7. for there is no more Offering for sinne required And on this foundation I may say there doth not remaine any such Guilt to be reckon'd unto Believers as that with regard thereunto God should forsake them utterly and give them over unto everlasting ruine And this is the summe of the Apostles discourse in that Chapter as it lookes upon the matter under present consideration That Sacrifice which so taketh away the Sinnes of them for whom 't is offered as that thereupon they should be perfect or perfectly accquitted of them and have no more conscience which is a judgement of a mans selfe answering to the judgment of God concerning him of sinne so to judge him and condemne him for it as not to have remedy of that Judgement or condemnation provided in that Sacrifice that I say doth so take away the Guilt of sinne as that it shall never separate between God and them for whom and whose sinne it was offered but such was the Sacrifice of Christ Ergo The Reason of the Consequence is cleare from the very forme of the proposition and nothing is assumed but what is the expresse Testimony of the Apostle in that and other places So Daniel 9. 24. §. 6. The designe in the Death of Christ is to finish the Transgression to make an end of Sinne and to make reconciliation for iniquities and to bring in everlasting Righteousnesse Christ makes an end of sinne not that there should be no more sinne in the world for there is yet sinning to the purpose in some respect Heb. 6. 4 5. 10. 28. much more then before his death and there will be so to eternity if those under the ultimate sentence may be thought to sinne but he makes an end of it as to the Controversy and difference about it between God Rom. 5. 10. and them for whom he died and that by making Reconciliation On the part of God attoning him toward us which Attonement we are perswaded to accept Isa. 27. 3 4. 45. 24 25. and by bringing in for us a Righteousnesse which is everlasting and will abide the triall which God will certainly accept Now when God is satisfied for sinne and we are furnished with a Righteousnesse exactly compleat and answering to the utmost of his demand whence can any more contest arise about the guilt of sinne or the obligation of the sinner unto punishment that from the Justice and Law of God doth attend it This also the Apostle urgeth Rom. 8. 34. Who is he that condemneth It is Christ that died He argueth from the death of Christ to the ablation Heb. â— 10. 14 15 16 17 18 or removall of Condemnation for sinne because by his death he hath made an end of sinne as was shewed and brought in everlasting Righteousnesse To suspend the issue of all these transactions between God and the Mediator upon conditions by us to be accomplished not bestowed on us purchased for us and as to their event uncertaine is disadvantagiously to begge the thing in question Now because it appears 1 Cor. 6. 11. that notwithstanding the death of Christ many for whom he died Eph. 2. 11 12 are kept a long season under the guilt of sinne and are all of them borne in a condition of wrath Ephes. 2. 3. I shall crave leave a little to insist on this instance and to shew that notwithstanding the Truth thereof yet the guilt of sinne is so taken away from all those for whom Christ died by his death that it shall never be a cause of everlasting separation between God and them 2 Cor. 5. 18 19 20. In the Obedience and Death of Christ whereby as a compleatly sufficient and efficacious meanes he made way for the Accomplishment of his eternall purposes in such paths of infinite wisdome as brought in all the good he aymed by it in that order which the very frame and nature of things by him appointed required the exaltation of his Glory God is satisfied well pleased and resolved that he will not take his course at Law against those in the behalfe of whom he died Though an Arrest was gone forth against all mankind yet the Lord suspended by his Soveraignty the utmost Execution of it that roome and space might be given according to the Eternall thoughts of his heart for the deliverance of some A reprieve is granted mankinde out of Reasons and for Purposes of his owne After the sentence of Death was denounced against them God being pleased to magnify his Grace according to his Eternall Councell and purpose in Jesus Christ Eph. 1. 6 11. innovates the Law as to the Obligation of it unto punishment on the behalfe of some 2 Tim. 1. 9. by an interposition of the Sonne of his love in such way as to undergoe what was due unto those Heb. 7. 22. 10. 9. on whose behalfe the interposition was made 2 Cor. 5. 21. and by this undertaking of Christ in the very first notion of it as it was satisfactory thus much is done and accomplished First §. 8. the vindictive Justice of God is satisfyed that is whereas such is the naturall Right Gen. 18. 25. Soveraignty and Dominion of God over his Creatures Josh. 24. 19. and such his Essentiall Perfections of Holinesse Psal. 5. 4 5 6. Purity and Righteousnesse that if his Creatures cast off his yoake Hab. 1. 13. and their dependance on him which they do by every sinne Ro. 1. 18 32. what in them lyeth it is then of indispensable necessity that he render unto that sinne 2 Thess. 1. 6. or sinner guilty thereof a meet Recompence of Reward Jesus Christ hath so answered his Righteousnesse Vid. Diat de Just. Div. that without the impairing of his Right or Soveraignty without the least derogation from his Perfections he may receive his sinning Creatures againe to favour It being the Judgment of God that they who commit sinne are worthy of Death Rom. 1. 32. and a Righteous thing with him to render Tribulation to sinners 1 Thess. 1. 6 7. For shall not the Judge of all the world do right Gen. 18. He hath set forth his Sonne to Declare his Righteousnesse for the forgivenesse of sinnes Rom. 3. 24 25. Now for whom Christ dyed he dyed for all their sinnes 1 John 1. 7. The Bloud of Christ cleanseth us from all sinnâ—e The Application of it being commensurate to his intendment in his Oblation not extending it selfe to the actuall effecting of any thing whatever which was not meritoriously procured thereby He loved his Church and gave himselfe for it that he might Sanctify and Cleanse it with the washing of water that he might present it to himselfe a Glorious Church not having spotte or wrincle or any such thing but that it should be Holy and without blame Ephes. 5. 25 26 27. He makes compleate Attonement to the Justice of God on their behalfe so that the very vindictive Justice
assurance they have that those who are borne of God cannot shall not sinne unto deaths 1 Joh. 3. 9. seeing their own interest in that estate and condition may be clouded at least for a season and their consolation thereupon depending interrupted might occasion thoughts in them of very sad consideration but whilest besides all the beams raies that ever issued from a falling starre all the leaves and blossomes with abortive fruit that ever grew on an unrooted tree all the goodly turrets and ornaments of the fairest house that ever was built on the sand 1 Joh. 5. 7 8. there are moreover three that beare witness in Heaven the Father Sonne and Spirit and three that beare witness on Earth the Water Bloud and Spirit 1 Joh. 2. 20 21 whilst there is a teaching anoynting and assuring earnest a firme sealing to the day of redemption a knowledge that we are passed from death to life 2 Cor. 1. 21 22. the temptation arising from the Apostasie of Hypocrites is neither so potent nor unconquerable 2 Cor. 5. 5. but that by the grace of him through whom we can doe all things Ephes. 1. 14. it may be very well dealt withall Ephes. 4. 30. This I say Rom. 8. 16. supposing the ordinary presence and operation of the spirit of grace in the hearts of believers with such shines of Gods countenance upon them as they usually enjoy Let these be interrupted or turned aside and there is not the least blast or breath that proceeds from the mouth of the weakest enemy Psal 30. 6 7. they have to deale withall but is sufficient to cast them downe from the excellency of their joy and consolation The evidence of this truth is such § 8. that M. Goodwin is forced to say * Verè fidelit uti pro tempore praesenti de fidei conscientiae suae integritate certus esse potest ita de salute sui de salutiferâ Dei erga ipsum benevolentiâ pro illo tempore certus esse potest debet Farre be it from me to deny but that a man may very possibly attaine unto a very strong and potent assurance and that upon grounds every way sufficiently warrantable and good that his faith is sound and saving Cap 9. Sect 9. but unto this concession he puts in a double exception First That there is not one true believer of an hundred yea of many thousands who hath any such assurance of his Faith as is built upon solid and pregnant foundations I must by his leave enter my dissent hereunto and as we have the liberty of our respectiue apprehensions so neither the one nor the other prove any thing in the cause Setting aside causes of desertion great temptations and tryalls I hope through the riches of the grace and tenderness of the love of their father Act. Synod p. 182. decl sent Thes. 7. the condition is otherwise then is apprehended by M. Goodwin with the generality of the Family of God The reasons given by him of his thoughts to the contrary doe not sway me from my hopes or byas my former apprehensions in the least His reasons are First Because though the testimony of a mans