Threatnings be intended by God for the prevention of the Apostacy of the Saints and consequently to effect their Perseverance the way and manner wherein this end intended by God is to be effected by them must needs be by their ingenerating or raising a Feare or Apprehension in the Saints of Eternall Death it being the native property of Feare mixed with hope to awaken and provoke men to the use of such meanes which are proper to prevent the danger or evill feared there is no otherway imaginable how or whereby the Threatnings we speake of should operate towards the Perseverance of the Saints for the preventing of their Apostacy but that mentioned viz. by Working in them a feare or dread of the evil threatned Therefore Secondly evident it is that such Promises made and made knowne unto the Saints by which they are made uncapeable of any such Feare are absolutely destructive of the efficiency which is proper to the said threatnings to exhibit towards the prevention of Apostacy in the Saints or for the causing of them to Persevere And Lastly 't is every whit as evident that such Promises whereby God should assure the Saints that they shall not Apostatize but Persevere are apt and proper to render them uncapable of all feare of Eternall Death and consequently are apperently obstructive of and destructive unto the native tendency of the said Threatnings towards and about the Perseverance of the Saints these Threatnings can doe nothing contribute nothing towards the Perseverance of the Saints but by the mediation of the Feare of evill in them upon their nonpersevering therefore whatsoever hardens them against this feare or renders them uncapeable of it supersedes all the virtue and vigour which are to be found in these Threatnings for or towards the effecting of their Perseverance Ans. §. 55. First be it granted that one end of God in his threatnings is to prevent Apostacy in the S t s by stirring them up to take carefull heed to the wayes and meanes whereby they may persevere and that they no otherwise worke or cause Perseverance but as they so stirre up and provoke men to the things wherein they are to abide But this is not their only end They are also discoveryes to all the world of the severity of God against sinne and that it is his Judgement that they who commit it are worthy of death Secondly If by Absolute Promises of Finall Perseverance you intend such Promises of Perseverance in and by the use of meanes instituted and appointed by God himselfe for the accomplishment of the end promised which are not made or given upon the Consideration of any worth in them to whom they are made nor do depend as to their Accomplishment on any such condition in them as in the event and issue may not be fulfilled this observation also is granted You may adde also that God will certainely effectually and infallibly worke in them an abiding with him to the end or put his Law in their hearts that they shall never depart from him If by infrustrably also you intend only that he will so worke it as that his Counsell and Purpose shall not in the end be frustrated or disappointed we grant that also for he hath said his Counsell shall stand and he will do all his pleasure These things being thus supposed let us try the inferences from them that must make good the former Assertion concerning the frustration of the use of Comminations by them for they are singled out to beare the weight of this charge To the first Assumption then and Inference I say there is a twofold feare of eternall death and destruction 1. An Anxious perplexing Feare in respect of the End it selfe 2. A Watchfull carefull Feare in respect of the meanes leading thereunto In respect of the first it is utterly denyed that the use and end of the Threatnings of God in respect of his Saints are to ingenerate any such Feare in them it being directly opposed to that Faith Assurance Peace Boldnesse Consolation and Joy that God is pleased to afford to them and abundantly exhorts them to live up unto Yea an Anxious abiding Feare of Hell is fully contrary to that very Conditionall Assurance of Salvation which Mr Goodwin hinselfe in respect of their present Condition allowes to them Nor hath the Lord instituted his Ordinances at such a difference and Opposition one to another as that at the same time towards the same persons they should be effectuall to beget opposite and contrary frames and principles For the other or a Watchfull heedfull Feare for the avoiding of the way meanes that would lead them and do lead others to destruction that is not in the least inconsistent with any Assurance that God is pleased by his Promises to give to his Saints of their Perseverance God will have them expect their Perseverance in the way wherein he hath promised it that is by the use of such and such Meanes helpes and Advantages as he hath appointed for the effectuall Accomplishment thereof And therefore nothing is in vaine or useleslly applied to them which according to his appointment is suited to the stirring of them up to the use of the meanes ordained for that end as before mentioned Therefore to Mr Goodwin's second Assertion which he calls evident I say First that it is not the making or the bare making knowne to the Saints of the Promises of God that will worke the end for which they are given to them or enable them to mixe them with Faith and according to the strength of that and not according to the Truth that is in the Promises themselves is their Assurance of the things promised And therefore notwithstanding all the cleare Promises of Perseverance which are made and made knowne to them we see very many of them not to come up to any such Assurance thereof as to be freed from the First sort of Feare mentioned which yet is the proper issue of unbeliefe to the begetting whereof in them God hath not instituted any Ordinance Secondly that none of the Saints of God are by the Promises of Grace which we assert freed from that Feare which is the proper product and effect of Gods Comminations in respect of them and therefore by them there is no obstruction laid in the way of the proper efficiency of those threatings What is added in the third and last place is only a Repetition of what was before spoken without any attempt of Proofe unlesse he would have it look't upon as a Conclusion from the premises whose weakenesse being discovered as to the intent and purpose in hand we need not farther trouble our selves with it Instead of Mr Goodwin's now considered take these few Observations which will give so much light into the whole matter under debate as may supersede his whole insuing Discourse First then § 56. it may be observed as it was by the way in the foregoing Discourse that notwithstanding the Promises of
