was sent out by the command of the Holy Ghost more eminently peculiarly then formerly for the conversion of the gentiles Act 13. 1 2 3 in this undertaking in the space of a yeare or two he preached gathered Churches whereof express mention is made at Salamis Act 13. 5 in the Isle of Paphosv 6 at Perga in Pamphilia 13 at Antioch in Pisidia 14 at Iconium chap 14. 1 at Lystra and Derbe v 6 and at Perga 26 in all these places gathering some Believers to Christ whom before they returned to Antioch he visited all over the second time and setled Elders in the several congregations chap 14. 21 22 23 in this journey and travel for the propagation of the Gospel he seemes in all places to have been followed almost at the heeles by the professing Pharisees who imposed the necessity of the observation of Mosaical ceremonies upon his new Converts for instantly upon his returne to Antioch where during his absence probably they had much prevailed he falls into dispute with them cap 15. v. 1 and that he was not concerned in this controversy only upon the Account of the Church of Antioch himselfe informes us Gal 2. 4 affirming that the false Brethren which caused those disputes dissentions crept in to spy out his liberty in his preaching the Gospel among the Gentiles 2. v that is in the places before mentioned throughout a great part of Asia For the appeasing of this difference and the establishing of the soules of the disciples which were grieviously perplexed with the imposition of the Mosaical yoake It is determined that the case should be resolved by the Apostles Act 15. 2 partly because of their Authority in all the Churches wherein those who contended with Paul would be compelled to acquiesce partly because those Judaizing Teachers pretended the commission of the Apostles for the Doctrine they preached as is evident from the disclaimure made by them of any such commission or command v 24. Upon Paul's returne from the Assembly at Jerusalem wherein the great controversy about Jewish Ceremonies was stated and determined after he had in the first place delivered the decree and Apostolical salutation by Epistle to the Church at Antioch he goes with them also to the Churches in Syria and Cilicia expressed in the letter by name as also to those in Pamphilia Pisidia Derbe Lystra Iconium c. chap 16. v 1 2 3 4 and all the Churches which he had gathred and planted in his travells through Asia whereunto he was commanded by the Holy Ghost Act 13. 1. 2. Things being thus stated it necessarily followes that the Apostles had instituted Diocesan and Metropolitan Bishops For though the Churches were so small and thin and few in number that 7 yeares after this may we believe our Doctour the Apostles had not instituted or appointed any Elders or Presbyters in them viz when Paul wrote his Epistle to the Philippians which was when he was Prisoner in Rome as appeares cap 1 7 13 14 chap 4 22 about the third yeare of Nero yet that he had fully built and setled the Hierarchical fabrick contended for who once dares question Audacia Creditur à multis fiducia But if this will not do yet Ignatius hits the nayle on the head and is ready at hand to make good whatsoever the Doctour will have him say and his Testimonie takes up the sense of the 2 next following Sections whereof the first is as followes Hinc dicti Ignatianiratio constat in Epistolâ ad Romanos ubi ille antiochiae Episcopus se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastorem Ecclesiae quae est in Syriâ appellet cùm ad Antiochiam sci ut ad Metropolin suam tota Syria pertineret Sic Author Epistolae ad Antiochenos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eam inseribens totam Syriam ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse concludit But yet I feare the Doctour will find he hath need of other weapons and other manner of Assistance to make good the cause he hath undertaken The words of Ignatius in that Epistle to the Romans are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he recommends to them that particular Church in Syria which by his imprisonment was deprived of it's Pastor therefore without doubt he was a Metropolitical Arch-Bishop Tytere tu patulae c But the Doctour is resolved to carry his cause and therefore being forsaken of all fair and honest meanes from whence he might hope for assistance or successe he tryes as Saul the Witch of Endor the counterfeit spurious Title of a counterfeit Epistle to the Antiochians to see if that will speak any comfortable words for his relief or no. And to make sure worke he causes this gentleman so to speak as if he intended to make us believe that Syria was in Antioch not Antioch in Syria as in some remote parts of the world they say they enquire whether London be in England or England in Londan What other sense can be made of the words as by the Doctour transcribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Church of God dwelling in Syria which is in Antioch now if this be so I shall confess it is possible we may be in more errours then one and that we much want the Learned Doctour's assistance for our information the words themselves as they are used by the worshipful writer of that Epistle will scarce furnish us with this learned and rare notion they are at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he first opens his mouth with a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is here more expressed then that the latter passage in Antioch is restrictive of what went before was spoken of it's residence in Syria with reference to the name of Christian first given to the Disciples in that place I know not and therefore it is most certaine that the Apostles instituted Metropolitan Arch-Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to make all sure the learned Doctour will not so give over But Sect 11 he adds that the Epigraphe of the Epistle to the Romans grants him the whole case that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex quâ saith he Ecclesiae Romanoe eiusque Episcopo super ecclesiis omnibus in urbicariâ regione aut provinciae Romana contentis praefecturam competiisse videmus Although I have spent some time in the consideration of mens conjectures of those suburbicarian Churches that as is pretended are here pointed to and the rise of the Bishop of Rom's jurisdiction over those Churches in a correspondency to the civil goverment of the Prefect of the City yet so great a Critick in the Greek tongue as Casaubon Exerc 16. ad An 150 having professed that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be barbarous and unintelligible I shall not contend about it For the presidency mentioned of the Church in or at Rome that it was a presidency of Jurisdiction and not only an eminency of faith and holinesse that is intended the Doctour thinks it
congratulante Ecclesiâ totâ and addes satis pro imperio nihil hìc de acceptatione totius Ecclesiae sine quà Episcopos Diaconos ab Apostolis Apostolicis viris constitutos non esse ex hoc loco concludit Blondellus quasi qui ex Dei jussu Approbatione constituebantur populi etiam acceptatione indigere putandiessent Dissert 4. Cap. 7. 8. 10. And who dares take that confidence upon him as to affirme any more what so great a Doctor hath denyed Though the scope of the place the nature of the thing and first most common sence of the word here used being willingly to Consent as it is also used in the Scripture for the most part Act 8. 1. 1 Cor 7. 12 to a thing to be done or to the doing of it yet here it must be taken to applaud or congratulate or what else our Doctour pleases because he will have it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also must be Viri Apostolici men with Apostolical or extraordinary power when they are only the choice men of the Church where such a constitution of Officers is had that are intended because it is our Doctours purpose to have the words so rendred Ex jussu Dei Approbatione as though any particular command or opprobation of God were intimated for the constitution of the Bishops and Deacons mentioned beyond the institution of the Lord Jesus Christ that Elders should be ordained in every Church because this would seeme to be exclusive wholly of the consent of the people as any way needful or required to their constitution which yet as it is practically false no such thing being mentioned by Clemens who recoutneth the way and meanes whereby Officers were continued in the Church even after the decease of the Apostles and those first ordained by them to that holy employment so also is it argumentatively weake and Unconcluding God appointed designed Saul to be King approving of his so being and yet he would have the people come together to chuse him So also was it in the case of David Though the Apostles in the name the authority of God appointed the Deacons of the Church at Hierusalem yet they would have the whole Church look out among themselves the men to be appointed And that the ordaining of the Elders was with the peoples Election Act. 14. 23. It will ere long be manifested that neither our Doctour nor any of his Associates have as yet disproved This poore thing the people being the peculiar people of Christ the heritage of God and Holy Temple unto him c. Will one day be found to be an other manner of thing then many of our great Doctours have snpposed But he informes us Cap. 4. Sect 3. From that Testimony which we cited before that the Apostles in the Appointment of Bishops and Deacons for so the words expresly are are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e Saith he Revelationibus edoctos esse quibus demum haec dignitas communicanda esset that is that they appointed those whom God revealed to them in extraordinary manner to be so ordained and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why so The holy Ghost orders concerning the appointment of Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 3. 10. That those who are to be taken into office and power in the Church had need first to be tryed and approved is granted And this worke the Apostles give to the multitude of the Church Act 6. Where yet after the peoples Election and the Apostles Approbation and the trial of both one that was chosen is supposed to have proved none of the best And yet of him and them are the Apostles said by Clemens that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how shall it be made to appeare that Spiritum probantes trying or proving by the Spirit or spiritually proving them to try whether they were able Ministers of the new Testament not of the Letter but of the Spirit proving them by that spirit which was promised unto them to lead them into all truth must needs signifie they were taught whom they should appoint by immediate Revelation To prove by the Spirit or Spiritually the persons that are to be made Ministers or Bishops is to have their names revealed to us Stephen is said to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 10. And Paul purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 19. 21. And we are said to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.5 and to make supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 18. With many more expressions of the like nature Does all this relate to immediate Revelation and are all things done therby which we are said to doe in the Spirit Before we were instructed in this mystery and were informed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify to be taught by revelation We had thought that the expression of doing any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had manifested the Assistance guidance and direction which for the doing of it we receive by the holy and bâ—essed spirit of God promised unto us and bestowed on in through the Lord Jesus Christ. Yea but he addes that it is also spoken of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognitionem i e Revelationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appointed them Bishops and Deacons by the helpes and presence of the spirit with them the Apostles examined tryed those who were to be appointed Bishops so obtaining and recieving a perfect foreknowledge or knowledge of them before their Admission into office This also expresses Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon tryal it was revealed unto them and so must any thing else be allowed to be that our Doctour will have to be so now he is asserting to that purpose But had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who appointing Bishops and Deacens after the Apostles time had they also this special Revelation Or may they not be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If not how will you look upon them under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who neglected so great a duty if they did let us know when this way of constituting Church officers by immediate Revelation ceased and what was afterwards took up in the Roome thereof and who they were that first proceeded on another account and on what Authority they did it There are a generation of men in the world will thank the Doctour for this insinuation and will tye knots upon it that will trouble him to loose Before we returne let us look but a little further and we shall have a little more light given us into what was the conditon and power of the people in the Church in the daies of Clemens speaking of them who occasioned the division and schisme in the Church of Corinth or them about whose exaltation into office or dejection from it that sad difference fell out he gives them this advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
