The Doctrine of the Saints Perseverance, Chapter 9
CAP. IX.
1. The Intercession of Christ. 2. The nature of it. Its ayme, not only that Believers continuing so, may be saved, but that they may be preserved in Believing. 3. This farther proved from the Typicall Intercession of the Judaicall High Priest. 4. The Tenor of Christs Intercession (as manifested loh: 17. v. 11.) opened, and v. 12. 13. 14. 15. 5. The result of the Argument from thence. The Saints Perseverance fully confirmed. 6. Rom. 8. 33, 34. at large explained. 7. 8. M. G's Interpretation of the place in all the parts of it confuted. Vaine supposalls groundlessely interserted into the Apostles discourse. What Christ Intercedes for, for Believers, farther manifested. The summe of what is assigned to the Intercession of Christ, by M. G. How farre it is all from yeelding the least consolation to the Saints, manifested. 9. The Reasons of the foregoing Interpretation, proposed and answered. 10. The end assigned of the Intercession of Christ, Answered. God works persevere actually: a supply of mercies, that may not be effectuall, not to be ascribed thereunto. 11. Farther objections Answered: Christ not the minister of sinne by this Doctrine. 12. Supposalls and Instances upon the former Interpretation, disproved and rejected. 13. A briefe account of our Doctrine concerning the Intercession of Christ for Believers: and of the true end of the Act of his Mediation. 14. The close of the Argument, and of the first Part of this Treatise.
OF the Intercession of Christ,§. 1. both as to the nature of its typicall Representation by the high Priests entring into the Holy of Holyes, every yeare with blood, Heb. 9. 7.and its effectuall influence into the perfect, compleate Salvation of Believers, so much hath been spoken by others, and the whole of the Doctrine delivered, with so much clearnesse, spirituallnesse and strength, that I shall not need to adde any thing thereunto. That Christ intercedes for the preservation of Believers in the Love and Favour of his Father, to the end, is that which I intend to manifest, and which may (as I suppose) be very easily undeniably evinced. Some few Considerations will make way for the demonstration of the Truth, which is under Consideration, or Confirmation of the Perseverance of Saints, from the Intercession of Christ.
First, the Intercession of Christ being his Appearance for us in the presence of God (Heb. 9. 24. He is gon into Heaven,§. 2. foreign to make a legall Appearance, for our defence, before the Judgment seat of God; & by being there is our Advocate. I John 2:1. he is said to save us to the utmost. Heb 7. 25.) There is certainely some thing, or other, that he puts in for, in the behalfe of them, in whose Cause he appeares and sues, that so he may save them to the utmost. Now this must be, either, that being, and continuing Believers, they may be Saved, or that they may believe and continue Believers unto Salvation. That the first is not the sole import and aime of the Intercession of Christ, may be manifested, from this double Consideration.
1. From the nature of the thing it selfe. There is nothing but the establishment of the very Law of the Gospell, (He that believeth shall be Saved) wrapt up in this interpretation of the Intercession of Christ. But this neither hath Christ any need to intercede for, it being ratified, confirmed, and declared from the beginning, neither is there, or can there any Opposition be made against it, to shake, weaken, or disturbe it, in the least: it depending solely on the Truth and Unchangeablenesse of God, not being vested by any Condition whatsoever, in any other subject: nor would this be availing to his Militant Church, whose preservation he aimes at and intends in his Intercession: For the whole of his desires may be granted him to the uttermost, and yet his whole Church at any time militant, perish for ever. Though not one soule should continue believing to the end, though the gates of Hell should prevail against every one, that names the name of Christ in the world, yet that Truth He that believeth, shall be Saved, taken in the sence of our Adversaries, for a Promise to Perseverance in believing, and not a promise to actuall true Believers, might stand firme for ever. To say then, that this is the whole Intercession of Christ for his Church, is to say, that in his whole Intercession, he Interceded not at all for his Church:Ioh. 11. 44. He is heard in his Intercession, and he may be heard to the uttermost in this, and yet his whole Church be so farre from being saved to the ut most, as utterly to be destroyed and consumed.