THE DOCTRINE OF THE SAINTS PERSEVERANCE Explained and Confirmed OR The certain Permanency of their 1. Acceptation with GOD 2. Sanctification from GOD. MANIFESTED PROVED FROM The 1. ETERNALL PRINCIPLES 2. EFFECTUALL CAUSES 3. EXTERNALL MEANES Thereof IN 1. The IMMUTABILITY of the 1. Nature 2. Decrees 3. Covenant and 4. Promises Of GOD. 2. The OBLATION and INTERCESSION Of JESUS CHRIST 3. The 1. Promises 2. Exhortations 3. Threats Of the GOSPELL Improved in its Genuine Tendency to Obedience and Consolation AND VINDICATED In a Full Answer to the Discourse of M r JOHN GOODWIN against it in his Book Entituled Redemption Redeemed With some DIGRESSIONS Concerning 1. The Immediate effects of the Death of Christ. 2. Personall Indwelling of the Spirit 3. Union with Christ. 4. Nature of Gospell promises c. ALSO A PREFACE Manifesting the Judgement of the Antients concerning the Truth contended for with a Discourse touching the Epistles of IGNATIUS The EPISCOPACY in them Asserted and some Animadversions on D r H H his Dissertations on that Subject By JOHN OWEN Servant of Jesus Christ in the Worke of the Gospell OXFORD Printed by LEON LICHFIELD Printer to the University for Tho. 〈◊〉 ANNO DOM 1654. TO HIS HIGHNESSE OLIVER LORD PROTECTOR OF THE COMMON-WEALTH OF England Scotland and Ireland with the Dominions thereof SIR THE Wise man tells us that no man knoweth Love or hatred by all that is before him The great variety wherein God dispenseth outward things in the World with the many changes and alterations which according to the counsell of his will he continually workes in the dispensations of them will not allow them nakedly in themselves to be evidences of the fountaine from whence they flow Seeing also that the want or abundance of them may equally by the Goodnesse and Wisdome of Cod be ordered and cast into an usefull subserviency to a Good infinitely transcending what is or may be contained in them there is no necessity that in the distribution of them God should walke according to any constant uniforme Law of procedure all the various alterations about them answering one eternall purpose for a determinate end Of Spirituall good things there is another Reason and Condition for as they are in themselves Fruits Evidences and Pledges of an Eternall unchangeable love so the want of them in their whole kind being not capable of a tendency to a greater Good than they are the Dispensation of them doth so farre answer the eternall spring and Fountaine from whence it floweth as in respect of its substance and being not to be obnoxious to any alteration This is that which in the ensuing Treatise is contended for In the middest of all the changes and mutations which the infinitely wise providence of God doth daily effect in the greater and lesser things of this World as to the communication of his love in Jesus Christ and the mercifull gratious distributions of the unsearcheable Riches of his Grace and the hid Treasures thereof purchased by his bloud he knows no repentance Of both these you have had full experience And though your concernement in the former hath been as eminent as that of any person whatever in these latter Ages of the World yet your Interest in and acquaintance with the latter is as of incomparable more importance in it selfe so answerably of more value and esteem unto you A sence of the excellency and sweetnesse of unchangeable love emplying it selfe in the Golden oyle of distinguishing spirituall Mercies is one letter of that new name which none can read but he that hath it The Series and Chaine of eminent providences whereby you have been carried on and protected in all the hazardous worke of your Generation which your God hath called you unto is evident to all Of your preservation by the power of God through Faith in a course of Gospell Obedience upon the account of the immutability of the Love and Infallibility of the Promises of God which are yea and Amen in Jesus Christ your own soule is only possessed with the experience Therein is that abiding joy that secret refreshment which the world cannot give That you and all the Saints of God may yet enjoy that Peace Consolation which is in believing that the eternall Love of God is immutable that he is faithfull in his Promises that his Covenant ratified in the death of his Sonne is unchangeable that the fruits of the purchase of Christ shall be certainly bestowed on all them for whom he died and that every one who is really interested in these things shall be kept unto salvation is the ayme of my present plea and Contest That I have taken upon me to present my weake endeavours in this cause of God to your Highnesse is so farre forth from my perswasion of your Interest in the Truth contended for and then which you have none so excellent or worthy that without it no other considerations whatever either of that Dignity and Power whereunto of God you are called nor of your peculiar regard to that Society of men whereof I am an unworthy Member nor any other personall Respects whatever could have prevailed with or emboldened me thereunto Sancta sanctis The things I treat of are such as sometimes none of the Princes of this World knew and as yet few of them are acquainted with Blessed are they who have their portion in them When the urgency of your High and important Affaires wherein so many Nations are concerned will lend you so much leasure as to take a view of what is here tendred the knowledge which you have of mee will deliver you from a Temptation of charging any weaknesse you may meet withall upon the Doctrine which I assert and maintaine And so that may ruune and be glorified whatever become of the nothing that I have done in the defence thereof I shall be abundantly satisfied That is the Sheild which being safe I can with contentment see these papers dye Unto your Highnesse I have not any thing more to adde nor for you greater thing to pray than that you may be established in the Assurance and sence of that unchangeable Love and free acceptance in Christ which I contend for and that therein you may be preserved to the Glory of God the Advancement of the Gospell and the Reall Advantage of these Nations Your Highnesse Most Humble And most Faithfull Servant IOHN OWEN THE EPISTLE DEDICATORY To the Right worshipful His Reverend learned and worthy freinds and Brethren the Heads and Governours of the Colledges and Halls in the University of OXFORD SIRS THe dedication of Bookes to the names of men worthy and of esteem in their generation takes sanctuary in so Catholick and Antient prescription that to use any defensative about my walking in the same path cannot but forfeit the loss of somewhat more then the paines that would be spent therein Now although in addresses of this kind men usually prevaile themselves of the occasion to deliver
