breake open their seales In the Latter are all promissory ingagements confirmed established and made unalterable wherein men either in conditionall compacts or Testamentary dispositions doe oblige themselves These are the Sigilla appensa that are yet in use in all Deeds Enfeofements and the like Instruments in Law And with men if this be done their engagements are accounted inviolable And because all men have not that Truth Faithfulnesse and Honesty as to make good even their sealed engagements the whole Race of man-kind hath consented unto the establishment of Lawes and Governors amongst others to this end that all men may be compelled to stand to their sealed Promises hence whatsoever the nature of it be and in what particular soever it doth consist the end and use of this worke in this speciall Acceptation is taken evidently in the latter sence from its use amongst men Expressed it is upon the mention of the Promises 2 Cor 1. 20. To secure Believers of their certaine and infallible accomplishment unto them the Apostle tells them of this sealing of the Spirit whereby the Promises are irrevocably confirmed unto them to whom they are made as is the case among the Sonnes of men sutably Ephes. 1. 13. he saith they are sealed by the Holy spirit of Promise Heb. 9. 14. that is that is promised unto us and who confirmes to us all the Promises of God That the other end of security also safety and preservation is designed therein secondarily appears from the appointed season whereunto this sealing shall be effectuall it is to the day of Redemption Eph 4. 30. untill the Saints are brought to the enjoyment of the full whole and compleat purchase made for them by Christ when he obtained for them eternall Redemption And this is a reall Testimony which the Holy Spirit gives to his owne abiding with the Saints for ever The worke he accomplisheth in them and upon them is on set purpose designed to assure them hereof and to confirme them in the Faith of it Unto an Argument from this sealing of the spirit thus proposed § 30. Those who are sealed shall certainly be saved Mr Goodwin excepts sundry things Ch. 11. Sect. 42. Pag. 255 256 257. which because they are applied to blurre that interpretation of the words of the Holy Ghost which I have insisted on I shall briefely remove out of the way that they may be no farther offensive to the meanest sealed one He answers then first by distinguishing the Major Proposition thus They who are sealed shall certainly be saved with such a sealing which is unchangeable by any intervenience whatsoever as of sinne and Apostasy so that they cannot loose their Faith but if the sealing be only such the continuance whereof depends on the Faith of the sealed and consequently may be reversed or with-drawne it no way proves that all they who are partakers of it must of necessity retaine their Faith therefore saith he 2 ly We Answer farther that the sealing with the spirit spoken of is the Latter kind of sealing not the former i.e. which depends upon the Faith of those that are sealed as in the beginning or first impression of it so in the duration or continuance of it and consequently there is none other certainty of its continuance but only the continuance of the said Faith which being uncertaine the sealing depending on it must needs be uncertaine also That the sealing mentioned depends upon the Faith of the sealed is evident because t is said in whom also after yee believed yee were Sealed with the spirit of Promise Ans. I dare say there is no honest man that would take it well at the hand of Mr Goodwin or any else that should attempt by distinctions or any other way to alleviate or take off the credit of his Truth and Honesty in the performance of all those things whereunto and for the confirmation whereof he hath set his Seal What acceptation an like attempt in reference to the spirit of God is like to find with him he may doe well to consider In the meane time he prevailes not with us to discredit this worke of his Grace in the least For 1. First This supposall of such interveniencies of sinne and wickednesse in the Saints as are inconsistent with the life of Faith and the favour of God as also of Apostasy are but a poore meane insinuation for the begging of the thing in Question which will never be granted of any such termes An interveniency of Apostasy that is defection from the Faith is not handsomely supposed whilest men continue in the Faith 2. That which is given for the confirmation of their Faith and on set purpose to adde continuance to it as this is cannot depend on the condition of the continuance of their Faith The Holy Ghost seales them to the day of Redemption confirming and establishing thereby an infallible continuance of their Faith but it seemes upon condition of their continuance in the Faith Cui fini Of what hitherto is said this is the summe If they who are sealed Apostatize into sinne and wickednesse they shall not be saved notwithstanding that they have been sealed and this must passe for an answer to our Argument proving that they cannot so apostatise because they are Sealed on purpose to preserve and secure them from that Condition Men need not goe farre to seeke for Answers to any Argument if such as these pure beggings of the thing in Question and argued will suffice 3. Neither doth the begining or first impression of the sealing depend upon their Faith any otherwise but as Believers are the subject of it which is not to have any kind of dependance upon it either as to its nature or use Neither doth that place of the Apostle Fph. 1. 13. After ye Believed ye were sealed prove any such thing unlesse this generall axiome be first established that all things which in order of nature are before and after have the Connexion of Cause and effect or at least of Condition and Event between them It proves indeed that their Believing is in order of nature antecedent to their sealing respecting the use of it here mentioned but this proves not at all that Faith is the condition of sealing the bestowing of Faith and the grant of this seale to establish it being both acts depending meerely solely distinctly on the free Grace of God in Christ Though Faith in order of nature goe before Hope yet is no Hope bestowed on men on the condition of Believing The truth is both Faith Sealing all other spirituall Mercyes as to the Goodwill of God bestowing them are at once granted us in Jesus Christ but as to our reception of them the actuall instating of our soules in the enjoyment of them or rather as to the exerting of themselves in us they have that order which either the nature of the things themselves requires or the soveraigne Will of God hath alotted to them neither
on the wills of men M. G. discourse and judgement 24. Considered 25. Effects follow as to their kind their next causes 26. The same Act of the will Physicall and Morall upon severall accounts Those accounts considered 27. God by the reall efficacy of the Spirit produceth in us Acts of the will morally good that confirmed from Scripture 28. Conclusion from thence 29. Of the termes Physicall Morall and necessary and their use in things of the nature under consideration Morall causes of Physicall effects 30. The concurrence of Physicall and Morall causes for producing the same effect the efficacy of Grace and exhortations 31. Physicall and necessary how distinguished Morall and not necessary Confounded by M. G. 32. M. G. farther progresse considered 33. What operation of God on the will of man he allowes All Physicall operation by him excluded 34. M. G's sence of the difference between the working of God and a Minister on the will that it is but graduall 35. Considered and removed All working of God on the will by him confined to perswasion perswasion gives no strength or ability to the person perswaded 36. All immediate acting of God to good in men by M G. utterly excluded 37. Wherein Gods perswading men doth consist according to M. G. 1 Cor. 3. 9. considered 38. Of the concurrence of diverse Agents to the production of the same effect 39. The summe of the 7 Section of Gh. 13. The will how necessitated how free 40. In what seuce M. G. allowes Gods perswasions to be irresistible 41. The dealings of God and men ill compared 42. Pauls exhortation to the use of meanes where the end was certaine Acts 24. câ—dfâ—dered God deals with men as men exhorting them and as corrupted men assisting them 43. Of Promises of Temporall things whether all conditionall 44. What condition in the Promise made to Paul Act. 27. 45. Farther of that Promise its infallibility and meanes of Accomplishment 46. The same considerations farther prosecuted 47. 48. Of Promises of Perseveranâ—e and what relations to performe in conjuction 49. M. G. opposition hereunto 50. Promises and protestations in conjunction 1 Cor. 10. 12 13. discussed An absolute Promise of Perseverance therein evinced 51. Phil. 1. 12 13. to the same purpose considered M. G. Interpretation of that place proposed removed 52. Heb. 6. 4 5 9. to the same purpose insisted on 53. Of the consistency oâ— Threatnings with the Promises of Perseverance 54. M. G. opposition hereunto 55. Considered and removed What Promises of Perseverance are asserted how absolute and infrustable Feare of Hell and punishment twofold The feare intended to be ingenerated by threatnings not inconsistent with the Assurance given by promises 56. Five Considerations about the use of Threatnings the first c. 57. Hipocrites how threatned for Apostasy of the End and Aime of God in Threatnings 58. Of the proper End and Efficacy of Threatnings with reference unto true Believers 59. Feare of Hell and punishment how farre a principle of Obedience in the Saints 60. Of Noahs feare Heb. 11. 7. 61. M. G's farther arguings for the Efficacy of the feare of Hell unto Obedience in the Saints proposed considered removed 62. 1 Ioh. 4. 18. consâ—dered 63. Of the Obedience of Saints to their heavenly Father compared to the obedience of Children to their naturall Parents M. G's monstrous conception about this thing 64. How Feare or Love and in what sence are principles of Obedience That which is done from Feare not done willingly not chearfully 65. How Feare and what feare hath torment 66. Of the nature and use of Promises Close of the Answer to this Argument IT will be needlesse to use many words unto the Discourse of the first Section §. 1. seeing it will not in the least prejudice our Cause in hand to leave Mr Godwin in full possession of all the Glory of the Rethoricke thereof For although I cannot close with him in the Exposition given of that expression 1 Tim. 6. 16. God inhabiteth Light inaccessible some thing in my weake apprehension much more glorious divine being comprised therein then what it is here turned aside unto Neither am I in the least convinced of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the former Discourse in the close of the whole asserting a deliverance to be obtained from our thoughts of the Doctrine of the defection of the Saints which he intimateth to be that it is anti-evangelicall tormenting and bringing soules under bondage by a narrow and unprejudicate search into it finding my selfe every day more and more confirmed in thoughts of that kind concerning it by my engagement into such an enquiry which hath been observed in this present Discourse as farre as my weakenesse will permit yet it being not in the least Argumentative but for the whole frame and intendment of it Commune exordium and that which any man of any opinion in the world might make use of I shall not insist upon it His second Section containeth his first Argument §. 2. drawne forth in the defence of his Doctrine of the possibility as he calleth it but indeed what it is we have heard of the defection of Believers Of this I presume he intended no more use but as a forlorne to begin a light Skirmish with his Adversaries ordering it to retreat to his maine Body advancing after or desperately casting it away to abate the Edge of his Combatants Weapons it is so weake and feeble and therefore I shall be very briefe in the consideration of it thus then he proposeth it That Doctrine which rendreth God free from the unrighteousnesse which the Scripture calleth the respecting of persons of men is a Doctrine of perfect consistence with the Scripture and the truth The Doctrine which teacheth the possibility of the Saints declining and this unto death is a Doctrine of this import Ergo. Ans. 1. §. 3. The first proposition must be supposed Vniversall of else the whole will quickly be manifested to be unconclusive If it be only Indefinite and so equivalent as it lieth to a particular the conclusion is from all particulars and of no force as Mr Goodwin well knoweth Take it universally and I say it is evidently false and might easily be disproved by innumerable Instances Not that any errour or falsehood can indeed give God the Glory of any one of his Attributes but that they may be fitted and suited for such a service were not their throates cut and their mouthes stopt by the Lies that are in them which Mr Goodwin's Doctrine is no lesse lyable to then any other and not at all exempted from that Condition by its seeming subserviency unto Gods Aprosopolepsia Doth not the Doctrine of Justification by Workes even in the most rigid sence of it according to the tenor of the old Covenant absolutely render God free from the Unrighteousnesse of Accepting of Persens And yet for all that it hath not one jot the more of Truth in it nor is it the
degrees than the other may have a peculiar Act or method of perswading above the other That which is now undertaken to be proved is §. 24. That God doth not make use of Exhortations as meanes for the establishing of the Saints in believing and confirming their Perseverance This is that which by us is assigned unto them and this all that the Nature of them doth require that they should be used unto the certainty of the event whereunto they are applied depending not on their Nature as such meanes but on the purpose of God to use them for that end which he hath designed and promised to bring about and accomplish Before he ventures on any opposition to the intendment of this Assertion he phraseth it so as either to render it unintelligible to himselfe and others or if any thing be signified by the expressions he useth to divert it wholly from the mind of them and their sence with whom he hath to doe Who ever said that God by Exhortations doth influence the Wills of men upon such termes as to make them Infrustrably and necessitatingly willing to Persevere Or can he tell us what 's the meaning of those termes Infrustrably Necessitatingly willing to Persevere Though t is easy to guesse at what he here intends yet t is farre above my shallow capacity to reach the sence of these expressions How any of these termes relating to the event and issue of things and in what sence they may be used I have often shewed As relating either to the manner of Gods operation in and upon the Will or the Wills elicitation of its own act any farther then by relation to that Axiome Vnumquodque quod est dum est necesse est they expresse neither our sence nor any bodies else that I know That which I shall make bold to take up for M. Goodwins intendment is That God doth not by Exhortations effectually cause the Saints to Persevere To be willing to Persevere is to Persevere to be Necessitatingly willing is I know not what Now if such an efficacy be ascribed to Exhortations as teaches the certainty of the effect so that the certainty of the effect as to the event should be asserted to depend on them as such meanes this is nothing to us we ascribe an efficacy to them in proprio genere but the certainty of that event to whose production they concurre we affirme as hath been abundantly declared to depend on other causes But the proofe of what is here Asserted outrunnes for uncouth strangenesse §. 25. the Assertion it selfe equis albis as they say For saith he if this be so that is as you have heard above how neither he nor wee know then the same Act of the Will should be both Physicall and Morall And First Why so Because Physicall Morall meanes are used for the producing of it as though sundry causes of severall kinds might not concurre to produce one uniforme effect farre enough from a necessity of receiving so much as a Denomination from each of them In the concurrence of severall causes whereof some may be Free and Contingent others Naturall and Necessary the Effect Absolutely followes its next and immediate cause alone God causes the Sunne to shine freely yet is the shining of the Sunne a necessary Effect of the Sunne and not any way free or contingent God determined the peircing of Christs side and so as to the event made it necessary but yet was the doing of it in then that did it free as to the manner of its doing no way necessary But Secondly §. 26. suppose the same act of the will should be said to be both Physicall and Morall upon severall accounts And what if every Act of the will in and about things good or bad be so And it be utterly impossible it should be otherwise Yea But then the same Act should be specifically distinguished in and from it selfe Yea but who told you so The tearmes of Physicall and Morall as related to the Acts of the will are very farre from constituting different kinds or species of Acts being only severall Denominations of the same individuall acts upon severall regards and accounts The acts of the will as they flow from that Naturall faculty or are elicited thereby are all Physicall but as they relate to a Law whence they are good or evill they are Morall the one tearme expresseth their beeing the other their regularity and conformity to some Rule whereunto their Agents are obliged Quid dignum tanto If by Physicall and Morall Mr Goodwin intends Necessary and Free being the first that ever abused those words and in that abuse of them not consistent with himselfe affirming afterwards the act of a Ministers preaching as proceeding from his Abilityes of Understanding and speaking to be Physicall or Naturall which yet he will not averre to be Necessary but Free he should have told us so and then though we would not grant that the same Act may not in severall respects be both Necessary Free the latter in respect of the manner of its performanee and nature of its imediate cause the former in respect of the Event the determination of its first Causes yet its consequent is so palpably false as to the advancing of his former Assertion that t' would have been directly denyed without any farther trouble But he adds §. 27. It must needs be Physicall because it is produced by the Physicall working of the Spirit of God which being a Physicall Action cannot produce a Morall effect Ans. By Physicall Operation of God on and with the will we understand only that which is really and effectually so as different from that which is only Morall and by way of motive and perswasion Now this we say is twofold The first consisting in the Concourse of God as the first cause and Author of all Beeings to the producing of every entity such as the acts of the wills of men are this in such a way as is not only consistent with the Liberty of the VVill in all its Acts and Actings whatever but also as is the Foundation of all the Liberty that the will hath in its actings And in respect of this Influence of God the effect produced is only Phisicall or Naturall having such a being as is proper to it as also t is in respect of the will it selfe and its concurrence in operation The other is that which Mr Goodwin here calls The irresistible force or power of the Spirit destinguishing the efficacy of the Spirit and Grace of God in their working in us to will and to do producing those effects as they are good and Gracious in reference to their Rise End and Rule whereunto they are related This then is that which by Mr Goodwin is here asserted That if there be such an effectuall reall working of the Spirit and Grace of God in us to the producing of any act of the VVills of men they cannot be Morall