hanc haeresin Tychoniâ— quae nostro tempore exorta multum nos ut gratiam dei quâ per dominum nostrum Jesum Christum est adversus eam defenderemus exercuit secundum id quod ait Apostolus oportet haereses esse ut probati manifesti fiunt in nobis multò vigilantiores diligentioresque reddidit ut adverteremus in Scripturis Sanctis quod istum Tychonium minus attentum minusque sine hoste solicitum fugit That also of Hierome in his second Apologie against Ruffinus in reference to a most weighty Article of Christian Religion is known to all fieri potest saith he ut vel simpliciter erraverint vel alio sensu scripserint vel à librariis imperitis corum paulatim scripta corrupta sint vel certe antequam in Alexandria quasi Daemonium meridianum Arius nasceretur innocenter quaedam minus â—ante locuti surt quae non possunt perversorum hominum calumniam declinare And what he spake of the writers before Arius in reference to the person of Christ we may of them before Pelagius in refernce to his Grace Hence Pererius in Rom. c. 8. disput 22 tells us how truly ipse viderit I am not altogether of his mind that for those Authours that lived befofe Austin's time that all the Greek Fathers and a considerable part of the Latine were of opinion that the cause of Predestination was the foresight which God had either of man's good works or of their faith either of which opinions he assures us is manifestly contrary both to the Authority of the Scriptures and particularly to the doctrine of Saint Paul I am not as I said wholy of his mind partly upon the account of the observations made by his fellow Jesuite out of Austin before mentioned partly upon other accounts also Upon these and the like Considerations much I presume to the buisness in hand will not be produced on either side from the Fathers that wrote before the Rise of the Pelagian Heresy And if any one of the parties at this day litigant about the Doctrines of the Grace of God should give that advise that Sisinniuss and Agellius the Novatians somtimes gave as Zozomen reports of them Hist. Eccles lib. 7. cap. 12 to Nectarius by him communicated to the Emperor Theodosius to have the quarrel decided by those that wrote before the Rise of the Controversy as it would be unreasonable in it selfe so I perswade my selfe neither party would accept of the conditions neither had the Catholicks of those dayes got any thing if they had attended to the advise of those Novatians But these few observations premised something as to particular Testimonies may be attended unto That we may proceed in some order not leaving those we have nothing to say to nor are willing to examine whilest they are but thin and come not in troopes unsaluted The first writings that are imposed on us after the Comical Scriptures are the eight books of Clement commonly called the Apostles constitutions being pretended to be written by him at their appointment with the Canons ascribed to the same persons These we shall but salute for besides that they are faintly defended by any of the Papists disavowed and disclaimed as Apocryphal by the most learned of them as Bellarmine de script Eccles. in Clem who approves only of 50. Canons of 85 Baronius An. Dâ—m 102. 14 who addes 30 more and Binius with a little inlargement of Canons in Tit. Can. T. 1. Con. pi 17 and have been throughly disproved and decryed by all Protestant writers that have had any occasion to deale with them their folly and falsity their impostures and triflings have of late been so fully manifested by Dallaeus de pseudepigrapis Apostol that nothing need be added thereunto Of him may Doctor H. H. learne the Truth of that Insinuation of his dissert de Episcop dis 2da cap 6. Sect. 3. Canone Apostolico secundo semper inter genuinos habito but of the confidence of this Author in his Assertions afterwards This indeed insisted on by Daellaus and the Learned Usher in his notes upon Ignatius is childishly ridiculous in them that whereas it is pretended that these constitutions were made at a convention of the Apostles as l. 6. c. 14 they are brought in discoursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They they are made to informe ns lib. 2. cap. 57. That the Acts written by Luke and read in the Churches are theirs and the foure books of the Gospel Whereas the story of the death of James here said to be together with the Apostles is related Act. 12 and John by the consent of all wrote not his Gospel untill after the dissoluton of his Associates Also they make Stephen and Paul to be together at the makeing of those constitutions Const lib. 8. cap. 4. whereas the Martyrdome of Stephen was before the convesiron of Paul and yet also mentions the stoning of Stephen lib. 8.46 They tell us whom they apointed Bishops of Hiesalem after the death of James and yet James is one of them who is met together with them l. 7. c. 48 nay mention is made of Cerinthus and that Marke the heritick Menander Basilides and Saturnilus were known and taken notice of by the Apostles who all lived in the second Century abought the Raigne of Hadrian as Eusebius manifesteth and Clem. Alex. Strom. lib. 7. But to leave such huskes as these unto them who loath Manna and will not feed on the bread that our heavenly Father hath so plentifully provided for all that live in his family or any way belong to his house let us look onward to them that follow of whose Truth and Honesty we have more assurance The first Genuine piece that presents it selfe unto us on the Roll of Antiquity is that Epistle of Clemen's which in the name of the Church of Rome he wrote to the divided Church of Corinth which being abundantly testified to of old to the great contentment of the christian world was published here at Oxford some few yeares since A writing full of antient simplicity humility Zeal As to our present business much I confesse cannot be pleaded from hence beyond a negative impeachment of that great and false clamour which our Adversarie have raised of the consent of the primitive Christians with them in their by paths and and waies of errour It is true treating of a Subject diverse from any of those heads of Religion about which our contests are it is not to be expected that he should any where plainly directly evidenty deliver his judgment unto them This therfore I shall only say that in that whole Epistle there is not one word iota or sillable that gives countenance to the tenent of our adversaries in the matter of the Saints perseverance but that on the contrary there are sundry expressions asserting such a foundation of the Doctrine we maintain as will with good strength inferre the Truth of it Pag. 4. Setting
I know not Must that little evidence which they have of their acceptance with God be therefore necessarily built upon such bottomes or rather topps as are visible to them in hypocrites so that upon their Apostasie they must needs not only trye and examine themselves but conclude to their disadvantage and disconsolation that they have no true faith Credat Apella Secondly §. 9. the comfortablenesse he tells us of the testimony of a mans conscience concerning his uprightnesse with God depends mainly and principally upon his uniforme and regular walking with God now this being by the neglects of the Saints often interupted with many staines of unworthinesse the testimony it selfe must needs be often suspended now true believers finding themselves outgon in wayes of obedience by them that impenitently Apostatize if from hence they must conclude them Hypocrites they have no evidence left for the soundnesse of their owne Faith which their consciences beare Testimony unto upon the fruitfullnesse of it which is inferiour by many degrees to that of them who yet finally fall away This is the substance of one long Section pag. 109 110. But First here is the same supposall included as formerly that the only Evidence of a true Faith and acceptance with God is the testimony of a mans conscience concerning his regular upright walking with God For an obstruction in this being supposed his comfort and consolation is thought to vanish but that the Scripture builds up our assurance on other foundations is evident and the Saints acknowledge it as hath been before delivered Nor Secondly doth the Testimony of a mans owne conscience as it hath an influence into his consolation depend solely nor doth Mr Goodwin affirme it so to doe on the constant regularity of his walking with God Job 35. 10. It will also witnesse what former experience it hath had of God Psal. 77. 5 6. 7. calling to mind its song in the night all the tokens and pledges of its fathers love all the gracious visits of the holy and blessed Spirit of grace Isa. 40. 28 29 30. all the imbracements of Christ all that intimacy and communion it hath formerly been admitted unto Canti 3. 1 2. 5. 4 5. the healing and recovery it hath had of wounds Psal 42. 6 7 8 9 10 11. and from back-slidings with all the spirituall intercourse it ever had with God Hos. 2. 7. 14. 2. 8. to confirme and strengthen it selfe in the beginning of its confidence to the end And Thirdly in the testimony that it doth give from its walking with God and the fruits of Righteousnesse it is very farre and remote from giving it only or chiefly Heb. 3. 14. or indeed at all from those waies workes and fruits which are exposed to the eyes of men Isa. 38. 3. and which in others they who have that Testimony may behold Psal. 139. 23 24. It resolves it selfe herein in the frame principles and life of the hidden man of the heart Revel 3. 1. which lies open and naked to the eyes of God 1 Pet. 3. 4. but is lodged in depths not to be fathom'd by any of the Sons of Men 2 Cor. 2. 12. There is no comparison to be instituted between the obedience and fruites of Righteousnes in others whereby a believer makes a judgement of them and that in himselfe from whence the testimony mentioned doth flow that of other men being their visibly practicall conversation his being the hidden habituall frame of his heart and spirit in his waies and actings so that though through the fallings of them he should be occasioned to question his own faith as to triall and examination yet nothing can thence arise sufficient to inforce him to let goe even that part of his comfort which flowes from the weakest witnesse and one of the lowest voyces of all his store Hee eyes others without doores but himself within Fourthly §. 10. whereas 1 Iohn 3. 7. Little Children let no man deceive you he thâ—t doth righteousnesse is righteous is produced and two things argued from thence First that the caveat be not deceived plainly intimates that true believers may very possibly be deceived in the estimate of a righteous man and secondly that this is spoken of a man judging himselfe and that emphatically and exclusively he and he only is to be judged a righteous man I say 1. That though I grant the first Ans. that we may very easily be and often are deceived in our estimate of righteous persons yet I doe not conceive the inference to be inforced from that expression let no man deceive you the Holy Ghost using it frequently or what is equivalent thereunto not so much to caution men in a dubious thing wherein possibly they may be mistaken as in a way of detestation scorne and rejection of what is opposite to that which he is urging upon his Saints which he presseth as a thing of the greatest evidence and cleernesse as 1 Cor 6. 9. chap 15. 32. Gal 6. 7. neither is any thing more intended in this expression of the Apostle then in that of 1 Cor 6. 9. be not deceived no unrighteous person shall inherit the Kingdome of heaven so here no person not giving himselfe up to the pursuit of righteousnesse in the Generall drift and scope of his life cases extraordinary and particular acts being alway in such rules excepted is or is to be accounted a righteous man Secondly also it may be granted though the intendment of the place leads us another way that this is so farre a Rule of selfe judging that he whose frame and disposition suits it not or is opposite unto it cannot keep up the power or vigor of any other comfortable evidence of his state and condition But that it should be so farre extended as to make the only solid and pregnant foundation that any man hath of assurance and consolation to arise and flow from the Testimony of his own conscience concerning his own regular walking in waies of Righteousness seeing persons that walk in darkness and have no light are called to stay themselves on God Isai 50. 10. and when both heart flesh faileth yet God is the strength of the heart Psal 73. 6. is no way cleare in it selfe and is not by M. Goodwin afforded the least contribution of assistance for its confirmation To returne then from this digression a Temptation we acknowledge and an offence to be given to the Saints by the Apostasie of Professors yet not such but as the Lord hath in Scripture made gracious provision against their suffering by it or under it so it leaves them not without sufficient testimony of their own acceptance with God and sincerity in walking with him This then was the state of old thus it is in the daies wherein we live As the practice and waies of some §. 11. so the principles and teachings of others have an eminent tendance unto