consideration of things weighty and serious With you who are continually exercised with severer thoughts and studies then the most of men can immix themselves withal such a condescention to the vanity of menâ— minds and lightness of their spirits I am sure can find no approbation And as for them who make it their business to run through books of a Polemical nature in what subject soever in pursuit of what is personal ridiculous invective beating every Chapter and Section to find only what ought not to be there and recoyling in their spirits upon the appearance of that which is serious and pressing to the cause in hand I suppose you judge them not worthy to be attended to with such an imposition upon the time and diligence of those who sincrely seek the Truth in love as the satisfying of their vaine humour would require It is indeed of sad consideration to see how some learned men forgetting the loss of precious houres wherewith they punish their Readers thereby in discourses of this naturedo offend against their professed intendments by perpetual diversions in long personal Hâ—rangâ—es delighting some for a moment instructing none in the mattter inquired into Some parts of this Treatise you may perhaps judge not so closely scholastically argumentative as the regular lawes of an accurate disputation would require In the same judgment with you is the Authour where yet he supposes himselfe not without just Apologie and that such as renders his way of procedure not blame worthy whereas otherwise he should not think any excuse sufficient to expâ—ate such an errour He is worthily blammed who had not rather chuse to want a fault then an excuse The truth is neither would the matter treated of nor the persons for whose sakes cheifly this labour was undertaken admit of an accurate scholastical procedure in all parts of the Treatise The doctrine asserted and the errour opposed are the concernments of the common people of Christianity Arminianisme is crept into the bodies of sundry congregations and the weaker men are who entertaine it the more gross and carnal are their notions and Conceptions in and about it Pelagius himselfe was never so injurious to the grace of God as some amongst us Now the souls of men whose good is sought in this work are no less precious in the sight of God though they are unacquainted with Philosophical termes and wayes of arguing than the soules of the most learned Besides that which we account our wisedome and learning may if too rigoâ—ously attended be our folly when we think to sharpen the reason of the Scripture we may straighten the Efficacy of the spirit of it It is oftentimes more effectual in it's own liberty then when restrained to our methods of arguing And the weapons of it keener in their own soft breathings then when sharpned in the forge of Aristotle There is a way of perswasion and conviction in the Scriptures that is more divine sublime then to be reduced to any Rules of Art that men can reach unto God in his word instructs men to make them wise unto salvation Syllogismes are not doubtless the only way of making men wise with humane wisedome much less divine Some Testimonies on this account are left at their own liberty improved only by Explanation that they might lose nothing of their owne strength seeing no other can be added to them Where the corrupt Philosophy or sophistical arguings or indeed regular sylloâ—tical proceedings of the Adversaries have rendred a more close Logical way of proceeding necessary I hope your favourable judgments will not find cause to complaine of the want thereof Whatever is amiss what ever is defective what ever upon any account cometh short of desire or expectation as I know none in the world more able to discerne and find out then your selves so there are none from whom I can expect and justly promise my selfe a more easy candid Censure a more free and general pardon a more favourable Acceptation of this endeavour for the service of the Truth then from you Besides that personal Amity and respect which God by his providence hath given me one altogether unworthy of such an allay of common perplexities in his pilgrimage with you and amongst you besides that readiness and ingenuous promptness of mind unto condescention and candid reception of labours in this kind which your own great worth and abilities furnish you withal exempting you and lifting you above that Pedantick severity and humour of censure which posseth Sciolists men corrupted with a desire of emerging in the repute of others You know full well in what streights under what diversions imployments business of sundry natures incumbent on me from the Relations wherein I stand in the University and on sundry other accounts this work hath been carried on The truth is no small portion of it owes it's rise to Journeyes and such like avocations from my ordinary course of studies and imployments with some spare houres for the most part in time of absence from all books and asisstances of that nature whatever Not longer to be burthensome unto you with things of no greater concernment then what may have respect to one every way so unworthy as my selfe what is of the seed which God hath graciously supplyed I am sure will find acceptance with you and what is of it's worthless Author or that I have added I am fully content may be consumed by the fire that tryes our workes of what sort they are My dayly prayer Honoured Brethren shall be on your behalfe that in the dayes wherein we see so many fall from the truth oppose it on the one hand a great indifferency as to the things of God leading Captive so many on the other so few remaining made useful to God in their generations by a conjunction of zeale for the truth and ability unto it's defence and those for the most part so closely engaged in and their hands so filled with the work of publique beseeching Men to be reconciled to God in Christ and building up of them who are called in their most holy faith You may receive helpe from above and encouragement to engage you by all meanes possible to spread abroad a savour of the Gospel of Jesus Christ to labour continually that the truths of God for whose defence you are particularly appointed may not be cast down nor trampled on under the feet of men of corrupt minds lying in wait to deceive alluring beguiling unstable soules with enticing words of humane wisedome or any glorious shew and pretence whatever turning them from the simplicity of the Gospel and the truth as it is in Jesus that you may not faint nor waxe weary notwithstanding all the opposition contempt scorne you do or may meet withal nor ever be turned aside to corrupt Dalliances with errour and falshood as is the manner of some who yet would be accounted sound in the faith but keeping close to the forme of