heart and conscience touching his uprightness towards God or the soundness of any thing that is saving in him be comfortable and chearing yet seldome are these properties built upon such foundations which are sufficient to warrant them at least upon such whose sufficiency in that kind is duely apprehended For the testimony of the conscience of a man touching any thing which is spiritually and excellently good is of no such value unlesse it be first excellently inlightned with the knowledge nature proprieties and condition of that on which it testifieth and Secondly be in the actuall contemplation consideration or remembrance of what he knoweth in this kind Now very few believers in the World come up to this height and degree First Ans. 1. There is in this reason couched a supposition which if true would be farre more effectuall to shake the confidence and Resolution of beleevers then the most serious consideration of the Apostasies of all professors that ever fell from the glory of their profession from the beginning of the World and that is that there is no other pregnant foundation of Assurance but the testimony of a mans own heart and conscience touching his uprightness towards God and therefore before any can attaine that assurance upon abiding foundations they must be excellently inlightened in the nature properties and condition of that which their consciences testifie unto as true faith and uprightnesse of heart and be cleare in the disputes and Questions about them being in the actuall contemplation of them when they give their Testimony I no way doubt but many thousands of believers 1 Cor. 1. 26. whose apprehensions of the nature properties and conditions of things Jam. 2. 5. as they are in themselves are low weake and confused yet hauing received the Spirit of Adoption bearing witness with their spirits Rom. 8. 16. that they are the Children of God 1 Joh. 5. 10. and having the Testimony in themselves have been taken up into as high a degree of comforting and cheering assurance and that upon the most infallible foundation Imaginable 1 Joh. 5. 6. for the spirit witnesseth because the spirit is truth as ever the most seraphically illuminated person in the World attained unto Yea in the very graces themselves of Faith and uprightnesse of heart there is such a seale and stamp impressing the image of God upon the soule as without any reflex act or actuall contemplation of those graces themselves have an influence into the establishment of the soules of men in whom they are unto a quiet comfortable assured repose of themselves upon the love and faithfulnesse of God neither is the spirituall confidence of the Saints shaken Math. 7. 25. much lesse cast to the ground by their conflicting with feares Math. 16. 18. scruples and doubtfull apprehensions seeing in all these conflicts they have the pledge of the faithfulness of God Psal. 77. 10. that they shall be more then conquerours 1 Cor. 1. 9. Though they are exercised by them 1 Thes. 5. 23 24. they are not dejected with them 1 Cor. 10. 13. nor deprived of that comforting assurance and joy which they have in believing Rom. 8. 37. But yet suppose that this be the condition practically of many Saints of God that they never attaine to the state of the primitive Christians 1 Pet. 1. 8. to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth nor doe live up to that full rate of plenty which their Father hath provided for them in his Family and sworne that he is abundantly willing they should enjoy and make use of Heb. 6. 17 18. what will hence follow as to the businesse in hand I professe
Truth and Mistery calculated contrived and framed by God with a singular aptnesse and choicenesse of ingredients for the advancement of Godlinesse in the world therefore what particular Doctrine is of the same Spirit tendency and import must needs be a naturall branch thereof and bath perfect accord with it this Proposition then it unquestionable Ans. According to the principles formerly laid downe I have something to say though not to the proposition it selfe § 3. as in the termes it lyeth but only as to the fixednesse and stayednesse of it that it may not be a nose of max to be turned to and fro at every ones pleasure to serve their turnes for what sort of men is there in the world professing the name of Christ that do not lay claime to an intrest in this Proposition for the confirmation of their Opinions It is but as a Common Exordium in Rethoricke a uselesse flourish The Doctrine which is according to Godlinesse that is which the Scripture teacheth to be true and to serve for the promotion of Godlinesse not what Doctrine soever any darke brainesicke Creature doth apprehend so to do in the state and Condition wherein the Saints of God walke with him is a branch of the Gospell I adde in the state and condition wherein we walke with God for in the state of innocency the Doctrine of the Law as a Covenant of Life was of singular aptnesse and usefulnesse to promote Obedience which yet is not therefore any branch or part of the Gospell but opposite to it and destructive of it All the advantage then Mr Goodwin can expect from this Argument to his cause dependeth upon the proofe of the minor Proposition which also must be effected in aswerable proportion to the restrictions and qualifications given to the Major or the whole will be void and of none effect That is he must prove it by the Testimony of God to be according to Godlinesse and not give us in by a pure begging of the thing in Question that it is so in his Apprehesion and according to the principles whereon he doth proceed in the teaching and asserting of Godlinesse Mr Goodwin knowes that there is no lesse difference btween him and us about the nature and causes of Godlinesse then there is aboute the Perseverance of the Saints and therefore his asserting any Doctrine to be suited to the promotion of Godlinesse that Assertion being proportioned to his other Hypothesis of his owne wherein we accord not with him and in particular to his notions of the causes and nature of Godlinesse with which conceptions of his we have no communion it cannot be of any weight with us unlesse he prove his affirmation according to the limitations before expressed Now this he attempteth in the words following What Doctrine saith he can there be more proper and powerfull to promote Godlinesse §. 4. in the hearts and lives of men then that which on the one hand promiseth a crowne of Blessednesse and eternall Glory to those that live Godlily without declining and on the other hand threatneth the vengeance of Hell fire eternally against those that shall turne aside into profanenesse and not returne by repentance whereas the Doctrine which promiseth and that withall possible certainty and assurance all fulnesse of Blessednesse and Glory to those that shall at any time be Godly though they shall the very next day or hour degenerate and turne loose and profane and continue never so long in such a course is most manifestly destructive to Godlinesse and encouraging above measure unto profanenesse Ans. There are two parts of this Discourse the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmatory of his owne Thesis §. 5. the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or destructive of that which he opposeth For the first it is upon the matter all that he produceth for the confirmation of his Minor Proposition wherein any singular concernement of his opinion doth lye Now that being in a sould sence the common Inheritance of all that professe the Truth under what deceits or mistakes soever the summe of what is here insisted on is that the Doctrine he maintaineth concerning the possibility of the Saints defection promiseth a crowne to them that continue in Obedience and threatneth vengeance of fire to them that turne to profanenesse which taken as a proofe of his former assertion is lyable to some small exceptions As 1. That this doth not at all prove the Doctrine to be a branch or parcell of the Gospell it being is it standeth severally by it selfe the pure tenor of the Covenant of Workes which we confesse to have been of singular importance for the propagation of Godlinesse Holinesse in them to whom it was given or with whom it was made being given and made for that very end and and purpose but that this alone by its selfe is a peculiar branch or parcell of the Gospell or that it is of such singular importance for the carrying on of Gospell-Obedience as so by it selfe proposed that should here have been proved 2. As it is also a part of the Gospell declaring the Faithfulnesse of God and the End and Issue of the proposall of the Gospell unto men and of their receiving or refusing of it so it is altogether forraigne to the Doctrine of Mr Goodwin under contest he might as well have said that the Doctrine of Apostacy is of singular import for the promotion of Holinesse because the Doctrine of Justification by Faith is so for what force of consequence is betwixt these two that God is a rewarder of them that Obey him and a punisher of them that rebell against him is an incentive to Obedience therefore the Doctrine that true Believers united to Jesus Christ may utterly fall out of the Favour of God and turne from their Obedience and be damned for ever there being no Promise of God for their preservation is also an incentive to Holinesse 3. What virtue soever there may be in this truth for the furtherance and promotion of Holinesse in the world our Doctrine laieth as cleare claime to it as yours that is there is not any thing in the least in it inconsistent therewith all we grant God threateneth the vengeance of Hell fire unto those that turne aside from their profession of Holinesse into profanenesse the Gospell it selfe becoming thereby unto them a savour of death unto death the Lord thereby proclaiming to all the world that the wages of sinne and infidelity is death and that he that believeth not shall be damned but that any thing can hence be inferred for the Apostacie of true Believers or how this assertion cometh to be appropriated to that Doctrine we see not The latter part of this Discourse § 6. whereby its Author aimeth to exclude the Doctrine hitherto asserted by us from any claime laid to usefulnesse for the promotion of Godlinesse is either a mistake of it through ignorance of the opinion he hath undertaken to
