326 DOCTHINE OF THE SAINTS' PERSEVERA^'CE. [CIIAP.
4. We refuse the answer suggested by Mr Goodwin, " That sealing depends" (that is, in his sense) " upon beheving, as to the first grant of it, but not as to the continuance thereof," and reject his supposal of "one that hath truly believed making shipwreck of his faith," as too importune a cry, or begging of that which it is evident cannot be proved. I shall add only, that Mr Goodwin granting here the continuance of faith to be a thing " uncertain," which is a word to express a very weak probability of a thing, is much fallen off from his former confident expression of the "only remote possibility" of believ- ers falling away. That their falling away should be scarcely possible, and yet their continuance in the faith very uncertain, is somewhat uncouth. But this is the foundation of that great consolation which Mr Goodwin's doctrine is so pregnant and teeming withal, that it even groans to be delivered. " Their continuance in believing is un- certain ; therefore they must needs rejoice and be filled with consola- tion." But he answers farther: —
" I answer farther, by way of exception, that the sealing we speak of is neither granted by God unto believers themselves upon any such terms as that upon no occasion or occasions whatsoever, as of the greatest and most horrid sins committed and long continued in by them, or the like, it should ever be interrupted or effaced ; for this is contrary to many plain texts of Scripture, and particularly unto all those where either apostates from God, or evil-doers and workers of iniquity, are threatened with the loss of God's favour and of the inheritance of life, such as Heb. x., etc."
Alls. 1. It is the intent and purpose of God that the sealing of believers shall abide with them for ever; whence comes it to pass that his purposes do not stand, and that he doth not fulfil his plea- sure? " It is not that he changeth, but that men are changed; — that is, the beginning of the change is not in him ; occasion of it is ad- ministered unto him by men." When his sealing is removed from believers, doth God still purpose that it shall continue with them, or no? If he doth, then he purposeth that shall be which is not, which it is his will shall not be ; and he continues in his vain purpose to eternity. Or, if he ceases to purpose, how is it that he is not changed ? Such things bespeak a change in the sons of men, which we thought had been incompatible with the perfection of the divine natune, even that he should will and purpose one thing at one time, and another, yea the clean contrary, at another, "Yea, but the reason of it is, because the men concerning whom his purposes are do change," This salves not the immutability of God. Though he doth not change from any new consideration in himself and from himself, yet he doth from obstructions in his way and to his thoughts in the creatures; — yea, instead of salving his nnchangeableness, this is destructive to his omnipotency.
Vn.] THE MEDIATION OF CHRIST. 327
2. This whole answer is a supposal that God may alter his pur- pose of confirming men in grace, if they be not confirmed in grace ; or, that though God's purpose be to seal them to the day of redemp- tion, yet they may not continue nor be preserved thereunto; and then God's purpose of their continuance ceaseth also. This is, —
3. More evident in his second answer, by way of exception, which is made up of these two parts: — first, A begging of the main, and, upon the matter, only thing in question, by supposing that believers may fall into the most horrible sins, and continue in them to the end; so proving, with great evidence and perspicuity, that believers may fall away, because they may fall away! and, second, A sug- gestion of his own judgment to the contrary, and his supposal that it is confirmed by some texts of Scripture; which, God assisting, shall be delivered from this imputation hereafter. And these two do make up so clear an answer to the argument in hand that a man knows not well what to reply ! Let us take it for granted that be- lievers may fall away, and how shall we prevent Mr Goodwin from proving it ! But he adds farther: —
" Believers are said to be sealed by the Holy Spirit of God against, or until, or for (s/'s) the day of redemption; because that holiness which is wrought in them by the Spirit of God qualifies them, puts them into a present and actual capacity of partaking in that joy and glory which the great day of the full redemption of the saints (that is, of those who lived and died, and shall be found such) shall bring with it ; and it is called the earnest of their inheritance."
Ans. How g/g comes to be " against" or " for," or to denote the matter spoken of, and what all this is to the purpose in hand, he shows not. The aim of him the words are spoken of, and the unin- terrupted continuance of the work mentioned to the end expressed, seem rather to be intended in the whole coherence of the words. Neither is the use of sealing to prepare any thing for such a time, but to secure and preserve it thereunto. He that hath a conveyance sealed unto him is not only capacitated for the present to receive the estate conveyed, but is principally assured of a right and title for a continued enjoyment of it, not to be reversed. It is not the nature of this work of the Holy Ghost, wherein it is coincident with other acts of his grace, but the particular use of it, as it is a sealing, and God's intendment by it, to confirm us to the day of redemption, that comes under our consideration. If it were a season to inquire wherein it consists, I suppose we should scarce close with Mr Good- win's description of it, namely, " that it is a qualifying of men, and putting them in an actual capacity to partake of joy," etc. He is the first I know of that gave this description of it, and probably the last that will do so. Of the " earnest of the Spirit" in its proper place.