destruction that the Elect shall not be seduced Let the attempts of Seducers be what they will and their Advantages never so many or their successes never so great they shall be preserved the House upon the Rocke shall not be cast downe Against the Church built on Christ the Gates of Hell shall not prevaile And Paul mentioning the Apostacy of Hymenaeus and Philetus who seeme to have beene teachers of some eminency and Starrs of some considerable magnitude in the Firmament of the Church with the eversion of the Faith of some who attended unto their abominations 2 Tim. 2 17 18. Least any disconsolation should surprize believers in reference to their owne condition as though that should be lubricous uncertaine and such as might end in destruction and their Faith in an overthrow he immediately adds that effectuall cordiall for the reviving supportment of their confidence and comfort v. 19. Neverthelesse notwithstanding all this Apostasy of eminent professors yet The foundation of God standeth sure the Lord knoweth who are his Those who are built upon the foundation of his unchangeable purpose and love shall not be prevailed against John likewise doth the same for having told his little Children that there were many Antichrists abroad in the world and they for the most part Apostates he adds in the first Epist second Chap verse the 19. They went out from us because they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us He lets thē know that by their being Apostates they had prooved themselves to have beene but Hypocrits and therefore believers dwelling in safety was no way prejudiced by their backsliding The like occasion now calls for the like Application the same disease for the same prevention or remedy That no sound persons may be shaken because unhealthy ones are shattered that those may not tremble who are built on the Rock because those are cast downe who are built on the sand is one part of my ayme and intendment in handling this doctrine And therefore I shall as little dabble in the waters of strife or insist upon it in way of controversy as the importunity of the adversary that truth which we are obliged to contend for will permit One Scripture in its own plainesse simplicity will be of more use for the end I aime at then twenty Scholasticall Arguments pressed with never somuch accuratenesse and subtility A Temptation then this is §. 6. and hath been of old to the Saints disposed of by the manifold wisdome of God Rom. 11. 20. to stir them up to take heed least they fall 1 Cor. 10. 12. to put them upon trying and examining 1 Cor. 11. 19. whether Christ be in them or no 2 Cor. 13. 5. and also to make out to those Fountains of establishment in his eternall Purpose and Gratious Promises Revel 2. 24 25. wherein their refreshments and reserves under such temptations do lye Isa. 45. 22. And yet though our doctrine inforces us to conclude Mal. 3. 6. all such never to be sound believers in that peculiar notion and sence of that expression which shall instantly be declared 2 Pet. 3. 17. who totally and finally apostatize and fall off from the wayes of God Heb. 3. 12. yet is it excedingly remote from being any true ground of shaking the Faith of those Hab. 3. 17. 18. who truly believe any farther then shaking is usefull for the right and thorough performance of that great Gospell duty of tryall and selfe examination Mr Goodwin indeed contends § 7. Chapter 9. Sect. 8 9 10 11. Pag. 108 109 110 that if we judge all such as fall away to perdition never to have been true Believers that is with such a Faith as bespeakes them to enjoy union with Christ and acceptance with God it will administer a thousand Fears and Jealousies concerning the soundnesse of a mans owne Faith whether that be sound or no and so it will be indifferent as to consolation whether true believers may fall away or no seeing it is altogether uncertaine whether a man hath any of that true Faith which cannot perish But First Ans. 1. God who hath promised to make all things worke together for good to them that love him Rom. 8. 28. in his infinite Love and Wisdome is pleased to exercise them with great variety Psal. 30. 6 7. both within and without in reference to themselves and others Isa. 8. 17. for the accomplishing towards them all the ch 54. 7. 8 9. good pleasure of his goodnesse carrying them on in that holy humble depending 1 Pet. 3. 7. frame 1 Cor. 3. 13. which is needfull for the receiving from him those gratious supplyes 1 Pet. 4. 12. 2 Cor. 7. 5. without which it is impossible they should be preserved 2 Thes. 1. 11. To this end are they often exposed to winnowings of feirce winds and shakings by more dreadfull blasts Heb. 12. 25 28 29. then any breathes in this consideration of the Apostatizing of professours though of Eminency Isa. 57. 15. 66. 2. Not that God is delighted with their fears jelousies Jam. 4. 6. which yet he knows under such dispensations they must conflict with all 1 Pet. 5. 5. but with the tryall and exercise of their Graces whereunto he calls them that 's his Glory Mat. 7. 24 25. where in his soule is delighted It is no singular thing for the Saints of God to bee exercised with a thousand fears jealousies and through them to grow to great establishment Amos. 9. 9. If indeed they were such as were unconquerable Luk. 22. 31. such as did not worke together for their good Ephe. 6. 11 12 13. such as must needs be endlesse Ephe. 4. 14. all meanes of satisfaction and establishment beeing rescinded by the causes of them Isa. 49. 14 15 16. 63. 9. then were there weight in this exception but neither the Scriptures Acts 9. 5. not the experience of the Saints of God do give the least hint to such an assertion Psal. 103. 13. Secondly 1 Pet. 1. 7. It is denied that the fall of the most glorious Hypocrites is indeed an efficacious engine in the hands of the adversary Rom 8. 38. to ingenerate any other feares and Jealousies or to expose them to any other shakings 1 Cor. 10. 13. then what are common to them in other temptations of daily incursion which God doth constantly make way for them to escape It is true indeed that if true believers had no other foundation of their perswasion that they are so but what occurres visibly to the observation of men in the outward conversation of thē that yet afterward fall totally away the Apostasie of such notwithstanding the generall