the tendernesse of the heart of Josiah under the preaching of the Law mentioned in the second place and therefore I shall not need to call it into Examination But it is added farther Sect. 14. p. 314. The present state and frame of the hearts and soules of the Saints duly considered § 61. which are made up as well of flesh and corruption as of Spirit and Grace the former having need of bridles for restraint as well as the latter of spurres for quickning evident it is that Arguments or motives drawne from feare of punishment are as necessary and proper for them in respect of the one as incitements from Love in respect of the other A whip for the Horse saies Solomon a bridle for the Asse and a rod for the Fooles backe The flesh even in the wisest of men is a foole and would be unruly without a rod ever and a non shaken over it nor should God have made such gracious bountifull and effectuall provision for the Perseverance of the Saints as now he hath done had he not ingaged as well the passion of Feare within them as of Love to be their guardian keeper 'T is true perfect love casteth out Feare but who amongst the Saints themselves can say either that his heart is cleane or his Love perfect Perfect Love casteth out flesh as well as Feare yea true Love untill flesh be cast out preserveth feare for its Assistant and fellow helper the flesh would soone make Love a wanton and intice her unto folly did not feare dissolve the inchantment and protect her Chastity Of this last Division of the 34. Section there are two parts The first Confirmative of what was spoken before concerning the usefullnesse of the Feare of Hell punishment for the furthering of the Saints Obedience The other Responsatory to what is urged to the contrary from 1 John 4. 18. Perfect Love casteth out Feare For the first it is granted that there are those two contrary principles of Flesh and Spirit Corruption and Grace in the hearts of all even even the best and most eminent Saints whilst they continue here below But that these two should be principles acting themselves in their Obedience the one moved incited and stirred up by Love the other from the Feare whereof we are speaking is a Fleshly Darke Anti-evangelicall conceit That the principle in Believers which the Scripture calls Flesh Corruption needs incitement to Obedience or is to be incited there unto as is affirmed is no lesse corrupt than what was before mentioned Looke whatsoever Influence Flesh or Corruption hath into any of our Obedience so far that Obedience is vitiated corrupted rendered uncleane and unacceptable before God The Flesh is to be crucified slaine destroyed not stirred up and provoked to Obedience being indeed Disobedience in the Abstract enmity to God You may as well perswade darkenesse to shine as the Flesh to Obâ—y It is not a foole as that Allusion bespeakes it from Prov. 26. 3. that would ever and anon be unruly were not a rod shaken over him but it is folly it selfe that is not to be cur'd but kill'd not stirred up but mortifyed How that is to be done hath been formerly at large declared It is by the Spirits bringing the Crosse and power of the death of Christ into the heart of the sinner and not by any consideration of Hell and punishment that we can take upon our selves which never did nor never will fortify any sinne to the end of the world that this worke is to be wrought Secondly that which is added of God's bountifull provision for the Perseverance of the Saints by ingaging the passion of Feare as well as Love is of no better a frame or Constitution than that which went before That our gratious Father hath made fuller larger and more certaine provision for our Perseverance than any can be afforded by the ingaging of our passions by consideration of punishment or reward I hope hath been sufficiently demonstrated And if Mr Goodwin intend no more by his Love and Feare of God than the ingaging of those naturall passions in us by the consâ—derations intimated I shall not be Rivall with him in his Perswasion The Love we intend is a Fruit of the Spirit of God in us and the Feare contended about of the Spirit of Bondage which though it be not pressed on us as our duty yet we hope that bountifull provision is made for our Perseverance as shall effectually support and preserve us to the end Blessed be his name his Saints have many better Guardians and keepers then a bondage frame of Spirit upon the account of the wrath to come from whence they are delivered by Christ They are in his own hand and in the hand of his Sonne and are kept through Faith by his power to Salvation If this be the end of Mr Goodwin's Preaching the threatnings of God at any time viz. that the naturall passion of Feare being stirred up with the apprehensions of Hell the Flesh that is in Man may be incited to obedience I hope he hath not many consenting with him in the same intendment Thirdly To an Objection framed from 1 Ioh 4. 18. That perfect Love casts out feare §. 62. First That it may be so but whose Love is perfect Secondly That Love cherisheth Feare untill the Flesh be quite cast out Thirdly That the Flesh would make Love wanton and intice it to folly did not Feare dissolve the inchantment But First Though Love be not perfect to all degrees of Perfection here yet it may have yea it hath in the Saints the perfection of Uprightnesse and Sincerity which is all that is here intended and all that is required to it for the casting out of that Tormenting Feare of which the Apostle speaks Feare saith he hath torment And if our Love cannot amount to that perfection as to cast it out it being only to be cast out thereby it is impossible we should ever be freed from Torment all our daies or be fill'd with joy Consolation in believing which would frustrate the glorious designe of God which he hath sworne himselfe willing to pursue Heb 6. 13. and the great End of the death of Christ which he hath perfectly accomplished Heb 2. 15. Secondly It is true there is a Feare that Love cherisheth the Feare that God hath promised in the Covenant of Grace to preserve in our hearts all our daies But to say it cherisheth the Feare we speake of and which the Holy Ghost in this place intendeth is expressely to make the Holy Ghost a lyar and 〈◊〉 contradict him to his face Thirdly What Love in us is that that the Flesh can or may intice to follyâ— Are the fruits of the Spirit of God Graces of his own working and creating in us of such a Temper and Constitution as that they may be inticed to uncleannesse and folly And is it possible that such a thought should enter into the heart of
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
be regenerate is to have a new and another generation not any one repeated In the place mentioned of John by M. Goodwin there is mention neither of a repetition of a former generation nor directly of a new one Though it be so it is not there called so our Saviour at first saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse a man be borne from above as the word is elsewhere rendred and properly signifies as Iohn 3. 31. % Iohn 19. 11. % Mark 15. 38. % Iames 3. 17. and sometimes of old or former daies as Acts 26. 5. once only it signifies againe Gal 4. 9. but there joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which restraines it And in the exposition afterwards of what he intended by that Expression he calls it simply a being borne of the water the spirit v. 5. without the least intimation of the repetition of any birth but only the asserting of a new spirituall one called a birth indeed with allusion to the birth Naturall which is the road opinion well beaten ever since Christ first trod that path Besides the very same thing which is exprest under the name of Regeneration being a spirituall birth which a man had not before is also delivered unto us in such words and termes as manifest no reiteration of any state condition or thing to be included therein as Conversion to God a Quickning from death Sanctification by the spirit c. all which manifest the induction of a new Life and forme and not the Repetition of another hence the ancients called Baptisme Regeneration being the initiall ordinance of Christianity and expressive of the new life which in and through Christ we receive and that from Tit. 3. 