Sealing is removed from Believers, doth God still purpose that it shall continue with them, or no? If he doth, then he puposeth that shall be, which is not, which it is his will shall not be, and he continues in his vaine Purpose to Eternity. Or if he ceases to purpose, how is it that he is not changed? Such things speake a change in the sonnes of men, and we thought had been incompatible with the Perfection of the Divine Nature: even that he should Will & Purpose one thing at one time, and another, yea the cleane contrary, at another: Yea but the Reason of it is, because the men concerning whom his Purposes are, do change; This salves not the Immutability of God; Though he doth not change from any new consideration in himselfe, and from himselfe, yet he doth from obstructions in his way, and to his thoughts in the Creatures: yea insteed of salving his Vnchangeablenesse, this is destructive to his Omnipotency.

2. This whole Answer is a supposall, that God may alter his Purposes of confirming men in Grace, if they be not confirmed in Grace; or that, though Gods Purpose be to seale them to the day of Redemption, yet they may not continue, nor be preserved thereunto: and then Gods Purpose of their continuance ceaseth also. This is

3. More evident in his second Answer, by way of exception, which is made up of these two parts. First a begging of the maine, and upon the matter, only thing in question, by supposing that Believers may fall into the most horrible sinnes, and continue in them to the end: so proving with greate Evidence and perspicuity, that Believers may fall away, because they may fall away. And 2. A suggestion of his owne Judgement to the contrary: And his supposall, that it is confirmed by some Texts of Scripture, which (God assisting) shall be delivered from this Imputation hereafter: And these two do make up so cleare an Answer to the Argument in hand, that a man knowes not well what to reply: let us take it for granted, that Believers may fall away, and how shall we prevent Mr Goodwin from proving it? But he adds farther

Believers are said to be sealed by the Holy Spirit of God, against, or untill, or for (foreign) the day of Redemption, because that Holinesse, which is wrought in them by the Spirit of God, qualifies them, puts them into a present and actuall Capacity of partaking in that Joy and Glory, which the Great day of the full Redemption of the Saints, (that is, of those, who lived, and dyed, and shall be found such) shall bring with it; and it is called the Earnest of their Inheritance.

Ans. How foreign comes to be against, or for, or to denote the matter spoken of, and what all this is to the purpose in hand, he shewes not. The ayme of him the words are spoken of, and the uninterrupted continuance of the worke mentioned, to the end expressed, seemes rather to be intended in the p. 187whole Coherence of the words. Neither is the use of Sealing, to prepare any thing, for such a time, but to secure and preserve it thereunto. He that hath a Conveyance Sealed unto him, is not only capacitated for the present, to receive the estate conveyed, but is principally assured of a Right & Title, for a continued enjoyment of it, not to be reversed. It is not the nature of this worke of the Holy Ghost, wherein it is coincident which other acts of his Grace; but the particular use of it, as it is a Sealing, and Gods intendment by it, to confirme us to the day of Redemption, that comes under our Consideration. If it were a season to inquire, wherein it consists. I suppose we should scarce close with Mr Goodwin's description of it, viz. That it is a quallifying of men, and putting them in an actuall capacity to partake of Joy &c. He is the first, I know of, that gave this description of it, and probably the last that will do so. Of the Earnest of the Spirit in its propper place.

What he addes in the last place, namely, §. 32.if the Apostles intent had been to informe the Ephesians, that the gift of the Holy Spirit, which they had received from God, was the earnest of their inheritance, upon such termes, that no unworthinesse, or wickednesse whatsoever, on their parts, could ever hinder the actuall collation of this inheritance upon them, he had plainly prevaricated with that most serious Admonition, wherein he addresses himselfe to them afterwards, For this ye know, that no Whore-monger, &c. hath any inheritance in the Kingdome of Christ; This I say, is of the same alloy with what went before. For,

1. Here is the same begging of the Question as before, and that upon a twofold account. 1. In supposing, that Believers may fall into such sinnes, and unworthinesse, as are inconsistent with the state of Acceptation with God, which is the very thing he hath to prove. 2. In supposing, that, if Believers are sealed up infallibly to Redemption, the Exhortations to the avoidance of sinnes, in themselves, and to all that continue in them, destructive to Salvation, are in vaine: which is a figment, in a case somewhat alike (as to the reason of it) rejected by men, that knew nothing of the nature of Gods Promises, nor his commands, nor the Accommodation of them both, to the fulfilling in Believers, all the good pleasure of his Goodnesse.

2. The Assurance, the Apostle gives of freedome from the wrath of God, is inseparably associated with that Assurance that he gives, that we shall not be left in, or given up to such waies, as wherein that wrath, according to the tenure of the Covenant of Grace, is not to be avoided. From this latter Testimony, this Argument also doth flow; Those, who are sealed of God to the day of Redemption, shall certainly be preserved thereunto: their preservation being the end and aime of God in his sealing of them. Mr Goodwins Answer to this Proposition is, that they shall be so preserved, in case they fall not into abominable sinnes and practises, and so Apostatize from the Faith; that is in case they be preserved, they shall be preserved; but wherein their preservation should consist, if not in their effectuall deliverance from such waies and courses, is not declared. That all Believers are so sealed, and to that end, as above, is the plaine Testimony of the Scripture, and therefore our Conclusion is undeniably evinced.

Thus have we, through the Lords assistance, freed the triple Testimony of Father, Sonne, and Spirit, given to the Truth under Consideration, from all Objections, and exceptions put in thereunto: so that we hope the mouth of iniquity may be stopt, and that the cause of the Truth in hand is secured for ever. It is a fearfull thing to contend with God. Let God be true and all men lyars.