of these Absolute and Immutable Purposes of God as to the Preservation of the Saints in his Favour to the End and whatsoever is by Mr Goodwin excepted as to the former Doctrine of the Decrees and Purposes of God in that part of his Treatise which falls under our consideration shall in the vindication of the respective places of Scripture to be insisted on be discussed The First particular Instance that I shall propose is that Eminent place of the Apostle Rom. 8. 28. where you have the Truth in hand meted out unto us full measure shaken together and running over It doth not hang by the side of his discourse nor is left to be gathered and concluded from other Principles and Assertions couched therein but is the maine of the Apostolicall drift and Designe it being proposed by him to make good upon unquestionable Grounds the Assurance he gives Believers That all things work together for Good to them that love God to them that are Called according to his Purpose the reason whereof he farther addes in the following words For whom he did fore-know he also did Predestinate to be conformable to the Image of his Sonne that he might be the first borne among many Brethren moreover whom he did Predestinate them he also called and whom he called them he also justified whom he justified them he also Glorified What the Good aimed at is for which all things shall worke together and wherein it doth consist he manifests in the Conclusion of the Argument produced to prove his first Assertion v. 35. 36 37 38 39. Who shall separate us from the Love of God in Christ shall tribulation c. The Good of Believers of them that love God consists in the injoyment of Christ and his Love saith then the Apostle God will so certainly order all things that they shall be preserved in that injoyment of it whereunto in this life they are already admitted and borne out through all oppositions to that perfect fruition thereof which they ayme at and this is so unquestionable that the very things which seeme to lye in the way of such an Attainment and event shall work together through the Wisdome and Love of God to that end To make good this Consolation the Apostle layes downe two Grounds or Principles from whence the Truth of it doth undeniably follow the one taken from the Description of the Persons concerning whom he makes it and the other from the Acts of Gods Grace and their respective concatenation in reference to those Persons The Persons §. 12. he tells you are those who are called according to the Purpose of God That their calling here mentioned is the Effectuall call of God which is answered by Faith and Obedience because it consists in the bestowing of them on the Persons so called taking away the Heart of stone and giving a Heart of flesh is not only manifest from that place which afterwards receives in the Golden Chaine of Divine Graces betweene Predestination and Justification whereby the one hath infallible influencies into the other but also from that precious description which is given of the same Persons viz. that they Love God which certainely is an Issue and fruit of Effectuall Calling as shall afterwards be further Argued For to that Issue are things driven in this Controversy that proofs thereof are become needfull The Purpose according to which these persons are called is none other then that which the Apostle cap. 9. 11. termes the Purpose of God according to Election cap. 11. 5. The Election of Grace as also the fore-Knowledge and Foundation of God as will in the Progresse of our Discourse be made farther appeare although I know not that this is as yet questioned The Immutability of this Purpose of God cap. 9. 11 12. The Apostle demonstrates from its Independency in any thing in them or respect of them concerning whom it is it being Eternall and expresly safegarded against apprehensions that might arise of any causall or occasionall influence from any thing in them given thereunto they lying under this Condition alone unto God as Persons that had done neither good nor evill And this also the Apostle further pursues from the Soveraignity Absolutenesse and Vnchangeablenesse of the Will of God But these things are of another Consideration Now this Vnchangeable Purpose and Election being the fountaine from whence the effectuall Calling of Believers doth flow the preservation of them to the End designed the Glory whereunto they are Chosen by those Acts of Grace and Love whereby they are prepared thereunto hath coincidence of Infallibillity as to the end aymed at with the Purpose it selfe nor is it lyable to the least exception but what may be raised from the Mutability and Changeablenesse of God in his Purposes and Decrees Hence in the following verse upon the account of the Stability and Immutability of this Purpose of God the utmost and most remote Ende in reference to the good thereby designed unto Believers though having its present subsistence only in that Purpose of God and Infalible Concatenation of meanes thereunto conducing is mentioned as a thing actually acomplished v. 30. Herein also lyes the Apostles second Eviction of Consolation §. 14. formerly layd downe even in the indissoluble Concatenation of those Acts of Grace Love and Favour whereby the Persons of Gods Purpose or the remnant according to the Election of Grace shall be infallibly carried on in their present injoyment and unto the full fruition of the Love of Christ. If we may take him upon his word and he speakes in the name and Authority of God those whom he doth fore-Know or fixes his thoughts peculiarly upon from Eternity for the terme these is evidently discriminated the Act must needs be Eternall which in order of Nature is previous unto Predestination or the appointment to the end by meanes designed those I say he doth Predestinate and appoint in the Immutable Purpose of his Will to be conformed unto the Image of his Sonne as in afflictions so in Grace and Glory To fancy a suspension of these Acts of Grace some whereof are Eternall upon conditionalls and they not intimated in the least in the Text nor consistent with the Nature of the things themselves or the End intended casting the Accomplishment and bringing about of the designes of God Proposed as his for our Consolation upon the certaine lubricity of the Wills of men and thereupon to propose an intercision of them as to their Concattenation and Dependance that they should not have a certaine Influence on the one hand descending nor an Unchangeable dependance on the other Ascending may easily be made appeare to be so plaine an opposition to the ayme and designe of the Apostle as t is possibly capable of But because these things are really insisted on by Mr Goodwin I shall choose rather to remove them as with much Rhetorick and not without some Sophistry they are by him pressed then further anticipate
Scripture the word is sundry times used and still in the sences before mentioned sometimes for a simple fore-knowledge so Paul uses it of the Jewes who knew him before his Conversion Act. 26. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it relates not to what they fore-knew but what they knew before or in former dayes And as the simple verbe as was shewed is often taken for Decerno statuo to decree order or determine so with this composition it seemes most to be restrained to that sence 1 Pet. 1. 20. It is said of Christ that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was foreknowne or fore ordained before the foundation of the world which is opposed to that which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifested in the last times for you and relates to the Decree or fore purpose of God concerning the giving of his Sonne Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Determinate Counsell as a word of the same importance Acts 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If there be any difference the first designing the Wisdome the latter the Will of God in this businesse In the 11. Rom. 2. it hath againe the same signification God hath not cast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Remnant which among the obstinate and unbelieving Jewes were under his everlasting purpose of Grace In which place causelesly and without any attempt of proofe the Remonstrants wâ—est the word to signify Preapprobation Des. Sent. Art 1. The whole contest and designe of the Apostle the termes of Remnant and Election whereby the same thing is afterward expressed undeniably forcing the proper per acceptation of the word Not only the originall sence and Composition of the word but also the constant use of it in the Scripture leads us away from the Interpretation here pinned upon it Further what is the meaning of Preapprooving Gods Approoving of any Person as to their Persons is his free and Gracious Acceptation of them in Christ. His Preapprooving of them in Answer hereunto must be his Eternall Gracious Acceptation of them in Christ But is this Mr Goodwin's intendment Doth God accept any in Christ antecedently to their Predestination Calling and Justification for they are all consequentiall to this act of Pre-approbation This then is that which is affirmed God approoves and accepts of men in Christ thereupon he Predestinates Calls and Justifies them But what need all these if they be Antecedently accepted I should have expected that this fore-Knowledge should have been resolved rather into a middle or Conditionate Prescience then into this Preapprobation but that our Great Masters were pleased in the place newly cited though without any attempt of proofe to carry it another way That God should approve of love accept persons antecedently to their Predestination Vocation Justification is doubtlesse not suitable to Mr Goowin's Principles But that they should love God also before they fall under these Acts of his Grace is not only openly contradictious to the Truth but also to it selfe The phrase here of Loving God is confessedly a description of Believers Now to suppose men Believers that is to answer the Call of God antecedently to his Call will scarce be salved from a flat contradiction with any reserved Considerations that may be invented This Solid Foundation being laid §. 16. he proceeds Those who thus love him and he approves of them he Predestinates to be conformed to the Image of his Sonne It is true the Apostle speaks of them and to them that Love the Lord but doth not in the least suppose them as such to be the Objects of the Acts of his Soveraigne Grace after mentioned If God Call none but those that Love him Antecedently to his Call that Grace of his must eternally rest in his own bosome without the least exercise of it towards any of the Sonnes of Men. It is those persons indeed who in the processe of the Work of Gods Grace towards them are brought to love him that are thus Predestinated and Called but they are so dealt withall not upon the Account or Consideration of their Love of God which is not only in order consequentiall to some of them but the proper Effect and product of them but upon the Account of the Unchangeable Purpose of God appoynting them to Salvation which I doubt not but Mr Goodwin studiously and purposely omitted to insist upon knowing its absolute inconsistency with the Conclusion and yet not able to wave it had it been once brought under consideration which from the Words he aimeth to extract As then to make mens Loving of God to be antecedent to the Grace of Vocation is an expresse contradiction in it selfe so to make it or the Consideration of it to be previous unto Predestination is an insinuation of a grosse Pelagian figment giving rise and spring to Gods Eternall Predestination not in his owne Soveraigne Will but the selfe-differencing Wills of men Latet anguis also in the adding grasse of that exegeticall terme Preordinated Predestinated that is Preordinated Though the word being considered in the Language whereof it is seemes not to give occasion to any suspicion yet the change of it from Preordained into Preordinated is not to be supposed to be for nothing in him who is expert at these Weapons To ordaine is either ordinare ut aliquid fiat or ordinem in factis statuere or according to some subjectum disponere ad finem to Preordaine is of necessity precisely tyed up to the first sence to Preordinate I feare in Mr Goodwins sence is but to Predispose men by some good inclinations in themselves and men Preordinated are but men so predisposed which is the usuall Glosse that men of this perswasion put upon Acts 13. 48. Thus farre then we have carried on the sence affixed to these words §. 17. if it may so be called which is evidently contradictious in it selfe and in no one particular suited to the minde of the Holy Ghost He proceeds To give you yet saith our Apostle a farther and more particular Account how God in the secret of his Counsell hath belaid things in order c. This expression God hath belaid things in order to the Salvation of them that love him is the whole of the Assurance here given by the Apostle to the Assertion formerly layd downe for the Consolation of Believers and this according to the Analogie and Proportion of our Authors Faith amounts only thus farre you that Love God if you continue so to doe you will fall under his Predestination and if you abide under that he will call you so as that you may farther obey him or you may not if you doe obey him and believe upon his Call having lov'd him before he will Justify you not with that Justification which is finall of which you may come short but with initiall Justification which if you continue in and walke up unto Solvite curas when you are dead in
your graves This is called Gods belaying of things in his secret Counsell whereby the totall Accomplishment of the first ingagement is cut off from the Root of Gods Purposes and Branches of his effectuall Grace in the pursuit thereof and grafted upon the wild Olive of the Will of man that never did nor never will beare any wholsome fruit of it selfe to Eternity What is afterward added of the Qualification of those whom God Predestinates being an intrusion of another false Hypothesis for the Confirmation of an Assertion of the same alloy is not of my present consideration But he adds ye are to understand that whom he hath Predestinated he hath also Called hath purposed or Decreed to Call to the Knowledge of his Sonne or his Gospell as before c. Ans. How he hath Predestinated them is not expressed but being so Predestinated God purposes to Call them that is them and only them for it is an uniforme proceeding of God towards all whom he attempts to bring to himselfe which is here described That is when men Love him and are approved of him and are there-upon Preordinated to Conformity with Christ then he Decrees to call them or as the Calling here mentioned is described that ye may not mistake as though any internall effectuall work of Grace were hereby intended but only an outward morall perswasion by a Revelation of the Object they should imbrace he gives a more plaine and effectuall Discovery of Christ to them then to any others Doubtlesse 't is evident to every one that besides the great Confusion whereunto the proceedings of God in bringing sinners to himselfe or belaying their coming with some kind entertainments are cast into the whole work of Salvation is resolved into the Wills of Men and insteed of an Effectuall Operative Unchangeable Purpose of God nothing is left on his part but a morall Approbation of what is well done and a proposing of other desirable things unto men upon the Account of former worthy carriages And this is no small part of the intendment of our Author in this undertaking That God decrees to call them Deut. 7. 7. and only them who love him Ezek. 16. 6. and upon that accompt are approved of him Math 11. 26. when all Faith and Love are the Fruites of that Calling of his is such a figment Ephes. 