5. Regeneration then neither in the import of the word nor in the nature of the thing doth require a reiteration of any generation but only the addition of a new one to that which a man hath before and whereunto this doth allude The receiving of a new spirituall Birth and Life is our Regeneration Renovation Resurrection Quickning implanting into Christ and the like so that the foundation of all the ensuing discourse is a meere quagmire where no firme footing can be obtained and of the same Nature is that which ensues It is saith he the common sence of Divines that the two generations mentioned the Naturall and spirituall are membra dividentia and contra-distinguished the one unto the other and so the Apostle Peter too seemes to state and represent them as also our Saviour himselfe Ioh 3. 6. % Now there can hardly any instance be given where the introducing of one contrary forme or quality into the Subject is termed a reiteration or repetition of the other Calefaction for example is never termed a repetition of Frigefaction nor Calefaction called a reiteration of Frigefaction nor when a Regenerate or mortifyed man dyeth his naturall death is he said to reiterate or repeat his Spirituall death Ans That in the terme Regeneration two births are implyed may be granted that the same is intimated to be repeated is denyed and not proved at all And therefore Mr Goodwin sayes well that the introducing of a contrary forme is not called the reiteration of an other no more is it here our new birth is called our Regeneration or new generation in allusion to our naturall birth not as a repetition of it neither is the Allusion in respect of the contrary qualityes wherewith the one and the other are attended but in respect of the things themselves in which regard as they are not the same so they are not contrary but diverse They are both births the one Naturall the other Spirituall Naturall and Spirituall in that sence are not contrary qualityes but diverse adjuncts and so are the two births compared 1 Pet. 1. 23. Iohn 1. 13. In which last place our Regeneration is exprest under the simple terme of being borne with distinction to the naturall birth and not the least intimation of the iteration of any birth or Generation subjoyned so also is it Iames 1. 18. so that hitherto little progresse is made by Mr Goodwin towards his intendment whatever it be thus then he expresseth it I rather saith he conceive that Regeneration which the Scripture makes appropriable only unto persons living to yeares of discretion §. 48. who generally in the dayes of their youth degenerate from the innocency of their childhood younger yeares and corrupt themselves with the principles wayes of the world relates not to the Naturall generation as such I meane as naturall but unto the Spirituall estate and condition of men in respect of their Naturall generation and birth in and upon which they are if not simply absolutely yet comparatively innocent harmeles free from pride and malice and inrespect of these qualifications in Grace and favour with God upon the account of the death and sufferings of Christ for them as we shall afterwards prove Here you have the summe of the designe and the Doctrine of Regeneration cleared from all those vaine and erroneous opinions wherewith it hath so long been clouded It is the returning of men into the good state and condition wherein they are borne after they have degenerated into waies of wickednesse we thought it had been the quickening of them who are by nature dead in trespasses and sinnes their being begotten againe by the will of God the bestowing of a new principle of Spirit and Life upon them a Translation from Death to Life the opening of blind eyes making them who were darknesse to be light in the Lord. It seemes we have all this while been in the darke and that Regeneration indeed is only a returning to that condition from whence we thought it had been a delivery but let us a little see the Demonstration of this new notion of Regeneration First he saith the Scripture makes it appropriable only to them who come to yeares of discretion Sir your proofe we cannot take your bare word in a thing of this importance In the place your selfe chose to mention as the foundation you laid of the inferences you are now making our Saviour saies t is a being borne of the spirit doth the Scripture make this appropriable only unto men of discretion Men only of discretion then can enter into the Kingdome of God for none not so borne of the Spirit shall enter therein Ioh. 3. 5. If none but men of discretion can be borne of the Spirit then infants have no other birth but only that of the flesh and that which is borne of the flesh is flesh v. 6. Not capable of entring into the Kingdome of heaven surely you better deserve the title of durus pater infantum than He to whom of old 't was given perhaps a grosser figment was never framed by a man of Discretion Secondly It is true Infants are comparatively innocent in respect of Actuall Transgressions but equally nocent and guilty with Sinners of discretion in respect of naturall state and
as to quicken them 2. Eph. 11 And they to be borne of him as they are quickned or raised from the dead Two things are intimated in this Expression 1. A new principle habit or Spirituall Life which such persons have hence they are said to be borne as they who are borne in the world are partakers of a vitall principle that is the foundation of all their actions so have they here a new Life a new vitall principle by their being borne are they made partakers of it 2. The divine originall of that principle or life is from God They have the principle of Life immediately frō him therefore are said to be borne of God both these considerations are here used as descriptions of the Subject in the close of the Reason of the Proposition they are insisted on as the cause of that Effect of not sinning he sinneth not because he is borne of God both the nature of the principle it selfe which in it selfe is abiding and the rise or originall that it hath from God have an influence into that causality that is ascribed to it but about this there can be no great contest 2. Secondly That which is affirmed of every such person § 61. is that he committeth not sinne That this Expression is to be attended with its restrictions and limitations is evident from that contrariety wherein in its whole latitude it standeth to sundry other Testimonyes in the Booke of God yea in this very Epistle There is none that doth good and sinneth not saith Solomon 1 Kings 8. and In many things we sinne all saith James in the 3. James 4. And this Apostle putteth all out of question by convincing the best of Saints that have communion with the Father and Sonne that by saying we have no sinne by a denyall of it we involve our selves in the guilt of it If we we Apostles we who have fellowship with the Father and the Sonne say we have no sinne we deceive our selves 1 John 1. 8. doth not commit sinne then cannot be taken absolutely for doth not sin at all There is a Synechdoche in the words and they must be restrained to some kind of sinne or to some manner or degree in or of sinning Some say he doth not cannot sinne is they doe not commit sinne with delight not deliberately and with their full and whole will without reluctancy and opposition in their wills unto sinne which reluctancy is at a vast distance from the reluctancy that is raised in wicked men from the convictions of their Concience and judgement which sence is canvassed by M. Goodwin to no advantage at all Sect. 25. For in the way and manner formerly explained this may well take place Committeth not sinne then is doth not so commit sinne as that sinne should raigne in him spoken of and prevaile with him to death There is an Emphasis and intention in the words Committeth not sin that is doth not so commit it as to be given up to the power of it he doth not commit sinne in such a way as to be separated from communion with God thereby which is only done when sinne taketh the Rule or raigne in any Person This Exposition M. Goodwin saith §. 62. if it can be made to stand upright will beare the weight of the whole cause depending alone but as it is it argueth weaknesse to determine for our own sence in a Controversy or Question without giving a very substantiall Reason for the Exposition I doubt if M. Goodwins discourses in this Treatise were to be tried by this Rule a man might upon very substantiall grounds reasons call many of his assertions into Controversy because he addeth that such is his hard hap he can meet with no reasons at all I must needs question whether he made any dilligent search or no to this purpose shall supply him with one or two that lye hard at hand This then to be the intendment of the words is evident 1. From the scope of the place and aime of the Apostle therein This is to distinguish as was said betwixt the Children of God and of the Divell The children of the Divell commit sinne v. 8. He that committeth sinne is of the Divell as he giveth an instance of one that did so sin v. 12. Cain saith he was of the Divell he was of that wicked one and he committeth sinne How did Cain commit sinne impenitently to death that is the committing of sinne which is ascribed to them that are of the Devill of the wicked one Now saith he whosoever is borne of God doth not commit sinne that is he doth not so commit sinne as the Children of the Divell that wicked one do He sinnes not to death with impenitency 2. The same Apostle doth most eminently cleare his own intendment in this expression Chap 5. v 17 18. of this Epistle All unrighteousnesse is sinne there is a sinne not unto death we know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not That expression v. 18. Sineth not standeth in opposition to the sinne mentioned v. 17. Sinne unto death there is a sinne unto death but he that is borne of God sinneth not unto death So that both the context and the Exposition of the words given in a parrallell place affordeth us the sence insisted on Three reasons are tendred by Mr Goodwin against this exposition §. 