2. Doubtlesse the Intercession of Christ,§. 3. must answer the Representation of it, which the Apostle so much insists on Heb. 7. 9. Of the Oblation of Christ there were many Types in the Aaronicall Priesthood of the Law: Of his Intercession, but one principally; namely, that solemne entrance of the high Priest with Blood and Incense into the Holyest of Holyes, in the great Anniversary Sacrifice, on the tenth day of the seventh month; (on the which day also the great Jubilee, or Joyfull time of deliverance, typifying our deliverance by Christ, began:) Here unto is added the Priesthood of Melchisedec: whereof there is mention neither of its beginning, nor ending, to secure us of the Continuance of our Mediator in the act of his Priesthood, for ever. Now the end of the high Priests so entring into this Holy place, was to carry on the work of Expiation and Attonement, to persection, and compleat peace with God, in the behalfe of them, for whom he offered, without. And therefore the Holy Ghost saith, that his entrance with Blood, was, to offer for himselfe, and the Errours of the people. Heb. 9. 7. It being but a continuation of his Oblation began without, unto a compleat Attonement. And therefore there is no reall difference between the efficacy of the death of Christ, and that of his Intercession, upon the actuall Accomplishment of it. It being then the compleate taking away of the sinnes and Errours of the people, as to the guilt of them, and the Continuance of their peace with God, which was intended by the high Priests entrance with blood into the Holyest of Holyes, that, which answers thereunto, or the deliverance of Believers from the whole guilt of sinne, and their preservation in the Love and Favour of God, is the intendment of Christ in his Intercession. Let the Effects and fruits of the Oblation of Christ be bounded and limited to the procuring of a new way of Salvation, without purchasing for any one person whatever, power and Grace to walke in that way, and then exclude his Intercession, from any influence into the preservation of them who do enter that way, therein; and perhaps indifferent men will scarce thinke the Glory and Honour of the Lord Jesus to be of any great regard with us.
3. That this is the import of Christs Intercession for Believers,§. 4. is evident by that preface, which we have thereof, John 17. being a manifest declaration on earth of that, which Christ lives for ever in Heaven to do. This was the Incense, wherewith he entred into the Holy place, which he now prepared and which was afterwards beaten small, in his Agony, that it might be ready to make a sweet perfume at his entrance into Heaven, as he was sprinkled with his owne Blood. That Christ Interceded, and for his Elect, for whom he dyed, that they may believe, our Adversaries deny; but that he Intercedes for actuall Believers, hath not hitherto been questioned. What it is, which he requests on their behalfe, the tenor of that Power of his (John 17.) will manifest. v. 11. (saith he) Holy Father keepe through thine owne name, those whom thou hast given me, that they may be one as we are; keepe them from sinne and ruine, every thing that will hinder them from union with me. What is it that our Saviour here prayes for, & for whō is he so ingaged? that it is for Believers, as such, for whom he puts up these supplications, our Adversaryes in the cause in hand, do contend. That these may be kept through the Power of God, unto Unity among themselves, which they have by their Union with him, is his dying request for them. He prayes not for any such onenesse, as is consistent with their separation from him, and his Fathers Love. Where now shall we fix the supposed failure those, who effectually and eventually are kept up to Spirituall Union, cannot fall out of, nor fall of from (totally nor finally) the Love of God. Either Christ is not heard in his request, or the Father cannot keepe them by his Power, if these thus interceeded for, are not preserved. Many Temptations, many oppositions, great Tribulations without, strong Corruptions within, they must needs meet withall: these they have no power in themselves to overcome, nor to resist. Should they be left to themselves, they would never be able to hold out to the end; Saith Christ, I should loose these poore Sheep, for whom I have laid downe my life to bring them unto thee: Holy Father, do thou therefore keepe and preserve them from all these evills, that they may not prevaile over thē. And keep thē through thy Nam…, thy Power, (for we are kept through the Power of God unto Salvation,) let thy Power be exerted for their preservation. And what is too strong for thy Power? Who can take them out of thy hand? Lay that upon them for their defence, shew it out in their behalfe, that all their enemies may feele the weight, and strength thereof. Keepe them through thy Name, thy Grace, let that be sufficient for them, let them have such supplyes of Gospell Grace, and pardoning Mercy, (concerning which, I manifested thy Name unto them v. 6. and so revealed thee a Father) that they may be incouraged to trust in that Name of thine, and to stay themselves upon thee; where the failure is, doubtlesse is not easy to manifest. In the verse following our Saviour addes many motives to make his Intercession prevalent in their behalfe.