So that notwithstanding these Exceptions the Exposition of the words is cleare as before given in And yet this is all M. G. produceth as his ground and foundation whereon to stand in denying ths proposition he that is borne of God sinneth not that is falleth not under the power of raigning sinne sinneth not to death as the Children of the wicked one which I shall leave under that consideration wherewith it is educed from the scope of the Text and the paralell place of Chap. 5. 16 17. The truth is there is not much need to contend about this expression M. G. granting that the intendment of it is that such as are borne of God do not walke ordinarily customarily in any wayes of known sin Sect 28. Which as he saith is the import of that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary whereof might yet be easily evinced he maketh no trade or occupation of sinning that is he doth not sinne in an inconsistency of communion with God in the Covenant of his Grace Now in this sence he granteth this Proposition he that is borne of God sinneth not i. e. ordinarily or customarily that is so as not to be accepted of God that is no Believer sinneth at such a rate as not to be accepted with God Adde now hereunto the ground reason of this Assertion viz. His being borne of God the abiding of the seed in him we have obtained all that we desire to evince from this place Because such an one is borne of God which is a Reason which holdeth good to Eternity being an act irrevocably past and because the seed abideth in him he cannot sinne ordinarlly or customarily which kind of sinning alone as is supposed can eject the abiding seed that is he sinneth not beyond the rate of sinnes of infirmity nor in any such way as should render him uncapable of communion or acceptance with God The Apostle nextly advanceth farther with his designe and saith He that is borne of God cannot sinne that is That sinne which he sinneth not he cannot sinne §. 64. He cannot fall under the power of raigning sinne unto death I confesse the words can cannot are variously used in the Scriptures some kind of impossibility in one respect or other for things may be in some regard impossible that are not so absolutely it alway denoteth The whole of the variety in this kind may be referred to two heads 1. That which is morally impossible Of that it is said that it cannot be done 2 Cor. 13. 8. Saith Paul we can do nothing against the Truth And Acts 4. 20. Say the Apostles we cannot but speake the things we have seen and heard It was morally impossible that ever any thing should have been done by Paul against the truth or that the Apostles having received the Spirit should not speak what they had seen and heard of Christ. And of many things that are thus morally impossible there are most certaine and determinate causes as to make the thing so impossible as in respect of the event to be absolutely impossible It is morally impossible that the Divell should do that which is Spiritually good and yet absolutely impossible There is more in many a thing that is morally impossible than a meere opposition to Justice as we say Illud possumus quod jure possumus The causes of morall impossibility may be such as to tye up the thing which it relateth unto in an everlasting nonfuâ—urition There is also 2. An impossibility that is Physicall from the nature of the things themselves So Jerem. 13. 23. % Can the Aethyopian change his skin that is He cannot Mat. 7. 18. % A good tree cannot bring forth evill fruit neither can an evill tree bring forth good fruit That is nothing can act contrary to its owne naturall principles And as we shall see afterwards there is of this impossibility in the cannot here mentioned They cannot do it upon the account of the new Spirituall nature wherewith they are indued Now there may be a third kind of impossibility in Spirituall things arising from both these which One hath not ineptly called Ethico-physicall or morally-naturall partaking of the nature of both the other It is morall because it relateth to duty what is to be done or not to be done And it is Physicall because it relateth to a cause or principle that can or cannot produce the effect So our Saviour telleth the Pharisees How can ye being evill speake good things Or ye cannot Mat. 12. 34. % You cannot heare my words John 8. 43. It was morally impossible they should either speake or heare that is either believe or do that which is Spiritually good having no principles that should enable them thereunto having no root that should beare up unto fruit being evill trees in themselves and having a principle a root continually universally uninterruptedly inclining and disposing them an other way to acts of a quite contrary nature Of this kind is that impossibility here intimated The effect denyed is morally impossible upon the account of the internall Physicall cause hindring of it However then the word in the Scripture may be variously taken yet here it is from adjacent circumstances evidently restrained to such a signification as in respect of the event absolutely rejecteth the thing denyed The gradation of the Apostle also leadeth us to it He sinneth not nay he cannot sin He cannot sin riseth in the Assertion of that before expressed He sinneth not which absolutely rejecteth the glosse that some seeke to put upon the words namely that cannot sinne is no more but cannot sinne easily and cannot sinne but as it were with difficulty such is the Antipathy habituall opposition which they have to sinne which Mr Goodwin adhereth unto For besides That this is in it selfe false there being no such Antipathie in any to sinne but that they may easily fall into it yea and with great difficulty and labour do restraine from it as the Apostle argueth at large Rom. 7 So is it also flatly contradictory to the words themselves the Apostle saith He that is borne of God sinneth not cannot sinne He can sinne saith this Glosse though difficultly now he that can sinne difficultly can sinne can sinne and cannot sinne are flatly contradictory He cannot then sinne at all the sinne that is intended in the place of whom it is said he cannot sinne Thus we have cleared the first Proposition in the words both as to the Subject every one that is borne of God and the Predicate sinneth not cannot sinne Which last expression taken in its only proper and most usuall signification denoteth an Impossibility of the event plainely confirmeth in direct termes the position we insist on from the words Mr Goodwin knoweth not well §. 65. If I am able to gather any thing of his thoughts from his expressions to the Argument in hand what to say to this Assertion of the Apostles The Argument he intendeth
wholesome words answering the mould of Gospel doctrin whereinto you have been cast may shine as Lights in the midst of a crooked and perverse generation knowing that it is but yet a little while and he that shall come will come will not tarry yea come Lord Jesus come c. So prayes Your unworthy fellow Labourer and Brother in our deare Lord Jesus JOHN OWEN A Preface to the Reader READER IF thy enquiry be only after the substance of the Truth in the ensuing Treatise contended for I desire thee not to stay at all upon this preliminary discourse but to proceed thither where it is expresly handled from the Scriptures without the intermixture of any humane Testimonies or other less necessary Circumstances wherein perhaps many of them may not be concerned whose interest yet lies in the truth it selfe and it is precious to their Soules That which now I intend and ayme at is to give an account to the learned Reader of some things nearly relating to the doctrine whose protection in the strength of him who gives to his suitable helps for the works and Employments he calls them to I have undertaken and what entertainment it hath formerly found and received in the Church and among the Saints of God For the Accomplishment of this intendment A breife mention of the Doctrine it selfe will make way Whom in this controversy we intend by the name of Saints and Beleivers the Treatise following will abundantly manifest The word Perseverantia is of most knowne use in Ecclesiastical writers Austin hath a book with the inscription of it in it's forehead The word in the New Testament signifying the same thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of them that followed Paul it is said that he perswaded them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 43. That is to Persevere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 10 23. He that persevereth to the end The Vulgar Latin renders that word almost constantly by persevero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word also of the same signification and which the Scripture useth to express the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes by a Metathesis expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valdé and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of him who is of a valiant resolved mind By faith Moses left Egypt not fearing the wrath of the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He. 11. 27. As eying the invisible he endured his tryal with a constant valiant mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence is most frequently to persevere Act. 1. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 42. They persevered in the Doctrine of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once used in the New Testament is rendred by our Translatours perseverance Eph. 6. 18. In what variety of Expression the thing is revealed in the Scripture is in the Treatise it selfe abundantly declared The Latin word is Classical Persevero is Constanter sum severus In that sense as Seneca saies Res severa est verum gaudium It 's extreme in excess is Pertinacy if these are not rather distinguished from their objects then in themselves Varro lib 4. de ling Lat Tells us that Pertinacia is a continuance or going on in that wherein one ought not to continue or proceed Perseverantia is that whereby any one continues in that wherein he ought so to doe Hence is that definition of it commonly given by the School-men from Austin Lib 87. qu 31 who took it from Cicero one they little acquainted themselves withall lib. 2 de Invent it is say they In ratione bene fundatâ stabilis per petua permansio And this at present may pass for a general description of it that is used in an Ethical and Evangelical sense Perseverance was accounted a commendable thing among Philosophers Morally Perseverance is that part of Fortitude whereby the mind is established in the performance of any good and necessary work not withstanding the assaults and opposition it meets withal with that tediousness and wearisomness which the protraction of time in the pursuit of any affairs is attended withal Aristotle informes us that it is excercised about things troublesome lib. 7. Eth Nicom giving a difference between Continence with it's opposite vice and forbearance or perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that abides in his undertaken work so it be good and honest notwithstanding that trouble and perplexity he may meet withal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not pleasant to many lib. 10. cap. 9. And that because so to live implies difficulty and opposition And He also as Varro in the place above mentioned distinguishes it from pertinacy And of men infected with that deprav'd habit of mind he says there are three sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all These are in his Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicâ—â— lib. 7. cap. 9. Which perverse disposition of spirit he there clearly manifests to be sufficiently differenced from a stable resolved frame of mind what ever it may resemble it in Now though there is no question but that of two persons continuing in the same work or opinion one may doe it out of pertinacy the other out of perseverance yet amongst men who judge of the minds of others by their fruits and of the Acts of their minds by their objects these two dispositions or Habits are universally distinguished as before by Varro Hence the Termes of pertinacy and obstinacy being thrust into the definition of herisy by them who renouncing any infallible living Judge and determiner in matters of faith to make way for the inflicting of punishment on the entertainers and maintainers thereof they take no thought of proving it such but only because it is found in persons embracing such errours The same Affection of mind with the same fruites and demonstrations of it in persons embracing the Truth would by the same men be termed perseverance But this is not that whereof I Treat Evangellical perseverance is from the Scripture at large explained in the Book it selfe As it relates to our Acceptation with God and the immutability of Justification which is the the cheife and most eminent part of the Doctrine contended for as it hath no conformity in anything with the moral perseverance before described so indeed it is not comprehended in that strict notion and signification of the word it selfe which denotes the continuation of some Act or Acts in us and not the uninterruptibleness of any Act of God This then is the cause of perseverance rather than perseverance it selfe yet such a cause as being established the effect will certainly and uncontrolably ensue They who goe about to assert a perseverance of Saints cut off from the absolute unchangableness of the decree purpose and Love of God attended with a possibility of a contrary Event and that not
only in respect of the free manner of it's carrying on whereby he that wills to persevere may not will so to doe but also in respect of the issue and end it selfe will I doubt not if they are serious in what they pretend find themselves entangled in their undertaking As perseverance is a Grace in the subject on whom it is bestowed so it relates either to the spiritual habit of faith or the principle of new life they have received from God or to the actual performance of those duties wherin they ought to abide In the first sense it consists in the point of being or not being Whilest the habit of faith remaines there is in respect thereof an uninterrupted perseverance in him in whom it is and this we contend for As it respects Actions flowing from that Habit and principle so it expatiates it selfe in a large fieild For as it imports not at all a perpetual performance of such Acts without Intermission which were naturally as well as spiritually impossible whilest we carry about us a body of death so neither doth it necessarily imply a constant tenour of proceeding in the performance of them but is consistent with a change in degrees of performance and in other respects also not now to be insisted on Perseverance in this sense being the uninterrupted continuance of Habitual grace in the hearts of Believers without intercision with such a walking in obedience as God according to the tenour of the new covenant will accept upon the whole of the matter it is in it's own nature as every thing also is that hath not it's being from it's selfe liable and obnoxious to Alteration and therefore must be built and repos'd on that which is in it selfe immutable that it may be rendred on that supposition immutable also Therefore is Perseverance in this sense resolved into that Cause of it before mentioned which to doe is the cheife endeavour of the following Treatise Of the Groundlessness of their opinion who granting final perseverance doe yet plead for the possibility of a final Apostacy and an intercision of faith no more need be spoken but what upon the account last mentioned hath been argued already Some discourses have passed both of old and of late concerning the nature of this perseverance and wherein it doth propperly consist Many affirme it not really to differ from the habit of faith and love it selfe for which Bradwardine earnestly contends Lib. 2. de Cau dei cap. 11. Concluding his disputation that Perseverantia Habitualis est justitia habitualiter preservata preseverantia Actualis est justitiae perseverantia Actualis ipsum verò perseverare est justitiam preservare Whereupon suâ— more he inferres this corollary Quod nomen perseverantiae nullam rem absolutam essentialiter significat sed accidentaliter relativè Charitatem videlicet sive justitiam cum respectu futurae permansionis Continuè usque in finem quod non inprobabiliter posset dici perseverantiam esse ipsam relationem hujus And therefore in the next Chapter to that objection If perseverance be no more but charity or righteousness then every one that hath once obteined these or true grace must also persevere He returnes no Answer at all plainly insinuating his Judgment to be so of which afterwards and therefore he spends his thirteenth Chapter of the same Book to prove that the Holy Spirit is that Auxilium as he called it whereby any persevere And Chap. 1. He resolves all preseveration from noâ— being overcome by Tentation or not being tempted to a prevlencie the same for substance with perseverance into the will and purpose of God Quicunque saith he non Tentatur hoc necessariò est à deo quod non tentatur Sicut 11â— pars 13â— primi probat per 22um primi Deus necessariò â—abet aliquem actum voluntatis circa talâ—m non tentationem non nolutionem quia tunc per decimum primi non tentaretur ergo volutionem qnae per idem decimum ipsum tentari non sinit c. Others render it as a Gift super-added to faith and love of which Judgment Austin seems to have been who is followed by sundry of the School-men with many of the Divines of the reformed Churhes Hence is that Conclusion of Alvarez de Auaeil lib 10. disp 103 secundum fidem Catholicam asserendum est praeter gratiam habitualem virtutes infusas esse necessarium ad perseverandum in bono usque in finem auxilium speciale supernaturale scilicet donum Perseverantiae And of this proposition he saies in hâc omnes Catholici Conveniunt Of the same Judgment was his Master Thomas Lib 3. con Gen cap 155. Where also he gives this Reason of his opinion Illud quod naturâ suâ est variabile ad hoc quòd figatur in uno Indiget auxilio aliciâ—jus moventis immobilis sed liberum Arbitrium etiam existens in gratiâ habituali ad huc manet variabile flexibile à bono in malum ergò ad hoc quod figatur in bono perseveret in illo usque ad finem indiget speciali Dei Auxilio The same Argument having been used before him by Bradwardine though to another purpose viz not to prove perseverance to be a super-added gift to saving grace which as before was observed he denyed but to manifest that it was immediatly and wholy from God His words are lib 2. cap 8. Cocol Sicut secundum primi docet Omne quod est Naturale non est per se tale sed est mutabile in non tale si manere debeat immutatum oportet quòd imitatur continuè alicui per se fixo quare continuè quilibit justus Deo The same School-men also a generation of men exceeding ready to speak of any thing though they know not what they spake nor whereof they affirme go yet farther some of them and will distinguih between the gift of perseverance and the gift confirmation in Grace He before mentioned after a long dispute pag. 104 concludes ex his sequitur differentiam inter donum perseverantiae confirmationis in gratiâ he meanes that which is granted in viâ in hoc consistere quòd donum perseverantiae nullam perfectionem intrinsecam constituit in ipsâ gratiâ habituali quam tamen perfectionem intrinsecam illi tribuit Confirmatio in Gratiâ What this intrinsecal perfection of habitual grace given it by confirmation is he cannot tell for in those who are so confirmed in Grace he asserts only in inpeccability upon supposition and that not alone from their intrinsecal principle as it is with the blessed in heaven but from help and assistance also dayly communicated from without Durandus in 3. d. 3. q. 4 assignes the deliverance from sin which those who are confirmed in grace doe obtaine unto the Holy Ghost so far well but he kicks down his milke by his addition that he doth it only by the removeal of all occasion of sin But of
improvement of their writings of the several Considerations that are to be had and exercised by them who would read them with profit and Advantage after many disputes and contesâ—s between the Papists and Divines of the Reformed Churches the whole concernment of that Controversy is so clearely stated Mannaged and resolved by Mounseiur Dalie in his Book of the Right use of the Fathers that I suppose all farther labour in that kind may be well spared Those who intend to weigh their Testimony to any head of Christian Doctrine doe commonly distinguish them into three greater periods of time The first of these is comprehensive of them who lived and wrote before the Doctrine concerning which they are called out to give in their thoughts and verdict had received any signal opposition and eminent discussion in the Church on that acccount Such are the Writers of the first 300 years before the Nicene Counsel in reference to the Doctrine of the Trinity and so the succeeding writers before The stating of the Macâ—donian Eutichian and Nestorian Heresies In the next are they ranked who bare the burthen and heat of the Opposition made to any Truth and on that Occasion wrote expresly and at large on the controverted doctrines Which is the Condition of Athanasius Basil Gregory and some others in that Arian Controversy And in the last place succeed those who lived after such concussions which are of less or more esteem according as the Doctrines enquired after were less or more corrupted in the general Apostacy of the latter dayes According to this order Our first period of time will be with the Rise of the Pelagian Heresy which gave Occasion to the through full and Cleare discussion of the whole doctrine concerning the grace of God whereof that in whose defence we are engag'd is no small portion The next of those whom God raised up to make head against that Subtil opposer of his Grace with his followers during the space of an 100 yeares and somewhat onwards ensuing the promulgation of that heresy What have been the thoughts of men in the latter Ages until The Reformation and of the Romanists since to this day manifested in a few pregnant instances will take up the third part of this designe Of the Judgment of the Reformed Churches as they are commonly called I shall speak particularly in the close of this discourse For the first of these not to insist on the paucity of writers in the first 300 yeares sundry single persons in the following Ages haveing severally written three times as much as we have left and remaining of all the others the names of many who are said to have written being preserv'd by Eusebius Eccles Hist and Hierome lib de script their writings being perished in their dayes nor in general of that corruption whereunto They have almost every one of them been unquestionably expos'd I must be forced to preface the nomination of them with some Considerations The first in that known passage of Hegesipus in Euseb Hist Eccles lib 3. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So far Hel setting out the corruption of the Church even as to doctrine immediatly after the Apostles fell asleep whereof whosoever will impartially and with disingaged Judgments serach into the writings that of those days do remaine will perhaps find more Cause than is commonly imagined with him to Complaine 2 The maine work of the writers of the first Ages being to contend with Heathenish Idolaters to convince them of their madness and folly to write Apologies for the worship of God in Christ in General so to disswade their Rulers from persecution or in contesting with Heriticks for the most part appearing to be men either corrupt in their lives or mad and brainsick as we say as to their Imaginations or denying the Truth of the person of Christ what can we expect from them as delivered directly and on set purpose to the matter of our present contest Some principles may in them possibly be discovered from whence by a regular deduction some Light may be obtained into their thoughts concerning the points in difference Thus Junius thinks and not without cause that the whole business of Predestination may be stated upon this one principle that faith is the free Gift of God flowing from his Predestination and Mercy and concerning this saith he Hoc autem omnes patres uno consensu ex Christo Paulo agnoverunt Ipse Justinus Martyr in Apolog 2 Gravissime verâ— Clemens Alexandrinus in hâc alioquin palestrâ non itaexercitatus ut sequentia secula Hom lib 2. Basilâ—i Valentini dogma esse dicit quòd fides a naturâ sit Consid. Senten Pet. Baroni without this what Advantage can be taken or what use can be made for the discovery of the mind of any of the Antients by cropping of some occasional expressions from their occasions and aimes I know not Especially would I more peremptorily affirme this could I imagine any of them wrote as Hierome affirmes of himselfe that he sometimes did Epist. ad August which is among his 892. Itaque saith he ut simpliciter fateor legi haec omnia in mente meâ plurima coacervans accito notario vel mea vel aliena dictavi nec ordinis nec verborum interdum nec sensuum memor should any one say so of himselfe in these days he would be accounted little better then a mad man much then on this Account or at least not much to the purpose is not to be expected from the fathrers of the first Ages 3. Another observation to our purpose lyes well expressed in the beginning of the fourteenth chapter of Bellarmin's second Book de Grat lib Arb. Praeter Scriptur as adferunt alia Testimonia patrum saith he speaking of those who opposed God's free Predestination to which he subjoynes Neque est hoc novum Argumentum sed antiquissimum Scribit enim S. Prosper in Epistola ad S. Augustinum Gallos qui sententiam ejâ—sdem Augustixi de Prede stinatione calumniabantur illud potissimum objicere solitos quòdea sententia doctrine veterum videbatur esse contraria Sed respondet idem Augustinus inl ibâ— de bono perseverantiae veteres patres qui ante pelagium floâ—uerunt quaestionem istam nunquam accurate tractasse sed incidenter solum quasi per transitum illam attigisse Addit vero in fundamento hujus sententiae quod est gratiam dei non praevenire ab ullo opere nostro sed contra ab illâ omnia opera nostera praveniri it a ut nihil omnino boni quod attinct ad salutem sit in nobis quod non est nobis ex des convenire Catholicos omnes ibidem citat Cyprianum Ambrosium Nazianzenum quibus addere possumus Basilium Crysostomum To the same purpose with Application to a particular person doth that great and holy doctor discourse de doctrin Christianâ lib 3 cap 33 saith he non erat expertus
