Gods Love to Man and Mans Duty Towards God, Part 2 · Section 19

Gods Love to Man and Mans Duty Towards God · Part 2 · Section 19

p. 452Jer. 32.40.

I will make an everlaſting Covenant with them, I will put my fear in their Hearts, that they ſhall not depart from me.

Sect. 19. PROP. XIX. One Special Priviledge of thoſe who are Internally in Covenant with God, is, that they ſhall never totally depart from God, or fall from Grace, or be caſt out of Covenant.

WHere Special Grace hath wrought the Candition, it will maintain the work. Where Special Grace beginneth, it will finiſh the work in due time. Thus the Faithful, as they have an Immediate right, ſo on Indefeaſable right to the great Benefits contained in the Covenant.

The Remonſtrants hold Grace to be Vincible, both in Converſion, and after Converſion. Si Deus fidem vi irreſiſtibili quae impediri non poteſt, non efficit, neque ſuſtentat: As they. And we know their p. 453meaning, when they deny Vim Gratiae irreſiſtibilem; that when God had done all that belongs to Him to do, yet mans will may Fruſtrate his Grace, and render all ineffectual and to no purpoſe.

If the Saints perſeverance be not certain. Then,

(1.) What becomes of Gods Decree? Here they will ſay, that God Electeth men upon fore-ſight of Faith, and Perſeverance, not unto Faith and Perſeverance. But (methinks) the Scripture teacheth otherwiſe, Epheſ. 1.4. Elected, to be Holy: Not upon Gods Fore-ſight that ſuch would be holy. Jam. 2.5. God hath choſen the Poor of this world Rich in Faith, and Heirs of the Kingdom. Choſen, not becauſe Rich in Faith; but to be Rich in Faith: As they were Choſen, not becauſe Heirs of the Kingdom; but to be Heirs of the Kingdom. 2 Theſ. 2.13. Choſen to Salvation, through ſanctification of the Spirit, and belief of the Truth. He could not foreſee Sanctification in any, but as the work of his own Spirit: He could not foreſee Faith in any, but as his own Gift. (Phil. 1.29. Tit. 1.1.) Acts 13.48. As many as were Ordained to Eternal Life, believed. Some indeed would have it taken thus: As many as were fitted, or diſpoſed unto Eternal Life, believed. But what Diſpoſition, or Aptitude unto Eternal Life is there found in any, before Faith, before they do believe? Beſides, the word is (Pluſquam perfecti temporis) foreign, ordinati fuerant: As many as had been ordained to Eternal Life. Importing a previous Ordination rather than a preſent diſpoſition to Faith.

To the like purpoſe conſult what our Saviour ſaith, John 6.37, 39. All that the Father giveth me, ſhall come to me. And this is the Fathers will, that of all p. 454which he hath given me, I ſhould looſe nothing; but ſhould raiſe it up again at the laſt day. Raiſe it up, that is, to everlaſting Life, as it is ver. 40. Hence it is plain, that in regard of Gods Will and Purpoſe, all the Elect ſhall certainly come to Chriſt, and be kept by him to everlaſting Life.

And ſo much is implied in that ſpeech of his, Mat. 24.24. Inſomuch that (if it were poſſible) they would deceive the very Elect. It is impoſſible that falſe Chriſts ſhould deceive the Elect. Though in themſelves they are liable to Deception, as well as others; yet being Elect, God hath a ſpecial care of them, and they are the ſpecial charge of Chriſt, and the holy Spirit of Truth; for which cauſe it is not poſſible they ſhould be finally deceived, and drawn away from Chriſt, and Fundamental Truth.

And may we not gather as much from Rom. 8.28. All things work together for good, to them who are the called according to his purpoſe. How will this hold true, and yet they may fall into the greateſt of Evils, both Sinful, and Penal, Apoſtacy, and Perdition. And ver. 30. Whom he did predeſtinate, them he alſo called: And whom he called, them he alſo juſtified: and whom he juſtified, them he alſo glorified. They that can prove their Election by their effectual Vocation, may thence conclude their preſent Juſtification, and their future Glorification. Though the former of theſe Texts ſhould make nothing againſt thoſe, who grant the certain Perſeverance of the Elect as ſuch, but not of all the Juſtified, or Sanctified; (ſuppoſing there are ſome ſuch, who are not Elect) yet this laſt Scripture clearly Determines that all that are called, that is, effectually called (and ſo Sanctified) and Juſtified, are p. 455or ſhall be Glorified, and Conſequently muſt needs Perſevere.