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
that Believers receive the spirit of Adoption to cry Abba Father which being a worke within them cannot be wrought and effected by Adoption it selfe which is an extrinsicall Relation Neither can Adoption and the Spirit of Adoption be conceived to be the same He also farther affirmes it 1 Cor 2. 12. we have received the spirit which is of God that we might know the things that are freely given us of God We have so received him as that he abides with us to teach us to acquaint our hearts with Gods dealing with us bearing witnesse with our spirits to the condition wherein we are in reference to our Favour from God and Acceptation with him and the same he most distinctly asserts Gal. 4. 6. God hath sent forth the spirit of his Sonne into our hearts crying Abba Father The distinct Oeconomy of the Father Sonne and Spirit in the work of Adoption is clearly discovered He is sent sent of God that is the Father That name is Personally to be appropriated when it is distinguished as here from Sonne and Spirit That is the Fathers work that work of his Love he sends him He hath sent him as the spirit of his Sonne procured by him for us promised by him to us proceeding from him as to his personall subsistence and sent by him as to his office of Adoption and Consolation Then whether the Father hath sent the spirit of his Sonne where he is to abide and make his residence is expressed it is into our Hearts saith the Apostle there he dwells and abides And lastly what there he doth is also manifested he setts them on worke in whom he is gives them priviledges for it Ability to it Incouragement in it causing them to cry Abba Father Once and againe to Timothy doth the same Apostle assert the same truth 1 Epist. 3. 14. the good thing committed unto thee keep by the Holy Spirit which dwelleth in us The Lord knowing how much of our Life and Consolation depends on this Truth redoubles his Testimony of it that wee might receive it even wee who are dull and slow of heart to believe the things that are written 3. Whereas some may say §. 3. it cannot be denyed but that the Spirit dwels in Believers but yet this is not personally but only by his Grace though I might reply that this indeed and upon the matter is not to distinguish but to deny what is positively affirmed To say the Spirit dwells in us but not the Person of the Spirit is not to distinguish de modo but to deny the thing it selfe To say the Graces indeed of the Spirit are in us not dwell in us for an Accident is not properly said to dwell in its subject but the Spirit it selfe doth not dwell in us is expressly to cast downe what the word sets up If such distinctions ought to be of force to evade so many positive and plaine Texts of Scripture as have been produced it may well be questioned whether any Truth be capable of proofe from Scripture or no. Yet I say farther to obviate such Objections and to prevent all quarrellings for the future the Scripture it selfe as to this businesse of the Spirits indwelling plainely distinguisheth between the Spirit it selfe and his Graces He is I say distinguished from them and that in respect to his indwelling Rom. 5. 5. The Love of God is shed abroad in our hearts by the Holy Ghost that is given to us The Holy Ghost is given to us to dwell in us as hath been abundantly declared and shall yet farther be demonstrated Here He is mentioned together with the Love of God and his shedding thereof abroad in our Hearts that is with his Graces is as clearely distinguished and differenced from them as Cause and effect Take the Love of God in either sence that is controverted about this place for our Love to God or a sence of his Love to us and it is an eminent Grace of the Holy Spirit If then by the Holy Ghost given unto us yee understand only the Grace of the Holy Ghost He being said to be given because that is given then this must be the sence of the place The Grace of the Holy Ghost is shed abroad in our Hearts by the Grace of the Holy Ghost that is given to us Farther if by the Holy Ghost be meant only his Grace I require what Grace it is hereby the expression intended Is it the same with that expressed the Love of God This were to confound the efficient cause with its effect Is it any other Grace that doth produce the great worke mentioned Let us know what that Grace is that hath this power energie in its hand of shedding abroad the Love of God in our Hearts So Rom. 8. 11. He shall quicken your mortall bodyes by the Spirit that dwelleth in you This quickning of our mortall bodies is generally confessed to be and the scope of the place inforceth that sence our Spirituall quickning in our mortall bodyes mention being made of our bodyes in Analogie to the body of Christ by his death we have life and quickning Donbtlesse then it is a Grace of the Spirit that is intended Yea the habitual principle of all Graces And this is wrought in us by the Spirit that dwelleth in us There is not any Grace of the Spirit whereby he may dwell in men antecedent to his Quickning of them Spirituall Graces have not their residence in dead soules So that this must be the Spirit himselfe dwelling in us that is here intended and that personally or the sence of the words must be The Grace of quickning our mortall bodyes is wrought in us by the Grace of Quickning our mortall bodyes that dwels in us which is plainely to confound the Cause and Effect Besides it is the same Spirit that raised up Jesus from the dead that is intended which doubtlesse was not any inherent Grace but the Spirit of God himselfe working by the exceding greatnesse of his Power Thus much is hence cleared Antecedent in order of nature to our Quickning there is a Spirit given to us to dwell in us Every efficient Cause hath at least the precedency of its effect No Grace of the Spirit is bestowed on us before our Quickning which is the preparation and fitting of the subject for the receiving of them the planting of the Roote that containes them vertually and brings them forth actually in their order Gal. 5. 22. All Graces whatsoever come under the name of the fruit of the Spirit that is which the Spirit in us brings forth as the Roote doth the fruit which in its sodoing is distinct therefrom Many oher instances might be given but these may suffice 4. There is a Personallity ascribed to the Holy Ghost in his dwelling in us and that in such a way §. 4. as cannot be ascribed to any Created Grace which is but a Quality in a subject and this the Scripture doth three wayes 1. In