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
est Cunctis Vigor variarum Illecebris rerum trahitur dispersa voluntas Sponte aliquos vitiis succumbere qui potuissent A Lapsu revocare pedem stabilesque manere As I sayd we have the summe of Mr. Goodwin's Book in this declaration of the Judgment of the Semi-Pelagians so also in particular the state of the Controversy about the perseverance of the Saints as then it was debated I doubt not but the learned Reader will easily perceive it to be no other then that which is now agitated between me Mr. Goodwin The controversy indeed in the matter between Austin and the Pelagians was reduced to 3 heads 1. As to the Foundation of it which Austin concluded to be the decree of Predestination which they denyed the Impulsive Cause of it he proved to be the Free grace of God the measure or quality of that Grace to be such as that whoever received it did persevere it being perseverance which was given both which they denyed about the kind of faith which Temporary professours might have and fall from it which were never elected there was between them no Contest at all Of his Judgment then there were these two main heads which he laboured to confirme That perseverance is a gift of God and that no man either did or could persevere in Faith and obedience upon the strength of any grace received much less of his own Ability stirred up and promoted by such considerations as Mr. Goodwin makes the ground and bottome of the perseverance of all that so do but that the whole was from his Grace Subservient to this he maintained that no one Temptation whatsoever could be overcome but by some Act of Grace and that therfore perseverance must needs be a work thereof it being an abiding in Faith and obedience notwithstanding and against Temptation To this is that of his on Joh Hom. 53 quosdam nimia voluntatis suoe fiducia extulit in superbiam quosdam nimia volunta tis sua diffidentia dejecit in negligentiam Illi dicunt quid rogamus Deum ne vincamur tentatione quod in nostrâ est potestate Isti dicunt at quid conamur bene vivere quod in Dei est Potestate ô Domine ô Pater qui es in Coelis ne nos infer as in quamlibet istarum Tentationum sed libera nos à malo Audiamus Dominum dicentem rogavi pro Te Petre ne fides deficiat tuae ne sic existimemus fidem nostram esse in Libero Arbitrio ut Divino non egeat adjutorio c. That with both of these sorts of men the way and work of the Grace of God is at this day perverted and obscured is so known to all that it needs no Exemplification Some require no more to the Conquest of Temptations but men's own rational consideration of their Eternal state and condition with the tendency of That whereto they are tempted Others turning the Grace of God into wantonness supinely casting away all heedful regard of walking with God being enslaved to their lusts and corruptions under a pretence of God's working all in all The latter denying themselves to be men the former to be men corrupted And in plaine terms the Milevitane Councel tells us si quis finxerit ideò Gratiam esse necessariam ad vitanda peccata quia facit hominem cognoscere peccata discernere inter Peccata non peccata quá Discretione per gratiam habitâ per liberum Arbitrium potest vitare is procùl c. The light of Grace to discerne the state of things the nature of sinne and to consider these aright the Pelagians allowed which is all the Bottome of that perseverance of Saints which we have offered by Mr. Goodwin but upon that supplie of these meanes to abide and persevere in faith to fly and avoid sinne is a thing of our own performance This the Doctors of that Councel Anno 420. condemned as a Pelagian fiction As Prosper also presents it at large C 25 against Cassianus the Semi-Pelagian further cleares confirmes it so Austin againe De Bono Persev c 3 cur ista perseverantia petitur à Deo si non datur à Deo an ista irrisoria Petitio est cum illud ab eo petitur quod scitur non ipsum Dare sed ipso non dante esse in hominis potestate sicùt irrisoria est etiam illa Gratiarum Actio si ex hoc gratiae aguntur Deo quod non donavit ipse nec fecit And the same Argument he useth againe Cap 6 9 much resting on Cyprian's Interpretation of the Lord's Prayer and Cap 26 he further presseth it as to the root and foundation of this Gift of God Si ad Liberum Arbitrium Hominis quod non secundum gratiam sed contra eam defendis pertinere dicis ut perseveret in Bono quisquis vel non perseveret non Deo dante sic perseverat sed humana voluntate faciente One or two instances more in this kind amongst hundreds that offer themselves may suffice De Correptione Gratiâ Cap 14. Apostolus Judas cum dicit ei autem qui potens est c nonne apertissimè ostendit Donum Dei esse Perseverare in Bono usque ad Finem quid enim aliud sonat qui potest conservare nos sine offensione constituere ante conspectum gloriae suoe immaculatos in Laetitiâ nisi Perseverantiam Bonam quis tam insulsè desipiat ut neget Perseverantiam esse Denum Dei cùm dicit Sanctissimus Jeremias timorem meum dabo in corde eorum ut non recedant à me c. I shall adde only that one place more out of the same Book c 59. where both the matter manner of the thing in hand is fully delivered in hoc loco miseriarum ubi tentatio est vita hominum super terram virtus infirmitate perficitur qaoe virtus nisi qui gloriatur ut in domino glorietur per hoc de ipsa perseverantiâ Boni noluit Deus Sanctos suos in viribus suis sed in ipso gloriari qui eis non solùm dat Adjutorium quod Primo homini dedit sine quo non possit persever are si velit sed in iis etiam operatur velle quoniam non perseverabunt nisi possint velint perseverandi eis possibilitas voluntas Divinae Gratiae largitate donatur tantum quippe Spiritu Sancto accenditur voluntas eorum ut ideò possint quia sic volunt ideò sic velint quia Deus operatur ut velint Nam si tantâ infirmitate hujus vitae ipsis relinquetur voluntas sua ut in Adjutorio Dei fine quo perseverare non possent manerent si vellent ne Deus in eis operaretur ut velint inter tot tantas tentationes infirmitate suâ succumberet voluntas ideò persever are non possent quia deficientes infirmitate voluntatis non vellent aut non ita vellent ut
this Subject of Perseverance In the entrance of his disputation he layes down the same Principles with the Former concerning the necessity of the Peculiar Grace of Perseverance to this end that any one may persevere Disput 103. Then Disp 108 He further manifests that this gift or Grace of Perseverance does not depend on any Conditions in us or any Cooperation of our wills His position he layes down in these words Donum perseverantiae in ratione Doni perseverantiae efficacia illius nullo modo dependet effectivè ex libera Cooperatione nostri Arbitrii sed à solo Deo atque ab efficaci absoluto Decreto Voluntatis ejus qui pro suâ misericordiâ tribuit illud Donum cui vult In the further proof of this proposition he manifests by clear Testimonies that the Contrary Doctrine hereunto was that of the Pelagians and Semi-pelagians which Austine opposed in sundry Treatises And in all the Arguments whereby he further confirmes it he still presses the absurdity of making the Promise of God concerning Perseverance Conditional and so suspending it on any thing in and by us to be performed And indeed all the Acts whereby we persevere flowing according to him from the Grace of perseverance it cannot but be absurd to make the Efficient Cause in it's Efficiency and operation to depend upon it's own effect This also is with him Ridiculous that the Grace of perseverance should be given to any and he not persevere or be promised and yet not given yet withal he grants in his following Conclusions that our wills secundarily and in dependency do cooperate in our Perseverance The second Principle this learned School-man insists on is that this gift of perseverance is peculiar to the Elect or praedestinate Disput 104. 1. Con Donum perseverantiae est proprium Praedstinaterum ut nulli alteri conveniat And what he intends by Praedestinati he informes you according to the Judgment of Austin and Thomas Nomine praedestinationis ad Gloriam felùm 〈◊〉 praedestinationem intelligunt Augustinus Thomas quâ Electi ordinantur efficaciter transmittuntur ad vitam aeternam cujus effectus sunt vocatio Justificatio perseverantia in gratiâ usque ad Finem not that or such a Conditional predestination as is pendent in the ayre and expectant of men's good final Deportment but that which is the eternal free fountaine of all that grace whereof in time by Jesus Christ we are made Partakers And in the pursuit of this proposition he further proves at large that the persverance given to the Saints in Christ is not a supplement of Helps and advantages whereby they may preserve it if they will but such as causes them on whom it is bestowed certainly actually so to do and that in it's efficacy and operation it cannot depend on any free cooperation of our wills all the Good Acts tending to our perseverance being fruits of that Grace which is bestowed on us according to the absolute unchangeable Decree of the will of God This indeed is common with this Authour and the Rest of his associates the Dominicans and presâ—â—â— Jansenians in these controversies together with the residue of the Romanists that having their Judgments wrested by the abominable figments of implicite Faith and the efficacy of the Sacraments of the new Testament conveying really exhibiting the grace signified or sealed by them that they are inforced to grant that many may be are Regenerate made True Believers who are not predestinate that these cannot persevere nor shall eventually be saved Certaine it is that there is not any Truth which that Generation of men do receive admit but more or less it suffers in their Hands from that gross ignorance of the free Grace of God in Jesus Crhist the power whereof they are practically under what the poor Vassailes and Slaves will do upon the late Bull of their Holy Father casting them in sundry maine Concernements of their Quarrel with their Adversaries is uncertaine otherwise setting aside some such deviations as the above mentioned whereunto they are enforced by their Ignorance of the Grace and Justification with is in Jesus Christ there is so much of Antient Candid Truth in opposition to the Pelagians and Semi-Pelagians preserved and asserted in the writings of the Dominican Fryers as will rise up as I sayd before in Judgment against those of our Dayes who enjoying greater Light Advantages do yet close in with those and are long since Cursed Enemies of the grace of God To this Dominican I shall only adde the Testimony of two famous Jesuites upon whose understandings the light of this glorious Truth prevailed for an Acknowledgment of it The first of these is Bellarmine whose disputes to this purpose being full and large and the Authour in allmens hands I shall not transcribe his assertions arguments but only referre the Reader to his l. 2. de Grat. l. Ar. Cap. 12. Denique ut multa alia Testimonia c The other is Suarez who delivers his thoughts succinctly upon the whole of this Matter Lib. 11. de perpetuitat vel Amis Grat Cap. 2. Sect. 6. saith he de praedestinatis verum est Infallibiliter quòd gratiam finaliter seu in perpetuum non amittunt unde postquam semel gratiam habuerant ita reguntur proteguntur à Deo ut vel non cadant vel si ceciderint resurgant licèt saepius cadant resurgant tandem aliquando ita resurgunt ut amplius non cadant in which few words he hath briefly comprized the summe of that which is by us contended for It was in my Thoughts in the last place to have added the concurrent witness of all the reformed Churches which that of the most eminent Divines which have written in the defence of their Concessions but this Trouble upon second considerations I shall spare the Reader my selfe for as many other reasons lye against the Prosecuting of this Designe so especially the uselesness of spending-Time and paines for the demonstration of a thing of so evident a truth prevailes with me to desist Notwithstanding the Indeavours of Mr. Goodwin to wrest the words of some of the most antient Writers who laboured in the first Reformation of the Churches I presume no unprejudiced Person in the least measure acquainted with the systeme of that Doctrine which with so much paines diligence piety and Learning they promoted in the world with the clearness of their Judgments in going forth to the utmost compass of their Principles which they received and their constancy to themselves in asserting of the Truthes they embraced owned by their Friends and Adversaries until such time as Mr. Goodwin discovered their selfe Contradictions will scarce be moved once to question their Judgments by the Excerpta of Mr. Goodwin Cap 15 of his Treatise so that of this discourse this is the Issue There remaines only that I give a brief account of some concernments of the
You doe almost put an issue to the whole Controversy and at once overturne the strongest Forts of the opposers of this truth some men are truly ready to think that they never had experience of the nature of true Faith or Holinesse who can suppose it to consist in such like common gifts and Graces as are ascribed to this sort of men Yet as was said before if these may not passe for Saints if our Adversaries cannot proove these to be true Believers in the strictest notion and sence of that terme or expression actum est the very subject about which they contend is taken away such as these alone are concerned in the Arguments from Heb 6. 4 5. 2 Pet. 2. 1. c. yea all the Testimonies whch they produce for the supportment of their cause from Antiquity flow from hence that their Witnesses thought good to allow persons Baptized and professing the Gospell the name of Believers and being Regenerate that is as to the participation of the outward Symbol thereof whom yet they expressely distinguished from them whose Faith was the Fruit of their Eternall Election which they constantly maintained should never faile Of such as these M. §. 18. Goodwin tells us Cap. 9. Sect. 7. pag. 107 108. That if there be any persons under Heaven who may upon sufficient grounds and justifiable by the word of God be judged true believers many of the Apostates we speake of were to be judged such all the visible lineaments of a true faith wherein their faces Adde hos de quibus hic agimus non vulgares plebeios sed antesignanos eximios ac eminentes fuisse as farre as the eye of man is able to pierce they lived Godly righteously and soberly in this present World doth any true believer act zealously for his God So did they is any true believer fruitfull in good workes they were such yea there is found in those we now speake of not only such things upon the sight and knowledge whereof in men we ought to judge them true believers * but even such things further which we ought to reverence and honour as lovely and Majestick characters of God and holinesse Rem Ac. Syn. p. 267. therefore it is but too importune a pretence in men to deny them to have been true believers If the proofe of the first confident assertion concerning the grounds of judging such as afterwards have apostatized Ans. to be true believers were called into question I suppose it would prove one instance how much easier it is confidently to affirme any thing then soundly to confirme it And perhaps it will be found to appeare that in the most if not all of those glorious apostates of whom he speakes Psal. 78. 34 35 36. if they were throughly traced and strictly eyed even in those things which are exposed to the view of men for any season or continuance Job 27. 9 10. 2 Kings 10. 29. such warpings and flawes might be discovered in positives or negatives as are incompatible with truth of grace But if this be granted that they have all the visible lineaments of a true faith in their faces Ezek. 33. 31. Titus 1. 16. as farre as the eye of man is able to judge and therefore men were bound to esteeme them for true believers doth it therefore follow that they were such indeed This at once instates all secret hypocrites in the ancient and present Churches of Christ into a condition of sanctification and justification which the Lord knowes they were and are remote from Shall the esteeme of men translate them from death to life and really alter the state wherein they are What ever honour then and esteeme we may give to the characters of holinesse and faith instamped or rather painted on them as t is meet for us to judge well of all who professing the Lord Christ walke in our view in any measure sutable to that profession and with Jonadab to honour Jehu in his fits and hasty passions of zeale yet this alas is no evidence unto them nor discovery of the thing it selfe that they are in a state of faith and holinesse To say that we may not be bound to judge any to be believers and Godly unlesse they are so indeed and in the thing it selfe is either to exalt poore wormes into the throne of God and to make them searchers of the hearts and tryers of the reynes of others who are so often in the darke to themselves and never in this life sufficiently acquainted with their owne inward chambers or else at once to cut off and destroy all communion of Saints by rendring it impossible for us to attaine satisfaction who are so indeed so farre as to walke with them upon that account Rom. 12. 9. in Love without dissimulation Doubtlesse the Disciples of Christ were bound to receive them for Believers of whom it is said that they did beleive because of their profession so to doe that with some hazard danger loh. 2. 23 24. though he who knew what was in man would not trust himself with them because the roote of the matter was not in them I suppose I shall not need to put my selfe to the labour to proove or evince this Ground of our charitable procedure §. 19. in our thoughts of men professing the wayes of God though their hearts are not upright with him But sayes Mr Goodwin To say that whilst they stood men were indeed bound to judge them Believers but by their declining they discover themselves not to have been the men is but to begge the Question and that upon very ill termes to obtain it For my part Ans. I finde not in this Answer to that Objection But they had the lineaments of true Believers and therefore we were bound to judge them so that this did not at all proove them to be so any begging of the Question but rather a fair Answer given to their importune Request 1 Sam. 16. 7. that the appearance of the face as farre as the eyes of men can peirce must needs conclude them in the eyes of God to answer that Appearance in the inward and hidden man of the heart But Mr Goodwin further pursues his designe in hand §. 20. from the words of our Saviour Mat. 7. 20. By their fruit yee shall know them if faith he this rule be Authenticall we doe not only stand bound by the law of Charity but by the law of Righteousnesse or district Judgment it selfe to judge the persons we speake of true Believers whilst they adorne the Gospell with such fruits of Righteousnesse as were mentioned for our Saviour doth not say by their fruits yee shall have grounds to conceive or conjecture them such or such or to judge them in charity such or such but ye shall know them now what a man knowes he is not bound to conjecture or to judge in a way of Charity to be that which