(2.) What becomes of Divine Promiſes, that look this way, if the Faithful do not certainly Perſevere? Is not Gods Promiſe good Security? Jer. 32.40. I will put my fear in their hearts, that they ſhall not depart from me. Here we ſee Perſevering-Grace is a Gift, which God hath promiſed. And they in whoſe hearts God putteth his Fear, they ſhall fear him for ever, (ver. 39.) they ſhall not depart from him. It is Evident, and Undeniable, that this is here promiſed. Now it is promiſed either Abſolutely, or Conditionally. If abſolutely, then it inevitably follows, that they muſt continue in his Fear, and never depart from Him; Or elſe where were his Truth and Faithfulneſs? If Conditionally, Then what is the Condition? Can we underſtand it thus, I will put my fear into their hearts, that they ſhall not depart from me: If there will be to continue to fear me, if their will be not to depart? But hold: The ſame thing cannot be the thing promiſed, and the condition unto which it is promiſed. Otioſa eſt haec conditio, facit enim perſeverantiam conditionem perſeverantiae: Non enim deeſſe gratiae ſufficienti eſt perſeveraere, (Suffrag. Britan. de 5. Art. p. 225.) I hope, they with whom we have to do here, would not make God, as one that Mocketh. And then how can this be the ſence, I will give them to fear me, that they ſhall not depart from me: Provided their will be to fear me ſtill, and their care not to depart from me. I will give them to continue and perſevere in my fear, if their will be to continue in my fear; that is, If they do continue in my fear; Certainly, they that do p. 456perſevere, muſt perſevere, whether God promiſed it, or no. No need for God to promiſe that, the contrary whereof would imply a Contradiction. VVe neither conſult the Honour of his Wiſdom, nor of his Grace, if we would have no more meant than ſo.

And further, If the Lord promiſed no more here, than Grace to perſevere, if we will; then there ſhould be no more promiſed to Believers under the Covenant of Grace, then Adam might have concluded on under the Covenant of Works. Adamo fuit datum, ut poſſet. ſi vellet in bono perſeverare, ſed non fuit datum, ut vellet: Nobis verò, qui verò Chriſto inſiti ſumus, talis data eſt gratia, ut non ſolum poſſimus, ſi velimus, ſed etiam ut velimus in Chriſto perſeverare, (Aug. de Correp. & grat. in c. 11. & 12. Ut Suffr. Britan ib.)

Yea, the condition of Believers would be ſo much worſe than Innocent Adams, by how much they have leſs ſtrength, than he had. Innocent Adam had the fear of God in his heart, (otherwiſe he had not been Innocent) and that fear preſerved in his heart; muſt needs have pre…ented his departing from God. So he had that which might have kept him cloſe to God, without any contrary principles to turn him aſide. VVhereas the beſt of Saints upon Earth are not ſo perfect in Faith, or Fear, or any Grace, but that there is ſomething of a contrary corrupt principle ſtill remaining in them, as a B…ck-byas drawing them another way.

Again, The Lord hath promiſed, Mat. 16.18. The Gates of Hell ſhall not prevail againſt his Church.

Now if the Faithful ſhould not perſevere, it is p. 457plain in this caſe, the Gates of Hell would prevail. Therefore the perſeverance of the Faithful is certain; Or elſe how ſhould this word of promiſe hold certainly true? If the perſeverance of the Faithful be not certain, but purely contingent, that this Believer may fall away, and that Believer, and ſo another, and another; and if there be no one in particular, to whom it may not happen, that he may fall away, then that any ſhould hold out to the end, and be ſaved, it muſt be purely contingent and uncertain. And if it be purely Contingent, whether any one Believer in the world will perſevere, what is not certain, cannot be certainly known; what is not certainly Future, cannot be certainly Fore-known. ††Qualis eſt res, talis eſt rei ſci entia, &c. Camero. Reſp. ad Ep. viri docti. p. 162. in fol. 757.VVhen Chriſt ſays, The Gates of Hell ſhall not prevail againſt the Faithful, (who are built on him, the Rock) it is certain, the Gates of Hell ſhall not prevail againſt them, otherwiſe he might be miſtaken, and his word not hold true.

If any ſuppoſe this to be the ſence, That the powers of Hell ſhall not prevail againſt Believers, without their will, and conſent; if this were all, then Chriſt ſhould promiſe here, as much as comes to nothing. There was no fear of the Devils forcing away any ſoul from Chriſt, quite againſt its will. Beſides, what is promiſed to Believers, would hold as true of Unbelievers: So the Gates of Hell ſhould not prevail againſt Them neither. For none will ſay, that Unbelievers are kept off from Chriſt by force, but that their wills are to keep off from him.

Another Promiſe you have, 1 Cor. 10.13. God p. 458is faithful, who will not ſuffer you to be Tempted above that ye are able; but will with the Temptation alſo make a way to eſcape, that ye may be able to bear it.

Another, John 10.28. I give unto them Eternal Life, and they ſhall never periſh, neither ſhall any pluck them out of my hand.

If we muſt underſtand theſe Promiſes, as depending on ſuch a Condition as this, that they yield not of themſelves to Temptation, nor caſt themſelves out of Chriſts hands: But not as ſecuring them at all, that they ſhall not Totally and Finally yield up to Temptation, and caſt themſelves out of his Hand; then it will follow, that they ſpeak not at all to a Believers fears: but to what he has no fear of. Believers have no fear at all of being plucked away from Chriſt by ſtrong hand, and againſt their wills; but all the fear is, whether they ſhall not at one time or other, be Tempted away from Chriſt, and their hearts prove Treacherous to Him.

To theſe Promiſes, agreeth that of the Apoſtle Paul, Phil. 1.6. Being confident of this very thing, that he which hath begun a good Work in you, will perform (foreign Finiſh) it until the day of Jeſus Chriſt. Where obſerve, his confidence was not in them, but in him that had begun the Work.