meanes that this Originall of all sinne useth for the production of it is also discovered and that is Temptation every mans owne lust tempts him The progresse also it makes in carrying on of sin whereunto it tempts is farther described in the severall parts degrees of it 1. It drawes away and intices the persons towards whom it exerts this efficacy are drawne away or inticed 2. It conceives Lust conceives the subject being prepared answering its drawing away and inticing without more adoe it conceives sinne and then it brings it forth into Action that is either into open perpetration or deliberate determination of its accomplishment and then it finisheth sinne or comes up to the whole worke that sinne tends to Whereuuto is subjoyned the dismall end and issue of this progresse of sinne which is Death Eternall Death is in the wombe of finished sinne and will be brought forth by it This being the progresse of sin from the first Rise which is Lust to the last end which is Death the way and path that the best and most refined Unregenerate men in the world do never throughly forsake though they may sometimes step out of it or be stopt in it a way wherein who ever walkes to the end may be sure to find the end I shall consider the severall particulars laid downe and shew in them all at least the most materiall the difference that is betweene Believers Vnbelievers whilest they do walke or may walke in this path and then manifest where and when all Saints breake out of it forever so that they come not to the close thereof and therein shall give a full Answer unto the whole strength and designe of the Argument in hand which consisteth as was said in a comparison instituted between the sins and demerits of Believers and Unbelievers 1. The Fountaine §. 4. principle cause of all sin whatever in all persons whatever is Lust every ones owne Lust is the cause of his owne sin This is the mother wombe fomes of sin which Paul sayes he had not been acquainted withall but by the Law Rom. 7. 7. Nay I had not knowne sin but by the Law for I had not knowne Lust except the Law had said thou shalt not Covet That which in the entrance he calls sin indefinitely in the close he particularly termes Lust as being the hidden secret cause of all sinne and which once discovered swallowes up the thoughts of all other sin it being altogether in vaine to deale with them or to set a mans selfe in opposition to them whilst this sinfull wombe of them is alive and prevalent this is that which we call Originall sinne as to that part of it which consists in the universall alienation of our hearts from God and unconquerable habituall naturall inclination of them to every thing that is evill for this sinne workes in us all manner of concupiscence Rom. 7. 8. This I say is the wombe cause and principle of sinne both in Believers and Vnbelievers The Roote on which the bitter fruit of it doth grow where ever it is no man ever sinnes but 't is from his owne lust And in this there is an agreement between the sinnes of Believers and others they are all from the same Fountaine yet not such an agreement but that there is a difference herein also for the clearing whereof observe First that by nature this Lust §. 5. which is the principle of sinne is seated in all the facultyes of the Soule receiving divers Appellations according to the variety of the subjects wherein it is and is sometimes exprest in tearmes of Privation Want and Deficiency sometimes by Positive inclination to evill In the Understanding t is Blindnesse Darkenesse Giddinesse Folly Madnesse In the Will Obstinacy and Rebellion In the Heart and Affections Pride Stubbornenesse Hardnesse Sensuality In all Negatively and Privatively Death Positively Lust Corruption Flesh Concupiscence Sinne the Old man and the like There is nothing in the soule of a man that hath the least influence into any Action as Morall but it is wholly possessed with this depraved vicious habit and exerts it selfe alwayes and only in a suitablenesse thereunto Secondly thar this Lust hath so taken possession of men by Nature that in reference to any Spirituall Act or duty they are nothing else but Lust and Flesh §. 6. that which is borne of the flesh is flesh John 3. 6. It is all so it is all Spirituall Flesh That is it is wholly and habitually corrupt as to the doing any thing that is good If any thing in a man might seeme to be exempted it should be his minde the seat of all those things which are commonly called the Relickes of the Image of God but that also is flesh as the Apostle at large Asserts it Rom. 8. and enmity to God Neither is it of any weight which is Objected That there is in Unregerate men the knowledge of the Truth which they retaine in ungodlinesse Rom. 1. 18. Conscience accusing and excusing Rom 2. 14. The knowledge of sinne which is by the Law with sundry other endowments which they say doubtlesse are not flesh I Answer they are all flesh in the sence that the Scripture useth that word The Holy Ghost speakes of nothing in man in reference unto any duty of Obedience unto God but it is either Flesh or Spirit these two comprehend every man in the world every man is either in the flesh or in the Spirit Rom. 8. The utmost improvement of all naturall facultyes whatever the most compleat subjection whereunto they are brought by convictions yet leaves the same impotency in them to Spirituall good as they were borne withall the same habituall inclination to sinne however entangled and hampered from going out to the Actuall perpetrating of it neither are they themselves any thing the better nor hath God any thing of that Glory by them which ariseth from the willing Obedience of his Creatures Thirdly §. 7. it being the state of every mans proper Lust which is the Fountain of all sinne two things will follow First That in whomsoever it is in its compasse and power as above described as ' t is in every unregenerate Man how ever convinc'd of sinne he sinnes with his full and whole consent all that is within him consents to every sinne he commits Unregenerate men sinne with their whole hearts and soules In every act their carnall minds are not will not be subject to the Law of God their wills and all their Affections delight in sinne and this because there is no principle in them that should make any opposition to sinne I meane such a spirituall opposition as would really take off from their full consent It is true Conscience repines witnesses against sinne reprooves rebukes excuses or causes but Conscience is no reall principle of operation but either a Judge of what is done or to be done or a morall inducer to doing or not doing and whatever