they runne themselves through Was this inded the case with David Solomon Peter and others who totally Apostatized from the Faith But if it be so if they are thus secure whence is it that it doth arise what are the Fountaines Springs and causes of this generall Security Is it from the weakenesse of the Opposition and slightnesse of all Meanes of diversion from walking with God to the End that they meet withall Or is it from the nature of that Faith which they have and Grace wherewith they are indued Or is it that God hath gracionsly undertaken to safegard them and to preserve them in their abiding with him that they shall not fall away Or is it that Christ intercedeth for them that their Faith faile not but be preserved and their Soules with it by the Power of God unto the End Or from what other Principle doth this Security of theirs arise From what Fountain do the streams of their Consolation Flow Where lye the Heads of this Nilus That it is not upon the first account I suppose cannot enter into the Imagination of any person who ever had the least experience of walking with God or doth so much as assent to the letter of the Scripture How are our Enemies there discribed as to their Number Nature Power Policy Subtility Malice Restlessenes and Advantages With what inimaginable and unexpressible variety of Meanes Temptations Baites Allurements Inticements Terrors Threats doe they fight against us Such so many are the enemies that oppose the Saints of God in their abiding with him so Great Effectual the Means weapons wherewith they fight against theÌ„ so unwearied and watchfull are they for the improovement of all Advantages Opportunityes for their ruine that upon the supposall of the Rejection of those Principles and those meanes of of their Preservation which we shall finde Mr Goodwin to attempt they will be found to be so farre from a state of no danger and litle probability of Falling or only under a remote Possibility of so doing that it will appeare utterly imposible for them to hold out and abide unto the end Had the choisest Saint of God with all the Grace that he hath received but one of the many Enemies and that the weakest of all them which oppose every Saint of God even the feeblest to deale withall separated from the Strength of those Principles and Supportments which M r Goodwin seeketh to cast downe let him lye under continuall exhortations to watchfulnesse close walking with God he may as easily move Mountaines with his finger or climbe to Heaven by a Ladder as stand before the strength of that one enemy Adam in Paradise had no Lust within to intice him no World under the Curse to seduce him yet at the first assault of Sathan who then had no part in him he fell quite out of Covenant with God Psal. 30. 6 7. I shall give one instance in one of the many enemies §. 35. that fight against the welfare of our soules and ex hoc uno we may guesse at the residue of its companions This is indwelling sinne whose power and policy strength and prevalency neerenesse and trechery the Scripture exceedingly setts out and the Saints daily feele I shall only poynt at some particulars First concerning its Neerenesse to us it is indeed in us and that not as a thing different from us but it cleaveth to all the faculties of our soules it is an Enemy borne with us Psal. 51. 5. bred upâ—with us carried about in our bosomes by nature Math. 5. 29 30. our familiar friend our guide and councellor deare to us as our right eye usefull as our right hand our wisdome strength c. The Apostle 7. Rom. 17 20. calleth it the sinne that dwelleth in us Iam. 3. 15. 6. it hath in us in the faculties of our soules its abode and station It doth not passe by and away but there it dwelles so as that it never goes from home is never out of the way when we have any thing to doe whence v 21. he calls it the evill that is present with him When we goe about any thing that is good or have opportunity for or temptation unto any thing that is evill it is never absent but is ready to pluck us back or to put us on according as it serves its ends it is such an Inmate that we can never be quit of its company and so intimate unto us that it puts forth it selfe in every acting of the ming will or any other faculty of the soule Though men would faine shake it off yet when they would doe good this evill will be present with them Then 2. Secondly Its Vniversality and compasse Act. 26. 18. 2 Cor. 6. 14. Ephes. 5. 8. Isa. 29. 18. 35. 5. 42. 7. It is not straightned in a corner of the soule 't is spread over the whole all the faculties affections and passions of it That which is a Ioh. 5. 6. Math. 6. 23. ch 11. 79. Luk. 11. 34 35 36. borne of the flesh is flesh t is all flesh and nothing but flesh it is Darknesse in the Vnderstanding keeping us at best that we know but in part and are still dull and slow of heart to believe naturally we are all Darknesse Rom. 2. 19. nothing but Darknesse and though the Lord shine into our mind to give us in some measure the knowledge of his Glory in the face of Jesus Christ Col. 1. 13. 1 Pet. 2. 9. yet we are still very darke it is a hard work to bring in a little Light Luk. 4. 8. Eph. 4. 18. Revel 3. 17. upon the soule especially this is seen in particular practicall things though in Generall Math. 23. 16. we have very cleare light and eviction yet when we come to particular Acts of obedience Math. 4. 16. How often doth our light grow dimme and failes us causing us to judge amisse of that which is before us Ioh. 1. 5. 2 Cor. 4. 6. by the rising of that naturall darknesse which is in us It is perversenesse stubbornnesse obstinacy in the Will Luk. 4. 18. Ioh. 8. 34. that carries it with violence to disobedience and sinne It is sensuality upon the Affections Rom. 6. 16. bending them to the things of the World alienating them from God Rom. 7. 18. 8. 7 8. It is slipperinesse in the memory making us like leaking vessells lerem 6. 16. that the things that we heare of the Gospell doe suddainly slip out when as other things abide firme in the Cells and Chambers thereof Gen 6. 5. It is senselesnesse and errour in the Conscience lerem 13. 23. Heb. 2. 1. staving it off from the performance of that duty which in the Name and Authority of God it is to accomplish and in all these is dayly enticing and seducing the heart to Folly conceiving bringing forth sinne Iam. 1. 14 15. 3. Thirdly
Distinctions Yet the certaine accomplishment of them as they are ascribed unto God is here asserted by the Holy Ghost Were the confirmation of the matter of our present Discourse §. 9. my designe in hand I could farther confirme it by inlarging these ensuing Reasons 1. First from the Immutability of God the least questioning whereof falls foule on all the Perfections of the Divine Nature which requireth a correspondent affection of all the Internall and Eternall Acts of his Mind and Will 2. Secondly from his Soveraignty in making and executing all his Purposes which will not admit of any such mixture of Consults or Cooperations of others as should render his thoughts lyable to Alteration Rom. 11. 34 35 36. The Lord in his Purposes is considered as the great Former of all things who having his clay in the hand of his Almighty power ordaines every parcell to what kind of vessell and to what use he pleaseth hence the Apostle concludes the consideration of them and the distinguishing Grace flowing from them with that admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth c. 3. Thirdly from their Eternity which exempts them from all shadow of change and lifts them up above all those sphears that either from within and their owne nature or from without by the impression of others are exposed to turning that which is Eternall is also Immutable Acts 15. 18. 1 Cor. 2. 11. 4. Fourthly from the Absolutenesse and Independency of his Will whereof they are the Acts and Emanations Rom. 9. 15 16 17 18 19 20. whatever hath any influence upon that as to Move it Cause it Change it must be Before it Above it Better then it as every cause is then its effect as such This Will of his as was said is the fountain of all beings to which free and independent Act all Creatures owe their being and subsistence their operations and manner thereof their whole difference from those Worlds of beings which his Power can produce but yet shall lye bound up to Eternity in their nothingnesse and possibility upon the account of his good Pleasure Into this doth our Saviour resolve the disposall of himselfe Math. 26. 42. and of all others Math 11. 25 26 27. certainly men in their wrangling Disputes and Contests about it have scarce seriously considered with whom they have to doe shall the thing formed say to him that formed it why hast thou made nice thus 5. Fiftly §. 10. from the Ingagement of his Omnipotency for the accomplishment of all his Purposes and Designes as is emphatically expressed Isa 14. 24 25 26 27. Surely the Lord of Hosts hath Sworne saying surely as I have thought so shall it come to passe and as I have purposed it shall stand that I will breake the Assyrian in my land This is the purpose of God that is purposed upon the whole Earth and this is the hand that is stretched out upon all the Nations for the Lord of Hosts hath purposed and who shall disanull it And his hand is stretched out and who shall turne it back The Lord doth not only Assert the certain Accomplishment of all his Purposes but also to prevent and obviate the Vnbeliefe of them who were concerned in their fulfilling he manifests upon what account it is that they shall certainly be brought to passe and that is by the stretching out of his hand or exalting of his mighty Power for the doeing of it so that if there be a fayling therein it must be through the shortnesse of that Hand of his so stretched out in that it could not reach the end aymed at A Worme will put forth its Strength for the fullfilling of that whereunto is is inclined and the Sonnes of men will draw out all their Power for the compassing of their designes if there be Wisdome in the laying of them and foresight of Emergencyes they alter not nor turne aside to the right hand or to the left in the pursuit of them And shall the Infinitely Wise Holy and Righteous thoughts and Designes of God not have his Power engaged for their accomplishment His Infinite Wisdome and Understanding are at the foundation of them they are the Counsells of his Will Ephes. 7. 11. who hath known his minde in them saith the Apostle and who hath been his Counsellour though no creature can see the paths wherein he walks nor apprehend the reason of the waies he is delighted in yet this he lets us know for the satisfying of our hearts and teaching of our inquiries that his owne Infinite Wisdome is in them all I cannot but feare sometimes that men have darkned counsell without knowledge in curious contests about the Decrees Purposes of God as though they were to be measured by our rule line and as though by searching we could find out the Almighty to Perfection But he is Wise in heart he that contendeth with him let him Instruct him Adde that this Wisdome in his Counsell is attended with infallible Prescience of all that will fall in by the way or in the course of the accomplishment of his Purposes and you will quickly see that there can be no possible intervenience upon the account whereof the Lord should not ingage his Almighty Power for their accomplishment He is of one minde and who can turne him he will worke and who shall let him 6. Sixtly by demonstrating the Vnreasonablnesse Folly and Impossibility of suspending the Acts and Purposes of the Will of God upon any actings of the Creatures whatsoever seeing it cannot be done without subjecting Eternity to time the first Cause to the second the Creator to the Creature the Lord to the Servant disturbing the whole order of Beings and Operations in the world 7. Seventhly by the removeall of all Possible or Imaginary Causes of Alteration and change which will all be resolved into impotency in one kind or other Every Alteration being confessedly an imperfection it cannot follow but from want and weaknesse Upon the Issue of which Discourse if it might be perused these Corollaries would insue 1. First Conditionall Promises and Threatnings are not declarative of Gods Purposes concerning Persons but of his Morall Approbation or Rejection of Things 2. Secondly There is a wide difference betweene the Change of what is Conditionally pronounced as to the things themselves and the change of what is Determinately willed the certainty of whose event is proportioned to the Immutable Acts of the Will of God it selfe 3. Thirdly That no Purpose of God is Conditionall though the things themselves concerning which his Purposes are are often times conditionalls one of another 4. Fourthly That conditionall Purposes concerning Perseverance are either Impossible implying contradictions or Ludicrous even to an unfitnes for a Stage But of these and such like as they occasionally fall in in the insuing Discourse This foundation being laid §. 11. I come to what was Secondly proposed namely to manifest by an Induction of particular Instances the ingagement
1. The Promise only assures them that trust in the Lord that they shall be preserved but not at all that they that trust in him shall be necessitated to doe so still or that so they shall doe So Paul saith it was in my heart to live and dye with the Corinthians but doubtlesse with this proviso that they alwaies continued such as they then were or as he apprehended them to be when he so wrote to them Ans. I must be forced to smite this evasion once and againe before we arrive at the close of this contest it being so frequently made use of by our Adversary who without it knowes himselfe not able to stand against the evidence of any one Promise usually insisted on This is the substance of all that which with exceeding delightfull variety of expressions is an hundred times made use of The Promise is conditionall and made to those that trust in the Lord and is to be made good only upon the account of their continuing so to doe but that they shall so doe that they shall continue to trust in the Lord that is wholly left to themselves and not in the least undertaken in the Promise and this is called a discharging or dismissing of places of Scripture from the service whereunto contrary to their proper sence meaning they are pressed a delivering them from the bearing the crosse of this warfare with such like Imperiall termes and expressions To speake in the singlenesse of our spirits we cannot see any one of the discharged Souldiers returning from the Campe wherein they have long served for the safety and consolation of them that doe believe Particularly this Scripture detests the glosse with violence imposed on it and tells you that the end for which the God of truth sent it into this service wherein it abides is to assure them that trust in the Lord that they shall be preserved in that condition to the end That in the condition of trusting and depending on God they shall be as Sion and the Favour of God unto them as immoveable mountaines he will for ever be with them and about them And that all this shall certainly come to passe Christ does not say that they shall be as established mountaines if they continue to trust in the Lord but they shall be so in their trusting abiding for ever therein through the safegarding presence of God For their being necessitated to continue trusting in the Lord there is not any thing in Text or in our Argument from thence or in the doctrine we maintaine that requires or will admit of any such proceeding of God as by that expression is properly signified Indeed there is a contradiction in termes if they are used to the same pupose to Trust in the Lord is the voluntary free act of the creature to be necessitated unto this Act and in the performance of it so that it should be done necessarily as to the manner of its doing is wholly destructive to the nature and being of it That God can effectually and infallibly as to the event cause his Saints to continue trusting in him without the least abridgement of their liberty yea that he doth so eminently by heightning and advancing their spirituall liberty shall be afterwards declared if by necessitated to continue trusting not the manner of Gods operation with and in them for the compassing of the end poposed and the efficacy of his Grace whereby he doth it commonly decryed under those termes be intended but only the certainty of the issue rejecting the impropriety of the expression the thing it selfe we affirme to be here promised of God But is urged 2. That this Promise is not made unto the Persons of any § 14. but meerely unto their Qualifications like that he that believeth shall be saved it is made to the Grace of Trusting Obedience and walking with God for threatnings are made to the evill Qualifications of men Ans. This it seemes then we are come unto and what farther progresse may be made the Lord knowes The Gratious Promises of God made to his Church his People in the bloud of Jesus on which they have rolled themselves with safety and security in their severall generations are nothing but bare declarations of the will of God what he allowes and what he rejects with the firme concatenation that is between Faith and salvation Obedience and reward And this it seemes is the only use of them which if it be so I dare boldly say that all the Saints of God from the foundations of the World have most horribly abused his Promises and forced them to other ends then ever God intended them for Doubtlesse all those blessed soules who are fallen a sleepe in the Faith of Jesus Christ having drawn refreshment from these breasts of Consolation could they be summoned to give in their experience of what they have found in this kind they would with one mouth professe that they found farre more in them then meere conditionall declarations of the will of God Yea that they received them in Faith as the engagement of his heart and good will towards them that he never failed in the accomplishment and performance of all the good mentioned in them neither will that emphaticall expression in the close of the second verse which being somewhat too rough for our Author to handle he left it quite out beare any such sence That the Promises of the Covenant are made originally to Persons and not to Qualifications hath been in part already proved and shall be farther evinced God assisting as occasion shall be offered in the ensuing discourse The Promises are to Abraham and his seede and some of them as hath been declared are the springs of all Qualifications whatever that are acceptable unto God what be the Qualifications of Promises of opening blind eyes taking away stony hearts c. hath not as yet been declared But it is farther argued 3. That this and the like Promises are to be interpreted according to the rule which God hath given for the interpretation and understanding of his threatnings unto Nations about temporall things and his Promises that are of the same import which we have Jer. 18. 7 8. Plainely affirming that all their accomplishment dependeth on some conditions in the Persons or Nations against whom they are denounced Ans. God forbid shall those Promises which are branches of the everlasting Covenant of Grace Heb. 7. 23. called better Promises then those of the old Covenant upon the account of their infallible accomplishment 2 Cor 1. 20. ratified in the blood of Christ made yea and amen in him the witnesse of the Faithfulnesse of God to his Church 2 Pet. 1. 3. and grand Supporter of our Faith exceeding great and pretious shall they be thought to be of no other sence and interpretation to make no other Revelation of the Father unto us but in that kind which is common to threatnings of Judgements expresly conditionall
Ephes. 1. 7. in whom we have redemption through his bloud even the forgivenesse of sinnes or the Intercision of that Obligation unto punishment which attends sinne in reference to the sinner and his subjection to the Law of God and the righteousnesse thereof As the oblation of Christ respecteth God and his justice to whom it is given as a price and Ransome and whereof it is an Attonement so it is and is called or we are said to receive thereby Redemption As it respects them who receive the benefit of that Redemption Rom. 1. 5. it is the forgivenesse of sinnes Forgivenesse of sinnes as t is compleated and terminated in the Consciences of Believers requireth the interposition of Faith 1 Cor. 1. 30. for the receiving of Christ in the Promise who of God is made unto us Righteousnesse but in respect of the procurement of it and the removing all causes Rom. 4. 4. upon the account whereof sinne should be imputed unto us that is perfected in the oblation of Christ hence he is said to beare our sins in his own body on the Crosse 1 Pet 2. 24. and being once on him either he was discharged of them or he must for ever lye under the burthen of them They were on him on the Tree what is then become of them If he were freed of them and Justifyed from them as he was Isa. 50. 8 9. how should they ever be laid to our charge And yet this freedome from condemnation for sin for all the Elect which God himselfe so clearly asserts Rom. 8. 32. 33. c. doth not in the least set them free from the necessity of Obedience nor acquit them from contracting the guilt of sin upon the least irregularity or disobedience Secondly we are said to doe together with Christ those things which he doth for us in his own person Rom. 6. 5 8. and that upon the account of that benefit which by those his personall performances 2 Cor. 5. 15 16. doth redound unto us and which being done Col. 3. 1. the Quarrell about sinne as to make an utter separation between God and our souls Rom. 6. 7. is certainly removed Thus we are said to dy with him to be raised again with him and with him we enter into the holy place this whole businesse about sin being passed through for he that is dead is justifyed from sin Now all this being done by us and for us in by our head can we hencesorth dy any more shall death any more have dominion over us This the Apostle argues 2 Cor. 5. 15. we judge saith he that if one dyed for all then were all they that is all those for whom he dyed dead or dyed likewise they were dead in and with him their sponsor as to the curse due for sin that henceforth they might live to him that dyed for them Thirdly the Compact or agreement that was between the Father and the Sonne as Mediator about the businesse of our Redemption in his blood manifests this Truth Psal. 40. 8. The Father required at his hands that he should doe his will Isa. 53. 10 11. fulfill his pleasure and counsell make his soule an offering for sinne and do that which the Sacrifices of Bulls Goates shadowed out Heb. 10. 5 9 7. but could never effect upon the performance whereof he was to see his Seed and to bring many Sonnes to Glory Heb. 2 10. A covenanting and agreement into an uncertaine Issue and event as that must be of God and the Mediator if the Salvation of the persons concerning which and whom it was be not infallibly certaine ought not at any cheap rate or pretence to be assigned to infinite Wisdome In the Accomplishment of this undertaking whereunto Christ was designed the Father dealt with him in strict aud rigid Justfce Rom. 8. 32. There was neither composition about the debt 2 pet 2. 4. nor commutation about the punishment that he had taken upon himselfe 2 Cor. 5. 21. Now doth not exact Justice require that the Ransome being given in Gal. 3. 13. the Prisoners be delivered That the debt being paid Heb. 2. 9. the bond be cancelled as to any power of imprisoning the Originall debtor That punishment being undergone and the Law fulfilled the offendor goe free Especially all this being covenanted for in the first undertaking doubtlesse wrath shall not arise a second time The right knowledge use and improvement of this Grace being given bounded directed by the Gospell it is safegarded from abuse by that which God calls his owne Wisdome Fourthly §. 13. it appeares from what God bestowes upon his Elect upon the Account of the undertaking of Christ for them in the pursuit of the Eternall purpose of his Will antecedently to any thing whatsoever in them that should ingage him to do them the least good when God comes as a friend to hold out unto bestow good things upon men I meane good in that kind of Mercy which is peculiarly suited to the bringing of them to the enjoyment of himselfe it is evident that he hath put an end to all enmity and quarrell between him them Isa. 59. 20. 21 Now antecedently unto any thing in men God for Christs sake bestowes Rom. 8. 11. with the greatest act of friendship imaginable Gal. 5. 22. no lesse than the holy Spirit on them 1 Cor. 7. 4. By him they are quickned 2 Cor 3. 5. their Faith is but a fruit of that Spirit bestowed on them John 15. 3 5. If they have not any sufficiency in themselves as much as to think a good thought Ephes. 2. 1 2. nor can doe any thing that is acceptable to God being by nature dead in trespasses and sinnes which at present the Scripture affirming it I take for granted then assuredly God doth give his Holy Spirit to the Saints whereby he workes in them both to will and to do of his owne good pleasure Phil. 1. 13. antecedently to any good thing in them Col. 1. 12. that is well pleasing unto him Every thing that men do must either be brought forth by the strength and Ability of their owne naturall facultyes assisted and provoked by motives and perswasions from without or it must be of the operation of the Spirit of God there is not another principle to be fixt on The first at present I take for granted is not the fountaine of any Spirituall acting whatsoever John Gal Neither can any Gracious act be educed radically from the corrupt naturall faculty Gen. 8. 21. however assisted or advantaged It must be the Spirit then Job 14. 4. that is the sole principall cause and Author of all the movings of our soules towards God Mat. 12. 33. that are acceptable to him in Christ Now the cause is certainely before the effect and the Spirit in order of Nature is bestowed upon us