First, v. 12. he saith, that according to that Commission, that he had received, he had faithfully preserved them, whilst that he was in the world; and now being ready to leave them, as to his bodily presence, he urges the speciall preservation of his Father as needfull, that, after all the Care and Cost, which he had laid out about them, they might not utterly perish. And then
Secondly, v. 13. he urges the necessity, that they should have some Assurance of it in the midst of all their troubles and tryalls, that they may have Consolation upon their confidence in the words, which Christ had spoken to them, that they should be preserved through all difficulties unto the end. And he farther urges,
Thirdly, v. 14. from the certaine Opposition, that they should meet withall: the world hates them, and will without doubt, use all wayes and meanes possible, for their ruine and destruction; giving also the Reason, why the world hateth them, and will oppose them, which is such an one, as must needs ingage the Heart and Goodwill of God for their preservation, to wit, because they receive the Word of his deare Sonne, and upon that account, left the world, separated from it, and became its enemyes; and shall they now be left to the rage and fury of the world in this condition? That be farre from thee: Holy Father keepe them. Hereupon
Fourthly, v. 15. he reneweth his prayer in their behalfe, with a farther opening of his mind, as to what he had last spoken of. The world, the world being vile, wretched, deceitfull, and set upon Opposition against them, a man would have thought, that the Lord Jesus should have desired, that his Saints might be taken out from the midst of this world, and set in a quiet place by themselves, where they might no more be troubled with the baits and oppositions of it. But this is not that which he requests; he hath another worke for them to do in the world, they are to beare witnesse to him and his Truth, by their Faith and Obedience, to convince the wicked unbelieving world; They are to Glorifie his name by doing, and suffering for him; so that this is no part of his request; I pray not (saith he) that thou shouldest take them out of the world, but that they may not be prevailed on, nor conquered by the evill, that is in the world. That they may be kept, and preserved from the power of evill, which would separate them from me, and my Love. This he presseth for, and this he is heard in; and that, not only for his Apostles and present followers, but as he tells you v. 20. for all that should believe on him, to the end of the world.
The things prayed for, the Reason of his Intercession, the opposition against the accomplishment of the things interceded for, the distinction put between them for whom he Intercedes, and the perishing world, all delivered in plaine and expresse termes, evidently evince the intendment of Christ in his Intercession, evidently to regard the safeguarding of Believers in the Love and Favour of God, by their continuance in Believing, and preservation from the Power of temptations, and oppositions, arising against their Perseverance in communion with God.
The result of what hath been spoken,§. 5. as to its influence into the confirmation of the Truth under Demonstration, amounts unto thus much. That which the Lord Jesus Christ as Mediator requesteth, and prayeth for continually of the Father, according to his mind, in order to the Accomplishment of the Promises made to him, and Covenant with him (all his desires being bottomed upon his exact perfect performance of the whole will of God, both in doing and suffering) that shall certainly be accomplisht and brought to passe; But thus, in this manner, upon these accounts, doth the Lord Jesus intercede for the Perseverance of Believers, and their Preservation in the Love of the Father unto the end; therefore they shall undoubtedly be so preserved. It is confessed, that the Persons Interceded for, are Believers, all Believers, that then were, or should be to the end of the World, (the efficacy of this Intercession having commenced from the foundations thereof) the thing prayed for is their Preservation in the state of Union with Christ, and one another, the motives used for the obtaining this request in their behalfe, are taken from the work they have to doe, and the opposition they were to meet withall, and all the Saints being thus put into the hand of God, who shall take them from thence? On what account is it, that they shall not be preserved? To say they shall be thus preserved, in case themselves depart not wilfully from God, is to say, they shall be preserved, in case they preserve themselves, as will afterwards be farther manifested.