Likewiſe that of the Apoſtle Peter, 1 Pet. 1.5. Kept by the power of God through Faith, unto Salvation. Where we ſee the Lord hath them in his keeping. And, Qui cuſtodit nos per fidem, cuſtodit in nobis fidem: He that keepeth us through Faith unto Salvation, keepeth Faith in us to Salvation. How are they kept by his power, who are ſuffered to Apoſtatize, that they are loſt Creatures? (John p. 45917.12.) Surely, ſuch are deſerted and caſt off, not kept.

(3.) VVhat becomes of Chriſts Prayer, and prevalent Interceſſion, if Believers ſhall not perſevere? There is therefore no Condemnation to them, becauſe Chriſt is at the Right-hand of God, making Interceſſion for them, Rom. 8.34. VVhat is it that Chriſt Sueth and Pleadeth for, on the behalf of his People? That their Faith may not fail, as he Prayed for Peter, Luke 22.32. That God would keep them through his own Name, keep them from the evil. If they are not kept from the evil of Total and Final Apoſtacy, How is Chriſts Prayer for them heard? See John 17.11, 15, 20. If there be any power in the Interceſſion of Chriſt (whom the Father heareth always) Believers ſhall be kept by Gods power. The Father ſhould not have his will, if they be not kept unto Salvation, John 6.39. Neither ſhould the Son have his will, John 17.24.

And to ſay, that Chriſt meaneth no more, but that they might be kept, upon condition that they be not wanting to themſelves; is as if he ſhould only Pray that they might be kept, while indeed they ſhall keep themſelves. So to deny the certain perſeverance of the Faithful, is to make Chriſts Interceſſion on that behalf, either Needleſs, or Fruitleſs, and Succeſſleſs.

(4.) VVhat becomes of the Saints prayers for Perſeverance? And what ground have any of us to Pray, that the Lord would Ʋnite our hearts to fear his Name, that he would give us an heart to fear him for ever; or that we may be kept by his power, and ſo guarded with his Grace, that no Temptation p. 460may prevail, to draw us away from him? If the Faithful may fall away, and if God doth not promiſe their Perſeverance, but conditionally, then the meaning of ſuch Petitions can be no more than this: Lord, keep me, ſo long as I have a care to keep my ſelf. Lord, uphold me by thy Grace, ſo long as I have a care not to fall. Preſerve me in thy fear, while I have an heart to fear thee. Give me to perſevere, if I will.

(5.) If the Faithful do not certainly perſevere, what becomes of Gods everlaſting Love to them? That Love which the Apoſtle doth ſo greatly glory in, Rom. 8.38, 39. Should he ſuffer them to draw back, his Soul could then take no more pleaſure in them, Heb. 10.38. Then he ſhould not remember them with everlaſting kindneſs, as Iſa. 54.8, 10. Or Love them with an everlaſting Love, as Jer. 31.3.

If any Believer fall away, and periſh, certainly it is not for want of Power in God. He that could quicken them, when dead in Treſpaſſes and Sins, could ſettle them when Staggering; could Raiſe them when Fallen. I ſay, it is not for want of Power in God to keep them, if they be not kept: He is of power to Eſtabliſh them, Rom. 16.25. He is able to keep them from falling, Jude ver. 24. He is able to build them up, and to give them an Inheritance among all them that are Sanctified, Acts 20.32. And otherwiſe the Apoſtle Peter would not have prayed, as 1 Pet. 5.10. That the God of all Grace would make them Perfect, Eſtabliſh, Strengthen, Settle them. Nor would Chriſt have Prayed for Peter, that his Faith might not fail; if it had not been in his Fathers hands, to prevent the failing p. 461of Peters faith. And if it be not for want of Power, it cannot be, that they are not kept for want of Love, and good will in God towards them. The Love of God being ſuch, as brought them to the Participation of his Grace, and Reconciled them to Himſelf, who before were Enemies; how ſtrange were it, if he ſhould not continue to Love them, whom he hath Reconciled. See how the Apoſtle argueth, Rom. 5.9, 10, 17.

(6.) VVhat ground for that joy of Faith the Scripture ſpeaks of, if the perſeverance of the Faithful be not certain? Take away the Doctrine of perſeverance, and what becomes of Aſſurance? VVhat ground for that Aſſurance, which many of the Faithful (of whom we read in Scripture) had, and all are called on, to give Diligence to obtain, 2 Pet. 1.10. Heb. 6.11. VVhen we read of the the full aſſurance of Hope, as attainable, as in the Texts laſt Cited?

And methinks, they which from that Caution, 1 Cor. 10.12. [Let him that thinketh he ſtandeth, take heed leſt he fall.] Infer, that he that ſtandeth may fall; they ſhould not deny, but from this Councel, and Exhortation, 2 Pet. 1.10. Give diligence to make your Calling and Election ſure.] This may be Inferred, that by giving Diligence, we may make our Calling and Election ſure. And conſequently our Salvation. As that Golden Chain, Rom. 8.30. can never be broken, but one Link will Certainly, and Infallibly draw on another.