thing that is free noble ingenuous filiall and of an heavenly descent in the Saints of God thus 1. It strengthens their Faith in God and in Jesus Christ which is the bottome of all acceptable Obedience whatsoever All that which proceedeth from any other Roote being but a product of labouring in the fire which in the end will consume both Root and Branch That which prevailes upon and drawes out the soule to Faith and believing I meane as it is peculiar to the Gospell and Justifying that is as it is in God as a Father and in the Lord Christ as a Mediator is the discovery of the good will of God to the soule in Christ and his designe to advance his Glory thereby I speake not of the formall cause of Faith in generall but the peculiar motive to Faith and Believing in the sence before mentioned So our Saviour giving the command in generall to his Disciples Ioh. 14 1. ye believe in God believe also in mee in the whole ensuing Chapter provokes them to it with gratious discoveries of the good will of God his Fathers and his own good will towards them And indeed propose what other considerations ye will provoke the soule by all the feare and dread of Hell and the most dismall representation of the wrath to come untill it be convinced of this it will never take one steppe towards God in Christ Now our Adversaries themselves being Judges the Doctrine we have had under consideration abounds above all others with the discoveries of the good will and kindnesse of God to poore sinners yea the great crime that is laid to the charge of it is that it extends it too farre it doth not only assert that God freely beginnes the good worke in them but that he will also powerfully perfect it to the day of Jesus Christ It assures the soules of the poore Saints of God that he who lookt upon them in their bloud and said unto them Live when no eye pittied them who quickned them when they were dead in trespasses and in sinnes begetting them of his own will by the word of Truth that they should be a kind of first fruits to himselfe wasting them in the bloud of his Sonne and delivering them from the old Tyrant Satan that he will not now leave them to themselves and to the Counsell of their own hands to stand or fall according as they shall of themselves and by themselves be able to withstand opposition and seduction but that he will keep them in his own hand giving them such constant supplies of his Grace and Spirit as that in the use of meanes they shall waite upon him to the end And that howsoever or whensoever by the power of Temptation and surprisalls of corruptions they are carried aside from him he will heale their back-slidings and receive them freely and though they change every day yet he changeth not and therefore they are not consumed And hereby I say it confirmes and strengthens their Faith in God as a Father in Jesus Christ taking everlasting care of them 2. Of their Love there is the same reason Gods love to us is of his free Grace he loves us because so it seemes good to him Our Love to him is purely ingenerated by his Love to us and carried on and increased by farther Revelations of his desireablenesse and excellency to our soules Herein is Love not that we loved God but that he loved us first There is no Creature in the least guilty of sinne that can put forth any acceptable Act of Love towards God but what is purely drawn out upon the Apprehension of his Love and lovelinesse in his Grace and mercy A man I confesse may love God when he hath no sence of his Love to him in particular but it must all be built upon an apprehension of his Love to sinners though he may come short in the Application it is the terrour of the Lord that causes us to perswade others but it is the Love of Christ that constraineth us to live to him Shee loved much to whom much was forgiven Looke then the more abundant discoveries are made of the lovelinesse and desirablenesse in the riches of his Grace the more effectuall is the sole and only motive we have to love him with that fiâ—iall chast Holy Love that he requires For the Love of God to his Saints our Doctrine of their Perseverance sets it forth with the greatest Advantage for the indearement of their soules to draw out their streames of Love to God especially doth it give it its Glory in three things 1. In its freedome It setts forth the Love of God to his Saints as that which they have no way in the least deserved as hath been manifested from Isa. 48. 8 9 11. chap. 54. 9 10. As he first loved them not because they were better then others being by nature Children of wrath and lying in their Blood when he said to them Live quickning them when they were dead in trespasses and sinnes So he doth not continue his love to them nor purpose so to do because he fore sees that they will so so walke with him in Holinesse uprightnesse for he â—oresees no such thing in them but what he himselfe purposeth effectually to worke upon the account of his loving them but he resolves to do it meerely upon the account of his owne Grace He neither resolves to continue his Love to them on Condition that they be so and so holy at randome and with uncertainty of the Event but freely that they may and shall be so Eph. 1. 4. And this is the Glory of Love the most Orient pearl in the Crowne of it 'T is not mercenary nor selfe-ended nor deserved but as a Spring and fountaine freely vents and powers out it selfe upon its owne account And what ingenuous truly noble Heavenly descended heart can hold out against the power of this Love It is effectually constraining to all manner of sutable returnes let the soule but put it selfe in to the actuall Contemplation of the Love of God as it lyes represented in this property of it every way free undeserved the great Love of God to a poore worme a sinner a nothing and it cannot but be wrought to a serious Admiration of it delight in it and be pained and straitned untill it make some suitable Returnes of Love and Obedience unto God If not it may well doubt it never tasted of that Love or enjoyed any fruits of it 2. It gives the Love of God the Glory of its Constancy and Unchangeablenesse This is another Starre of an eminent Magnitude in the Heaven of Love It is not a fading a wavering an altering thing but abides for ever God rests in his Love Zeph. 3. 17. It is a great thing indeed to apprehend that the great God should fixe his Love upon a poore Creature But adde hereunto that he may love them one day and hate them the next embrace them
any one can be certaine of it upon such supposals as are here mentioned such a perswasion would not be from him that calls them Nor Thirdly That the End can be obtained without the use of meanes though by them it shall certainely be so But Fourthly That all the hope of their Perseverance is built on the Promises of God to preserve them by and in the use of meanes So that in Truth there is no need of any farther processe for the removing of the Argument insisted on but only a disclaimer of the Doctrine by it oposed if it be that which is here exprest That indeed which Mr Goodwin hath to dispute against §. 12. if he will deale fairely and candidly in the carrying on of his designe is this That the certainty of an end to be obtained by meanes suited thereunto doth not enervate nor render vaine the use of those meanes appointed for the accomplishment of that end The Perseverance of the Saints is the thing here proposed to be accomplished that this shall be certainely effected and brought about according to the Promises of God for the effectiug of it God hath appointed the meanes under debate to be managed by the Ministry of the Gospell that the Promise of God concerning the Saints Perseverance to be wrought and effected as by others so by these meanes in their kind doth not invalidate or render uselesse and vaine the use of those meanes but indeed establishes them and ascribes to them their proper efficacy is that which in this Doctrine is asserted and which Mr Goodwin ought to have disprooved if he would have acquitted himselfe as a faire Antagonist in this cause The Promse we say that Hezekiah had of the continuance of his Life Isa. 33. 5. 21. did not make uselesse but called for the plaister of figges that was appointed for the healing of his sore I might then as I said save my selfe the labour of farther ingaging §. 13. for the casting downe of this Fabricke built on the sandy foundations of falsehood and mistake But because something may fall in of that which followeth more indeed to the purpose than an orderly pursuit of these Assertions laid downe in the entrance would require that may more directly rise up against the cause in whose defence I am ingaged I shall consider the whole ensuing Discourse which without doubt will administer farther occasion for the Illustratihn or Confirmation of the Truth in hand He proceeds then The reason of the Minor is §. 14. because a certain knowledge and perswasion that God will by an irresistable hand of power preserve a man in the state of Grace how desperately carelesse negligent or wicked so ever he shall be clearely disolves the usefulnesse and necessity of all other meanes whatsoever in reference to this end If I know certainely that the corne which I have sowen in my field will whether I wake or sleepe grow and prosper would it not be a very impertinent addresse for any man to come to me admonish me in a serious grave manner to take heed I sleepe not but keepe my selfe waking least my corne should not grow or prosper or that it may grow prosper if my corne growes thrives prospers by the irresistable hand of God by the course of a Naturall standing providence my watchfulnesse in order to a procurement of these things is absolutely vaine c. Ans. That this is not the Doctrine which Mr Goodwin hath undertaken to oppose hath been more than once already declared That he is not able with any colonr of Reason to oppose it unlesse he first impose his owne false vaine inferences upon it them upon his Reader for the Doctrine it selfe from his constant course of proceeding against it is also evident What advantage this is like in the close to prove to his cause in the Judgment of considerate men the event will discover The Assertion of the stability of the Promises of God in Jesus Christ given to Believers concerning his effectuall preserving them to the End from such sinnes as are Absolutely inconsistent with his Grace and Favour according to the tenour of the new Covenant or such continuance in any sinne as is of the same importance by his Spirit and Grace in the use of meanes doth no way tend to the begetting in any a certaine Knowledge Assurance and perswasion that God will continue them in a state of Grace how desperately carelesse or wicked soever they shall be What is intended by the frequent repetition of this grosse Sophistry §. 15. or what successe with the intelligent Christian ponderers of things he can hope for thereby I am not able to guesse Neither is any improvement in the least given to what the intendment of this Argument is so farre as the Common Doctrine of Perseverancc is concerned therein from the comparison insuing instituted between the growth of Corne and the walking of Believers in Obedience before God For notwithstanding the Identity in respect of the comparison of that expression Irresistible which indeed is proper to neither there is a wide difference betweene the growing of corne in a meere naturall way and the morall actings of an Intelligent Rationall Creature What ever operations of God are about and in the one or the other yet they are suited to their Subejects about which they are God carryes on the growth of corne by a way of Naturall and necessary causes but his acting of Rationall Agents is by such wayes and meanes as may entirely preserve their Liberty that is preserving them in their being and leaving them to be such Agents As then God causeth the corne to grow by the shining of his sunne and the falling of his raine so he causeth Believers to persevere in Obedience by Exhortations Promises and Threatnings and such wayes and meanes as are suited to such Agents as they are The fallacy of this Discourse lyes in an insinuation that God by his Effectuall or as they are called irresistible operations for the preservation of Believers in Gospell Obedience a thing he hath undertaken over and over to performe doth change their nature and render them not free and intelligent Agents fit to be wrought upon by the proposall of suitable and desirable Objects to their understandings but meere bruit and naturall principles of all operations flowing from them a conceit as grosse and ridiculous as certainely destructive to all the efficacy of the Grace of God All the rest of this Section as farre as it concernes us is only an affirming this way and that that an Assurance of the End to be obtained by the use of meanes renders those meanes altogether uselesse which when he proves the Controversy may be nearer to an issue than otherwise he hath any Reason to hope that t is or will be to his advantage Sect. 4. Leaving the farher confirmation of his Argument he enters upon the removeall of a plea insisted on §. 16.
good pleasure what validity there is in these inferences will be easily discerned God worketh Grace in men as men and as men impotent and corrupted by sinne As men he workes upon them by meanes suited to their Rationall being by Precepts and exhortations but as men impotent and corrupt by sinne they stand in need of his effectuall power to worke that in them which he requireth of them Of the termes wherewith his arguing in this case is clowded and darkened enough hath been remarked already His second Argument to this purpose §. 22. viz. That the Inclination of the will to good and to persevere in a Saint must be after his being made a Saint is as weake and no lesse Sophysticall than the former That inclination is radically wrought in every Believer at his Conversion the Spirit being bestowed on him which shall abide with him for ever and the Seed of God laid in his heart that shall remaine and never utterly faile with an habituall inclination to the exercise of all those Graces wherein their persevering doth consist Actually this is wrought in them according to the particular dutyes and actings of Grace that are reqnired of them which they are carryed forth unto by the daily influence of Life Power and Grace which they receive from Christ their head without whom they can do nothing Neither is the third Exception of any more validity being only a Repetition of what was spoken before rendred something more impedite darke and intricate by the termes of Physically Irresistibly and Necessitated which how farre and wherein we doe allow hath been frequently declared The summe of what is spoken amounts to this Gods reall worke in and upon the Soule by his Spirit and Grace is inconsistent with the exhortations to Obedience which we have before disproved and do reject it as an Assertion destructive to all the efficacy of the Grace of God and the whole worke of it upon the Soules of Men. What his Fourth Argument also is but a Repetition of the same things before crudely Asserted in other termes let them apprehend that can If God worke Faith and Love in the hearts of his Saints and support them in them to the end what place is left for Exhortations I say their own proper place the place of meanes of meanes appoynted by God to stirre up his to Perseverance and which himselfe makes by his Spirit and the immediate efficacy thereof effectuall to that end and purpose And I know no use of that Query Are exhortations effectuall to perswade men to Persevere after the end being built only on his false Hypothesis and begging of the thing in Question viz. That if God worke Faith and Love and continuance of them in our hearts effectually by his Grace there is no need no use of exhortations though God so work them by and with those exhortations And this is his first Attempt upon the first member of the Division made by him selfe wherein what successe he hath obtained is left to the judgement of the Reader And but that I shall not having now the part of one that Answers incumbent on mee turne aside unto the proofe of things denied I should easily confirme what hath been given in for the removall of his Objections from the Testimony of God by innumerable places of Scripture He proceeds then Sect. 6. and saies §. 23. Secondly Neither can the latter of the said consequences stand God doth not make use of the said Exhortations to influence or effect the Wills of the Saints upon any such termes as hereby to make them Infallibly Infrustrably Necessitatingly willing to Persevere or to do the things upon which Perseverance dependeth For first If so then one and the same act of the Will should be both Physicall and Morall and so be specifically distinguished in and from it selfe for so farre as t is produced by the irresistible force or power of the Spirit of God it must needs be Physicall the said irresistible working of the Spirit being a Physicall action and so not proper to produce a Moralleffect Againe as farre as the said Exhortations are meanes to produce or raise this Act of the Will or contribute any thing towards it it must needs be morall because Exhortations are Morall causes and so not capable of producing Physicall Naturall or Necessary effects Now then if it be impossible that one and the same Act of the Will should be both Physicall and Morall that is Necessary not Necessary impossible also it is that it should be produced by the irresistible working of God and by exhortations of this joynt efficiency It may be Objected they who hold or grant such an influence or operation of the Spirit of God upon the Will which is frustrable or resistible do or must suppose it to be a Physicall action as well as that which is irresistible If so then the act of the Will so farre as t is raised by the meanes of this action or operation of God must according to the tenor of the former Arguments be Physicall also and so the pretended Impossibility is no more avoided by this opinion then by the other I Answer Though such an operation of God upon the Will as is here mentioned be in respect of God of the manner of its proceeding from him Physicall yet in respect of the Nature and Substance of it t is properly Morall because it impresseth and affecteth the Will upon which t is acted after the manner of Morall causes properly so called that is Perswadingly not Ravishingly or Necessitatingly When a Minister of the Gospell in his preaching presseth or perswadeth men to such such dutyes or actions this act as it proceedeth from him I meane as 't is raised by his naturall abilityes of under standing or speaking is Physicall or Naturall but in respect of the substanceo◠native tendency of it 't is clearely Morall viz. because it tendeth to incline or move the wills of men to such or such Elections without necessitating them thereunto and so comports with those Arguments or Exhortations in their manner of efficiency by which he presseth or moveth them to such things By the way to prevent stumbling and quarrelling it no way followes from the Premises that a Minister in his preaching or perswading unto duty 's should doe as much as God himselfe doth in or towards the perswading of men hereunto it only followes that the Minister doth cooperate with God which the Apostte himselfe affirmes in order to one the same effect i.e. that he operateth in one the same kind of efficiency with God Morally or perswadingly not necessitating for where one necessitates another only perswades they cannot be said to cooperate or worke the one with the other no more than two when the one runnes the other walkes a soft pace can be said to goe or walke together But when two perswade in one and the same action one may perswade more effectually by many