63. and many more saith he are at hand which it seemes he is willing to spare for another season Of those that he is pleased to use I have already considered that which is of the chiefest importance being taken from the scope of the place It hath been already declared not only that the sence by him urged is not suitable to the intendment of the Holy Ghost and that M. G. is not a little mistaken in his Analysis of the Chapter but that the exposition insisted on by us is from thence inforced 1. His other reasons are First That the Grammar or letter of the Phrase breatheth not the least aire of such a sence Ans. That the Expression is Synecdochicall was before affirmed what it importeth under the power of that figure is the Grammaticall sence of the words To the Grammaticall regularity and signification of them doth their figurativenesse belong Let the words be restrained as the figure requireth and the sence is most proper as was signifyed 2. But Secondly saith he The Phrase of committing sinne is no where in the Scripture found in such a sence as to sinne with finall impenitency or to sinne to death Ans. The contrary hath been demonstrated The same phrase necessarily importeth no lesse v. 8. of this Chapter and an equivalent expression beyond all contradiction intending the same Chap 5. 17 18. Besides a Phrase may be so circumstantiated as to be in one only place restrained to a sence which it doth not elsewhere necessarily import
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
can prompt thee to Certainely this perwasion is fit only to ingenerate in thee an high contempt of humble and close walking with God What other conclution can ' st thou possibly make of that presumption but only that I may then do what I please what I will let the flesh take its swing in all abominations it matters not Goodnesse and Mercy shall â—ollow me Alas saith the Psalmist these thoughts never come in my heart I finde this perswasion through the Grace of him in whom it is effectuall to ingenerate contrary Resolutions This is that which I am upon the account thereof determined on I will dwell in the house of God for ever seeing Goodnesse and Mercy shall follow me I will dwell in his house and seeing they shall follow me all the dayes of my life I will dwell in his House for ever There are then these two things in this last verse §. 9. pregnant to the purpose in hand 1. The Psalmist's assurance of the presence of God with him for ever and that in kindnesse and pardoning Mercy upon the account of his Promise unto him Goodnesse or benignity saith he shall follow me into every Condition to assist me extricate my Soule even out of the vally of the shadow of death A conclusion like that of Paul 2 Tim. 4. 18. The Lord shall deliver me from every evill worâ— and will preserve me unto his Heavenly Kingdome Having v. 17. given testimony of the Presence of God with him in his great tryall when he was brought before that devouring monster Nero giving him deliverance he manifesteth in the 18. v. that the Presence of God with him was not only effectuall for one or an other deliverance but that it will keepe him from every evill worke not only from the rashnesse cruelty and oppression of others but also from any such way or workes of his owne which should lay a barre against his injoyments of and compleat preservation unto that Heavenly Kingdome whereunto he was appointed What reason now can be imagined why other Saints of God who have the same Promise with David and Paul established unto them in the hand of the same Mediator 2 Cor. 1. 20. being equally taken into the same Covenant of Mercy and Peace with them may not make the same conclusion of Mercy with them viz. That the Mercy Goodnes of God will follow them all the dayes of their lives that they shall be delivered from every evill worke and preserved to God's Heavenly kingdome To fly here to immediate Revelation as though God had particularly and immediately assured some persous of their Perseverance which begat in them a confidence wherein others may not share with them besides that it is destructive of all the vigour and strength of sundry if not all the Arguments produced against the Saints Perseverance it is not in this place of any weight or at all relative to the businesse in hand For evident it is that one of them even David is thus confident upon the common account of Gods Relation unto all his Saints as he is their Shepheard one that takes care of them and will see not only whilst they abide with him that they shall have Pasture and refreshment but also will find them out in their wandrings and will not suffer any of them to be utterly lost And he is a Shepheard equally in care and love to every one of his Saints as he was to David He gives them all the sure Mercies of David Isa. 55. 3. even the Mercy conteined wrapped up in the Promise that was given to them and what by virtue thereof he did enjoy with what he received from God in that Covenant-Relation wherein he stood And for Paul it is most evident that he grounded his Confidence and Consolation meerly upon the generall Promise of the Presence of God with his that he will never leave them nor forsake them but be their God and guide even unto death Neither is there the least intimation of any other bottome of his Consolation herein Now these being things wherein every Believer even the weakest in the world hath an equall share and interest with Paul David or any of the Saints in their generations what should lye in their way but that they also may grow up to this assurance being called thereunto I say they may grow up unto it I doe not say that every believer can with equall assurance of mind thus make their boasts in the Lord and the continuance of his kindnesse to them The Lord knowes we are oftentimes weake and darke at no small losse even as to the main of our interest in the Promises of God But there being an equall certainty in the things themselves of which we speake it being as certaine that the Goodnesse and Mercy of God shall follow them all their dayes as it did David and as certaine that God will deliver them from every evill worke and preserve them to his Heavenly kingdome as he did Panl they also may grow up unto and ought to presse after the like Assurance and Consolation With them whom Goodnesse and Mercy shall follow all their dayes and who shall be of God preserved from every evill worke they can never fall totally and finally out of the Favour of God That this is the state and Condition of Believers is manifested from the Instances given of David and Paul testifying their full perswasion and assurance concerning that Condition on Grounds common to them with all Believers 2. The conclusion and inference thar the Psalmist makes §. 10. from the Assurance which he had of the Continuance of the Goodnesse and Kindenesse of God unto him followeth in the words insisted on All the daies of his life he would dwell in his House He would for ever give up himselfe unto his Worship and service seeing this is the case of my Soule that God will never forsake me let me answer this Loye of God in my constant obedience Now this conclusion followes from the former principle upon a twofold account 1. As it is a motive unto it The Continuance of the Goodnesse and Kindnesse of God unto a Soule is a constreining motive unto that Soule to continue with him in Love Service and Obedience It workes powerfully upon a heart any way enobled with the ingenuity of Grace to make a suitable returne as farre as possible it can to such eminent Mercy and Goodnesse I professe I know not what those men thinke the Saints of God to be who suppose them apt to make conclusions of wantonnesse and rebellion upon the account of the Stedfastnesse of the Love and Kindnesse of God to them I shall not judge any as to their state and Condition yet I cannot but thinke that such mens prejudices and fulnesse of their own perswasions doe exceedingly interpose in their Spirits from receiving that impression of this Grace of God which in its owne nature it is apt to give or it