Truth it selfe be rendred a Glory to the understanding and the mind be actually inlightned as to the Truth represented it is not to be received in a spirituall manner Those who know at all what the Truth is as the Truth is in Jesus will not take it up upon any other more common account Somtimes in dealing with Godly Persons to convince them of a Truth we are ready to admire their Stupidity or perversenesse that they will not receive that which shines in with so broad a Light upon our spirits The truth is untill the Holy Spirit sends forth the Light and Power mentioned it is impossible that their minds and hearts should rest and acquiesce in any Truth whatever But 4. From this Indwelling of the Spirit §. 23. we have supportment our Hearts are very ready to sinke and faile under our tryalls indeed a little thing will cause us so to do flesh Psal. 73. 26. and heart and all that is within us are soone ready to faile Whence is it that we do not sinke into the deeps that we have so many and so sweet and gracious Recoveries when we are ready to be swallowed up The Spirit that dwells in us gives us supportment Thus it was with David Psal. 51. 22. He was ready to be overwhelmed under a sence of the Guilt of that great sinne which God then sorely charged upon his Conscience and cryes out like a man ready to sinke under water Oh uphold me with thy free Spirit if that do not support me I shall perish So Rom. 8. 26. The Spirit helpeth beares up that Infirmity which is ready to make us go double How often should we be overborne with our burthens did not the Spirit put under his Power to beare them and to support us Thus Paul assures himselfe that he shall be carried through all his tryalls by the helpe supplyed to him by the Spirit Phil. 1. 19. There are two speciall waies §. 25. whereby the Spirit communicates supportment unto the Saints when they are ready to sinke and that upon two accounts First of Consolation and then of Strength 1. The first he doth by bringing to mind the things that Jesus Christ hath left in store for their supportment Our Saviour Christ informing his Disciples how they should be upheld in their tribulations tells them that the Comforter which should dwell with them and was in them Ioh 14. 16 17. should bring to remembrance what he had told them v. 26. Christ had said many things things gracious and heavenly to his Disciples He had given them many rich and pretious Promises to uphold their hearts in their greatest perplexities But knowing full well how ready they were to forget and to let slip the things that were spoken Heb. 2. 1. and how coldly his Promises would come in to their assistance when retained only in their naturall faculties and made use of by their owne strength to obviate these evills tells them that this work he committeth to the charge of another who will doe it to the purpose When ye are ready to drive away the Comforter saith he who is in you he shall bring to Remembrance apply to your soules the things that I have spoken the Promises that I have made which will then be unto you as Life from the dead And this he doth every day How often when the Spirits of the Saints are ready to faint within them when straites and perplexities are round about them that they know not what to doe nor whether to apply themselves for helpe or supportment doth the Spirit that dwelleth in them bring to mind some seasonable suitable Promise of Christ that bears them up quite above their difficulties and distractions opening such a new spring of Life and Consolation to their soules as that they who but now stooped yea were almost bowed to the ground doe stand upright and feele no weight or burthen at all Often times they goe for Water to the well and are not able to draw or if it be powred out upon them it comes like raine on a stick that is fully dry They seeke to Promises for refreshment and find no more savour in them then in the white of an Egge but when the same Promises are brought to remembrance by the Spirit the Comforter who is with them and in them how full of Life and Power are they 2. As this he doth to support Believers §. 26. in respect of Consolation so as to the Communion of reall strength he stirres up those Graces in them that are strengthning and supporting The Graces of the Spirit are indeed all of them supporting and upholding If the Saints fall and sinke at any time in any duty under any tryall it is because their Graces are decayed and do draw back as to the exercise of them If thou faint in the day of Adversity it is not because thy Adversaries are great or strong but because thy strength is small Prov 24. 10. All our Fainting is from the weaknesse of our strength Faith Waiting Patience are small when Davids Faith and Patience began to sinke and draw back Psal. 116. 11. he cries All men are lyars I shall one day perish by the hand of mine Enemies When Faith is but little and Grace but weake we shall be forced if the Wind do but begin to blow to cry out save Lord or we sinke and perish let a Temptation a Lust a Corruption lay any Grace a sâ—eepe and the strongest Saint will quickly become like Sampson with his haire cut and the Philistims about him he may think to doe great matters but at the first tryall he is made a scorne to his enemies Peter thought it was the greatnesse of the Winds and waves that terrified him but our Saviour tells him it was the weaknesse of his Faith that betrayed him Mat. 14. 31. 32. For reliefe in this condition the Spirit that dwells in the Saints stirres up enlivens and actuates all his Graces in them that may support and strengthen them in their duties and under their Tribulations Rom 5. Paul runs up the influence of Grace into the Saints supportment unto this Fountain v. 3. We glory in Tribulation this is as high a pitch as can be attained to be patient under Tribulation is no small victory to Glory in it a most eminent Triumph a conformity to Christ who in his Crosse triumphed over all his opposers we are not only patient under tribulations and have strength to beare them but saith the Apostle we glory and rejoyce in them as things very welcome to us How comes this about Saith he Tribulation worketh patience that is it sets it a worke for Tribulation in it selfe will never worke or beget patience in us and Patience Experience and Experience Hope and Hope maketh not ashamed It is from hence that these Graces Patience Hope Experience being set on worke doe beare up and support our soules and raise them to such an