That is they cannot-have any goodnesse in them beyond that which is entitative And so farre are we now arrived All efficacious working of the Spirit of God on us must be excluded or all we do is good for nothing Away with all Promises all Prayers yea the whole Covenant of Grace they serve for no other end but to keepe us from doing good Let us heare the Scripture speake a little in this cause Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to Love the Lord thy God with all thy heart and with all thy soule that thou maist live Jere. 31. 33. the 32. 39. This shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my people Chap. 32. 39. I will give them one heart and one way that they may feare me for ever for the good of them and their Children after them Ezek. 36. 26. A new heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes and ye shall keepe my Judgements and do them Act. 16. 14. God opened the heart of Lydia that shee attended to the things spoken of Paul Phil. 1. 29. It is given to you in the behalfe of Christ not only to Believe on him but also to suffer for his sake and Chap. 2. 13. For it is God which worke the in you both to will and to do of his owne good pleasure as also Ephs. 1. 19. That ye may know what is the exceeding greatnesse of his power to us ward who Believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and 2 Thess. 1. 11. We pray alwayes for you that our God would fulfill all the good pleasure of his goodnesse the worke of Faith with power So also in 2 Cor. 5. 17. If any man be in Christ he is a new Creature for Ephes. 2. 4 5. God who is rich in Mercy for his great Love wherewith he Loved us even when we were dead in sinnes hath quickned us together with Christ Causing us Chap 4. 24. to put on that new man which after God is Created in Righteousnesse and true Holinesse with the like Assertions John 3. 3 James 1. 18. 1 Pet. 1. 23. John 5. 21. 2 Cor. 3. 5. c What may be thought of these and the like expressions §. 28. Do they hold out any reall effectuall internall Worke of the Spirit and Grace of God distinct from Morall perswasions or do they not If they do how comes any thing so wrought in us by us to be Morally good If they do not we may bid farewell unto all Renewing Regenerating Assisting Effectuall Grace of God That God then by his Spirit and Grace cannot enable us to act Morally and according to a Rule is not yet proved VVhat followes Saith he So farre as Exhortatious are meanes to produce these Acts §. 29. they must be Morall for Morall causes are not capable of producing Naturall or Physicall effects But if Mr Goodwin think that in this Controversy Physicall and Necessary as applyed to effects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is heavenly wide Physicall denotes only their being Necessary a manner of being as to some of them which have Physically a beeing The tearme Naturall is ambiguous and sometimes used in the one sence sometimes in the other sometimes it denotes that which is only sometimes that which is in such a kind By a Physicall effect we understand an Effect with respect to t is reall existency as by a Morall effect an effect in respect of its Regularity And now why may not a Morall cause have an influence in its owne kind to the production of a Physicall effect I meane an influence suited to its owne Nature and manner of operation by the way of motive and perswasion What would you think of him that should perswade you to lift your hand above your head to try how high you could reach or whether your Arme were not out of joynt Secondly §. 30. It hath been sufficiently shewed before that with these Exhortations which worke as appointed meanes Morally God exerteth an effectuall power for the reall production of that wherento the Exhortation tends dealing thus with our whole soules suitably to the Nature of all their faculties as every one of them is fitted and suited to be wrought upon for the accomplishment of the End he aimes at and in the manner that he intends Briefely to every Act of the VVill as an act in genere entis there is required a really operative and Physicall concurence of the Providentiall power of God in its owne order as the first Cause To every Act as good or gracious the operative concurrence and influence of the Spirit of Grace which yet hinders not but that by Exhortations men may be provoked and stirred up to the performance of Acts as such and to the performance of them as good and gracious This being not the direct Controversy in hand §. 31. I do but touch upon it Concerning that which followes I should perhaps say we have found Anguem in herba but being so toothlesse and stinglesse as it is to any that in the least attend to it it may be only tearmed the padde in the straw Physicall and Morall are taken to be tearmes it seemes Equipollent to Necessary and Not-necessary which is such a wresting of the tearmes themselves and their knowne use as men shall not likely meet withall Hence is it that Acts Physicall and Necessary are the same Every Act of the most free agent under Heaven yea in Heaven or Earth is in its owne Nature and Being Physicall Acts also are Morall i. e. good or evill consequently in order of Nature to their existence of which Necessary or Not-necessary are the Adjunct manner in reference to the Rule or Law whereunto their conformity is required How Morall and Not-necessary come to be tearmes of the same import Mr Goodwin will declare perhaps heareafter when he shall have leisure to teach as much new Philosophy as he hath already done Divinity In the meane time we deny that any influence from God on the wills of men doth make any Act of them Necessary as to the manner of its production And so this first Argument for the Inconsistency of the use of Exhortations with the reall efficiency of the Grace and Spirit of God is concluded That which followes in this Section to the end §. 32. is a pretended Answer to an Objection of our Authors owne framing being only introduced to give farther Advantage to
we are disenabled from persuing the Comparison instituted The one part being not to be considered or at least not being considerable The time when first Head was made against the Truth we professe and Criminations like those managed by Mr Goodwin hatched and contrived to Assault it withall was when it had been eminently delivered to the Saints of this Nation and all the Churches of Christ by Reinolds Whitakers Greenham and others like to them their fellow labourers in the Lords Vineyard The poore weake Wormes of this present Generation who imbrace the same Doctrine with these men of name are thought to be free some of them at least from being destroyed by the poysonous and pernicious embracing of it by their owne weakenesse and disability to discerne the naturall genuine Consequences and Tendency in the progresse of that which in the Roote and Foundation they imbrace Their ignorance of their owne Doctrine in its compas Extent is the Mother of that Devotion which in them is nourished thereby So our great Masters tell us against whose Kingly Authority in these things there is no rising up For the Persons formerly named the like reliefe cannot be supposed He that shall provide an Apology for them Affirming that they understood not the state nature consequences and tendences of the Doctrines they received defended preached contended for will scarce be able by any following defensative to vindicate his owne credit for so doing In the lives then and the Ministry of those men and such as those if any where are the fruits of this Doctrine to be seene If it corrupted not their lives nor weakned their Ministry if it turned not them aside from the pathes of Gospell Obedience nor weakened their hands in the Dispensation of the Word in the Promises Threatnings and Exhortations thereof to the Conversion of soules and building up of those who by their Ministry were called in their most holy Faith it cannot but be a strong presumption that there is no such venomous infectious quality in this Doctrine as of late some Chimicall Divines pretend themselves to be able to extract out of it Now what I pray were these men What were their Lives What was their Ministry All those who now oppose Mr Goodwin's Doctrine do it either out of Ignorance or to Comply with Greatnesse and men in Authority thereby to make up themselves in their Ambitious and worldly aymes and to prevaile themselves upon the opinion of men for what cause else in the world can be imagined why they should so ingage what though they really believed the whole fabricke of his Doctrine wherein he hath departed from the Faith he once as they say professed to be a lye A lye of dangerous and pernitious Consequence to the soules of men a lye derogatory to the Glory of God the efficacy of Grace the merit of the Death of Christ and the honour of the Gospell and full of disconsolation to poore soule◠being in and under Temptation What though they suppose it secretly to undermine the maine fundamentals of the Covenant of Grace and covertly to substitute another Covenant in the Roome thereof what though they have observed that the Doctrine they have received was Imbraced Preached prized by all those great and blessed soules which in the last Generation God magnified with the conversion of so many thousands in this Nation given into their Ministry whilst they spent their dayes under continuall Aflictions persecutions what though they have the generall known consent of all the Reformed Churches beyond the Seas with them in their zeale for the Doctrine under consideration What though under these the like apprehensions they profes in the presence of God his holy Angels and men that the eternall Interest of the precious soules of men is more valuable to them ten thousand times than their owne lives and that that is the sole Reason of their opposition to M. 〈◊〉 in his attempts against the Doctrine they have so received and imbraced yet it is meet for us to Judge and for all to whom evill surmises are not esteemed to be among the workes of the flesh that all their opposition is nothing but a cōplyance with and pursuit of those worldly low and wretched aimes that they are filled withall But as to those Persons before mentioned what shall we say Their Piety Literature Zeale Diligence Industry Labour with successe in the worke of the Ministry and that under manifold discouragements are so renowned in the world that how or wherewith they shall be shifted of from being considerable in their Testimony I cannot imagine If ever Persons in these latter Ages had written upon their breasts Holynesse to the Lord If ever any bare about a conformity to the Death and resurrection of our Lord Jesus Christ they may put in for an eminent esteeme and name among them will doubtlesse be found at last to be of the thirty if they attaine not to the first Ranke of the Worthyes of Christ in these ends of the world How is it that they were not retarded in the course of their Gospell Obedience by their entertainement of this wretched Doctrine of the Saints Perseverance But what though they kept themselves Personally from the pollution of it yet possibly their Ministry was defiled and rendered uselesse by it And who I pray is it that in this Generation can so support himselfe with successe in the Ministry as to rise up with this accusation against them Many thousands who were their Crowne their Glory and Rejoycing in Christ are fallen a sleepe and some Continue to this day Of the Reasons given by Mr Goodwin why all the Zealous Fruitfull Faithfull Preachers of former dayes imbraced this Doctrine we shall instantly undertake the Consideration In the meane time this seems strange that God should magnify and make famous the Ministry of so many throughout the world and give in that visible blessing to their Labours therein which hath filled this Island with such an increase of Children to Sion as that she hath not lengthned the cords of her Tabernacle to such an extent and compasse in any proportionable spot of earth under Heaven if any one eminent part of their Doctrine and that whereon they lay'd great weight in their Ministry which they pressed with as much fervency and contention of Spirit as any head of the like importance should indeed be so apparently destructive of Holinesse and of such a direct and irresistible efficiency to render uselesse that great Ordinance of the Ministry committed to them as this is clamoured to be What will be the successe of them in their Ministry who shall undertake to deny and oppose it I hope the People of God in this Nation will not have many Instances to Judge by The best conjecture we can for the present make of what will be hereafter must be taken from what hath already come to passe and the best guesse of what events will be are to be raised from
the consideration of what hath been from a like disposition of Causes to an Answerablenesse of Events What Mr Goodwin hath to plead in this Case he insists on §. 4. Chap. 9. Sect. 24 25 26 27. Pag. 167 168 169 170 171 172. The summe and aime of his Discourse is to Apologize for his Doctrine against sundry Objections which in the Observations of men it is lyable and obnoxious unto Now these are such as whatever the Issue of their Consideration prove doubtlesse it can be of no Advantage unto his Cause that his Doctrine is so readily exposed to them The first of these is §. 5. that the Doctrine he Opposeth and in Opposition whereunto that is set up which he so industriously asserts hath generally been received and imbraced by men eminent in Piety and Godlinesse famous on that account in their Generations with the generality of the People of God with them And this is attended with that which naturally insues thereon viz. The Scandalousnesse of the most of them yea of them all of this Nation is it spoken who have formerly asserted the Doctrine which Mr Goodwin hath lately espoused Whereunto in the third place an Observation is subjoyned of the Ordinary defection of men to loose and unsavory practises after they have once drunke in the principles of that opinion which he now so industriously mixeth and tempereth for them It is usually said there is no smoake but where there is some fire It would be strange if such Observations as these should be readily and generally made by men concerning the Doctrine under Contest unlesse there were some evident occasion Administred by it thereuto And I must needs say that if they prove True and hold under Examination they will become as urging a prejudice as can lightly be laid against any cause in Religion whatsoever The Gospell being a Doctrine according unto Godlinesse severall perswasions pretending to be parts and portions thereof if one shall be found to be the constant Faith and profession of those who also have the life and power of Godlinesse in them the other to be maintained by evill men aud seducers who upon their receiving it doe also wax worse and worse it is no small advantage to the first in its plea for admittance to the right and title of a truth of the Gospell To Evade this charge Mr Goodwin premises this in Generall §. 6. The experience Asserted in the Objection is not so unquestionable in point of Truth But that if the Asserters were put home upon the proofe they would I seare doubtlesse he rather hopes it accompt more in presumption than in reasonablenes of Argument For if Persons of the one judgement of the other were duly compared together I verily believe there would be found every whit as full a proportion of men truly Conscientious and Religious amongst those whose judgements stand and have stood for a possibility of falling away As on the other side but through a foolish and unsavoury kind of partiality we are apt on all hands according to the Proverb to account our own Geese for Swannes and other mens Swannes Geese Certaine I am that if the writings of men of the one judgement and of the other be compared together and an estimate made from thence of the Religion Worth and Holinesse of the Authors respectively Those who oppose the common Doctrine of Perseverance doe account it no Robbery to make themselves every way equall in this honour with their opposers The truth is If it be lawfull for me to utter what I really apprehend and judge in the case I doe not find that spirit of holinesse to breath with that Authority height or Excellency of power in the writings of the latter which I am very sensible of in the writings of the former These call for Righteousnesse Holinesse and all manner of Christian conversation with every whit as high a hand as the other and adde nothing to check obstruct or infeeble the Authority of their demands in this kind when as the other though they before many times in their exhortations and conjurements unto holinesse yet other while render both these and themselves in them contemptible by avouching such principles which cut the very sinews and strength of such their exhortations and fully ballance all the weight of those motives by which they seek to bind them upon the Consciences of men And for men truly holy and Conscientious doubtlesse the Primitive Christians for three hundred years together and upwards next after the times of the Apostles will fully ballance with an abundant surplusage both for numbers and truth of Godlinesse All those in the Reformed Churches who since Calvins daies have adhered to the common Doctrine of Perseverance And that the Churches of Christ more generally during the said space of three hundred years and more held a possibility of a totall and finall defection even in true and soun◠Believers is so cleare from the Records yet extant of those times that it cannot be denied Ans. To let passe M. Goodwins Proverb with its Applycation it being very facile to returne it to its Author there being nothing in the World by him proposed to induce us to such an estimation of his associates in the work of teaching the Doctrine of the Saints Apostasy and their labours therein or any other undertaking of theirs as he labours to beget in guilding over their Worth and Writings but only his own judgment an overweening of their Geese for Swans Let us see what is offered by him to evince the Experience Asserted not to be so unquestionable as is pretended He offers First his own Affirmation That if an estimate may be made of mens Worth and Holinesse by their writings Those who oppose the Doctrine of the Saints Perseverance will be found in the promotion of Holinesse and the practice of it to out goe their Adversaries Their writings he tells us breath forth a spirit of holinesse such as he cannot find in the writings of others But first for this you have only M. Goodwins naked single Testimony And that opposed to the common experience of the people of God What weight this is like to beare with men the event will shew It is a hard thing for one man upon his bare word to undertake to perswade a multitude that what their eyes see and their eares heare is not so M. Goodwin had need have Pythagorean Disciples for the imbracing of these dictates of his The experience of Thousands is placed to confirme the observation insisted on saith M. Goodwin It is not so they are in my judgement all deceived But Secondly § 7. who are they in whose writings Mr Goodwin hath found such a Spirit of Holinesse breathing with Authority as is not to be found out nor perceived in the writings of them that assert the Doctrine of the Perseverance of the Saints Calvin Zanchius Beza c. and to confine our selves home Reynolds Whitaker Perkins Greenham
and all the wayes of it and all the fruits thereof and the Spirit lusteth against the flesh with all its wayes and fruits Fourthly it appeares then that this being the description of a Regenerate man which the Apostle gives as to indwelling sinne and all the fruits thereof that it is most ridiculous to exempt his frame in respect of such sinnes as they may fall into by surprisalls of temptations from this description of him and so to frame this distinction to the Apostles generall Rule that it holds in cases ordinary but not in extraordinary when nothing in the whole Context gives the least allowance or continuance to such a limitation It appears then notwithstanding any thing offered here to the contrary upon due consideration of it that Believers sinne not with their whole wills and full consents at any time §. 26. nor under the power of what temptation soever they may fall for a season and that because of the Residence of this principle of a contrary tendency unto sinne in their wills which is allwayes acting either directly in inclining unto good or in taking off or making remisse the consent of the will to sinne not withstanding the prevalency of the principle opposite thereunto by its committing of sinne And hence have we sufficient Light for the weakning of the Argument proposed in the beginning of this Chap. §. 27. For though it is weak in its Foundation as shall be shewed concluding to what the Saints may do from what is forbiddē them to do that prohibition being the Ordinance of God certainly to preserve thē from it yet taking it for granted that they may fall into the sin intimated yet seeing they do it not customarily not maliciously not with the full and whole consent of their wills that there is a principle in them still opposing sin though at any time weakened by sinne and the conclusion of that Argument concernes them not I say then First to the Major proposition they who are in a capacity and possibility that is an universall possibility not only in respect of an internall principle but of all outward prohibiting causes as the purpose and Promise of God of perpetrating the workes of the flesh not of bringing forth any fruits of the lusting of the flesh which are in the best willingly and ordinarily with the full and whole consent of their wills in which sence alone such workes of the flesh are absolutely exclusive from the Kingdome of Heaven they may posibly fall out of the favour of God and into destruction This proposition being thus limited and the termes of it cleared for to cause it to passe I absolutely deny the minor that true Believers do or can so sinne that is so bring forth the workes of the flesh as to leave no roome for the continuance of Mercy to them according to the tenour of the Covenant of Grace But now frame the Proposition so as the Assumption may comprise Believers we shall quickly know what to judge of it Those who are in a capacity or possibility of falling into such sinnes as deserve rejection from God or of perpetrating workes of the flesh though they do so overborne by the power of temptation nilling the things they do not abiding in their sinnes may fall totally and finally from God but Believers may so do As the matter is thus stated the Assumption may be allowed to passe upon Believers but we absolutely deny the Major Proposition in the sence wherein it is urged I shall only adde that when we deny that Believers can possibly fall away it is not any absolute impossibility we intend nor an impossibility with respect to any principle in them only that in and from it selfe is not perishable nor an impossibility in respect of the manner of their acting but such an one as principally respecting the outward removing cause of such an actuall defection will infallibly prevent the event of it And thus is the cloud raised by this fifth Argument dispelled and scattered by the light of the very first consideration of the difference in sinning that is between Regenerate and unregenerate men so that it will be an easy thing to remove take a way what afterwards is insisted on for the reinforcement and confirmation of the severall Propositions of it The Major Proposition he confirmes from Gal. §. 28. 5. 21. Eph. 5. 5 6. 1 Cor. 6. 9 10. All affirming that neither whoremongers nor adulterers nor idolaters nor the like have any inheritance in the Kingdome of God or can be Saved That the intendment of the Apostle is concerning them who live in a course of such sinnes who sinne with their whole wills and from an evill roote with whose sappe they are wholly leavened tainted throughout not them who through the strength of temptation and the surprisalls of it not without the renitency in their wills unto all sin any sin the sinne wherewith they are overtaken may possibly fall into any such sinne as did David and Peter was before declared and in that sence we grant the Proposition For the proofe of the Minor Proposition which should be that Believers may perpetrate the Workes of the flesh in the sence intended in the places of Scripture before mentioned he insists on two things First the direction of those Scriptures unto Believers Secondly the Experience of the wayes of such persons that is of Believers The Apostle tells Believers that they who commit such and such things with such and such circumstances in their commitment cannot be saved therefore Believers may commit those sinnes in the manner intended What hath been said before of the use of threatnings and denunciations of judgements on impenitent sinners in respect of Believers will give a sufficient account if there be need of any for our deniall of this consequence and for the Second that the experience of such mens waies and walking evinceth it it is a plaine begging of the thing under debate and an assuming of that which was proposed to be proved a thing unjustly charged by him on his Adversaries as though they should confesse that Believers might sinne to the extent of the lines drawn out in the places of Scripture mentioned and yet not loose their faith when because they cannot loose their Faith they deny that they can sinne to that compasse of excesse and riot intimated I cannot see then §. 29. to what end and purpose the whole ensuing discourse from the beginning of this Argument to the end of the 21. Sect. is It is acknowledged that all those places doe concerne Believers The intendment of the Holy Ghost in them being to discover to them the nature of the sinne specified and the end of the committing of them in the way intended and that God purposes to proceed according to the importance of what is threatned to those sinnes so committed with all that doe them that so they may walk watchfully and carefully avoiding not only those things