2. 1 2. 3. as I shall not need to cast away wordes in the Confutation of it Yet §. 18. least any should have too high thoughts of this Grace of Vocation he tels them by the way that it doth not necessarily suppose a saving Answer given to it by the called no whit more then the Calling mentioned Mat. 20. 21. Mat. 22. 14. 1. First by Mr Goodwin's Confession here is as yet no great Advance made toward the proofe of the Assertion layd downe in the Entrance and for the Confirmation whereof this Series and Concatenation of Divine Graces is insisted on Though men Love God are Predestinated and accepted yet when it comes to Calling they may stop there and perish everlastingly for many are called but few are chosen They are indeed be-layd by a Calling but they may misse the place of its Residence or refuse to accept of its entertainment and passe on to ruine But 2. Secondly They are so called as upon the account thereof to be Justified For whom he Calls he Justifies Yea in case they obay But this is the Interpretation of the new Apostle not the old neither hath the Text any such supposition nor will the Context beare it nor can the designe of the Apostle consist with it nor any more consolation be squeezed from this place upon the accompt of it then of milk from a flint in the Rocke of stone Neither 3. Thirdly doth the calling here mentioned hold any Analogie with that of the many that are called but not chosen pointed at in the second place instanced in being indeed the Effectuall calling of the few who are chosen For as our Saviour in those places of Mathew mentioned two sorts of Persons some that have a generall Call but are not Chosen and others that being Chosen are therfore distinguished from the former as to their Vocation so Paul here tels yee that the Calling he insists on is the peculiar Call of God according to his Purpose the same Purpose intimated by our Saviour which being suited of God to the carrying on and accomplishing of that Purpose of his must be effectuall unlesse he through Mutability and Impotency come short of accomplishing the designe of his Will and Wisdome Neither is this Salved by what followes that it is the Intention of God to make this call sufficient for the end purposed Yea this part of the Wallet is most filled with folly and falshood For as generall Purposes of giving meanes for an End with an intention to bring that end about that may or may not attaine it are most remote from God and being supposed are destructive to all his holy and blessed Atributes and Perfections as hath been shewn So the thing it selfe of sufficient Grace of Vocation which is not Effectuall is a grosse figment not whilst this world continues by M. Goodwin to be made Good The most of his Arguments being importunate sugestions of his owne false Hypotheses and Conceptions But he goes on The Apostle advanceth towards his proposed end §. 19. and adds those whom he called them he also Justified or decreed to Justifie in case the called obstruct him not in his way or by their unbeliefe render not themselves uncapable of Justification Ans. That exception in case they obstruct him not is a Clew to lead us into all the corners of of this Labyrinth and a key to the whole designe in hand Such a supposall it is as not only enervates the whole Discourse of the Apostle and frustrats his designe but also opens a dore for the Questioning of the Accomplishment of any Purpose or Promise of God what ever and in one word rejects the whole Efficacy of the Grace of the Gospell as a thing of nought What strength is there in the Discourse and arguing of the Apostle from the Purpose and insuing Series of Gods Grace to proove that all things Should work together for good to them that Love God if the whole issue and Event of things mentioned to that end depend not on the efficacy or effectuall Influences of those Acts of God one upon an other and all upon the end they being all and every one of them Jointly and severally suspended upon the wills of the Persons themselves concerning whom they are which yet here is concealed and intimated in the least How doth it proove at all that they shall never be separated from the Love of Christ that they shall be made conformable to him in Glory notwithstanding all opposition upon the account of the dispensation of Gods Eternall and Actuall Love towards them when the whole of their usefulnesse to the
of the Apostle And of the Sense and Mind of God in this place may not safely be received and closed withall from the proper and ordinary fignification of the word which is always attended unto without the least dispute unlesse the subject matter of any place with the Context enforces to the sense left usuall and naturall with the cleare designe and scope of the Context in all the parts of it universally correspondent unto it selfe I know not how or when or by what Rules we may have the least certainty that wee have attaind the knowledge of the minde of God in any one place of Scripture whatever What he nextly objects to himselfe §. 30. namely that though there be no Condition expressed in the instances by him produced yet there are in parallell places by which they are to be expounded but such conditions as these are not expressed in any place that answers to that which we have in hand it being by himselfe as I conceive invented to turne us aside from the Consideration of the irresistible efficacy of the Argument from this place which use he makes of it in his first answer given to it I owne not and that because I am fully assured that in any promise whatsoever that is indeed Conditionall there is no need to enquire out other Scriptures of the like import to evince it so to be all and every one of them that are such either in expresse termes or in the matter whereof they are or in the Legall manner wherein they are given and enacted doe plainly and undeniably hold out the Conditions enquired after His threefold Answer to this Objection needs not to detaine us Passing on I hope to what is more materiall and weighty He tells us First Sect. 44. that if this be so then it must be tryed out by other Scriptures and not by this which Evasion I can allow our Author to insist on as tending to shift his hands of this place which I am perswaded in the Consideration of it grew heavy on them But I cannot allow it to be a plea in this Contest as not owning the Objection which it pretends to answer The two following Answers being not an actuall doing of any thing but only faire and large promises of what Mr Goodwin will doe about answering other Scriptures and evincing the Conditionalls intimated from such others as he shall produce some doubtlesse will think these promises no payment especially such as having weighed Mony formerly tendred for reall payment have found it too light I shall let them lye in Expectation of their accomplishment Rusticus expectat c. In the meane time till Answers come to hand Mr Goodwin proffers to proove by two Arguments §. 31. one cleare Answer had been more faire that these Acts of God Calling Justification and so the rest have no such Connexion betweene them but that the one of of them may be taken and be put in execution and yet not the other in respect of the same persons His first Reason is this If the Apostle should frame this Series or Chaine of Divine Acts with an intent to shew or teach the uninterruptiblenesse of it in what case or cases soever he should fight against his Generall and maine scope or designe in that part of the chapter which lyeth from v. 17. Which clearely is this to encourage them to constancy and Perseverance in suffering afflictions For to suggest any such thing as that being Called Justified nothing could hinder them from being Glorified were to furnish them with a ground on which to neglect his exhortation for who will be perswaded to suffer Tribulation for the otaining of that which they have sufficient Assurance given that they shall obtaine whether they suffer such things or no therefore certainely the Apostle did not intend here to teach the certainty of Perseverance in those that are Justified Ans. Ans. That this Argument is of such a Composition as not to operate much in the case in hand will easily appeare For 1. First those expressions in what Case or Cases soever are foysted into the sence and sentence of them whom he opposes who affirme the Acts of Gods Grace here mentioned to be effectually and vertually Preventive of those cases and of which might possibly give any Interruption to the Series of them 2. Secondly Whatsoever is here pretended of the maine scope of the Chapter the scope of the place we have under consideration was granted before to be the making Good of that Assertion premised in the Head thereof that all things should work together for good to Believers and that so to make it Good that upon this Demonstration of it they might triumph with Joy and Exultation which it cannot be denied but that this uninterruptible series of Divine Acts not framed by the Apostle but revealed by the Holy Ghost is fitted and suited to doe 3. Thirdly suppose that be the Scope of the foregoing verses What is there in the Theses insisted on and the sence imbraced by us opposite thereunto Why to suggest any such thing to them as that being Called and Justified nothing could possibly interpose to hinder them from being Glorified that is that God by his grace will preserve them from departing wilfully from him and will in Jesus Christ establish his Love to them for ever was to furnish them with a motive to neglect his exhortations yea but this kind of Arguing we call here Petitio principii and it is accounted with us nothing valid The thing in Question is produced as the medium to Argue by We affirme there is no stronger motive possible to incourage them to Perseverance then this proposed It is otherwise saith Mr Goodwin and its being otherwise in his Opinion is the medium whereby he disproves not only that but another Truth which he also opposeth But he adds this Reason for who would be perswaded to suffer c. that is it is impossible for any one industriously and carefully to use the meanes for the Attainment of any End if he hath Assurance of the End by these meanes to be obtained What need Hezekiah make use of food or other meanes of sustaining his life when he was assured that he should live fifteen years The Perseverance of the Saints is not in the Scripture nor by any of those whom Mr Goodwin hath chosen to oppose held out on any such ridiculous termes as whither they use meanes or use them not carry themselves well or wickedly miscarry themselves but is asserted upon the account of Gods effectuall Grace preserving them in the use of the meanes and from all such miscarrages as should make a totall separation betweene God and their soules So that this first Reason is but a plaine begging of those things which to use is owne language he would not digge for But perhaps §. 32. although this first Argument of Mr Goodwin be nothing but an importune suggestion of some Hypothesis of his owne
with an arguing from inferences not only Questionable but Vnquestionably false yet if his second Demonstration will evince the matter under Debate he may be content to suffer losse in the Hay and Stubble of the first so that the Gold of the following Argument doe abide Now thus he proceedeth in these words And lastly this demonstrates the same thing yet farther If God should Justifie all without exception whom he Calleth and that against all barrs of wickednesse and unbeliefe possible to be layd in his way by those who are Called Then might ungodly and unbelieving Persons inherit the kingdome of God the Reason of the connexion is evident it being a knowne Truth that the Persons Justified are in a condition or present capacity of inheriting the kingdome of God Ans But Carbones pro Thesauro if it be possible this being of the same nature with that which went before is more weake and infirme as Illogicall and Sophisticall as it the whole strength of it lyes in a supposall that those who are so Called as here is intimated in the text called according to the Purpose of God called to answer the designe of God to make them like to Jesus Christ so called as to be hereupon Justified may yet lay such barrs of Wickednesse and Unbeliefe in their owne way when they are so Called as not to be Justified when that Calling of theirs consists in the effectuall removeall of all those barrs of Wickednesse and Vnbeleife which might hinder their free and Gracious Acceptation with God That is that they may be called Effectually and not Effectually A supposall hereof is the strength of that Consideration which yeilded Mr Goodwin this Demonstration His eminent way of Arguing here in will also be farther manifest if you shall consider that the very thing which he pretends to proove is that which he here useth for the medium to proove it not varied in the least Si Pergama dextra c. But Mr Goodwin fore-saw as it was easy for him to doe what would be excepted to this last Argument to wit that the Calling here mentioned effectually removes those barrs of Wickednesse and Vnbeliefe a supposall whereof is all the strength and vigour it hath And in that supposall there is a plaine assuming of the thing in Question and a bare contradiction to that which from the place we proove and confirme Wherefore he answereth sundry things 1. First that Judas Demas Simon Magus were all called and yet layd bars of Wickednesse and Vnbeliefe whereby their Justification was obstructed and to the reply that they were not so Called as those mentioned in the Text not Called according to Gods Purpose with that Calling which flowes from their Predestination to be conformed unto Christ with that Calling which is held out as an effectuall meane to accomplish the End of God in causing all things to worke together for their good and therefore that the strength of this Answer lyes in the interposition of his owne Hypothesis once more his renewed requests for a grant of the thing in question he proceeds to take away this Exception by sundry crosse Assertions and Interrogations Sect. 45. 