This Argument is proposed by the Apostle,§. 6. in the most triumphant assurance of the Truth and Certainty of the inference contained in it, that he any where useth, in any case whatsoever. Rom: 8. 33, 34. Who shall lay any thing to the charge of Gods Elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, yea rather that is risen againe, who is even at the right hand of God, who also maketh Intercession for us: he laies the immunity of the Elect & justified Persons, from just crimination, or Condemnation, on the foundation of the Oblation and Intercession of Christ; The first part of this Argument, from the Oblation of Christ, (who shall condemne? It is Christ that died) asserting the immunity of Believers from Condemnation, upon the account of the punishing of all their sinnes in Christ, and the perfect satisfaction made by his death for them, whence the justice of God, in the issue, will not have any thing to lay to their charge, we have formerly insisted on; The other, which the Apostle induces emphatically and comparatively, though not in respect of procurement and purchase made, yet of assurance to be given, with foreign in respect of his Oblation▪ is that now before us. To make the Assurance of Believers plentifull, that they may know both the Truth of his first generall Assertion, that all things shall work together for good to them; and this particular conclusion, now laid downe by way of interrogation, rejecting all evill opposed to their former enjoyments, who shall lay any thing to their charge? who shall condemne? He gives them a threefold consideration of the state, and actings of the Lord Christ, after the Expiation of their sinnes by this bloud, in reference to them; 1. He is Risen. 2. He is at the Right hand of God. 3. Makeeth Intercession for them; the First denoting his Acquitment, and theirs in him, (for he died in their stead) from all the sinnes that were charged on him; For he was declared to be the Sonne of God, accepted with him, and justified from all that debt, which he undertook, in his Resurrection; and, if he be risen, who shall lay any thing to the charge of them whom he died for, and for all whose sinnes, in their stead, he was acquitted? The Second is his Exaltation and Power; for, having purged our sinnes, he is sate downe at the right hand of the Majesty on High. Heb. 1. 3. receiving thereby a most plenary demonstration of his Fathers good will to him and his, in respect of the work that he had undertaken and gone through for them; For, if he had not made an end of sinne, when he was obedient unto death, the death of the Crosse, he could not expect that God should give him a name above every name, with fulnesse of power, to give Eternall Life to all that the Father gave him; This to assure us that he will doe, having power in his own hand, the Apostle addes, who also Intercedes for us; hereby (thirdly) testifying abundantly his good will and care for our Salvation; Upon these considerations the Apostle leads the Faith of the Saints of God, to make a conclusion, which is to be believed as a Divine Truth, that tenders to us the Doctrine we have under Demonstration, triumphant against all Objections and oppositions that can be made against it: And hence we thus argue: Those against whom no Charge can be laid, who cannot by any means be separated from the love of God in Christ; cannot totally and finally fall away from Faith, and fall out of Gods Favour: but that this is the condition of all true Believers, is evident from the Context. It is of all that are called according to the Purpose of God, sanctifyed and justified, the proper description of all and only Believers, that the Apostle affirmes these things, and to whom he ascribes the condition mentioned: Now that this is the state and condition of those persons, the Apostle manifesteth from the causes of it, viz. the Oblation and Intercession of Christ in their behalfe: For those for whom he Died, and doth Intercede, are on that account, exempted from any such charge, as might be of prevalency to separate them from God.
M. Goodwin attempts indeed once more to reinforce the triumphed over Enemies of the Saints,§. 7. and to call them once more to make head against the Intercession of Christ, but, with what ill successe, the consideration of what Arguments he useth with them, and for them, will demonstrate: thus then he addresseth himselfe to his taske Ch. 11. Sect: 33. pag. 248. I answer, It is no where affirmed, that Christ Intercedes for the Perseverance of the Saints in their Faith, or, they who once believed, should never cease Believing, how sinfull and wicked soever they should prove afterwards; But Christ Intercedes for his Saints, …s such, and so continuing such, that no accusation from any hand whatsoever, may be heard against them, that no afflictions or sufferings, which they meet with in the World, may cause any alienation, or abatement in the Love of God towards them: but that God will protect, and preserve them under them; and consequently, that they may be maintained at an excellent rate of Consolation in every state and condition, and against all interposures of any Creature to the contrary.
This Answer hath long since ceased to be new to us:§. 8. It is that indeed which is the shield, behinde which Mr Goodwin lyes, to avoide the force of all manner of Arguments pointed against himselfe, though it be the most weake and frivolous, that ever, I suppose, was used in so weighty a matter; It is here cast (as he hath many moulds and shapes to cast it in) into a denyall of the Assumption of our Syllogisme, and a Reason of that deniall; First he denies, that Christ intercedes for Believers, that they may Persevere in their Faith; he prayes not for their Perseverance.
2. His Reason of this is two fold; 1. A supposall, that they may prove so wicked, as not to continue Believing. 2. A description of what Christ Intercedes for, in the behalfe of Believers, viz. that they may continue in Gods Love, if they doe continue to Believe, notwithstanding all their affictions: Homo homini quid interest? Whether men will or no, these must passe for Oracular Dictates.