And ſo when we read of the Peace of God, which paſſeth all underſtanding, keeping the heart and mind, Phil. 4.7. VVhen we read of the God of Hope, filling ſouls with joy and peace in Believing, p. 462Rom. 15.13. And giving them everlaſting Conſolation, and good Hope through Grace, 2 Theſ. 2.16. VVhen we read of Believers Rejoycing with joy unſpeakable, and full of Glory, 1 Pet. 1.8. Methinks, theſe things do ſtrongly Imply the Safety and Security of the Faithful. Otherwiſe though we do ſuppoſe their Eſtate at preſent to be never ſo happy, yet if their happineſs be no way ſecured; but in the event they may be more miſerable, for having once been ſo happy, Acriores ſunt morſus libertatis amiſſae. Cic.the thought of this muſt needs be a great allay, and ſad check to their Joy and Peace. If the ſtate of Believers be ſo Lubrick and Ʋncertain, as ſome would have it; then what ground can they have for ſuch an Hope, and ſuch Peace, and ſuch Joy, as the Scripture ſpeaks of? Rather it would be but like Jonah's Gourd, that ſprang up in a Night, and periſhed in a Night: VVould this afford ſtrong Conſolation, and everlaſting Conſolation, to believe that they are Elect perſons to day, but may be Reprobates to Morrow? That they are Saints to day, but may be wretched Apoſtates to morrow? VVould this yield Joy unſpeakable, and ſuch Peace, as paſſeth underſtanding, to apprehend their Adoption to day, but to live in fear of their Abdication to Morrow?

Indeed if the Saints Perſeverance and Salvation depend on their mutable, Inconſtant will, not on Gods Purpoſe and Grace; Then how little hope is there of their Perſeverance, and Eternal Happineſs? VVhile Innocent Adam being Tempted, was overcome; How much rather may the beſt of us conclude, that we ſhall fall by the hand of the Tempter? p. 463VVho of us all is fit to Encounter, and go out againſt this Goliah?

How little hope of the Perſeverance of any of the Faithful, if God hath no more promiſed to ſecure them from Total and Final Apoſtacy, than from common Slips, and Falls? VVhen there is ſcarce any probability, that we ſhould at all times do our Duty, but much to the contrary; that partly through the Remainders of Inbred Corruption, and partly through the Impetuouſneſs of Temptation, we ſhould at one time or other grow Negligent; if, as we are letting go our Hold with God, and Jeſus Chriſt, the Lord ſhould let go his Hold of us; VVhat is like to become of us at laſt?

But ſhould we ſuppoſe the Scales to be even here, and that it is every way as likely, a Believer will never carry himſelf ſo, as might provoke the Lord to withdraw, and to leave him to himſelf, as that he will; yet it is plain, that to deny the certain Perſeverance of the Faithful, muſt needs Leſſen a Believers Comfort. So his joy could not be full, no, not though he knew himſelf to be a true Believer. But admitting the certain perſeverance of the Faithful, a Believer that had but a probable perſwaſion, (and much more being aſſured of the Truth and Soundneſs of his Faith) might have more comfort for that. As Mr. Baxter hath well Noted: If I have no perſwaſion either of my own ſincerity, or perſeverance, or yet of my perſeverance as certain, if I were certainly ſincere, then I ſhould have two difficulties in the way of my comfort; which is more than one alone, and therefore muſt put me further off from comfort. But if I were ſure that all true Believers ſhall perſevere, if I had withall but a p. 464ſtrong hope, or probability that I am a true Believer, I ſhould freely receive the comfort of that probability, without the Impediment of farther doubts concerning perſeverance. When otherwiſe I ſhould be thinking, what if I be Juſtified, yet how can I tell but I may loſe it by Back-ſliding?

But againſt the certain perſeverance of the Faithful, many things are Objected.

Object. 1. We read, Ezek. 18.24, 26. When the Righteous turneth away from his Righteouſneſs, &c.

Anſw. It is true, that when a Righteous man doth turn away, or if he turneth away from his Righteouſneſs, he ſhall Die: But it is Propoſitio conditionalis, quae nihil ponit in eſſe. An Hypothetical propoſition doth only hold forth the Connexion as true. Not that the Antecedent ſhall, or may be: but if it ſhould be, then ſuch a thing would be conſequent upon it, John 16.7. If I go not away, the Comforter will not come. This will not prove, that it might have ſo fallen out, that Chriſt might not have departed. His going away was a thing certain, and Determined, notwithſtanding his putting this Suppoſition. So Gal. 1.8. If we, or an Angel from Heaven Preach any other Goſpel, let him be accurſed. This will not prove, that an Angel from Heaven ever ſhall, or may Preach another Goſpel.

Object. 2. Do we not read of ſome that believe for a while, but in time of Temptation fall away? Mat. 13.20, 21. Luke 8.13.

Anſw. A Temporary Faith is not a true Faith. It is there ſaid of a Temporary believer, that he p. 465hath no root: But of the true believer we read, that he is born of Incorruptible ſeed, 1 Pet. 1.23. And that his Seed remaineth in him, 1 John. 3.9. And it is Noted as the property of the good Ground, that it bringeth forth Fruit with patience, or perſeverance, Luke 8.15. That never was good Ground that only maketh a flouriſh for a time, but doth not bring forth Fruit to perfection.