1. It hath not been prooved saith he by any man nor I believe never will be S r we live not by your Faith that the Calling here spoken of imports any such Act or Worke of God whereby the called are irresistibly necessitated savingly to believe If it import no such thing as this what hinders but that the persons mentioned might have been Called by that very kind of Calling here spoken of It is known what Mr Goodwin ayms at in that Expression iresistibly necessitated savingly to believe we will not contend about words neither of the two first termes mentioned Ans. are either willingly used of us or can be properly used by any in reference to the worke of Conversion or Calling What we own in them relates as to the first terme irresistibly to the Grace of God Calling or Converting and in the latter necessitatingly to the Event of the Call it selfe If by irresistibly you intend the manner of operation of that effectuall Grace of God not which conquers in a reaction which properly may be termed so but which really and therfore certainely for unumquodque quod est dum est necessariò est produces its effect not by forcing the Will but being as intimate to it as it selfe making it willing c. we owne it And if by necessitating they understand only the event of things that is it is of necessity as to to the Event that they shall savingly Believe who are Effectually Called without the least straitning or necessitating their Wills in their Conversion which are still acted sutably to their native Liberty we close with that terme also and affirme that the Calling here mentioned imports such an Act of Gods Grace as whereby they who are Called are effectually and infallibly brought savingly to believe and so consequentially that the persons whose Wickednesse and Unbeliefe abides upon them were never Called with this Calling here contended about They who are not Predestinated a parte antè nor Glorified a parte pòst are not Partakers of this Calling I must adde that as yet I have not met with any proofe of Mr Goodwin's Interpretation nor any Exception against ours that is not resolved into the same principle of Craving the thing in question producing the thing to be prooved as its owne Demonstration And asserting the things prooved against him not to be so because they are not so From the designe and scope of the place the intendment of the Holy Ghost in it the meaning of the words the Relation and Respect wherein the Acts of God mentioned stand one to an other the disappointment of Gods Purpose Decree in case of any interruption of them or non-producing of the effects which lead the subjects of whom they are spoken from one to an other we prove the infallible efficacy of every Act of Gods Grace here mentioned as to their tendency unto the end aymed at these he that is called to believe may infallibly doe so But sayes Mr Goodwin this is otherwise Well let that passe He adds secondly Suppose it be granted that the Calling here spoken of is that kinde of Calling which is alwayes accompanied with a saving Answer of Faith yet neither doth this prove but that even such called ones may obstruct and prevent by Wickednesse and Vnbeliefe their finall Justification and consequently their Glorification If so then that Chaine of Divine Acts or Decrees here framed by the Apostle is not indissolveable in any such sence which imports an Infallibility and universall exertion or execution of the latter whensoever the former hath taken place In this Answer Mr Goodwin denies our conclusion to wit that the Chaine of Divine Acts of Grace in this place is indissolveable which that it is we make out and prove from the words of the Text the Context and scope of
the Apostlâ—e 2 Tim. 2. 19. §. 37. is important to the businesse in hand Neverthelesse the foundation of God stands sure having this seale the Lord knoweth them that are his Some persons of eminency and note in the Church yea Starres it seemes of a considerable magnitude in the visible Firmament thereof having fallen away from the Truth and faith of the Gospell and drawne many after them into waies of destruction a great Offence and Scandall among Believers thereon as in such cases it will fall out insued withall a Temptation of a not to be despised prevalency and sad consequence which we formerly granted to attend such eminent Apostasie seems to have laid hold on many weake Saints they feared least they also might be overthrowne and after all their labouring and suffering in the Work of Faith and Patience of the Saints come short of the marke of the high calling set before them considering their own weaknesse and instability with that powerfull opposition whereunto in those daies especially they were exposed Upon the contemplation of such Apostasies or defections they were opportune and obnoxious sufficiently to this Temptation Yea their thoughts upon the Case under consideration might lead them to feare a more generall defection for seeing it is this with some why may not this be the Condition of all Believers and so the whole Church may cease and come to nothing notwithstanding all the Promises of building it on a Rock and of the presence of Christ with it to the end of the World Nay may not his whole Kingdome on earth on this account possibly fall to utter ruine and himselfe be left a Head without members a King without Subjects This by Mr Goodwins own confession is the Objection which the Apostle answereth and removes in and by the words under Consideration Cap. 14. pag. 359. 360. Seeing these fall away are not wee likewise in danger of falling away and so of loosing all that we have done and suffered in our Christian profession To this Objection or Scruple the Apostle Answereth in the Words in hand So he Thus farre then are we agreed About the sence of the words themselves and their Accommodation to the removall of the Objection or Scruple mentioned is our difference I know not how M. Goodwin comes to call it an Objection or Scruple which is the expression of thoughts or words arising against that which is in the truth of it seeing it is their very State and Condition indeed and that which they feare is that which they are really exposed unto and which they ought to believe that they are exposed to In his Apprehension they who make the Objection or whose Scruple it was were as liable unto in his judgement and in the same danger of falling away or greater their Temptations being increased and heightned by the Apostasie of others then them that fell the day and hour before neither could that falling away of any be said to raise a Scruple in them that they might do so to if this were one part of their Creed that all and every man in the world might so doe The Answer given by the Apostle §. 38. is no doubt suited to the Objection and fitted to the removeall of the Scruple mentioned which was alone to be accomplished by an effectuall removing away the solicitious fears and cares about the preservation of them in whose behalfe this is produced This therefore the Apostle doth by an exception to the inference which they made or through temptation might make upon the former considerations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are exceptive particles and an Induction into the exemption of some from the condition of being in danger of falling wherein they were concluded in the Objection proposed The intendment I say of the Apostle in that exceptive plea he puts in neverthelesse is evidently to exempt some from the state of falling away which might be argued against them from the defection of others Neither doth he speake to the thing in hand nor are the particulars mentioned exceptive to the former Intimation if his speech looke any other way Moreover he gives yet further the account of this Exception he makes including a radicall discrimination of professours or men esteemed to be Believers expressing also the Principle and ground of that difference The differing Principle he mentioneth is the Foundation of God that stands sure or the firme Foundation of God that is established or stands firme This is not worth contending about An Expression parallell to that of the same Apostle Rom. 9. 11. That the Purpose of God according to Election might stand Both this and that hold out some Eternall Act of God differencing betweene persons as to their Everlasting condition As if the Apostle had said you see indeed that Hymenaeus and Philetus are fallen away and that others with whom you sometimes walked in the Communion and outward fellowship of the Gospell and tooke sweet Counsell together in the House of God with them are gone after them yet be you true Believers of good Comfort God hath layd a Foundation which must be some Eternall Act of his concerning them of whom he is about to speake or the solemne Assertion of the Apostle then which you shall not easily meet with one more weighty is neither to the Case nor matter in hand which is firme and abiding being the good pleasure of his Will accompanied with an Act of his Wisdome and Understanding appointing some as is the case of all True Believers to be his who shall be exempted on that account from the Apostasie and desertion that you feare This saith the Apostle is the fountaine and spring of the difference which is among them that professe the Gospell Concerning some of them is the Purpose of God for their preservation They are ordained to Eternall Life And herein as was said lyes the Concernement of all that are True Believers who are all his chosen of him given to his Sonne and Called according to his Purpose with others t is not so they are not built on that bottome they have no such foundation of their Profession and it is not therefore marvelous if they fall The words then containe an Exception of True Believers from the danger of totall Apostasie §. 39. upon the account of the stable fixed Eternall Purpose of God concerning their Salvation answerable to that of Rom. 8. 28 29 30. the place last considered The Foundation here mentioned is the good Pleasure of the Will of God which he had Purposed in him himselse or determined to exert towards them for the praise of the Glory of his Grace Eph. 1. 9. According to which Purpose we are Predestinated v. 11. And he calls this Purpose the Foundation of God as being a groundworke and bottome of the thing whereof the Apostle is treating namely the Preservation and Perseverance of True Believers those who are indeed planted into Christ notwithstanding the Apostasie of the most Glorious Professours
say hath Everlastingly Purposed to give and doth actually give his Holy Spirit to Believers to put forth such an exceeding greatnesse of Power as whereby in the use of meanes they shall certainely be preserved to Salvation This God can doe saies our Author This Concession being made by the Remonstrants in their Synodalia Mr Goodwin I presume thought it but duty to be as free as his Predecessors and therefore consented unto it also although it be an axe laid at the root of almost all the Arguments he sets up against the Truth as shall hereafter be farther manifested I draw now to a close of those places §. 55. which among many other omitted tender themselves unto the proofe of the stable unchangeable Purpose of God concerning the safe-garding and preservation of Believers in his Love and unto Salvation I shall mention one or two more and close this second Scripturall Demonstration of the Truth in hand The first is that eminent place of Ephes. 1. 3 4 5. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spirituall blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love having Predestinated us unto the adoption of Children by Jesus Christ to himselfe according to the good pleasure of his will verse 3. the Apostle summarily blesseth God for all the spirituall mercies which in Jesus Christ he blesseth his Saints withall of all which v. 4. he discovereth the fountaine and spring which is his free choosing of them before the foundation of the World That an Eternall Act of the Will of God is hereby designed is beyond dispute and it is that foundation of God on which the whole of the building mentioned and pourtraid in the following verse is laid All the Grace and Favour of God towards his Saints in their Justification Adoption and Glory all the fruits of the Spirit which they enjoy in Faith and Sanctification flow from this one fountaine and these the Apostle describes at large in the verses following The ayme of God in this eternall and unchangeable Act of his Will he tells us is that we should be unblameable before him in Love Certainly cursed Apostats backsliders in Heart in whom his soule takes no pleasure are very farre from being unblameable before God in Love Those that are within the compasse of this Purpose of God must be preserved unto that State and Condition which God aimes to bring them unto by all the fruit and issues of that Purpose of his which was pointed at before A Scripture of the like importance unto that before named is 2 Thess. 2. 13 14. God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and beliefe of the Truth whereunto he calls you by our Gospel to the obtaining of the Glory of the Lord Jesus The same fountaine of all spirituall and eternall mercy with that mentioned in the other place is here also expressed and that is Gods choosing of us by an everlasting Act or Designing us to the end intended by a Free Eternall Unchangeable Purpose of his Will Secondly The end aimed at by the Lord in that Purpose is here more clearely set downe in a twofold Expression 1. Of Salvation v 13. He hath chosen us to Salvation that 's the thing which he aimed to accomplish for them and the End he intended to bring them to in his choosing of them and 2 ly v 14. The Glory of the Lord Jesus or the obtaining a portion in that Glory which Christ purchased and procured for them with their being with him to behold his Glory And 3 ly You have the meanes whereby God will certainly bring about and accomplish this his designe and Purpose whereof there are three most eminent Acts expressed 1. Vocation or their calling by the Gospel v 14. 