condition They are no lesse obnoxious to that death from whence our Regeneration is a delivery by the bestowing of a new Spirituall life than a sinner of an hundred yeares old A returning to this condition it seemes is Regeneration Quantum est in rebus inane Thirdly The qualifications of Infants not Regenerated are meerely negative and that in respect of the acts of sinne not the habituall seed and root of them for in them dwells no good that in respect of these qualifications of Innocency that are in them by nature Antecedent to any Regeneration all which are resolved into a Naturall impotency of perpetrating sinne they are accepted in Grace and favour with God had been another new notion had not Pelagius and Socinus before you fallen upon it without Faith it is impossible to please God Heb. 11. 6. And his wrath abides on them that Believe not Iohn 3. 36. That Infants have or may have Faith and not be regenerated will scarcely be granted by them who believe the Spirit of Christ to cause Regeneration where he is bestowed Tit. 3. 5. And all Faith to be the Fruit of that Spirit Gal 5. 26 27. Farther for the qualifications of Infants by Nature how are they brought cleane from that which is uncleane Are they not conceived in sinne and brought forth in iniquity Or was that Davids hard case alone If they are borne of the flesh and are flesh if they are uncleane how come they to be in that estate upon the account of their Qualifications accepted in the Love and favour of him who is of purer eyes than to behold iniquity If this be the Doctrine of Regeneration that M. G. preaches I desire the Lord to blesse them that belong unto him in a deliverance from attending thereunto Of the Effects of the death of Christ in respect of all children I shall not now treat That they should be saved by Christ not washed in his Bloud not sanctifyed by his Spirit which to be is to be Regenerate is another new notion of the new Gospell The Countenance which Mr Goodwin would begge to his Doctrine from that of our Saviour to his Disciples Except ye be turned and become as little Children ye cannot enter into the Kingdome of God reproving their ambition and worldly thoughts from which they were to be weaned that they might befit for that Gospell state imployment whereunto he called them wherein they were to serve him does no more advantage him nor the cause he hath undertaken than that other caution of our Saviour to the same persons to be wise asserpents innocent as Doves would do him that should undertake to prove that Christians ought to become pigeons or snakes Thus much then we have learned of the mind of M. G. by this digression 1. That no children are Regenerate 2. That they are all accepted with God through Christ upon the account of the good Qualifications that are in them 3. That Regeneration is a mans returing to the state wherein he is borne And having taken out this Lesson which we shall never learne by heart whilst we live we may now proceed I shall only adde to the maine of the businesse in hand §. 49. that so long as a man is a child of God he cannot he need not to repeat his Regeneration But that one who hath been the child of God should cease to be the child of God is somewhat strange How can that be done amongst men that he should cease to be such a mans sonne who was his sonne Those things that stand in Relation upon any thing that is past and therefore irrevocable cannot have their beings continued and their Relation dissolved it is impossible but that cause and effect must be related one to another such is the relation between Father and Sonne The foundation of it is an act past and irrevocable and therefore the Relation it selfe is indissoluble Is it not so with God and his Children when they once stand in that Relation it cannot be dissolved But of these things hitherto To proceed with that place of Scripture which I laid as the foundation of this discourse §. 50. The generall way of Lusts dealing with the soule the bringing forth of sinne whereof there are two acts expressed v. 14. the one of drawing away the other inticing is to be insisted on Upon the first the person tempted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn off or drawne away and upon the second he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inticed or intangled The First stirring of sinne is to draw away the soule from what it ought to be fixed upon by its rising up irregularly to some delightfull object For a man to be drawne away by his lust is to have his Lust drawne out to some object suited to it wherein it delighteth Now this drawing away denoteth two things 1. The turning of the soule from the actuall rectitude of its frame towards God Though the soule cannot alwayes be in actuall Exercise of Grace towards God yet it ought alwayes to be in an immediate readinesse to any Spirituall duty upon the account whereof when occasion is administred it doth as naturally goe forth to God as a vessell full of water floweth forth when vent is given unto it Hence we are commanded to pray alwayes Our Saviour giveth a Parable to instruct his Disciples that they ought to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 1. And we are commanded to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ceasing or intermission 1 â—hess 5. 17. Which the same Apostle in an other place calleth praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place namely as occasion is administred It is not the perpetuall exercise of this duty as the Iewes some of them have ridiculously interpreted the first Psalme of reading the Law day and night which would shut out and cut off all other dutyes not only of mens Callings and Employments as to this Life but all other dutyes of the wayes worship of God whatever But it is only the readinesse and promptitude of the heart in its constant frame to that necessary duty that is required Now he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lust is drawne off from this frame that is he is interrupted in it by his lust diverting unto some sinfull object And as to this particular there is a great difference betwixt the sinning of Believers and those who arise not beyond that height which the power of Conviction beareth them oftentimes up unto For 1. The maine of a true Believers watching in his whole life § 51. and in the course of his walking with God is directed against this off-drawing from that habituall frame of his heart by lust and sinne His great businesse is as the Apostle telleth us to take the whole armour of God to him that sinne if it be possible may make no approach to his soule Eph. 6. 13. It is to keepe up their spirits to a hate of
to deale withall from the place he casteth into this forme He that sinneth not neither can sinne cannot fall away whosoever is borne of God sinneth not neither can sinne Ergo Comming to the consideration of that expression cannot sin he findeth out as he supposeth four severall acceptations in the Scripture of the word cannot giveth us an account of his thoughts upon the consideration of thē that in respect of these sences both Propositions are false Now one of the Propositions being the expresse language literall Expression of the Holy Ghost not varyed in the least there is no way to relieve himselfe from being thought and conceiv'd to give the lye to the Blessed Spirit of God by flatly denying what he peremptorily affirmeth but only by denying the word cannot to be taken in this place in any of the sences before mentioned Doth he then fixe on this course for his own extrication Doth he give in another sence of the word which he accepts and grants that in that sence the affirmation of the Holy Ghost may be true Not in the least Yea plainly for one of the sences he supposeth himself to have found out of the word cannot viz. That it is said of men they cannot do such or such a thing because of their aversenesse and indisposition to it which he exemplifyeth in that of Christ to the Pharisees John 8. 43. He afterwards more than intimateth that this is the sence wherein the words cannot sinne are in this place to be taken Sect. 34. So that he will not allow the Holy Ghost to speake the truth although he take his words in what sence he pleaseth Yea and adding a fifth sence Sect. 31. Which is all it seemeth he could find out for we heare not of any more he denyeth that to be the meaning of the place and so shutteth up the mind of the Holy Ghost into some of those significatiōs wherein if the words be taken he saith they are false The Discourse of Mr Goodwin Sect. 28 29 30. being taken up with the Consideration of the various significations of the word cannot and his inferences thereon taking it in this place this way or that way then it is so or so shewing himselfe very skilfull at fencing warding off the force of our Arguments as perhaps his thoughts of himselfe were upon a review of what he had done we are not concerned in And though it were very easy to mnifest that in the distribution of his instances for the exemplification of the severall significations which in part he feigneth and fastneth upon the words he hath been overtaken with many grosse mistakes some of them occasioned by other corrupt principles than those now under consideration yet none of the sences insisted on by him coming really up to the intendment of the Holy Ghost without any disadvantage to our cause in hand being wholly inconcerned therein we may passe by that whole Harangue That which looketh towards the Argument under Consideration appeareth first in Sect. 31. which he thus proposeth If the said Argument understandeth the Phrase cannot sinne according to the fifth and last import mentioned of the word cannot wherein it soundeth an utter and absolute incapacity and impossibility then in this sence the major Proposition is granted viz. He that doth not nor can sinne cannot fall away from his Faith yet the minor is tardy which saith Whosoeoer is borne of God sinneth not neither can sinne for he that is borne of God is in no such incapacity of sinning of sinning I meane in the sence formerly asserted to the Scripture in hand which amounteth to an absolute impossibility for him so to sin Ans. Because this seemeth to be the sence intended in the Argument and the minor Proposition in this sence to be built upon the Scripture in hand let us consider whether the Reason which is assigned for the said Assertion doth necessarily inforce such a sence thereon What we understand by this Phrase both as to that sinne that is here intended and that impossibility of commiting it or falling into it often in that expression cannot hath been before discovered An impossibility it is of the event from the causes above mentioned that the holy Ghost intendeth An utter and absolute incapacity to sinne on any account we assert not An impossibility of so sinning in respect of the event for the reasons and from the causes above mentioned the holy Ghost averreth In this sence the first Proposition is granted He that doth not commit sin nor can sin cannot fall away from his Faith or cannot utterly loose it The Minor which is the expresse language of the holy Ghost is questioned and found tardy that is as I suppose false and the Reason is added namely that he that is borne of God is in no such incapacity of sinning that is of sinning in that kind of sinning which is here intended which amounteth to an impossibility for him so to sin Not to play fast and loose under those ambiguos expressions of incapacity and absolute impossibility the Event is positively denyed upon the account of the prohibiting causes of it and the incapacity asserted relateth not to the internall frame and principle only but respecteth also other Considerations Whether these are such as to beare the weight of this Exposition is that which cometh nextly to be discussed viz. The causes of this state and condition of those who are thus borne of God and the Reasons investing that universall Proposition every one that is borne of God cannot sinne with a necessary truth In the Reasons added of the former affirmation there is an emphaticall distribution of the two parts of the praedicate of the former Proposition by the way of ascending to a more vehement confirmation of them He that is borne of God sinneth not But why so His seed remaineth neither can be sinne why so because he is borne of God It is an expressive pursuit of the same thing and not a redoubling of the Proposition And this contexture of the Words is so emphatically significant that it seemeth strange how any head of opposition can be made against it There is no reason then to resolve the words into two Propositions of distinct consideration each from other it being one and the same thing that the Apostle intendeth to expresse though proceeding to heighten the certainty of the thing in the minds of them to whom he delivered it by the contexture of the words which he maketh use of What is meant or intended by the seed of God we need not dispute the Argument of the Apostle lieth not in the words seed of God nor in the word abideth but in the whole The seed of God abideth and therefore it were to no purpose at all to follow M. Goodwin in his considerations of the word Seed and then of the seed of God and then of the word abideth divided one from another The summe of his long answer is The word Seed doth not
fastned upon them both for their joynt deliverance In Mr Goodwins 12. § 2. Chapter he takes into participation with him as is pretended 8. places of Scripture endeavouring by all meanes possible to compell them to speake comfortable words for the reliefe of his fainting and dying cause Whether He hath prevailed with them to the least complyance or whether He will not be found to proclaime in their name what they never once acknowledged unto him will be tryed out in the processe of our consideration of them In the first and second Section he fronts the Discourse intended with an eloquent Oration §. 3. partly concerning the tendency of the Doctrine of the Saints Perseverance which he girds himselfe now more closely to contend withall partly concerning Himselfe his own Ability Industry Skill Diligence and Observation of Doctrines and Persons with his rules in judging of the one the other For the First §. 4. He informes us that his judgement is that many who might have attained a Crowne of Glory by a presumptuous conceit of the Impossibility of their miscarrying are now like to suffer the vengeance of eternall fire men thereby gratifying the flesh with wresting the Scripture to the encouragement thereof That the Proud and Presumptuous conceits of men are like to have no other issue or effect than the betraying of their soules to all manner of Loosenesse and Abomination so exposing them to the vengeance of eternall fire we are well assured therefore knowing the terrour of the Lord do perswade men what we are able to cast downe all high thoughts and imaginations concerning their owne Abilities to doe good to believe to obey the Gospell or to abide in the Faith thereof and to rowle themselves freely fully wholly on the free Grace and faithfulnesse of God in the covenant of Mercy ratifyed in the bloud of his Sonne wherein they shall be assured to find Peace to their soules On this foundation doe we build all our endeavours for the exalting the soveraigne free effectuall grace of God in opposition to the proud and presumptuous conceits of men concerning their own imbred native power in spirituall things an Apprehension whereof we are well assured disposeth the heart into such a frame as God abhorres and prepares the soule to a battle against him in the highest and most abominable Rebellion imaginable I no waies doubt but that the way and meanes whereby innumerable poore creatures have been hardened to their eternall Ruine have had all their springs and fountaines ly in this one wretched reserve of a power in themselves to turne to God and to abide with him That any one by mixing the promises of God with Faith wherein the Lord hath gratiously assured him that seeing he hath no strength in himselfe to continue in his mercy he will preserve and keep him in and through the Sonne of his Love hath ever been or ever can be turned wholly aside to any way or path not acceptable to God or not ending in everlasting peace will never be made good whilest the Gospell of Christ finds honour and credit amongst any of the sonnes of men There may be some indeed who are strangers to the covenant of promise what ever they doe pretend who may turne this Grace of God in the Gospell as also that of the Satisfaction of Christ Redemption by his bloud and Justification by Faith the whole Doctrine of the covenant of Grace in Christ into lasciviousnesse but shall their unbeliefe make the Faith of God of none effect◠shall their wickednesse and Rebellion prejudice the mercy peace and Consolation of the Saints Because the Gospell is to them the savour of Death unto Death may it not be the savour of Life unto Life unto them that doe embrace it What ever then be the disasters of which themselves are the sole cause of men with their presumptuous conceits of the impossibility of miscarrying seeing every presumptuous conceit of what kind soever is a desperate miscarriage their ruine and destruction cannot in the least be ascribed to that Doctrine which calls for Faith in the promises of God a Faith working by Love and decrying all presumptuous conceits whatever A Doctrine without which and the necessary concomitant Doctrines thereof the whole bottome of mens walking with God and of their obedience is nothing but presumption and conceit whereby setting aside the cold sitts they are sometimes cast into by the checks of their consciences they spend their daies in the distemper of a Feaver of Pride and Folly In the insuing Discourse Mr Goodwin informes us of these two things §. 5. First What Rule he proceeds by in judging of the Truth of contrary opinions when as he phraseth it the toung of the Scripture seemes to be cloven about them And Secondly Of his owne Advantages and abilityes to make a right judgment according to that Rule The Rule he attends unto upon the information he hath given us is The Consideration of which of the Opinions that are at any time Rivalls for his judgement and acceptation tend most unto Godlinesse the Gospell being the truth which is according to Godlinesse of his owne advantages and abilityes to make a right judgment according to this rule there are severall heads and springs as his knowledge of the generall course of the Scripture the Experience of his owne heart his long observation of the Spirits and wayes of men but chiefely that light of Reason and Vnderstanding which he hath And by this Rule with these Abilityes proceeding in the examination of the Doctrine of the Saints Perseverance He condemnes it and casts it out as an abominable thing preferring that concerning their finall defection farre above it Some Considerations I shall adde to attend upon his Rule and principles First §. 6. It is most certaine that the Gospell is a Doctrine according unto Godlinesse whose immediate and direct tendency as in the whole frame and course of it so in every particular branch and streame is to promote that Obedience to Go◠in Christ which we call Godlinesse This is the will of God revealed therein even our Sanctification and whatever Doctrine it be that is suited to turne men off from walking with God in that way of Holinesse it carryes its brand in its face whereby every one that finds it may know that it is of the uncleane Spirit the evill one But yet that there may be fearefull and desperate deceits in the hearts of men judging of truths pretending their rise and originall from the Gospell by their suitablenesse to the promotion of Godlinesse and Holinesse hath been before in part declared and the Experience of all Ages doth sufficiently manifest Among all those who professe the name of Christ more or lesse in the world though in under the most Antichristian opposition to him who is there that doth not pretend that this tendency of opinions unto Godlinesse or their disserviceablenesse thereunto hath a great influence into the