Object. 3. Do not Heb. 6.4, 5, 6. and Chap. 10.26, 27, 28, 29. Speak of a Total and Final Apoſtacy?

Anſw. 1. To that [If we ſin wilfully after, &c.] We anſwer as before to Ezek. 18.24.

2. Theſe Texts ſpeak of that ſin unto Death, which the Regenerate ſhall never fall into, 1 John 3.9. and 5.18.

3. That having Taſted of the Heavenly Gift, is a Diminutive Expreſſion, denoting a Slighty, and Superficial, not a ſound Perception; ſignifying ſomething ſhort of that Drinking, John 4.14. Whoſoever drinketh of the Water that I ſhall give him, ſhall never Thirſt: But the Water that I ſhall give him, ſhall be in him a Well of Water ſpringing up into everlaſting Life. Something ſhort of that Eating and Drinking, which is by a true and lively Faith, John 6.35, 54. Whoſo eateth my Fleſh, and drinketh my Blood, ſhall never Hunger, nor Thirſt, but hath Eternal Life, and I will raiſe him up at the laſt day.

4. It would ſeem that the Apoſtle does not ſpeak of true Believers, Heb. 6.4, 5, 6. But when he ſpeaks of ſuch, he uſeth another Dialect, ver. 9, 10. But beloved, we are perſwaded better things of you, and things that accompany Salvation. For God p. 466is not Unrighteous to forget your Worth, and Labour of Love.

5. That Text, Heb. 6. as they urge it, croſſeth another Principle of the Objectors. There it is ſaid, It is Impoſſible if ſuch fall away, to renew them again unto Repentance. But they hold a Believer may fall away Totally, and yet be raiſed again by Repentance. As Thompſon would ſay: See Mr. Hickmans Animadver. Dr. Heylins Quinq. Hiſt. p. 396.I am a Child of the Devil to day; but I have Free-will, and to Morrow I will make my ſelf a Child of God.

Object. 4. Inſtances are brought of ſome that have fallen, and fallen off: As David, Solomon, Hymeneus, Philetus, &c.

Anſw. It is granted, ſome of theſe were in a ſtate of Grace, and yet fell Foulely; but not Totally, and Finally. They were worſted in praelio, loſt this and that Battel, and yet were on the Conquering ſide in bello. As we read of Dan, A Troop ſhall overcome him; but he ſhall overcome at laſt. So however they were Foiled for ſome time, yet they overcame at laſt. Sometimes God ſuffereth his own Children to Fall, to make them more Humble, Cautelous, and Circumſpect ever after: That they ſtand more ſurely, and walk more ſteadily afterwards.

Again, Some of thoſe mentioned, did fall quite away; but it cannot be proved, that ever they were true believers. The contrary is Intimated, when the Apoſtle ſubjoyneth that word of Encouragement to the Faithful, 2 Tim. 2.19. Nevertheleſs, the Foundation of God ſtandeth ſure, having p. 467this Seal, the Lord knoweth them that are his. Implying, that the other who had Apoſtatized were none of his, and never had a good Foundation; otherwiſe they had ſtood ſure. As the Apoſtle John hath the like, 1 John 2.19, 20, 27. They went out from us, but they were not of us: For if they had been of us, they would (no doubt) have continued with us. But ye have an Unction from the Holy One, (yea, by way of contradiſtinction to thoſe that went out, and fell off.) And ver. 27. The anointing which ye have received of him, abideth in you: And even as it hath taught you, ye ſhall abide in it. So that according to the Apoſtles Doctrine, if thoſe Apoſtates and Impoſtures, had ever received that Anointing, which true Believers have, they ſhould then have abode in the Truth, and not have proved ſuch wretched Apoſtates.

Object, 5. If the perſeverance of the Faithful be ſo certainly Determined, then all Exhortations and Promiſes to Perſeverance, and all Threatnings in caſe of Apoſtacy, are needleſs, if not abſurd. Who would make a buſineſs of it, to perſwade the Sun to keep its courſe, that can do no other?

Anſw. Some things Naturally hold on their Courſe, Eſt duplex genus perſeverantiae, unum Phyſicum, quo modo coelum perſeverat, & Terra,— Profectò hoc genus perſever antiae non admittit admonitiones. Sed eſt aliud genus perſeverantiae quod eſt ab animi propoſitio, id vero admittit, & poſcit ultro admonitiones; Nam propoſitum animi est à judicio & ratione, &c. Camero praelect. p. 227. c. 2.without any underſtanding of it, or Natural inclination to do otherwiſe; as the Sun ſhines, and the Fire burns, whether they are bid to do ſo, or no. And here it's true, it were Irrational to uſe p. 468Exhortations to that which their very Forms and Natures put them forth unto. Again, others are ſo confirmed in their ſtate, and courſe, that there is no more danger of their being Diverted, or turned aſide. So are bleſſed Angels, and the Spirits of just men made perfect in Heaven. And therefore being fully confirmed, and no more in any danger of falling from that ſtate of Perfection; whereunto they are arrived, Ordinances, Exhortations, and the like means of Eſtabliſhment are needleſs to them. But the perſeverance of the Saints on Earth, determined by God, is promoted, and affected in a Rational way, with Underſtanding, and Deliberation (wherein it differeth from the Courſe of Natural Agents) joyned not only with a Natural power of doing otherwiſe; but alſo with great danger of their not perſevering in reſpect of themſelves, and of the manifold Temptations, which here they are ſurrounded, and aſſaulted with. In which laſt Reſpect, the ſtate of the Saints on Earth, is different from the ſtate of the Saints in Heaven. And what is not needful to thoſe bleſſed ſouls, who are abſolutely freed from ſin, and ſet ſo much above the Power, and reach of Temptation; yet may be needful for the preſervation of the Faithful here, who are annoyed both with remainders of Corruption within, and with Temptations from without.