1. First, for the first: Let what hath been spoken already be weighed, and see if there be not yet hope left for poore soules, that Christ prayes for them, that their Faith faile not; And, by the way, who will not embrace this comfortable Doctrine, that will assure him in his Agonies, Temptations, and Failings, that all help and supplies are made out to him, from and by the Lord Jesus, in whom is all his hope; and that he receives of his Father, upon his Intercession, all the fruits of his Death, and Bloudshedding in his behalfe▪ But that he should Believe, or being tempted should be preserved in Believing, of that Christ takes no thought, nor did ever intercede with his Father for any such end or purpose; Such consolation might befit Jobs friends, miserable Comforters, Physitians of no value. (But of this before.)
2. For that supposall of his, of their proving wicked afterwards to an inconsistency with believing, it hath often been corrected for a sturdy Begger, and sent away grumbling and hungry, and, were it not for pure necessity, would never once be owned any more by its Master; Christ Intercedes not for Believers, that they may Persevere in the Faith upon such foolish supposalls, whose opposite is Continuance in the Faith, and so is coincident with the thing it selfe interceded for; To Intercede that they may continue Believing, is, to Intercede that they may never be so wicked, as Mr Goodwin supposeth they may be. The end of Christs Intercession for the Saints asserted, is, that they may never wickedly depart from God; Doth Mr Goodwin indeed take this to be the tenor of the Doctrine he opposeth, and of the Argument which he undertakes to Answer? viz. That the Faith of Believers, and the continuance of that, is interceded for, without any reference to the worke of Faith in Gospell Obedience, and communion with God in Christ? Or if he thinks not so, why doth he so often insist on this calumnious evasion?
3. In giving the aime of Christ in his Intercession for believers, we have this new cogent Argument against our Position; Christ Intercedes for the things here by me mentioned; therefore he doth not Intercede for the Perseverance of the Saints; But why so? Is there any inconsistency in these things, any repugnancy in termes, or contrariety of the things themselves? Christ Intercedes, that Believers may enjoy the Love of God; therefore he doth not Intercede, that they may be established in Believing?
2. The summe of all that is here ascribed to the Intercession of Christ, at the best, is, that God will confirme and ratify that everlasting Law, that Believers, continuing so to the end, shall be saved, which whether it be the summe of Christs Intercession for his Church or no, that Church will judge; If there be any thing farther, or of more importance to them, in what is assigned to it by M. Goodwin, it is wrapt up in the knot of &c. which I am not able to untye.
3. Those words of the Apostle [who shall lay any thing to the charge of Gods Elect] do not denote, this is that the Intercession of Christ for them, that no accusation be admitted against thē, whilst they belive; which is no more, but the confirmation of that generall Proposition of the Gospell before mentioned. But it is the Conclusion which they make upon the Account of the Intercession of Christ in the Application of the Promise of the Gospell to their owne soules: Neither is there any more weight in that which followes, that there be no abatement, or alienation of the Love of God from them, upon the account of their sufferings and afflictions, which for the most part, are for his sake; what Saints of God were almost so much as once tempted with a conceit, that Gods Love should be abated, or alienated from them, because they suffered for him?
And this is the Foundation of that excellent rate of Consolation at which the Saints, upon the account of the Intercession of Christ, may be maintained. Into Afflictions, Temptations, Tryalls, they may fall: but if they continue in Faith, and Love, they shall not be rejected. No Creature shall be heard against them; that Christ takes care for; But for the worst enemies they have, their owne Lusts, Corruptions, and Unbeliefe, the fiery Darts of Sathan fighting against their soules, their continuance in Believing, the falling, from whence is indeed all the danger they are exposed to, (for whilst they continue so doing; all other things are lighter then vanity) that Christ takes no care about, (though he pray, that God would sanctify them and keepe them,) but they must shift for themselves as well as they can, he will not, doth not Intercede for them, that from these they may be preserved; Doubtlesse, he that shall think to be maintained long at any high rate of Consolation, and laves in no other, nor no better provision to live on, then this mentioned, will quickly be reduced to a dry morsell.
But yet some Reasons of the foregoing interpretation of this place of the Apostle Rom. 8:§: 9. are offered unto us.