2. Sanctification v 13. through the Sanctification of the Spirit And 3. Justification which they receive by beliefe of the Truth Thus much then is wrapt up in this Text God having in his Unchangeable Purpose fore-appointed his to Salvation and Glory certainly to be obtained through the effectuall working of the Spirit free justification in the Blood of Christ it cannot be but that they shall be preserved unto the enjoyment of what they are so designed unto To summe up what hath been spoken from these Purposes of God § 56. to the Establishment of the Truth we have in hand Those whom God hath purposed by effectuall meanes to preserve to the enjoyment of Eternall Life and Glory in his Favour and Acceptation can never so fall from his Love or be so cast out of his Grace as to come short of the end designed or ever be totally rejected of God The Truth of this proposition depends upon what hath been said and may farther be insisted on concerning the unchangeablenesse and Absolutenesse of the Eternall Purposes of God the Glory whereof men shall never be able Sacrilegiously to robbe him of Thence the Assumption is concerning all true Believers and truly sanctified persons are these Purposes of God that they shall be so preserved to such ends c. as hath been abundantly proved by an induction of particular instances and therefore it is impossible they should ever be so cast out of the Favour of God as not to be infallibly preserved to the End Which is our Second Demonstration of the Truth in hand CAP. IV. 1. An entrance into the Consideration of the Covenant of Grace and our Argument from thence for the Unchangeablenesse of the Love of God unto Believers 2. The intendment of the ensuing discourse 3. Gen. 17. 3. opened and explained with the confirmation of the Argument in hand from thence 4. That Argument vindicated and cleared of Objections 5. Confirmed by some observations 6. Ierem. 32. v. 38 39 40. compared with Cap. 31. v. 32 33. The Truth under consideration from thence clearely confirmed 7. The certainty immutability and infallible accomplishment of all the Promises of the New Covenant demonstrated 1. From the removall of all causes of Alteration 2. From the Mediator and his undertaking therein 3. From the Faithfulnesse of God 8. One instance from the former considerations 9. The indeavour of M. G. to Answer our Argument from this place 10. His observation on from the Text considered 1. This promise not made to the Jewes only 2. Nor to all the Nation of the Jewes proved from Rom. 11 3. not intending principally their deliverance from Babylon 11. His inferences from his former observations weighed 1. The Promise made to the body of the People of the Jewes Typically only 2. An Exposition borrowed of Socinus Rejected 3. The Promise not appropriated to the time of the Captivity and the disadvantage ensuing to M. G. cause upon such an Exposition 12. The place insisted on compared with Ezek. 11. 17 18 19
That there is a plurality yea a contrariety of wills in the Scripture sence of the expression of the will of a man was before from the Scripture declared not a plurality of wills in a Physicall sence as the will is a naturall faculty of the soule but in a Morall and Analogicall sence as 't is taken for a habit or principle of good or evill The will is a naturall faculty one nature hath one will in every Regenerate man there are two natures the new or divine and the old or corrupted In the same sence there are in him two wills as was declared But saith he It is an impossibility of the first evidence that there should be a plurality of Acts in the same subject at the same time and these contrary one to another But 1. If you intend acts in a Morall Consideration unlesse you adde about the same Object which you do not this Assertion is so farre from any evidence of truth that it is ridiculously false May not the same person love God and hate the Divell at the same time But 2. How passe you so suddenly from a plurality of wills to a plurality of acts by the will we intend in the sence wherein we speak of it an habit not any act i.e. The will as habitually invested with a new principle not as actually willing from thence by vertue thereof Arminius from whom our Author borrowes this Discourse fell not into this Sophystry he tels you There cannot be contrary wills or volitions about the same Act But is it with M.G. or Arminius an impossibility that there should be a mixt action partly voluntary partly involuntary actions whose principles are from without by perswasion may be so a mans throwing his goods in the Sea to save his owne life Now the principles whereof we speak Flesh Grace are internall contrary shall not the actions that proceed from a faculty wherein such contrary principles have their residence be partly voluntary partly involuntary 3. But he tells you That though there might be lusting of the Spirit against the flesh before the act of sinne yet when it comes to the acting of it then it ceaseth so the act is wrought with the whole will First though this were so yet this doth not prove but that the Action is mixt and not absolutely and wholly voluntary Mixt Actions are so esteemed from the antecedent deliberation and dissent though the will be at length prevailed upon thereunto and I have shewed before that in the very action there is a vertuall dissent because of the opposite principle that is in the will But Secondly How doth it appeare that the Spirit doth not lust against the flesh though not to a prevalency even in the exertion of the acts of sinne In every good act that a man doth because evil is present with him though the prevalency be of the part of the Spirit and the principle of Grace yet the flesh also with its lustings doth alwayes in part corrupt it Thence are all the spots staines and imperfections of the holy things and dutyes of the Saints and if the flesh in its lusting will immix it selfe with our good Actions to their defilement and impairing why may not the Spirit in the ill not immix its selfe and its lustings threwith but beare off from the full influence of the will into them which otherwise it would have But saith he If the spirit doth not cease lusting before the flesh bring forth the act of sinne then is the Spirit conquered by the flesh contrary to that of the Apostle 1 John 4. 4. % Stronger is he that is in you than he that is in the world But First If from hence the flesh must be though conceived to be stronger than the Spirit because it prevailes in any act unto sin notwithstanding the contending of the Spirit how much more must it be judged to prevaile over it and to conquer it if it cause it utterly to cease and not to strive at all He that restraines an other that he shall not oppose him at all hath a greater power than he who conquers him in his resistance But why doth Mr Goodwin feare least the flesh should be asserted to be stronger in us than the Spirit Is not his whole designe to prove that it is or may be so so much stronger and more prevalent than it that whereas it is confessed on all hands that the Spirit doth never wholly conquer the flesh that it shall not remaine in the Saints in this life yet that the flesh doth wholly prevaile over the Spirit and conquer it to an utter expulsion of it out of the hearts of them in whom it is Secondly In the prevalency of the flesh it is not the Spirit himselfe that is conquered but only some motions actings of him in the heart Now though some particular actings and motions of his may not come out eventually unto successe yet if he generally beares Rule in the heart he is not to be said even as in us and acting in us not to be stronger than the flesh He is as in us on this account said to be stronger than he that is in the world because notwithstanding all the opposition that is against us he preserveth us in our state and condition of Acceptation with God and walking with him with an upright heart in good workes and dutyes for the most part though sometimes the flesh prevailes unto sinne from which yet he recovers us by Repentance Thirdly To speake a little to Mr Goodwin's sence By the Spirits insufficiency it is manifest from the Text urged and from what followes in the same place that he intends not a Spirituall vitall principle in the will having its residence there with its contrary principle the flesh perhaps he will grant no such thing but the Spirit of God himselfe How now doth this Spirit lust Not formally doubtlesse but by causing us so to do and how doth it do that in Mr Goodwin's judgement Meerely by perswading of us so to do so that to have the flesh prevaile against the Spirit is nothing in his sence but to have sinne prevaile and the motives of the flesh above the motives used by the Spirit which may be done and yet the Spirit continue unquestionably stronger than the flesh Fourthly The summe is If the Spirit and the flesh Lust and Grace may be lookt on as habituall qualityes and principles in the wills of the same persons so that though a man hath but one will yet by reason of these contrary qualityes He is to be esteemed as two diverse principles of operation it is evident that having contrary inclinations continually the will hath in its actings a Relation to both these principles so that no sinne is commited by such an one with his whole will and full consent That contrary qualityes in a Remisse degree may be in the same subject is knowne Lippis Tonsoribus These adverse
their comportments with him in his higher and farther application they become filled with the spirit according to the expression of the Apostle Be ye filled with the spirit i.e. follow the spirit close in his present motions and suggestions within you and you shall be filled with him i.e. ye shall find him moving and assisting you upon all occasions at a higher and more glorious rate Ans. First what this joyning of our Wills of the spirit is was in part manifested before The Will of the spirit is that we be mortified His motions hereunto are his perswasions that we be so To joyne our Wills to his is in our Will to answer the Will of the spirit that is upon the spirits motions we mortify our selves By this also he tells us we draw or obtaine farther strength or assistance from the spirit for that worke which we have done already but how so why he tells you afterward that this is the Law of the Spirit It seems then that by doing one thing we obtaine or procure the assistance of the spirit for another and that by a Law I aske by what Law by the Law of workes by that Law the Apostle tells you that we doe not at all receive the spirit therefore by a parity of Reason we obtaine not any farther supplies from him by that Law By the Law of Faith or Grace that Law knows nothing of such termes as that we should by any acting of ours procure the Holy Spirit of God which he freely bestowes according to the maine tenour of that Law Farther How is this second grace obtained and what is the Law of the Spirit therein is it obtained ex congruo or ex condigno produce the Rule of Gods proceeding with his Saints or any of the sonnes of men in the matter of any gratious behovement of his and you will out-doe what ever your Predecessors whether Pelagians Papists Arminians or Socinians could yet attaine unto Our Lord hath told us that without him we can doe nothing yea all our sufficiency is of God and without him we cannot think a good thought that he workes in us to will and to doe not only beginning but perfecting every good worke fulfilling in us all the good pleasure of his goodnesse and the work of Faith with power ascribing the whole of the great work of Salvation to Himselfe and his Holy Spirit working freely and gratiously as he wills and pleaseth Of this order of his dealing with men that his first or preventing Grace should be free but his subsequent Grace procured by us and bestowed on us according to our working and cooperation with his first grace invented by Pelagius Iulianus and Celastinus and here introduced a new by M. Goodwin he informes us nothing at all In briefe this whole discourse is the meere Pelagian figment wrapt up in generall clowdy expressions with allusions to some Scripture Phrases which prophane as well as erring spirits are prone to concerning the bestowing of the Grace of God according to the differing deportments and deservings of men differencing themselves from others and in comparison of them holding out what they have not received But Secondly §. 21. to Answer the first and gentle motions of the spirit is to be led by him and then we shall be filled by the spirit But how doth M. Goodwin prove that to be led by the spirit is to answer his first gentle motions and thereby to obtaine his farther and more glorious actings and perswasions Is it safe thus to make bold with the word of God or is not this to wrest it as ignorant and unstable men doe unto perdition Saints being led by the spirit of God and walking after the spirit are in Rom 8. expressions of that Effectuall sanctification exerting it selfe in their conversation and walking with God which the spirit of God worketh in them and which is their duty to come up unto in opposition to living or walking after the flesh If this now be attained and the Saints come up unto it antecedently to the subsequent Grace of the Spirit what is that subsequent grace which is so gloriously expressed and wherein doth it consist Neither doth that expression of led by the Spirit hold out the concurrence or comportment of their Wills as it is phrased with the gentle motion of the spirit but the powerfull and effectuall Operation of the spirit as to their Holinesse and walking with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not they comport or concurre with the Spirit in his motions but by the spirit they are acted and carried out to the things of God Neither hath this any relation to or coherence with that of the Ephesians 5. 18. % Be filled with the spirit neither is there any such intendment in the expression as is here intimated of a promise of receiving more of the spirit on condition of that compliance concurrence and comportance with his motions as is intimated That the spirit is sometimes taken for his Graces sometimes for his Gifts habitually sometimes for his actuall operations is known The Apostle in that place disswading the Ephesians from turning aside to such carnall sinfull Refreshments as men of the world went out unto bids them not be drunke with Wine wherein is excesse but to be filled with the Spirit to take their refreshment in the joyes of the spirit speaking to themselves in Psalmes and Hymnes and spirituall Songs v. 20. Could I once imagine that M. Goodwin had the least thought that indeed there was any thing in the Scripture looking towards his intendment in the producing of it I should farther manifest the mistake thereof To play thus with the word of God is a liberty we dare not make use of yet Thirdly he concludes That the reason why Believers are overcome by the Lustings of the flesh is not because the Spirit is not stronger than the flesh but because men have more will to harken to the Lusts of the Flesh than to the Spirit Fortunam Priami cantabo nobile bellum This is the issue of all the former swelling Discourse mens sinnes are from their owne willes and not because the Spirit is not stronger than the flesh And who ever doubted it the Conclusion you were to prove is That Believers sinne with their whole will and full consent of their wills and that the new principle that is in them doth not cause their wills to decline from acting in sinne to the just efficacy of all their strength and vigour But of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the insinuation in that expression of the Will hearkening to the lusts of the flesh and not the lusting of the Spirit in a sovereigne indifferency to both and a liberty for the performance of either in a way exclusive of good or vicious habituall Principles of operation in the will it selfe I shall not now divert to the consideration of What else remaines in this Section §. 22. either doth not concerne the businesse