Assertion is repeated that God will defend them in Heaven against all opposition Here where their oppositions are innumerable they may shift for themselves but when they come to Heaven where they shall be sure to meet with no opposition at all there the Lord hath engaged his Almighty power for their safety against all that shall arise up against them and this is as is said the naturall and cleare disposition of the Context in this place but Nobis non licet c. There are sundry other texts of Scripture which most clearely and evidently confirme the truth we have in hand which are all well worth our consideration for our consolation and establishment as also something of our labour and diligence to quit them from those glosses and interpretations which turne them aside from their proper intendment that are by some put upon them Amongst which 1 Cor. 1. 8 9. 1. Philip. 6. 1 Thess. 5. 24. Joh. 5. 24. ought to have place But because I will not insist long on any particulars of our Argument from the Promises of God here shall be an end CAP. VII 1. The Consideration of the Oath of God deferred 2. The method first proposed somewhat waved The influence of the mediation of Christ into God's free and unchangeable acceptance of Believers propoâ—ed Reasons of that proposall 3 4. Of the Oblation of Christ. Its influence into the Saints Perseverance All causes of separation between God and Believers taken away thereby Morall and efficient causes thereby removed 5. The guilt of sinne how taken away by the death of Christ Of the Nature of Redemption Conscience of sinne how abolished by the sacrifice of Christ Heb 10. 3 4 14. 6. Dan. 9. 24. opened Rom 2 34. 7. Deliverance from all sinne how by the death of Christ. The Law innovated in respect of the Elect. 8. The vindictive justice of God satisfied by the death of Christ How that is done Wherein satisfaction doth consist Absolute not conditionall 9. The Law how fulfilled in the Death of Christ. 10. The Truth of God thereby accomplished His distributive justice engaged 11. Observations for the clearing of the former assertions Whether any one for whom Christ died may dye in sinne The necessity of Faith and Obedience The Reasons thereof The end of Faith and Holinesse 12. The first Argument for the proofe of the former Assertions concerning the fruit and efficacy of the death of Christ Heb. 9. 14. The second The third The compact between the Father Son about the work of mediation 14. The Fourth Good things bestowed on them for whom Christ died antecedently to any thing spiritually good in them The Spirit so bestowed and Faith it selfe The close of those Arguments 14. Inferences from the foregoing discourse The Efficacy of the death of Christ and the necessity of Faith and Obedience reconciled Sundry considerations unto that end proposed All Spirituall mercies fruits of the death of Christ. 2. All the fruits of Christs death laid up in the hand of Gods Righteousnesse 3. The state of them for whom Christ died not actually changed by his death 4 On what account Believing is necessary 15. Christ secures the stability of the Saints abiding with God What is contrary thereunto how by him removed The World overcome by Christ as mannaged by Sathan in an enmity to the Saints 16. The compleat victory of Christ over the Devill The waies whereby he compleats his conquest The Rule of Sathan in respect of siâ—ners two fold 1. Over them 2. in them 17. The Title of Sathan to a rule over men judged and destroyed by Christ. The exercise of all power taken from him 18. The works of Sathan destroyed by Christ in and for his Elect. 19. The Holy Spirit procured by the death of Christ. 20. The giving of the spirit the great Promise of the New Covenant 21. This farther proved and confirmed 22. The perpetuall Residence of the Holy Spirit with Believers proved by the threefold testimony of Father Sonne and Spirit Isa 59. 21. The Testimony of the Father proposed and vindicated 23. Our Argument from hence farther cleared This Promise Absolute not Conditionall No condition rationally to â—e affixed to it The import of those words â—as for me â— To whom this Promise is made 24. That farther cleared not to all Israel according to the flesh 25. Mr G's Objections answered 26. The Testimony of the Sonne given to the perpetuall abiding of the Spirit with Believers Ioh 14. 16. opened The Promise in those words equally belonging to all Believers 27. Mr G's Objections answered No Promise of the Spirit abiding with Believers on his principle allowed The Promise given to the Apostles personally yet given also to the whole Church Promises made to the Church made to the individualls whereof it is constituted 28. The giving of this Promise to all Believers farther argued from the scope of the place And vindicated from Mr G's exceptions 29. The third Testimony of the Holy Spirit himselfe proposed to consideration His Testimony in sealing particularly considered 2 Cor 1. 22. Ephes 1. 13. 4. 30. Of the nature and use of Sealing amongst men The end aime and use of the sealing of the Holy Ghost 30. Mr G's Objections and Exceptions to our Argument from that sealing of the Spirit considered and removed 31. The â—ame farther carried on c THere remaines nothing for the confirmation of the first branch §. 1. or part of the Truth proposed but only the consideration of the Oath of God which because it ought certainly to be an end of all strife I shall reserve the handling of it to the close of the whole if God be pleased to carry us out thereunto that we may give The Oath of God its due Honour of being the last word in this Contest The order of our method first proposed would here call me to handle our Stedfastnesse with God and the Glory created upon our Grace of Sanctification But because some men may admire and aske whence it is that the Lord will abide so Stedfast in his Love towards Believers as hath been manifested upon severall accounts that he will besides what hath beene said before of his owne Goodnesse and Unchangeablenesse c. I shall now adde that outward consideration which lyes in the Mediation of Christ upon the account whereof he acts his owne Goodnesse and Kindnesse to us with the greatest advantage of Glory ad Honour to himselfe that can be thought upon Only I shall desire the Reader to observe that the Lord Jesus is an undertaker in this businesse of perfecting our Salvation and safegarding our Spirituall Glory not in one regard and respect only There is one part of his Ingagement therein which under the Oath of God is the close of the whole and that is his becoming a surety to us of his Fathers Faithfulnesse towards us and a suerty for us of our Faithfulnesse to him so that upon the whole matter the businesse on each side
of God according to Election or the Purpose of his Will in Jesus Christ Rom. 9. 11. which though it comprize his Will of not punishing them in their own persons Joh. 3. 36. that are within the verge of this his Purpose Eph. 2. 3. yet it is not properly an Act of forgivenesse of sinns Rom. 5. 6 8. nor are they pardoned by it Gal. 3. 23. nor is the Law actually innovated 2 Cor. 5 21. or its obligation on them unto punishment dissolved Rom. 3. 23 24 25. nor themselves justified in any sence thereby 2. That interposition of the Lord Christ 2 Cor. 1. 30. whereof we have been treating being a medium indispensably necessary as to satisfaction Math. 17. 5. and freely designed by the will and Wisdome of God for such a procurement of the good things designed in his Eternall Counsell as might advance the Glory of his Grace and make knowne his Righteousnesse also And this being fixed on by God as the only thing by him required that all the Mercies all the Grace of his eternall Purpose might be dispensed in the order by him designed unto them Rom. 5. 9 10. upon the performance of it God resteth as well pleased and they for whom he hath mediated by his Blood 2 Cor. 5. 18 19 21. or for whom he is considered so to have done 1 Pet. 2. 24. are reconciled unto God as to that part of Reconciliation which respects the Love of God as to the dispencing the fruits of it unto them even whilest they are enemies upon the accounts before mentioned 3. Things being thus stated between God 2 Cor. 5. 20. and them Rom 8. 11. for whom Christ dyed on the account of his death God actually absolves them from under that sentence and Curse of the Law by sending the Spirit of his Sonne into their hearts to quicken them and to implant Faith in them Aud in what Act of God to place his actuall absolution of sinners ungodly persons whom Christ dyed for but in this actuall collation of the Spirit and habit of Grace on them I am not as yet satisfyed neither doth this in any measure confound our Justification and Sanctification For nothing hinders but that the same Act as it is of free Grace in opposition to workes or any thing in us may justify us or exert the fruit of his Love which was before purchased by Christ in our Gracious Acceptation notwithstanding all that was against us and also by principling us with Grace for Obedience Sanctify us throughout 4. This being done they with whom God thus Graciously deales receive the Attonement and being Justifyed by Faith have peace with God But this is not the matter or subject of our present Contest This then is the first influence which the Bloodshedding in the death Oblation of Christ hath into the Saints continuance of the Love and Favour of God It taketh away the guilt of sinne that it shall not be such a provocation to the eyes of his Glory his Law being fulfilled and Justice satisfyed as to cause him utterly to turne away his Love from them 2 Cor. 5. 21. And they becoming the Righteousnesse of God in him to all intents and purposes what should separate them from the Love of God Eph. 2. 14 15 He hath made peace in the Blood of the Crosse of his Sonne Rom. 8. 32 33. and will not ingage in enmity against his Elect any more to Eternity But in his owne way and own time as he hath the Soveraignty of all in his hands he will bring them infallibly to the enjoyment of himselfe And thus much by this discourse about the effects of the Death of Christ have we clearely obtained what Christ aymes to accomplish by his Death and what was the designe and intention of the Father that he should accomplish that cannot faile of its issue and appointed event by any interposure whatever That the effectuall removall of every thing that might intercept hinder or turne aside the Love and Favour of God from them for whom he dyed is the designed effect of the death of Christ hath been demonstrated This then in the order wherein it hath seemed good to the infinite Wisdome of God to proceed in dispencing his Grace unto sinners shall certainely be fulfilled and all Believers saved to the utmost I come §. 