This to be the tenour and effect of Christ's Intercession for his Saints (saith he) is evident from the first of the three passages cited: And for that demand [who shall separate us from the love of Christ] It is not meant from the Love, wherewith we love Christ, but from the Love wherewith Christ loveth us; as we are Saints, and abide in his love, and keepe his commands: neither is it so to be conceived, as if sinne, wickednesse, loosenesse, profanenesse, could not unsaint men, and hereby separate them from them from that love, wherewith Christ sometimes loved them, (for that Iniquity will separate between men, and their God, is evident from Isa. 59. 2.) But the cleare meaning is, that nothing, no Creature whatsoever, person, or thing, can make Christ an enemy to those, who shall in Faith and Love, cleave fast unto him.
Ans. 1. All this respecteth only one expression in this one place of Scripture, and ariseth not, with the least power, against our Argument taken from many places in Conjunction, explicatory one of an other; It runns also upon the same mistake with the former, taking the exaltation of Believers, upon the Intercession of Christ in their behalfe, which holds out the Issue of it, to be expressive of the matter of his Intercession, being only a demonstration of the event of of it; But grant this to be the tenor and effect of Christs Intercession, that Believers may not be separated from his Love: is he heard therein, or is he not? Whatsoever be the issue of the question, our procedure will be facile. But it is said, that it is not the Love, wherewith we love Christ, but that wherewith he loveth us, that we shall not be separated from; take this also for granted, that it is that, & that only: will this advantage your Cause. If we be never separated from that Love that Christ bears us, is it possible we should wholly be separated from that Love, that we beare him? Wherein consists our separation from that Love, that Christ bears us? How is it caused, or may it be procured? Is it not by the losse of our Faith and Love to him? Or at least is it not an inseparable consequence thereof? Or can it possibly come to passe any otherwise, then on that account? If then he Intercedes that we may not be separated from that Love he bears us, and that Love inferrs the continuance of ours, doth he not withall Intercede, that we may never loose that Love, wherewith we love him, by which we continue in his Love? If the old shift be not at hand for a reliefe, this young part of the Answer will instantly suffer losse. It is added therefore, he loveth us, as we are Saints and abide in his Love, that is, (for so we must understand it,) whilst we are so; for that he beares any effectuall Love to us, to keepe us up to Saintship, that is denyed; 'tis true, Christ loveth us as Saints, and as abiding in his Commandements; but it is also his Love to keepe us, and he intercedeth that we may abide in that Condition, wherein alone it is possible for us so to do: Neither is the Question, whether sinne, loosenesse, profanenesse, do not separate between God and men, more or lesse; but whether Believers shall not be preserved from such loosenesse & profanenesse, as would make a totall separation between God and them; and if God intercedes, as is added in the close, that nothing may make him an enemy to us, certainely he must Intercede that no sinne may do it; For indeed, sinne is something in this businesse; and this must be, as to the keeping us from it; I suppose no man thinks any thing in all this Discourse of Mr Goodwin's, to looke like the least attempt of proofe, that Christ doth not Intercede for the Perseverance of Saints. Neither hath he confidence enough positively to deny it, & therefore spends his whole Discourse hereabout in evasions, and diversions. Let it be directly denyed, that Christ doth not intend, that the Faith of Believers may not faile, that his Saints may be preserved, and Saved; and we know what we have to apply our selves unto: And if the contrary cannot be proved, the Saints know, what they have to trust unto, that they may no longer leane on that which will yeild them no supportment. If this will not be, let it on the other hand be granted, that he doth so intercede; for, de unoquo que affirmare, aut negare, verum est. As to this then he proceeds
Secondly, Were it granted, that part of Christs Intercession for his Saints, is, that their Faith may never faile, yet the intent thereof would not necessarily, nor indeed with any competent probability,§.10. be this, that no sinne nor wickednesse whatsoever, that shall, or can be perpetrated by them, might cause them to make shipwracke of their Faith, but rather that God would graciously vouchsafe such meanes and such a presence of his Spirit unto them, as whereby they may be richly inabled, to keepe themselves in Faith & Good conscience, to the end.