is sufficiently convinced by that of our Saviour John 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing his dedicating and separating himselfe to his objection and more instances may be had if we stood in any need of them Thirdly that many are said to be sanctifyed and holy in the latter sence as it signifyeth spirituall purity in respect of their profession of themselves so to be and some mens esteem of them who yet were never wholly and truly purged from their sinne nor ever had received the holy Spirit of Promise who alone is able to purge their hearts doth not now want its demonstration that work hath been some whiles since performed So that Mr G. makes not any progresse at all in the proofe of what he has undertaken viz. that they are true Believers in the sence of that denomination which we assert who in these places are described For a close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is far more properly referred to Christ than to the persons spoken of and that sence the Remonstrants themselves do not oppose That they are said Cap. 6. 4. §. 33. to have tasted the heavenly guift is urged in the next place Sect. 22. to prove them true Believers both the object and the act are here in question what is meant by the Heavenly guift and what by tasting of it I shall not looke into the Text beyond the peculiar concernement of the cause in hand somewhat might be offered for the farther clearing of the one and other At present it sufficeth that be the Heavenly guift what it will the persons of our contest are said only to tast of it which though absolutely and in it selfe it is not an extenuating expression but denotes a matter of high aggravation of the sinne of Apostacy in that they were admitted to some tast and relish of the excellency and sweetnesse of the Heavenly guift yet comparatively to their feeding on it digesting it growing thereby it clearely denotes their coming short of such a participation of it who do but tast of it That to tast doth not in the first genuine signification in things naturall signify to eat and digest meat so as to grow by it I suppose needes no proof that in that sence it is used in the Scriptures Ioh. 2. 9 Mat. 27. 34. is by Mr Goodwin confessed This he tells you is only when the tast or relish of things is desired to be known but that our Saviour tasted of the gall and vineger out of a desire to know the relish of it he will hardly perswade those who are accustomed to give never so easie a beliefe to his assertions By the Heavenly guift M. G. in the first place intends Jesus Christ now if by tasting eating and drinking of Christ be intended as is here pleaded Christ himselfe will determine this strife telling us that whosoever eateth his flesh shall be saved John 6. 35 49 50 51 54 55 56 57. So that either to tast is not to eate or they that tast cannot perish Three things are urged by Mr Goodwin to give proofe of his interpretation of these words of the Holy Ghost saith he 1. Whatsoever is meant by this Heavenly guift certain is it that by tasting is not meant any light or superficiall impression made upon the hearts or soules of men through the sence or apprehension of it but an emphaticall inward and effectuous relish and sence of the excellent and Heavenly sweetnesse and pleasantnesse of it opposed to a bare speculation or naked apprehension thereof The reason hereof is because the tasting of this Heavenly guift here spoken of is not mentioned by the Apostle in a way of easing or extenuating the sinne of those that should fall away from Christ but by way of aggravation and exaggeration of the beinousnesse and unreasonablenesse thereof and withall more fully to declare and assert the equitablenesse of that severity in God which is here denounced against those that shall sinne the great sinne of Apostacy here spoken of It must needs be much more unworthy and provoking in the sight of God for a man to turne his backe upon and renounce those wayes that profession wherein God hath come home to him and answered the joy of his heart abundently then it would be in case he had only heard of great matters and had his head filled but had really found and felt nothing with his heart and soule truly excellent and Glorious 2. And bestdes the very word it selfe to tast ordinarily in Scripture importes a reall communion with or participation and enjoyment if the thing be good of that which was said to be tasted Oh tast see saith David that the Lord is good a Psal. 34. 8. His intent doubtlesse was not to invite men to a slight or superficiall tast of the goodnesse of God but to a reall cordiall and thorough experiment and satisfactory enjoyment of it So when he that made the great invitation in the parable expressed himselfe thus to his servants For I say unto you that none of those who were bidden shall tast of my Supper b Luk. 14. 24. His meaning clearely was that they should not partake of the Sweetnesse and benefit thereof with those who should accept of his invitation and come unto it In like manner when Peter speaketh thus to his Christian Jewes If so be ye have tasted that the Lord is gracius c 1 Pet. 2. 3. his meaning questionlesse is not to presse his exhortation directed unto them in the former verse upon a consideration of any light or vanishing tast such as hypocrites false-hearted Christians may have of the graciousnesse of the Lord but of such a tast wherein they had had a reall inward and sensible experiment thereof 3. And besides according to the sence of our adversaries in the present debate if the tast of the heavenly gift we speake of should imply no more but only a faint or weake perception of the sweetnesse and glorious excellency of it yet even this may be sufficient to evince truth of grace and Faith in men For their opinion is that a man may be a true Believer with a graine of Mustard-seed only i.e. with a very slender rellish and tast of spirituall things yea their sence is that in some cases of desertion and under the guilt of some enormous courses they may have little or no tast of them at all Ans. 1. To the first discourse considering what hath been already delivered I shall only adde that although it be no aggravation of the sinne of Apostacy that they who fall into it have but tasted of the Heavenly guift yet it is that they have tasted of it that tast of its relish preciousnes sweetnes which they haue obtained whereby they are distinguished from thē whose blindnes hardnes keeps them up to a totall disrelish and contempt of it is abundantly enough to render their sinne heinous and abominable When men by the preaching of the Word
mix the promises of it with Faith or of the powers of the world to come as to receive them in power in their hearts by believing so that farther contest about these words seemes to be altogether needlesse How farre men may proceed in the wayes of God §. 36. what progresse they may make in amendment of life what gifts and common graces they may receive what light and knowledge they may be indued withall what kind of Faith Joy Repentance Sorrow Delight Love they may have in and about spirituall things what desire of mercy and heaven what usefull gifts for the Churches edification they may receive how farre they may perswade their own soules and upon what grounds that their condition Godward is good and saving and beget an opinion in others that they are true Believers and yet come short of union with Christ building their houses on the sand c. is the daily taske of the Preachers of the Gospell to manisest in their pressing that exhortation of the Apostle unto their hearers to examine and try themselves in the middest of their profession whether Christ be in them of a truth or no. I shall not now enter upon that labour the Reader knowes where to find enough in the writings of holy and learned men of this Nation to evince that men may arrive at the utmost height of what is in this place of the Apostle by the Holy Ghost ascribed to the persons of whom he speakes and yet come short of the state of true Believers M.G. indeed tells us Sect. 27. The Premises relating to the two passages yet under debate considered §. 37. I am so farre from questioning whether the Apostle speakes of true and sound Believers in them that I verily judge that he purposely sought out severall of the most emphaticall and signall characters of Believers yea such which are hardly or rather not at all to be found in the ordinary sort of true Believers but only in those that are most eminent amongst them that so he and such who though sound yet were weake in the Faith might fall away and perish but that even such also who were lifted up nearer unto Heaven than their fellowes might through carelesnesse and carnallsecurity dash themselves in pieces against the same stone make shipwracke of their soules as well as they Ans. The House built on the sand may oftentimes be built higher have more faire perapets and battlements windowes and ornaments than that which is built upon the Rock yet all guifts and priviledges equall not one Grace in respect of light knowledge guifts and many manifestations of the Spirit such who never come up to that Faith which gives reall union and communion with Jesus Christ may farre outgoe those that do 2. That there is any thing mentioned or any characters given of Believers much lesse such as are singular and not common to all M. G hath not in any measure been able to evince There is not the meanest Believer in the world but he is a Child of God heir of the Promises brother of the LordChrist hath union with him hath his living in him is Quickned Justifyed Sanctifyed hath Christ made to him Wisedome c. hath his Righteousnesse in God and his Life hid in him in Christ is passed from death to Life brings forth fruit and is deare to God as the apple of his eye accepted with him approved of him as his temple wherein he delighteth to dwell That any thing in this place mentioned and insisted on any characters we have given of the persons whom we have considered doe excell or equall or denote any thing in the same kind with these and the like excellencyes of the meanest Believers will never be proved if we may judge of future successes from the issue of all former attempts for that end and purpose And this is the issue of Mr Goodwin's third Testimony produced to confirme the Doctrine of the Saints Apostacy but hypothetically and under such a forme of expression as may not be argued from nor of Saints and true Believers at all His 4. followeth His fourth Testimony he produceth §. 38. and indeavours to mannage for the Advantage of his cause Sect. 31. in these words The next Scripture Testimony we shall produce briefely urge in the cause now under maintainance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith But if any man draw back my soule shall have no pleasure in him Our English translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any man for the just man for whereas they translate but if any man draw back the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. if or but if he i.e. the just man who should live by his Faith viz. if he continues in it shall draw back Beza himselfe likewise before thē had stayned the honour of his faithfulnesse with the same blot in his Translation But the mind of the Holy Ghost in the words is plaine and without Parable viz. that if the just man who lives i. e. who at present enjoyes the favour of God and thereby is supported in all his tryalls and should live allwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloth as the word properly signifyeth See Acts 20. 27. from his believing my soule shall have no pleasure in him i.e. according to the import of the Hebraisme my soule shall hate or abhorre him to death as it is also expounded in the words immediately following But we are not of those who draw back to perdition but c. From hence then evident it is that such a man who is a just or Righteous man and under promise of living for ever by his Faith and therefore also a true and sound Believer may draw back or be withdrawne to the contracting of the hatred of God and to destruction in the end The forlornehope of evading because the sentence is Hypotheticall or conditionall not positive hath been routed over and over yea and is abandoned by some of the great Masters themselves of that cause unto the defence whereof it pretendeth And however in this place it would be most preposterous For if it should be supposed that the just man who is in a way under a Promise of living by his Faith were in no danger or possibility of drawing backe and that to the losse of the favour of God and ruine of his soule God must be conceived to speake here at no better rate of wisdome or understanding than thus The Just shall live by his Faith but if he shall do that which is simply and utterly impossible for him to do my soule shall have no pleasure in him What savour of wisdome yea or of commonsence is there in admonishing or cautioning men against such evills which there
5. Heb. 10. 22. universall habituall uncleannesse to holinesse from d Rom. 6. 10. Eph. 2. 12 13 14 15. Col. 1. 21. Heb. 12. 22. a state of enmity stubbornnesse rebellion c. into a state of love obedience delight c. and as to their relative condition whereas they were e Eph. 2. 3. Galat. 3. 13. 4. 4 5 6 7. Rom. 8. 1. 2 Cor. 5. 21. Col. 2. 10. Rom. 5. 1. 8. 32 33. 1 Ioh. 3. 1 2. Ephes. 3. 15. children of wrath under the curse and condemning power of the law they are upon the score of him who was made a curse for them and is made righteousnesse to them accepted justified adopted and admitted into that family of heaven and earth which is called after the name of God These alone are they of whom we treat of whose state and condition Perseverance is an inseparable adjunct wherein and in what particulars they are differenced from and advanced above the most glorious Professors whatever who are lyable and obnoxious to an utter and everlasting separation from God shall be afterwards at large insisted upon And though M. Goodwin hath thought good to affirme that that description which we have Heb 6 of such as is supposed may be Apostates is one of the highest and most eminent that is made of believers in the whole Scripture I shall not doubt but to make it evident that the Excellency of all the expressions there used being extracted and laid together doth yet come short of the meanest and lowest thing that is spoken of those concerning whom we treat as shall be manifest when through Gods assistance we arrive unto that part of this contest That the other terme to wit Perseverance may be more briefely explicated §. 23. I shall take the shortest path For Perseverance in generall he came neere the nature of it who said it was in ratione bene fundatâ stabilis ac perpetua permansio The words and termes whereby it is expressed in Scripture will afterwards fall in to be considered The Holy Ghost restraines not himselfe to any one expression in spirituall things of so great importance but using that variety which may be suited to the instruction supportment and consolation of Believers Rom. 15. 4. this grace as is that of Faith it selfe in an eminent manner is by him variously expressed 2 Sam. 7. 14 15. To walke in the name of the Lord for ever to walke with Christ as we have received to be confirmed or strengthened in the faith as we have been taught Psal. 1. 3. 23. 6. 37. 24. 52. 10. 89. 31. 125. 1 2. 3 128. 5. to keep the waies of Gods commandements to the end to runne stedfastly the race set before us to rule with God to be faithfull with the Saints to be faithfull to the death to be sound and stedfast in the precepts of God to abide or continue firme with Christ in Christ in the Lord in the word of Christ in the doctrine of Christ in the faith in the love and favour of God in what we have learned and received from the beginning Isa. 46. 4. 54. 10. to endure to persist in the Truth to be rooted in Christ Ierem. 31. 3. 32. 39 40. to retaine or keepe faith and a good conscience to hold fast our confidence and faith to the end Zech. 10. 12. to follow God fully to keep the word of Christs patience Math. 7. 24 25. 12. 20. 16. 18 24. 24. Luk. 8. 5. 22. 23. Ioh. 6. 35 39 56 57. 8. 12. 10. 27 28 29. 14. 16 17. 17. 20 18 28. Rom. 8. 1. 16. 29. 34. 36 37. 1 Cor. 3. 8 9 10 13. 15. 58. to be built upon and in Christ to keep our selves that the wicked one touch us not not to commit sinne to be kept by the power of God through faith unto salvation 1 Ioh. 5. 17. 3. 9. to stand fast as mount Syon that can never be removed to stand by faith to stand fast in the faith to stand fast in the Lord to have the good work begun 1 Pet. 1. 5. Rom. 11. 20. 1 Cor. 16. 13. perfected to hold our profession that none take our crowne These I say and the like are some of those expressions whereby the holy Ghost holds forth that doctrine which we have in hand Phil. 4. 1. Phil. 1. 6. Ephes. 1. 13 14. which is usually called the Perseverance of Saints regarding principally their abiding with God through Christ in faith and obedience which yet is but one part of this truth The reasons causes investing this proposition 4. 39. that Saints such as we have described Gal. 2. 20. Phil. 1. 6. shall so Persevere with a necessity of consequence and on which the truth of it doth depend 1 Thes 5. 24. both negatively considered and positively with the limitation of Perseverance 2 Tim. 2. 12. what it directly asserts what not with what failing 1 Pet 1. 2 3 4. backsliding declensions on the one hand and other it is consistent and what is destructive of the nature and being of it 1 Joh. 2. 19 27. c. the difference of it as to being and apprehension in respect the subject in whom it is with the way and manner whereby the causes of this Perseverance have their operation on § 24. and effect in them that persevere not in the least prejudicing their liberty but establishing them in their voluntary obedience will afterwards be fully cleared And hereon depends much of the life and vigor of the Doctrine we have in hand it being oftner in the Scripture held forth in its fountaines and springs and causes then in the thing it selfe as will upon examination appeare As to what is on the other side affirmed §. 25. that Believers may fall totally finally away something may be added to cleare up what is intended thereby to enquire how it may come to passe We doe suppose which the scripture abundantly testifieth that such believers have a Ezek 36. 27. Isa 59. 21. Luk 11. 13. Psal. 51. 11. Rom. 8 9 11 15. 1 Cor 2. 12. Gal 4. 6. 1 Tim 1. 14 Rom 5. 5. Gal 5. 22. Ioh 14. 16 17. Ioh 16. 13. 1 Cor 3. 16. 1 Cor 6. 19. the holy Spirit dwelling in them by his implanting a b Math 12. 33. 2 Cor 5. 17. 2 Pet 1. 4 Gal 5. 22 23 Ephes. 4. 23 24. new holy habit of Grace the enquiry then is how believers may come utterly to loose this holy spirit to be made naked of the habit of Grace or new nature bestowed on them That and that only whereunto this effect is ascribed is sinne Now there are two wayes whereby sinne may be supposed to produce such effects in reference to the Soules of Believers 1. Efficiently by a reaction in the same subject as frequent acts of Vice will
debilitate and overthrow an acquired habit whereunto it is opposite 2. Meritoriously by provoking the Lord to take them away in a way of punishment for of all punishment sinne is the morally procuring cause Let us a little consider which of those wayes it may probably be supposed that sinne expelles the spirit and habit of grace from the soules of Believers 1. For the spirit of grace which dwells in them it cannot with the least colour of reason be supposed that sinne should have a naturall efficient reaction against the spirit which is a voluntary indweller in the hearts of his he is indeed grieved and provoked by it Ephes. 4. 30. Heb 3. 10 11. Isa. 63 10. but that is in a morall way in respect of its demerit but that it should have a naturall efficiency by the way of opposition against it as Intemperance against the Mediocrity which it opposeth is a madnesse to imagine The habit of Grace wherewith such believers are indued §. 26. is infused not acquired by a frequency of Acts in themselves the root is made good and then the fruit and the work of God It is a new Creation planted in them by the exceeding greatnesse of his Power as he wrought in Christ when he raised him from the dead which he also strengthens with all might and all power to the end Is it now supposed or can it rationally be so that vitious acts acts of sinne should have in the soule a naturall efficiency for the expelling of an infused habit Col. 2. 12. 2 Cor. 5. 17. Ephes. 1. 19. Col. 1. 11. and that implanted upon the soule by the exceeding greatnesse of the power of God That it should be done by any one or two acts is impossible to suppose that a man in whom there is an habit set on by so mighty an impression as the Scripture mentions to act constantly contrary thereunto is to think what we will without troubling our selves to consider how it may be brought about Farther whilest this Principle life and habit of Grace is thus consuming doth their God and Father look on and suffer it to decay and their spirituall man to pine away day by day Eph. 1. 23. Col. 2. 19. giving them no new supplies nor increasing them with the increase of Gods hath he no pitty towards a dying child Eph 4. 16. 1 Thes 3. 12. or can he not help him doth he of whom it is said that he is faithfull and that he will not suffer us to be tempted above what we are able Phil 1. 6. 1 Cor. 10. 13. but with the very temptation will make way for us to escape let loose such floodgates of Temptations upon them as he knows his grace will not be able to stand before but will be consumed and expelled by it what also shall we suppose are the thoughts of Iesus Christ towards a withering member Heb 2. 17 18. 3. 15. 7. 25. a dying brother a perishing child a wandring sheep where is his zeale and his tender mercies and the sounding of his bowells are they restrained Isa 40. 11. 63. 8. Will he not lay hold of his strength and stirre up his Righteousnesse to save a poore sinking creature Ezek 34. 4 12. Also He that is in us is greater then he that is in the world and will he suffer himselfe to be wrought out of his habitation and not stirre up his strength to keep possession of the dwelling place which he had chosen So that neither in the nature of the thing it selfe nor in respect of him with whom we have to doe doth this seem possible But secondly §. 27. Sinne procureth by the way of merit the taking away of the Spirit and removeall of the Habit graciously bestowed Believers deserve by sinne that God should take his Spirit from them and the Grace that he hath bestowed on them They doe so indeed it cannot be denied but will the Lord deale so with them Isa 48. 9. Will he judge his house with such fler and vengeance Is that the way of a Father with his Children untill he hath taken away his Spirit and grace although they are Rebellious Children yet they are his Children still and is this the way of a tender Father to cut the throats of his Children when it is in his power to mend them The casting of a wicked man into Hell is not a punishment to be compared to this the losse of Gods presence is the worst of Hell How infinitely must they needs be more sensible of it who have once enjoyed it Isa 49. 15 16 Isa 66. 13. then those who were strangers to it from their wombe Certainly the Lord bears another Testimony concerning his kindnesse to his Sonnes and Daughters Ierem 2. 14. Hos. 2. 14. c. then that we should entertaine such dismall thoughts of him He chastises his Children indeed but he doth not kill them he corrects them with rodds but his Kindnesse he takes not from them notwithstanding of the attempt made by the Remonstrants in their Synodalia I may say that I have not as yet met with any tolerable extrication of those difficulties more to this purpose will afterwards be insisted on 3. That which we intend when we mention the Perseverance of Saints is their continuance to the end in the condition of Saintship whereunto they are called Now in the state of Saintship there are two things concurring 1. That Holinesse which they receive from God and 2. That Favour which they have with God being justified freely by his grace through the blood of Christ and their continuance in this condition to the end of their lives both to their reall Holinesse and gracious Acceptance is the Perseverance whereof we must treat The one respecting the reall estate the other their relative of which more particularly afterwards And this is a briefe delineation of the Doctrine §. 28. which the Lord assisting shall be explained confirmed and vindicated in the insuing discourse which being first set forth as a meere Skeleton its Symetry and Complexion Its Beauty and Comelinesse Its Strength and Vigor Excellency and Vsefulnesse will in the description of the severall parts and branches of it be more fully manifested Now because Mr Goodwin §. 29. though he was not pleased to fixe any orderly state of the Question under debate a course he hath also thought good to take in handling those other Heads of the Doctrine of the Gospell wherein he hath chosen to walke for the maine with the Arminians in Paths of difference from the Reformed Churches yet having scatterd up and downe his Treatise what his conceptions are of the Doctrine he doth oppose as also what he asserts in the place roome thereof and Upon what Principles I shall briefly call what he hath so delivered both on the one hand on the other to an account to make the clearer way for the proofe of the Truth which