height under their pressures that we have great cause of rejoycing in them all Yea but whence is this Do these Graces readily come forth and exert themselves with an efficacy suitable to this triumphing frame The ground spring of all is discovered v. 5. it is because the Love of God is shed abroad in our hearts by the Holy Ghost that is given to us From this fountaine do all these fresh streames flow the Spirit that is given us that sheds abroad the Love of God in our Hearts and thereby sets all our Graces on worke He oyles the wheeles of the soules obedience when we neither know what to do nor how to performe what we know 5. This indwelling Spirit § 27. gives Restraint Restraining Grace doth mainly consist in morall perswasions from the Causes Circumstances and Ends of things When a man is disswaded from sinne upon Considerations taken from any such head or place as is apt to prevaile with him that perswasion so applyed and intended of God for that end is unto him restraining Grace By this meanes doth the Lord keepe within bounds the most of the Sonnes of men notwithstanding all their violent and impetuous lusts Hell shame bitternessee disappointment on the one hand Credit Repute quietnes of Conscience the like on the other binde thē to their good Behaviour God through these things drops an awe upon their Spirits binding them up from running out unto that compasse of excesse and ryot in sinning which otherwise their lusts would carry them out unto This is not his way of dealing with the Saints Jer. 31. 34. he writes his Law in their hearts and puts his feare in their inward parts that they may not depart from him making them a willing people through his owne Power Psal. 110. 3. By his effectually remaining Grace he carryes them out kindly chearefully willingly to do his whole will working in them to will and to do of his owne good pleasure yet notwithstanding all this often times through the strength of Temptation the subtilty of Sathan and his readinesse to improve all Advantages to the utmost the treachery and deceitfulnesse of indwelling sinne and corruption they are carryed beyond the bounds and lines of that principle or Law of Life and Love whereby they are lead What now doth the Lord do They are ready to runne quite out of the pasture of Christ doth he let them goe and give them up to themselves Nay but he sets an hedge about them that they shall not find their way He leades them as the wild Asse in her month that they may be found he puts a Restraint upon their Spirits by setting home some sad considerations of the evil of their hearts and wayes whether they are going what they are doing and what shall be Issue of their walking so loosly Even in this life what shame what scandall what dishonour to themselves their profession the Gospell their Brethren it would prove and so hampers them quiets their Spirits and gently brings them againe under obedience unto that principle of Love that is in them and the Spirit of Grace whose yoake they were casting off whereby they are lead Many times then even the Saints of God are kept from sinnes especially outward actuall sinnes upon such outward motives reasonings and considerations as other men are Peter was broken loose and running downe hill apace denying and forswearing his Master Christ puts a restraint upon his Spirit by a looke toward him this mindes him of his folly unkindnesse his former rash confidence and ingagement to dye with his Master and sets him on such Considerations as stirred up the principle of Grace in him to take its place and rule againe and in obedience thereunto he not only desists from any farther denyall but Faith Repentance Love all exerting themselves he goes out and wept bitterly It is so frequently with the Saints of God though in lesser evills by neglect and omission of duty or inclination to evill and closing with temptations they breake out of the pure and perfect Rule and Guidance of the Spirit whereby they ought to be lead instantly some Considerations or other are pressed on upon their Spirits taken perhaps from outward things which recovers them to that obedientiall frame from whence through violence of Corruption and Temptation they had broken Like an Hawke sitting on a mans hand eating her meat in quietnesse is suddenly by the originall wildnesse of her nature carryed out to an attempt of flying away with speed but is checkt by the string at her heeles upon which shee returnes to her meat againe We have an innate wildnesse in us provoking and stirring us up to runne from God Were we not recovered by some clog fastned on us for our Restraint we should often runne into the most desperate paths And this Restraint I say is from the indwelling Spirit He stirrs up one thing or other to smite the Hearts Conscience when it is under the Power of any Temptation to sinne and folly So it was with David in the Attempt he made upon Saul when he cut of the lappe of his Garment Temptation opportunity had almost turned him loose frō under the power of Faith waiting and dependance on God wherein lay the generall frame of his Spirit he is recovered to it by a blow upon the heart from some dismall Consideration of the Issue and scandall of that which he was about 6. We have hereby also the Renewall §. 28. daily Renewall of sanctifying Grace Inherent Grace is a thing in its owne nature apt to decay and dye it is compared to things ready to dye Rev. 3. 2. strengthen the things that remaine saith Christ to the Church of Sardis that are ready to dye It is a thing that may wither and decline from its vigor and the soule may thereby be betrayed into manifold weaknesses and backslidings It is not meerely from the nature of the Trees in the Garden of God that their fruit failes not nor their leaves wither Psal. 1. 4. but from their Planting by the Rivers of water Hence are the sicknesses weaknesses and decayes of the Spirit mentioned in the Scripture Should he who had the richest stock of any living be left to spend of it without new supplies he would quickly be a Bankrupt This also is prevented by the Indwelling Spirit He is the fatnesse of the Olive that is communicated to the branches continually to keep them fruitfull and flourishing He is that golden Oyle which passes through the Branches and empties it selfe in the fruitfulnesse of the Church He continually fills our Lamps with new Oyle and puts new vigor into our spirits Psal. 92. 10. thou liftest up my horne as the horne of an Vnicorne I am anoynted with fresh oyle or renewed supplies of the Spirit And this Psal. 103. 5. is called a renewing of Youth like the Eagles a Recovery of former strength and vigor new power and ability for new duties and