15. in the second place to demonstrate that as our Saviour secures the stability of the Love of the Saints to God and their abiding with him by taking away and removing what ever might hinder them therein or prevaile upon them utterly and wickedly to depart from him That which meritoriously might cause God to turne from us he utterly destroies and abolishes and that which efficiently might cause us to turne from God that also he destroyes and and removes Now all that is of this kind that workes effectually and powerfully for the alienating of the hearts of Believers from God or keeping men in a state of alienation from him may be referred unto two principles Gen. 3. 17. 1. Sathan himselfe 2. His Workes The world as under the Curse is an instrument in his hand who is called the God thereof to allure 2 Cor. 4. 4. vex and mischiefe us withall neither hath it the least power or efficacy in it selfe Math. 4. 9. but only as 't is managed in the hand of Sathan to turne men from God And yet the Lord Christ hath not let that goe free neither without its deaths wound John 16. 32. but bids his followers be of good comfort for he had overcome the World Gal. 1. 4. that is 1 John 5. 4 5. for them and in their stead so that it should never be used nor heightned in its enmity to a conquest over them I meane a totall and finall Conquest such as might frustrate any intention of God in his undertaking for them It is not our losse of a little bloud but our losse of Life that makes the enemy a Conqueror But now for Satan 1. First he overcomes §. 16. destroyes and breakes him in pieces with his power Heb 2. 14. by death he destroyed him that had the power of death that is the Divell The first thing that was promised of him was That he should breake the head of the Serpent Gen. 3. 15. He doth it also in and for the seed of the Woman all the Elect of God opposed to the seed of the Serpent or Generation of Vipers In pursuit hereof he spoyles Principalities and Powers and makes a shew of them openly triumphing over them in his Crosse Col. 2. 15. In the bloud of his Crosse he conquered and brake the power of the Divell binding that strong man Armed and spoyling his goods making a shew of him and them as great Conquerors were wont to doe with their Captives and their spoyles Now there are two waies whereby the bloud of
Christ thus brake the power of Satan that he shall not lead those alwaies captive at his pleasure nor rule in them as Children of disobedience in the behalfe of whom his power was so broken 1. First He subdues him by taking away all that Right and Title which he had by sinne to rule over them I speake of the Elect of God By the entrance of sinne the Divell entred upon a two fold rule in reference to sinners First A Rule over them with the terrour and dread of death and Hell they are in bondage by reason of death Heb. 2. 14. all their daies Heb 2. 15. And the Divell hath the power of that death upon the World whereunto they are in bondage The death that is in the Curse is put into his hand to manage it to the dread and terrour of sinners and by it he hath alwaies kept many and to this day doth keep innumerable soules in unexpressable bondage putting them upon Barbarous Inhumanities to make Attonement for their sinnes and forcing some to inflict revenge and destruction upon themselves thinking to prevent but really hastening that which they feare As of old this power of his lay at the bottome of all the Abominations Diat de Just. Divin wherewith men provoked God when they thought to Attone him as by burning their Children in the fire and the like Mic. 6. 7 8. So at present is it the principle of all that superstitious Will-worship Levit. 18. 21. and Religious drudgery which is spread over the Antichristian World Deut. 18. 10. 2 yea the inventions of men Kings 21. 6. 23. 10. ignorant of the Righteousnesse of God and convinced of their own insufficiency to performe worke out 2 Chr. 33. 6. and establish a Righteousnesse of their owne Jer. 32. 35. that shall perfectly answer the exact holy demands of the Law as far as to them is discovered to deliver themselves from under this dread of Death wherewith he that hath the power of it terrifies them all their daies are indeed the foundation and spring the summe and substance of all Religions in the World and the darling of all Religious Persons in and with whom Christ is not all and in all And herein have the Papists gon one notable step beyond all their predecessours in superstition and devotion for whereas they universally contented themselves with sacrifices purifications purgations lustrations satisfactions recompenses to be in this life performed these latter more refined sublimated mercuriall wits observing that nothing they could here invent would settle and charme the spirits of men haunted with the dread of death we speake of but that instantly they came againe with the same disquietnesse as formerly renewed mention of sinne upon the insufficiency of the Attonement fixed on for its expiation they found out that noble expedient of the future Purgatory which might maintaine the soules of men in some hopes in this life and secure themselves from the cryes complaints of men against the insufficiency of their Remedy which they doe prescribe 2. As he rules over men by death and hell that followes after so also he rules in men by sinne he ruleth in the children of disobedience Eph. 2. 2. And to this end to secure men to himselfe he being that strong man armed who hath the first possession Math. 12. 39. and labours to keepe what he hath got Mark 3. 27. in peace he sets up strong holds Luk. 11. 21. Imaginations and highthings against God 2. Cor. 4. 5. Now this twofold power of Sathan over men and in men do both arise from sinne whereby men are first cast out of Gods Love and care becoming obnoxious to death And secondly are alienated from God in willing subjection to his Enemy And both these parts and branches of his dominion are in reference unto the Elect cast downe and destroyed and taken away For First §. 17. Christ by his Death Casheires the Title and Claime that Sathan lay'd to the exercise of any such power in reference unto the Elect. When men cast downe any from Rule they may interrupt and put by their exercise of any power but they cannot take away their Title unlesse it be of their owne giving Christ by his Death takes away the very bottome foundation and occasion of the whole power of Sathan Gen. 3. 3. All the power of Sathan in the first sence Deut. 27. 29. consists in death Rom. 5. 12. and those things that either conduce to it or do attende it Heb. 2. 9 10 11 12 13 14 15. Now death entred by sinne and there withall the power of Sathan The Lord Jesus taking away sinne and puting an end thereunto as was manifested the whole Title of Sathan falls and comes to nothing And this was really done in the Crosse Col. 2. 15. its manifestation by the Gospell ensuing thereupon according to the appointment of God Tit. 1. 3. Secondly he takes away the exercise of his power §. 18. and that to the utmost For 1. He bindes him with bonds He binds the strong man Armed Math. 12. 19. And he breaks his head Gen. 3 15. Then leades him captive Psal. 68. 18. Triumphs over him Col. 1. 16. Treads him downe under the feet of his Rom. 16. 20. as the Kings of Canaan were trod downe under the feet of the Children of Israel John 10. 24. then destroyes him Heb. 2. 14. What exercise of power is left to a conquered bound wounded captived triumphed over trodden downe destroyed Caytife Think yee this wretch shall ever wholy prevaile against any one of them for whose sake all this was done to him Neither can this with any colour of reason be said to be done for them or with respect unto them towards whom the power of Sathan remaines entire all their dayes whom he leades captive and rules over at his pleasure untill death take full dominion over them 2. As he destroyes Sathan so he doth his workes For this cause was he manifested even to destroy the workes of the Divell 1 John 3. 8. He doth not only binde the strong man armed Luk. 12. 21. but also he spoiles his Goods Whatsoever is in men that followes from that corrupted principle of nature is reckoned to the worke of Sathan being the issue of his seduction Whatsoever his temptations draw men out unto the Lord Christ came to destroy it all to make an end of it and he will not faile of his end but certainely carry on his undertaking untill he hath utterly destroyed all those workes of Sathan in the hearts of all that are his He redeemes us from our vaine Conversation 2 Pet. 1. 18 19. from the power of our lusts and corruptions leading us out to a vaine Conversation The Apostle tells us Rom. 6. 6. that by his death the old man is crucified and the body of sinne destroyed The craft of sinne the old man and the strength of