Ans. Whether prejudiced men will grant it or no, it is clearly proved, if the words of Christ themselves may be taken for proofe, that he Intercedes for his Saints, that their Faith may not faile, and that, notwithstanding the interposition of any such sinnes, as they can or may (suppositis supponendis, amongst which is his Intercession) fall into; So he tells Peter upon the prediction of his dreadfull fall, that neverthelesse he had prayed for him, that his Faith should not faile; That they may fall into such sinnes, and continue in such, as are inconsistent with their Acceptation with God, according to the termes and tenor of the new Covenant, is that, which we have been disproving all this while; and which our Author ought not, as he doth in all his Reasonings, to suppose; In the not failing or dying of their Faith, in their preservation therein, is included their deliverance from the perpetration of the sinnes intimated, or at least from such a manner of committing any sinne, as should utterly separate them from God. It is the continuance of a living Faith, that Christ prayes for; and where that is, there will be workes of new Obedience: and there will be the work of that Faith, in purifying the Heart, and mortifying of the sinnes supposed. Farther, the way here prescribed and limited to the Lord Jesus, how he shall intercede for his, and for what, viz. not for actuall Perseverance, and continuance in the Faith, to be wrought in them by the exceeding greatnesse of the power of God, but for meanes to inable them to preserve themselves, we are perswaded he walkes not in; And that much upon this account, that the way, whereby God begins and carries on Believers, in the way of Faith and Obedience, is not by such a supply of meanes, as leaves them to themselves to work and effect the things, for which they are so supplied; but he himselfe workes in them to will and to doe of his own good pleasure, fulfilling in them all the good pleasure of his Goodnesse, and the worke of Faith with power, giving them all their sufficiency, and preserving them by his power, through Faith unto salvation; To make Faith, and Perseverance therein, to follow such a supply of meanes, as leaves the production of them, to the power of the wills of men, so that after God hath done, all that on his part is to be done or performed, that is, quickned them being dead, giving them new Hearts & Spirtis, shone into their mindes, to give them the knowledge of his Glory in the Face of his Sonne &c. it is yet uncertaine, whether …ver Faith shall be wrought in their Soules or no, or rather, whether men so supplied with means will Believe and Persevere, or no, is an Assertion, that will never be proved to Eternity; nor whilest Truth is Truth, it is capable of proofe: The granting of such meanes, and such a presence of his Spirit, that men may be inabled to worke for themselves, is an expression exceedingly unsuited to all the Promises of the new Covenant; what ever either of the Spirit of Grace, or the meanes of it, is given out to Believers, Christ intercedes that his Father would keepe them, not that they should keepe themselves: he was too well acquainted with our frame, and our temptations, to desire we might be our own keepers; God forbid we should be left to our owne preservation, to the hand of our owne counsell and power, though compassed with all the supposed sufficient meanes: that may be, not eventually effectually God creates a defence upon our Glory, and doth not leave it to our owne safegarding. Our salvation is not in our own custody; That the Father doth not keepe us, or preserve us, that the Sonne doth not Intercede, that we may be so preserved, that the Spirit doth not make us meete for, and keepe us unto the Inheritance of the Saints in Light, but that, in the use of meanes we are, as Adam was, our own keepers, are some of the Principles of that new way of administring consolation to Believers, which Mr Goodwin hath found out. This then is the utmost, which Mr Goodwin will allow to be (for disputation sake, not that he really believes it) granted, that Christ intercedes for his Saints, as to their continuance and preservation in that condition, viz. That God would give them such meanes, as they may use, or not use, at their liberty, which may be effectuall, or not effectuall, as their own wils shall choose to make use of them, which he also takes for granted, to be common to all the World, and not to be peculiar unto Believers.
But it is farther argued, If Christ should simply and absolutely Intercede, that no sinne or wickednesse whatsoever, may destroy the Faith of any true Believer, and consequently deprive him of Salvation, should he not hereby become that, which the Apostle rejects with indignation, as altogether unworthy of him, I meane, a Minister of sinne? Is therefore Christ the Minister of sinne? God forbid; or whereby, or wherein, can it lightly be imagined, that Christ should become a minister of sinne, rather then by interceding with his Father, that such and such men, how vile and abominable soever they shall become, may yet be precious in his sight, and receive a Crowne of Righteousnesse from his hand? Or doth not such an Intercession, as some men put upon him, as they who make him to Intercede simply and absolutely for the Perseverance of Believers in their Faith, amount to an Intercession of every whit as vile and unworthy Import as this?