As the Faithful are kept, and held on in their Courſe by a cloſe application of Spiritual Objects to their Faculties, all means of ſtrengthening their Apprehenſion of the goodneſs of their way and ſtate; are very uſeful, and proper for their Preſervation.

p. 4692. And now methinks the Abſurdity rather falleth on their way, who would ſeparate the means from the end. Gods Intending and Determining the end, does not Exclude, or Overthrow, but rather Takes in, and Eſtabliſheth the means conducing to the Saints Eſtabliſhment and Perſeverance. Though they could not do the work of themſelves, yet by Divine appointment they are ſubordinate to that power of God, which does preſerve the Faithful. The Spirit of God making uſe of them, and concurring with them. As Gods determining whom he will effectually Call, and Convert, does not make the Miniſtry of the Word needleſs; So neither does his Determining that theſe ſhall preſevere, render the means needleſs. Grace is nouriſhed and maintained by the like means, whereby it was at firſt wrought.

Again, when God determineth that the Faithful ſhall be kept unto Salvation; the meaning is not, that they ſhall be kept without their having any care of themſelves: But that he will keep up in them a care not to caſt away, and Ruine themſelves. Which care is promoted by Exhortations, Promiſes, Threatnings: So likewiſe they are kept through Faith. Now Faith ſubmits to Divine Precepts and Admonitions, cloſeth with Divine Promiſes, trembles at Divine Threatnings. Thus Faith takes in the whole Word.

3. Take one plain Inſtance, Chriſt aſſureth … of his ſtanding in Grace, [I have prayed … that thy Faith fail not.] I hope, it … that Peters Faith ſhould not fail, whe… … … ed that it might not fail: Yet Chriſt … as well as on the reſt, to Watch.

p. 470Object. 6. The Doctrine of the certain perſeverance of the Faithful is Securitatis pulvinar, the Bolſter of Security, the Pillow of Sloath.

Anſw. 1. Then Chriſt Preached a Doctrine of Security to Peter, when he told him [I have prayed that thy Faith fail not.]

2. It is poſſible, that ſome may abuſe this Doctrine of the Saints perſeverance, to ſloth and ſecurity; but that is the fault of men, not of the Doctrine. So many did, and do abuſe the Doctrine of Free-grace, and Juſtification by Chriſts Righteouſneſs, without the works of the Law, Rom. 6.1. which muſt not therefore be rejected, as falſe and dangerous Doctrine.

3. But the Doctrine of the Saints perſeverance is ſo far from Teaching, or encouraging to Security, that we cannot hold it, but we muſt hold our ſelves condemned by it, if we give up our ſelves to Security. Indeed it tends to beget in the Saints an holy Confidence, not a ſinful Security. If I hold, that a Regenerate man does never fall Totally from Grace, then I muſt needs conclude, I cannot fall totally into Security; or fall into any ſin, ſo as to be wholly under the power of it, and yet be a Regenerate man. Theſe two are purely Inconſiſtent. To fall totally under the power of Security, or of any other Reigning ſin, is to fall totally from God, and from Grace. So again, If I believe that all ſound Converts ſhall continue in Gods fear, how can I hope, that I was ever a ſound Convert, if I caſt off his fear? Or if I have a certain perſwaſion, that I ſhall be ſaved, then I as little doubt of my continuing in the way to Heaven even to the end, as of my enjoying Heaven at laſt: And every man that hath p. 471this hope in him, purifieth himſelf, even as he is pure, 1 John 3.3.

4. The Apoſtles Doctrine and Practice, both cuts off this Objection. As for his Doctrine, he telleth us, Rom. 11.29. The Gifts and Calling of God, (underſtand ſuch as flow from Election, ſpoken of ver. 28.) are without Repentance. Yet in the ſame Chapter, ver. 20. gives this Caution and Counſel: Thou ſtandeſt by Faith. Be not high minded, but fear. Indeed the Doctrine of Perſeverance doth not befriend Carnal ſecurity; nor the duty of an holy fear, Croſs and Thwart the Doctrine of Perſeverance: [Be not high minded, but fear.] Not that the Apoſtle commendeth doubting, or diſtruſt in Chriſtians: he only oppoſeth Security, and Self-confidence. Chriſtians may have an humble ſenſe of their own Weakneſs, and Inſufficiency, and withal an holy confidence in Gods Power, and Faithfulneſs.