in hand as the fine notions of the Spirits returne to move Believers when his motions have been rejected with the manner whereof according to his conception must be afterwards considered apart as the fall of David into Adultery and Murther if there be need to go forth to the consideration of his examples and instances and therefore I shall not longer insist upon it only the close of it consisting of an inference made from some words of Peter Martyr deserves consideration Vpon Davids sinne saith he Peter Martyr makes this observation That the Saints themselves being once fallen into sinne would alwayes remaine in the pollution of it did not God by his mighty Word bring them out of it which saying of Martyr clearely also implyes that the Saints many times sinne with their whole wills and full consents because were any part of their wills bent against the commiting of the sinne at the time when it is committed they would questionlesse returne to themselves and repent immediately after the beat and violence of the Lust being over by reason of the satisfaction that hath been given thereunto Ans. The close insinuation in Peter Martyr's words of the Saints sinning with their whole wills and the Logicke of Mr Goodwin's inference from them I believe is very much hidden from the Reader To the Theology of it I say that the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do immediately returne to God by Repentance as Peter did upon their surprisalls into sinne nor have they any rest in a condition of the Eclipse of the countenance of God from them as upon sinne it is alwayes more or lesse of Davids particular case mention may afterwards be made But the proofe that they sinne with their whole wills and full consent because they would continue in sinne did not the Lord relieve and deliver them by his word and Grace is admirable I would adventure to cast this Argument into as many shapes as it is tolerably capable of had I the least hope to cause it to appeare any way Argumentatives we deny then that Believers have any such power habitually residing in them as whereby without any new supplyes of the Spirit or concurrence of actuall Grace they can effectually and eventually recover themselves from any sinne whatever Which supplyes of the Spirit and Grace we say and have proved are freely promised to them in the covenant of Graces But what will here follow to the supportment of Mr Goodwin's Hypothesis that therefore in all their sinnes or in any of their sinnes they sinne with the full and whole consent of their wills I suppose he alone knowes Sect. §. 23 26. He endeavoures to take off that of the Apostle Rom. 7. 19 20. from appearing against him in this cause of the Saints finning with their whole wills and consents not not-willing the things they do to this end he tells us That when the Apostle saith the evill which I would not that I do his meaning is not that he did that which at the same time that he did it he was not willing either in whole or in part to do but that he sometimes did that upon a surprisall by temptation or through incogitancy which he was not habitually willing or disposed in the inward man to do But this no wayes implyes but that at the time when he did the evill he speakes of he did it with the full and entire consent of his will Ans. 1. It is probable the Apostle knew his owne meaning and also how to expresse it having so good a teacher to that end and purpose as he had now he assures us in the person of a Regenerate man that as what He would He did not so what He did He would not He hated it v. 15 16. And againe he did that which he would not and therein consented to the Law by his not willing of that he did that it was good which whether it expresse not a Renitency of the will to that which was done in part and so farre as to make the Action it selfe remisse and not to enwrappe the whole consent of the will he farther declares v. 17. telling us that there is a perfect unconsenting I or internall principle in the very doing of evill Is is no more I that do it but sinne that dwelleth in me 2. The Apostle doth not say what he was not habitually willing to but what he was habitually unwilling to that is what the bent of his will lay habitually against having actuall inclinations and elicite acts alwayes to the contrary though sometimes overcome Neither in his discoursing of it doth he mention at all the surprisall of sin upon incogitancy inadvertency but the constant frame temper of a regenerate man upon the powerfull acting striving of the principle of lust and sin dwelling in him and remaining with him which saith the Apostle doth often carry them out to do those things which are contrary to the principle of the inward man which habitually condemnes and actually wills not or rather nills the things that are so done even in their doing And this doth manifest sufficiently that when he did the evil he speakes of he did it not with the full and entire consent of his will as men do in whom there is no such principle opposite to sinne and sinning as is in him that is Regenerate there being very much taken off by the habituall principle of Grace that is in them and its constant inclinations to the contrary But he farther argues §. 24. If we shall affirme that the contrary bent or motions of his will at other times is a sufficient proofe that when he did the evill we speake of he did it not with his whole will or fulnesse of consent in such a sence is a distinguishing Character betwixt men Regenerate and unregenerate we shall bring Herod and Pilate and probably Judas himselfe into the list of men Regenerate with a thousand more whom the Scripture knowes not under any such name or relation viz. all those whose Judgments and consciences stand against the evill of the wayes and practises wherein they walke And this he proves at large to the end of the Section in the instance of Herod and Pilate proceeding against their owne Judgements and Consciences in the killing of John and of our Saviour Ans. First we do not only assert a contrary bent and inclination in the Wills of Believers at other times but also that in and under the prevalency of indwelling sinne there is in them an I that doth it not and a not-willing it from a Principle though by reason of the present prevalency of the other its actings and stirrings are not so sensibly perceived So that though they prevaile not to the totall prevention of the will from exerting the Act of sinne yet they prevaile to the impairing weakening and making remisse its consent thereunto Secondly The residue of this Paragraph is intolerably Sophisticall confounding the Renitencie of the inward
man the principle of grace that is in the wills of Believers with the Convictions of the judgements and consciences of unregenerate persons and their striving against sinne on that account The judgements and consciences of wicked men tell them what they ought to do and what they ought not to doe without respect to the principle in their wills that is predominant But the Apostle mentions the actings of the will it selfe from its owne regenerate principle We wholly deny that any unregenerate man hath any vitall principle in his will not consenting to sinne what ever the dictates of his judgement and conscience may be or how effectuall soever to prevaile unto an abstinence from sinne To discover the differences that are between the contest that is between the wills in unregenerate men wholly set upon sinne on the one hand and their judgements and Consciences enlightned to an apprehension and approving of better things on the other and the contest that is between the Flesh and Spirit lusting to contrary things in the same will as it is in regenerate men is a common place that I shall not goe forth unto We grant then that in unregenerate men there may be there is and was in some degree perhaps in Herod in Pilate a conviction of conscience and judgement that the things they doe are evill but say withall that all this being forraigne to their wills it hinders not but that they sinne with the full uncontrouled consent of their wills which are at perfect Liberty or rather in perfect bondage unto sinne That the Spirit should lust against the flesh and the flesh against the spirit both in the same will as it appears they doe Gal. 5. 19. 20. 21. 22. 23. for the fruits that they both bring forth are acts of the will in any unregenerate man we deny and this is that and not the former which abates and takes off from the wills consent to sinne He concludes the whole § 25. And to the passage of the Apostle mentioned Rom. 7. I answer farther that when he saith the evill which I would not that doe I he doth not speake of what he alwaies and in all cases did much lesse of what was possible for him to doe but of what he did ordinarily and frequently or of what was very incident unto him through the infirmity of the flesh viz. through inconsideratenesse and anticipation by temptations to doe such things which when he was in a watchfull and considerate posture and from under the malignant influence of a temptation he was altogether averse unto now what a man doth ordinarily is one thing and what he doth sometimes and in some particular cases especially what it is possible for him to doe is another that true believers whilest such ordinarily sinne not upon worse termes then those mentioned by the Apostle concerning his sinning I easily grant but it no waies followeth from hence that therefore they never sinne upon other termes much lesse that it is impossible that they should sinne upon others and thus we see all things throughly and impartially argued and debated to and fro that even true Believers themselves as well as others may do those works of the flesh which exclude from the Kingdome of God and that inrespect thereof they are subject to this exclusion as well as other men The summe of this part of the Reply is that what Paul speaks is true of the ordinary course of Believers but not of extraordinary surprisals this seems I say to be the tendency of it though the direct sence of the whole is not so obvious to mee by that expression the evill that I would not that I doe you intend either the expression of he would not or that he did if the latter then you say he did not sinne ordinarily and frequently but only upon surprisalls which is freely granted but is not at all to your purpose but rather much against it If you attend that part of it which holds out his Renitency against the evill he did in the expression of I would not then you say it was not ordinary with the Apostle to nill the evill that he did but in case of surprisall to sinne which I believe is not intended for is it credible that any one should think that in the ordinary course of a mans walking there should be no opposition made to sinne the falling whereinto men are liable but upon surprizalls and anticipations by temptation as it is phrased there should Nor is it on the other side that he intends the things that he did ordinarily but was surprized by temptation then it might be otherwise But first is a Saint to be supposed to sinne ordinarily to sinne not prevailed on by temptation is not all sinne from temptation doe they sinne actually but upon the surprisall of temptation to impose this upon the Apostle that he should say truly for the most part or in my ordinary walking I doe not sinne but withall I will it not but when I am surprized with temptations then it is otherwise with mee there is no Renitency in my will to sinne is doubtlesse to wrong him He doth not limit his not willing of the evill he did to any consideration whatever but speakes it generally as the constant state and condition of things with him Secondly in the beginning of this Section the nilling of sinne was antecedent to the sinne here it is something that may be allowed in ordinary cases but not at all in extraordinary so that these two expositions put together amount to thus muh Ordinarily the Apostle antecedent to any sinning before the lusting of the spirit ceased did not will the thing that he did which was evill but in case of temptation it was not so that is antecedently to his acting of that which was evill he had no opposition in the inward man unto it nor lusting of the spirit against it which how it can be made good against him whose heart is upright and who hates every evill way I know not Thirdly it is confessed that ordinarily Believers sinne at no worse a rate than that expressed by the Apostle But what doth that containe If would not be referred to their doing of sinnes then you grant that which all this while you have endeavoured to oppose and are reconciled to your owne contradiction in the first evidence sinne cannot ordinarily or extraordinarily be committed but by an act of the will and yet ordinarily there is a dissent of the will also thereunto If you adhere to your other former interpretation that the willing against sin committed is antecedent to the commitment of it layd a sleepe before the perpetration of any sinne then this also is imposed on you that there are sinnes whereunto they may be surprised by temptations that antecedently to the commitment of them they do not not-will that as to them the Spirit lusteth not against the flesh which is notoriosly false for the flesh lusteth against the Spirit
