1. To begin with the latter, he affirms this cannot be a promise of absolute perseverance, " because if it be so, the Jews enjoyed it in that captivity as well as afterward, when that is here promised which they were not to receive until in and upon their return from Babylon," sect. 52, pp. 220, 221, But if that which is here men- tioned be all that is promised to them, — namely, dealing so graciously and bountifully with them in his dispensations, according as was in- timated,— there is not any thing in the least held out to them in this place but what God had already (himself being judge) in as eminent and hiwh a manner wrouoht in reference to them and for them as could be conceived ; and indeed it was such as he never after this arose to that height of outward mercy and bounty in things spiritual and temporal so as before, Isa. v. 1, 2, 4. Neither after the captivity unto this day did they see again the triumphant glory of David, the magnificent peace of Solomon, the beauty of the temple, the perfec- tion of ordinances, etc., as before.
2. Whereas he affirmed formerly that "this promise is conditional, and that the things therein promised do depend on conditions by them to be fulfilled to whom the promise is made," sect. 54, p. 221, in the gloss here given us of the words there is no intimation of any such conditions as whereupon the promised actings of God should be suspended, but only an uncertainty of event in reference to these actings asserted. That (according to this interpretation) which alone God promiseth to do is, that "he woidd deal above measure graciously
' " Hunc Ezechielis locum satis commode explicat Erasmus in sua Diatribe, dicens, In eo continei'i usitatam figuram loquendi, qua cura in altero aliquid efficiendi signifi- catur, illius opera rainime exclusa : ac si quis (inquit) pi-fficeptor discipulo soloecizanti diceret, Exeram tibi linguam istam barbaricam, et insei'am Komanam. HiBC sunt fere ipsius Erasmi verba. Quibus adde ex loco ipso satis apparere nullam necessitatem Deum signiiicare voluisse, sed ncque ullam vim interiorem, cum non alia ratione ea, qnoe ihi pollicetur se cflfccturum, ostendat Deus, quam beneficiorum multitudine, quibus afifectm-us erat populum, ejusquecor et animum emolliturus," etc. — Soc. Pral. cap. xii. s. 6, p. 45.
220 DOCTRINE OF THE SAINTS' PERSEVERANCE. [CHAP.
and bountifully with them, as well in matters relating to their spiri- tual condition as in things concerninjc their outward condition." This is all he promiseth; and this he Avill absolutely do, be the event what it will. It is not said (nor can it, with any pretence of reason) that this also is conditional ; nay, whatever the event and issue be, that God will thus deal with them is the sense of the words in hand, according to the estimate here taken of them. It is true, it is in the exposition under consideration left doubtful and ambiguous whether such or such an event shall follow the promised actings of God or not; but what God promiseth concerning his dealing with them, that, without supposal of any condition whatever, shall be accomplished. According as a sense serves the turn, so it is to be embraced, when men are once engaged against the truth.
S. Neither doth this interpretation so much as take notice of, much less doth it with any strength or evidence waive, our argument for the saints' perseverance from this place. We affirm, — (1.) That the promise God made unto, or the covenant he makes here with, his people, is distinguished from or opposed unto the covenant that was broken, upon this account, that that was broken by the default of them with whom it was made, but God would take care and provide that this should not fail, but be everlasting, Jer. xxxi. 32, xxxii. 40 ; Heb. viii. 8, 9. (2.) That the intendment of God in this promise, and the administration of this covenant, with means and power mentioned therein, is the abiding of his saints with him, or rather, primarily and principally, his abiding with them, notwithstanding all such in- terveniences as he will not powerfully prevent from ever interposing to the disturbance of that communion he taketh them into. "I will," saith he, " make an everlasting covenant with them, that I will not turn away from them, to do them good." Now, these things, and such like, are not once taken notice of in the exposition boasted to be full and clear.
4. Neither, indeed, hath it any affinity unto or acquaintance in name or thing with the words or intendment of God, Avith the grace of the promise, or the promise itself ; for, —
(1.) God says he will "give them one heart and one way," or he will " put his law in their inward parts, and write it in their hearts;" which is plainly the work of his grace in them, and not the effect and fruit of his dealing with them. In the gloss in hand, the work of God is limited to such dealings with them as may " overcome them" to such a frame. The having of a new heart is either the immediate work of God, or it is their yielding unto their duty to him, upon his "dealing bountifully and graciously with them." If the first, it is what the Scripture affirms, and all that we desire ; if the latter, how comes it to be expressed in terms holding out an immediate divine effi,- ciencrj? That the taking away of a heart of stone, the giving of a new