Again, where the Apoſtle encourageth the Faithful from the very Faithfulneſs of God to expect a good Iſſue, whatever Temptations they are put to encounter; yet at the ſame time he warneth them [Let him that thinketh he ſtandeth, take heed leſt he fall.] 1 Cor. 10.12, 13.

And as to his own practice, though none will deny, but he was fully perſwaded of his own perſeverance, yet this had no ſuch effect as to make him Remiſs and Careleſs. See the contrary, 1 Cor. 9.27.

5. There is an Anxious fear, and there is a Cautious fear. 1. There is an Anxious fear, including doubtfulneſs concerning the event. And ſo far as any one is certain of his perſeverance, ſo far p. 472he is freed from this fear. 2. A Cautious fear, including ſuch an apprehenſion of the evil of Apoſtacy, as puts the ſoul upon an holy care to ſhun it: And this is a means of preſerving the Faithful. Now this is contrary to ſecurity. Therefore the Doctrine of the certain Perſeverance of the Faithful is not a Doctrine of Security. We (with the Scripture, Jer. 32.40.) Teach it is promoted by ſuch means, as are very oppoſite to ſecurity. And further, Mr. Baxter will grant them: That it is not (at leaſt by any ordinary means) to be expected in this life, that the knowledge of our Sincerity, Juſtification, and Perſeverance ſhould be ſo perfect as to have no degree of Doubting, Habitual or Actual, at one time or other. Seeing therefore we are all Imperfect in our certainty of our Sincerity and Perſeverance; it's meet and requiſite that we be called on to (and ſo that we keep up) a Rational working, preventing fear, according to the meaſure of our uncertainty.

6. They that make this Objection, ſometimes grant, that the Apoſtles might have a Special promiſe of Perſeverance, and Donum indefectibilis perſeverantiae: And further cannot deny, but ſuppoſing they were certain of their perſeverance, yet they might be put upon the uſe of means from a principle of Faith and Love. Res eſt ſoliciti plena timoris Amor.Now will it not hence follow, even from their own Conceſſions, that the Certainty of the Saints Perſeverance will not neceſſarily inferr, or produce Security and Negligence?

Object. 7. What need have the Faithful to pray for Grace or Perſeverance, if their Perſeverance be Certain and Determined?

p. 473Anſw. 1. Prayer is a neceſſary part of that Worſhip, and Homage due to God, an acknowledgment of our Dependance on him; and that he is the Author of all that good, we either have, or hope for.

2. That the Perſeverance of the Faithful is promiſed, this can be no Bar to their praying for it. But the Promiſe is an Encouragement to Prayer, and Prayer a means to obtain the Promiſe, Ezek. 36.36, 37. I the Lord have ſpoken it, and I will do it. Yet for this I will be enquired of by the Houſe of Iſrael, to do it for them. The Lord would have his People to ſue his Promiſe, to put his Bond in ſuit. As David did, 2 Sam. 17.27. And Daniel prayed with a Courage, when he underſtood the Number of the Years, whereof the Word of the Lord came to Jeremiah the Prophet, that he would accompliſh Seventy Years in the Deſolations of Jeruſalem. Promiſſiones Dei non huc tendunt ut Homines torpeant, & inde captent occaſionem ignavia & ſocordiae, quia certo perſuaſi ſunt Deum facturum eſſe quicquid promiſit, Vid. in M. Pool. Synopſ. in Dan. p. 3.ſed ut eos ſolicitet ſtimuletque ad preces. As a good Expoſitor notes.

3. They that hold Perſeverance a Benefit offered to all alike upon this condition, Nempe ſi gratiae ſufficienti non defuerint: That is to ſay, If they ſhall not be wanting to that ſufficient Grace, and Help afforded to them; theſe rather take away the uſe of Prayer here. For ſo one cannot pray with underſtanding any other way than thus; Lord, give me to improve that ſufficient Grace which of courſe thou offereſt to me, as to all others, if I have a mind to improve it. Let me pereſevere, if I will.

p. 474Object. 8. How ſhould God ever ſeriouſly try the Faith of his People, if he hath determined, that their Faith ſhall never fail?

Anſw. 1. Gods trying of his People, is not for his own ſake, he knows their minds, and thoughts afar off, Pſal. 139.2. That which we read, 2 Chr. 32.31. God left Hezekiah, to try him, that he might know all that was in his heart. Is ſpoken per foreign, after the manner of men. The ſame is to be ſaid to Gods trying of Abraham, Gen. 22.1, 12. Exploratio obedientiae Abrahae non eſt ignotae deprehenſio, ſed notae jam illuſtrior patefactio & ſolennis approbatio. (Alting.) So it is not for his own ſake, but it is for their ſakes, and others ſakes, that God trieth them, That they might be more known to themſelves, and others. 2. Was not Chriſts Obedience tried, Heb. 5.8. when yet there was no doubt to be made of his Obedience?

3. Thus one might Argue as well againſt the Divine praeſcience, and deny that God foreſees who ſhall perſevere in the Faith, and conſequently deny that any are Elected ſo much as ex fide praeviſâ, (which yet they maintain) becauſe God could not ſeriouſly try and prove their Faith, if it was certainly known to him before.