having cast an eye on the body of the Discourse will scarcely be received by his Reader without the helpe of that vulgar Proverbe Good Wits jumpe But yet on that occasion I cannot but say however he hath dealt in that Treatise this Discourse I have under consideration is purely translated from them the condition of very much of what hath ben already considered having the same which I had there thought to have manifested by placing their Latine against his English in the margent but these things are personall not belonging to the cause in hand M. G. is sufficiently known to have Abilityes of his own such as wherewith he hath done in sundry particulars considerable service to the Truth as sometimes they have been unhappily ingaged in wayes of a contrary nature and tendency It being evident from these Considerations that our Author is not able in the least to take off this witnesse from speakeing home to the very heart of the cause in hand §. 39. that it may not seeme to be weakened and impaired by him in the least I shall farther consider that diversion which he would intice the words unto from their proper channell and Intendment and so leave the Apostacy of the Saints dead at the foote of it He gives us then Sect. 23 24. an Exposition of this place of Scripture upon the Rack whereof it seemes not to speake what formerly we received from its mouth For the occasion of the words he sayes For the true meaning of this place §. 40. 't is to be considered that the Apostles intent in the words was to prevent or heale an offence that weake Christians might take at the Doctrine which was taught and spread abroad by those Antichrists or Anticristian teachers spoken of in the former verse and they are said to have been many that especially because they had sometimes liv'd conversed with the Apostles themselves in Christian Churches and had profest the same Faith Doctrine with them by reason hereof some Christians not so considerate or judicious as others might possibly thinke or conceive that surely all things were not well with the Apostles and those Christian societyes with which they consorted There was something not as it ought to have been either in Doctrine or manners or both which ministred an occasion to these men to breake communion with them and to leave them Ans. §. 41. First The intendment of the Apostle in the Context is evidently to caution Believers against seducers acquainting them also with the sweet and gracious provision that God had made for their preservation in the abiding teaching anointing bestowed on them In the verse under present consideration he gives them a description of the persons that did seduce them in respect of their present state and condition They were Apostates who though they had sometimes made profession of the Faith yet indeed were never true Believers nor had any fellowship with Jesus Christ as he and the Saints had which also they had abundantly manifested by their open Apostacy and ensuing opposition to the Doctrine of the Gospell and the eternall Life manifested therein Secondly That any Christians whatsoever from the consideration of these seducers falling away did entertaine any suspicion that all things were not well in that society of which the Apostle speakes not with the Apostles which were all dead himselfe only excepted when John wrote this Epistle either as to Doctrine or manners so supposing them to take part with the Apostates in their departure is a surmize whereunto there is not any thing in the least contributed in the Text or Context nor any thing like to it being a meere invention of our Author found out to serve this turne and confidently without any induction looking that way or attempt of proofe imposed upon his credulous Reader if men may assume to themselves a liberty of creating occasions of words discourses or expressions in the Scripture no manner of way insinuated nor suggested therein they may wrest it to what they please and confirme whatever they have a mind unto This false foundation being laid he proceeds to build upon it §. 42. and suitably thereunto feignes the Apostle to speake what never entred into his heart and unto that whereof he had no occasion administred To this saith he the Apostle answereth partly by Concession partly by Exception First by Concession in those words they went out from us which words doe not so much import their utter declining or forsaking the Apostles communion as the advantage or opportunity which they had to gaine credit and respect both to the Doctrine and Persons among professours of Christianity in the World In as much as they came forth from the Apostles themselves as men sent and commissioned by them to teach The same phrase is used in this sence and with the same import where the Apostles write thus to the Brethren of the Gentiles Acts 15. 24. For as much as we have heard that certain that went out from us have troubled you with words subverting your soules saying you must be circumcised and keep the Law to whom we gave no such commandement So that in this clause they went out from us the Apostle grants First That those Antichristian teachers had indeed for a time held communion with them And Secondly That hereby they had the greater opportunity of doing harme in the World by their false Doctrines But Secondly He Answers farther by way of Exception but they were not of us whilest yet they conversed with us they were not men of the same spirit and principles with us we walk'd in the profession of the Gospell with single and upright hearts not aiming at any secular greatnesse or worldly accommodations in one kind or other these men loved this present World and when they found the simplicity of the Gospell would not accommodate them to their minds they brake with us and with the truth of the Gospell it selfe at once Ans. §. 43. First I suppose t is evident at the first view that this new glosse of the Apostles words is inconsistent with that which was proposed for the occasion of them in the words foregoing There an Aspersion is said to be cast upon the Churches and societyes whereof the Apostle speakes from the departure of these seducers from them as though they were not sound in Faith or manners here an insinuation quite of an other tendency is suggested as though these persons found continuance in their teachings and seductions from the society and communion which they had had with the Apostles as though they had pretended to come from them by commission and so instead of casting reproach upon them by their departure did assume Authority to themselves by their having been with them But to the thing it selfe I say Secondly That the Apostle is not answering any Objection but describing the state and condition of the Antichrists and seducers concerning whom and their seduction he cautioneth
Believers hath been formerly beyond contradiction manifested and maintained That expression then they went out from us is not an Answer by concession to an Objection but a description of seducers by their Apostacy Which words also in their regard to the Persons as before by him described do manifest their utter declining and forsaking the Communion of the Saints they so going from them as also going into an opposition to the Doctrine of the Gospell Thirdly That the Apostle here insinuates an advantage these Antichrists had to seduce from their former communion with him a thing not in the least suggested as was observed in the occasion of the words as laid downe by Mr Goodwin himselfe is proved from the use of the words they went out from us Acts 15. 24. Whence this undenyable Argument may be educed Some who went out from the Apostle had repute and authority in their preaching thereby these Antichrists went out from the Apostle therefore they had repute and authorety thereby younger men than either Mr Goodwin or my selfe know well enough what to make of this Argument Besides though there be an agreement in that one Expression all the neighbouring parts of the Description manifest that in the things themselves there and here pointed at there is no affinity Those in the Acts pretended to abide still in the communion and Faith of the Apostles these here expressively departed both from the one and the other to an opposition of them both The former seemed to have pretended a commission from the Apostles these according to Mr Goodwin himselfe did so farre declare against them that it was a scandall to some fearing that all had not been well among the Apostles Fourthly That which is called an Answer by way of Exception as in it lye the expression of it so used upon the matter is as much as we urge from these words The import of them is said to be they were not of us though they were with us yet they were not such as we are didnot walke in that uprightnesse of heart as we do they were not men of the same principles and spirit with us that is they were not true thorough sincere and sound Believers at all no not while they converst with the Apostles Now evident 't is that in those words as is manifest by the assuming of them againe for the use of an inference insuing for if they had been of us they would have continued with us the Apostle yeilds a Reason and Account how they came to Apostatize and fall to the opposition of the Gospell from the profession wherein they walked 't was because they were not men of thorough and sound principles true Belivers and consequently he supposeth and implyeth that if they had been so they would not they could not have so Apostatized for if they might there had been no weight in the account given of the Reason of their revolt In what followes §. 44. that these words but they were not of us do not necessarily imply they were Believers formerly but perhaps they had been so and were before fallen away being choaked by the cares of the world an observation is insinuated directly opposite to the Apostles designe and such as makes his whole Discourse ridiculous An account he gives of mens falling away from the Faith and tells them 't is because though they have been professors yet they were never true Believers yea but perhaps they were true Believers and then fell away after that fell away that is they fell from the Faith and then fell from the Faith for that is plainely intimated in is the sence of this doubty Observation But to proceed with his exposition §. 45. he sayes It followes for if they had been of us they would no doubt have continued with us in these words the Apostle gives a reason of his Exception telling them to whom he writes that this was a signe and Argument that those Antichristian teachers were not of them in the sence declared viz. That they did not continue with them that is they quitted their former intimacy and converse with the Apostles refused to steere the same course to walke by the same principles any longer with them which saith he doubtlesse they would not have done had they been as sincerely affected towards Jesus Christ the Gospell as we by which Assertion John plainely vindicated himselfe and the Christian Churches of his communion from giving any just occasion of offence unto those men whereby they should be any wayes induced to forsake them and resolves their unworthy departure of this kind into their own carnall and corrupt hearts which lusted after some fleshly accommodations and contentments that were not to be obtained or enjoyed in a sincere profession of the Gospell with the Apostles and those who were perfect of heart with them Ans. First That no aspersion was cast on Iohn or the Churches of his Communion by the Apostasy of the Antichrists of whom he speakes from which he should need to vindicate himselfe and them was before declared There was not indeed nor possibly could be the least occasion for any surmize of evill concerning them from whom men departed in turning ungodly opposers of Christ For any thing that is here offered 't is but an obscureing of the Light that breaks forth from the words for the discerning of the Truth in hand 't is granted that the Apostle manifests that they were not of them that is true upright sound believers that walked with a right foot in the Doctrine of the Gospell because they forsooke the communion of the Saints to fall into the condition of Antichristianisme wherein they were now engaged Now if this be an Argument that a man was never a true believer in the highest profession that he makes because he falls from it and forsakes it certainly those that are true believers cannot so fall from their stedfastnesse or the Argument will be of no Evidence or conviction at all Neither is any thing here offered by M. Goodwin but what upon a through consideration doth confirme the inferences we insist upon and make to the worke in hand Truth will at one time or other lead captive those who are most skilfull in their Rebellion against it What is added Sect. 24. concerning the Righteous Judgement of God §. 46. and the gracious tendency of his dispensations to his Churches use in suffering these wretches so to discover themselves and be manifested what they were I oppose not The discovery that was made was of what they had been before that is not true Believers not what now they were yea by what they now shewed themselves to be was made manifest what before they were Words of the like import you have 1 Cor. 11. 19. % For there must be also heresies among you that they which are approved may be made manifest among you as here those who fall away are manifested to be corrupt so there are those who