Goodwill Towards Men, Part 2 · Section 19
Jer. 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 meaning, 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 which 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 or shall be Glorified, and Consequenly 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 perseverare, (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 persevere, 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 verè 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 prevented 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 Back-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 plain 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 is 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 17.12.) 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 may 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 of 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, Rom. 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, the thought of this must needs be a great allay, Acriores sunt morsus libertatis amissae. Cic.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? VVho 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 strong 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 hath 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 is 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. See Mr. Hickmans Animadver. Dr. Heylins Quinq. Hist. p. 396.As Thompson would say: 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 this 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. Est duplex genus perseverantiae, unum Physicum, quo modo coelum perseverat, & Terra,— Profecto hoc genus persever antiae non admittit admonitiones. Sed est aliud genus perseverantiae quod est ab animi proposito, id vero admittit, & poscit ultro admonitiones; Nam propositum animi est à judicio & ratione, &c. Camero praelect. p. 227. c. 2.Some things Naturally hold on their Course, 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 Exhortations 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.
2. 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 Peter of his standing in Grace, [I have prayed for thee, that thy Faith fail not.] I hope, it was certain that Peters Faith should not fail, when Christ … ed that it might not fail: Yet Christ called … as well as on the rest, to Watch.
Object. 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 this 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 he 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 plera 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?
Answ. 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 ignaviae & 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.
Object. 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 Inscibilia, 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 of God. He best knoweth, whether here he Ploweth with Socinus's Heifer, Socin. prelect. c. 8. f. 26.Quaedam sunt, que Deus scire nullâ ratione dici potest, nec tamen ipsius omniscientiae quicquam derogatur. But when a man killeth another by chance, not Intentionally, we find Gods hand in it, Exod. 21.12. Castal. in M. Pool. Synops.Quae putant 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 God 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 preserved 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.