Ans: That this is the tenor of Christs Intercession with his Father, for men, let them become as vile as they will, how vile and abominable soever, yet that they may be still precious in his sight, and that he would give them a Crowne of Righteousnesse, M. Goodwin knoweth full well, not to be the Doctrine of them he opposeth; If he shall otherwise affirme, it will be incumbent on him to produce some one Author, that hath wrote about this Doctrine, in what language soever, and so stated it; If he be ignorant, that this is not their Doctrine, he ought not to have ingaged into an opposition thereof: if he argue that it is otherwise, this procedure is unworthy of him. That Christ Intercedes for his Saints, that they may be kept from all such sinnes, as would separate them from the Love and Favour of his Father, for which there is no Remedy provided in the Covenant of Grace, and that their Faith may not faile or perish under such sinnes, as they may through Temptation fall into, is the Doctrine, which he opposeth, or at least ought to oppose, to make good his undertaking; Now if this be so, then (saith he) is Christ the minister of sinne: why so? He sees and foretells, that Peter should deny him thrice, yet he prayes, that Peters Faith may not faile under that sinne and wickednesse: is he therefore a minister of sinne? because he Intercedes, that his Saints may not be given up to the power of sinne, nor every time they are assaulted, lye conquered by sinne, is he therefore a minister of sinne? or rather a deliverer from sinne? That very thing, which M. Goodwin affirmes would make him a minister of sinne, he affirmes himselfe to do in the case of Peter; how he will free himselfe from this charge and imputation, ipse viderit.
2. What it is to Intercede simply and absolutely for Believers, that they may continue believing, we are not so cleare in; Christ Intercedes, that they may be preserved by the power of his Father, in and through the use of those meanes, which he graciously affords them, and the Powerfull presence of the Spirit of God with them therein; and that, not on any such absurd and foolish conditions, that they may be so preserved by his Father, provided they preserve themselves, and continue Believers, on condition they continue to believe; and, if this be of a vile and unworthy import, the Gospell is so too, and one of the most eminent Graces, that is inwrapped in the New Covenant, is so too.
What there is farther in M. Goodwin Sect. 34. Pag. 249, 250. unto this Argument, §. 12.is either a meere repetition of what was spoken before, or a pressing of Consequences upon such supposalls, as he is pleased to make, concerning the Doctrine that he doth oppose; As we cannot hinder any man from making what supposals they please, and suiting inferences to them, manifesting their skill in casting downe what themselves set up, so we are not in the least concerned in such Theatricall contests.
What it is,§. 13. that we teach of the Intercession of Christ for Believers, hath been sufficiently explayned; The end, and aime of it is, that they may be kept, that they may not be lost, that the evill one may not touch them, that they may be Saved to the utmost, and kept by the Power of God unto Salvation; All that the Lord Jesus hath for his Church, either by bis Oblation, or his Intercession, procured, or doth procure, being made out unto them by the Holy and Blessed Spirit, which he sent them from his Father, as the first fruits of his undertaking for them, by, and in the use of such meanes and wayes, as he hath appointed for them to walke in, in reference to the end proposed: He Intercedes that through supplyes of that Spirit, their Faith faile not, that no temptation prevaile against them, that they may have suitable helpes in time of need, and so be preserved, according to the tenor of that Sanctification, which he is pleased to give them in this life, which is imperfect, not from all sinnes, (for it is the will of God, to keepe them and walke with them in a Covenant of pardoning Mercy,) not absolutely, from this, or that great sinne, as is evident in the case of David and Peter, whereof, under such sinnes, the one lost not the Spirit, nor the other his Faith, but from such sinnes, or such a course or way, in and under sinne, as would disappoint him, and make his desires frustrate, as to the end first proposed, of bringing them to Glory; so that, as the intendment of his Oblation is, meritoriously, and by way of procurement, to take away all our sinnes whatsoever; and yet in the application of it unto us, as to the taking of them away, by purifying us to be an Holy People unto himselfe, it is not perfected and compleated at once, nor the worke thereof consummated, but by degrees; so in his Intercession, which respecteth the same persons and things with his Oblation, he puts in for our deliverance from all sinnes, & the power of them, but so and in a such manner, as the nature of our present condition, whilst we are in viâ, and the condition of the Covenant, whereunto God hath graciously taken us, doth require.
Through the Goodnesse of God,§. 13. we have now brought this first Part to an end. They, who are in any measure acquainted, in what straights, under what pressing imployments, and urgent Avocations, and in what space of time this Offering was provided for the Sanctuary of God, will accept it in him, whose it is, and from whom it was received.