Indeed a new Writer hath ſtarted that ſtrange Notion, Middle Way of Elect. and Redemp. p. 14.that ſome things are Inſoibilia, as well as other things are Impoſſibilia in themſelves. Their nature's ſuch, as God cannot foreſee them, becauſe he would have them Contingent; now though I hope, his Deſign is good, to repreſent God more Lovely, and more Adorable, (as he ſays.) Yet the Aſſertion ſeemeth to be a very bold one, and very unworthy p. 475of God. He beſt knoweth, whether here he …loweth with Socinus's Heifer, Socin. prelect. c. 8. f. 26.Quae…am ſunt, que Deus ſcire nullâ ratione …ei poteſt, nec tamen ipſius omniſcien…iae quicquam derogatur. But when a man killeth mother by chance, not Intentionally, we find Gods hand in it, Exod. 21.12. Caſtal. in M. Pool. Synopſ.Quae pu…ant Homines caſu fieri, providentiâ Dei fiunt. And if Gods hand be in ſuch things, Known unto God are all his Works from the beginning of the World, Acts 15.18. And David could not think a thought, but God knew it afar off, Pſal. 139.2. As a man that knows what roots are in his Garden, though there be no appearance of them, yet he can ſay, when Spring comes, ſuch and ſuch a Flower will come up: So the Lord knows a mans thoughts afar off. It is Doctor Preſton's Compariſon: So Ezek. 11.5. I know the things that come into your mind, every one of them.

Again, That God hath foretold future Contingents, it is an Evidence, both that he is the true God, the Diſpoſer and Governour of all things, Iſa. 41.22, 23. and 46.9, 10. And a proof that he foreſees future Contingents. Elſe how could he fore-tell them? God revealed to Eliſha what Hazael would do to Iſrael, as that he would daſh their Children in pieces, and rip up their Women with Child, 2 Kings 8.12. Now either this Writer muſt ſay, that God determined Hazael's will to theſe things, (which he would not think to be any lovely Repreſentation of God) or elſe that theſe things were ſo Contingent, that God could not foreſee them. As he ſays, There are ſome things depend on mans will, which p. 476God determines; and here he fore-knows mens Wills, becauſe he Knows as well as Does whatſoever he Will: And there are ſome things depend on mans Will, which we are to conceive that he determines not, but will have Contingent, &c.

More I would have ſaid to this, but that it would look like a Digreſſion.

Firſt, Ʋſe, 1 From this laſt Propoſition here Confirmed and Cleared, we may infer the happineſs of the Faithful; Gods Covenant with them being ſo well ordered, and ſo ſure. They may ſay, as Pſal. 48.14. This God is our God for ever and ever: He will be our Guide even unto death. None ſo ſafe as they, againſt whom the Gates of Hell ſhall not prevail. None ſo Rich as they, who have an Intereſt in God, in Chriſt, in the Promiſes, and in the purchaſed Poſſeſſion: And none have their Estates ſo well ſettled. Their Eſtates ſettled by the Decree of Heaven, and their Names Enrolled in Heaven.

2. Therefore it is our greateſt Intereſt and Concern, that we come up to the Terms of Gods Covenant, Iſa. 55.3. Incline your Ear, and come unto me: Hear, and your Souls ſhall Live, and I will make an everlasting Covenant with you, even the ſure Mercies of David. Of David, the Lord ſaid, 2 Sam. 7.15. My Mercy ſhall not depart away from him, as I took it from Saul. O reſt not in being only outwardly in Covenant, as Saul was! But ſee that you come up to Covenant-Terms, as David did. What groſs and groundleſs preſumption is it for one to hope he ſhall be p. 477preſerved in a State of Grace and Salvation, who never yet was in ſuch a State?

3. Then what Enemies are Believers to their own Peace, and Comfort, who do not uſe all Diligence to clear up the Work of Grace, and prove themſelves to be in the Faith; whereupon they might have ſuch ſtrong Conſolation? If our Title to an outward Eſtate, as Houſe or Land was queſtioned, we would do what we could to clear it. And why are we at no more pains to clear our Spiritual eſtates? 2 Cor. 13.5. Examine your ſelves, whether ye be in the Faith. If I have Faith, it is not impoſſible, but upon a due Examination, and diligent Enquiry I may come to know, I have it. And if once I know, I have true Faith, then I may know, I ſhall be ſaved: He that believeth ſhall be ſaved.

4. Then ſuch as can ſee their ſpecial Intereſt in God, and in the great bleſſings of his Covenant, have cauſe indeed to walk on cheerfully, but not to grow ſecure, or walk careleſsly. None can be more certain, that they ſhall not fall ſhort of Heaven. and Glory hereafter, than that they ſhall not fall from Grace and Holineſs here. This Doctrine may greatly Encourage the Faithful to ſtrive againſt ſin, aſſuring them of final Victory: But it gives no encouragement to any to yield to ſin, and continue in it. And aſſurance of ones Perſeverance and Salvation cannot be maintained without an Holy watchfulneſs. As one ſays well: Sin doth as naturally bread Troubles and Fears, as a groſſe Subſtance in the Sun-ſhine cauſeth a Shadow.