sinne the body of it or the ruling of Originall sinne the old man and the full fruit of actuall sinne in the body of it is by the death of Christ crucified and destroyed and in that whole Chapter from our participation in the death of Christ he argues to such an abolition of the Law and Rule of sinne to such a breaking of the power and strength of it that it is impossible that it should any more rule in us or have dominion over us Of the way whereby virtue flowes out from the death of Christ for the killing of sinne I am not now to speake And this is the first way whereby the death of Christ hath an influence into the safegarding of Believers in their continuance of the Love and Favour of God He so takes away the guilt of sinne that it shall never be able utterly to turne the Love of God from them and so takes away the rule of Sathan and power of sinne destroying the one and killing the other that they shall never be able to turne them wholly from God Farther §. 19. to secure their continuance with God he procureth the Holy Spirit for them as was shewed before But because much weight lyes upon this part of our foundation I shall a little farther cleare it up That the Spirit of Grace and Adoption with all those Spirituall Mercyes and operations wherewith he is attended and accompanied is a Promise of the new Covenant doubtlesse is by its own evidence put out of question There is scarce any Promise thereof wherein he is not either clearly expressed or evidently included Yea and often times the whole Covenant is stated in that one Promise of the Spirit the actuall collation and bestowing of all the Mercy thereof being his proper worke and peculiar dispensation for the carrying on the great designe of the Salvation of sinners So Isa. 59. 20. As for me saith God this is my Covenant with them my Spirit that is upon thee and my word which I have put in thy mouth shall not depart from thee This is my Covenant saith God or what in my Covenant I do faithfully ingage to bestow upon you But of this Text and its vindication more afterwardes Many other places not only pregnant of proofe to the same purpose but expressly in termes affirming it might be insisted on Now that this Spirit §. 20. promised in the Covenant of Grace as to the bestowing of him on the elect of God or those for whom Christ dyed is of his purchasing and procurement in his Death is apparent 1. Because he is the Mediator of the Covenant by whose hands and for whose sake all the Mercyes of it are made out to them who are admitted into the bond thereof Gen. 17. 1. Though men are not compleatly stated in the Covenant before their owne Believing Ierem. 31. 32. 32. 38 39 40 which brings in what of their part is stipulated yet the Covenant and Grace of it layes hold of them before even to bestow Faith on them Ezek. 11. 19. 36. 25 26. or they would never Believe for Faith is not of our selves it is the Guift of God God certainely bestowes no such Guifts but from a Covenant Spirituall Graces are not administred soly in a providentiall dispensation Heb. 8. 9 10 11. Faith for the receiving the pardon of sinne is no guift nor product of the Covenant of workes Now as in generall the Mercies of the Covenant are procured by the Mediator of it so this whereof we speake in an especiall manner Heb. 9. 15. For this cause he is the mediator of the New Testament that by meanes of death they which are called might receive the Promise of Eternall Inheritance By his death they for whom he dyed and who thereupon are called Deut 27 29. being delivered from their sinnes which were against the Covenant of workes Gal. 3 12. receive the Promise Rom. 3. 21. or pledge of an Eternall Inheritance What this great Promise here intended is and wherein it doth consist the Holy Ghost declares Acts 2. 23. The Promise which Jesus Christ received of the Father upon his exaltation was that of the Holy Ghost having purchased and procured the bestowing of him by his Death upon his Exaltation the dispensation thereof is committed to him as being part of the Compacte and Covenant which was between his Father and himselfe The grand bottome of his satisfaction merit This is the great Originall radicall Promise of that Eternall Inheritance By the Promised Spirit are wee begotten a new into a hope thereof Rom. 8. 11. made meet for it Col. 1. 12. and sealed up unto it Ephes. 4. 30. Yea do but looke upon the Spirit as promised and yee may conclude him purchased for all the Promises of God are yea and a men in Jesus Christ 2 Cor. 1. 20. They all have their Confirmation Establishment and Accomplishment in by and for Jesus Christ. And if it be granted that any designed appointed Mercy whatever that in Christ the Lord blesseth us withall be procured for us by him in the way of merit being given freely to us through him but reckoned to him of debt it will easily be manifested that the same is the condition of every Mercy whatever promised unto us and given us upon his Mediatory interposition 2. It appears from that peculiar promise § 21. that Christ makes of sending his Holy Spirit unto his owne He tels them indeed once and againe that the Father will send him Ioh. 14. 16 26. As he comes from that originall and Fountaine Love from which also himselfe was sent But withall he assures us that he himselfe will send him Ioh. 15. 26. When the Comforter is come whom I will send unto you from the Father even the Spirit of truth It is true that he is promised here only as a Comforter for the performance of that part of his Office But look upon what account he is sent for any one Act Ioh. 16. 7. or Worke of Grace on that he is sent for all I will send him then saith Christ and that as a fruit of his death as the procurement of his Mediation for that alone he promiseth to bestow on his And in particular he tells us that he receives the spirit from the Father for us upon his Intercession wherein as hath been elsewhere demonstrated he askes no more nor lesse Salus Electorum sanguis Iesu. then what by his death is obtained Iohn 14. 16 17. I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of Truth whom the World cannot receive he tells us v. 13. that whatsoever we aske he will doe it But withall in these verses how he will doe it even by interceding with the Father for it as a fruit of his Bloodshedding and the Promise made to him upon his undertaking to Glorify his Fathers
hath abounded that they may live in all filth and folly because God hath promised never to forsake them not turne away his Love from them they doe not looke upon it as an hellish abuse of the Love of God which they labour to crucifie no lesse then any other worke of the flesh whatsoever Presuppose indeed the Saints of God to be Dogges and swine wholly sensuall and unregenerate that is no Saints and our Doctrine to be such that God will Love them and save them continuing in that state wherein they are and you make a bed for Iniquity to stretch it selfe upon But suppose that we teach that the wrath of God will certainly come upon the Children of disobedience that he that Believeth not shall be damned and that God will keepe his owne by his power through Faith unto Salvation and that in and by the use of meanes they shall certainly be preserved to the end and the mouth of iniquity will be stopped 2. They say it takes away that strong curbe and bridle §. 14. which ought to be kept in the mouth of the flesh to keepe it from running headlong into sin and folly namely the feare of Hell and punishment which alone hath an influence upon it to bring it to subjection and under Obedience But now if there be nothing in the world that is of use for the mortification and crucifying of the flesh and the lusts thereof but it receives improvement by this Doctrine this crimination must of necessity vanish into nothing 1. Then it tells that the flesh and all the deeds thereof are to be crucifyed and slaine God having ordained good workes for us to walke in That for the workes of the flesh the wrath of God comes upon the Children of disobedience if any say let us continue in sinne because we are not under the Law or the condemning power of it for sinne but under Grace it cries out God for bid Rom. 6. 15 16. And saith this is Argument enough and Proofe snfficient that sinne shall not have dominion over us because we are not under the Law but under Grace It tells you also that there is a twofold feare of Hell and punishment of sinne First of Anxietie and doubtfullnesse in respect of the end Secondly Of Care and diligence that respecteth the meanes And for the first it saith that this is the portion of very many of the Saints of God of some all their dayes though they are so yet they know not that they are so and therefore are under anxious and doubtfull feares of Hell and Punishment notwithstanding that they are in the armes of their Father from whence indeed they shall not be cast downe as a man bound with chaines on the toppe of a tower he cannot but feare and yet he cannot fall He cannot fall because he is fast bound with strong chaines He cannot but feare because he cannot actually and clearely consider often times the meanes of his preservation And for the latter a feare of the wayes and meanes leading to punishment as such that continues upon all the Saints of God in this life neither is there any thing in this Doctrine that is suited to a removall thereof And this it saies is more much more of use for the mortification of the flesh then the former 2. It sayes that the great and Principall meanes of mortification of the flesh is not feare of Hell and Punishment but the Spirit of Christ as the Apostle tells us Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh yee shall live It is the Spirit of Christ alone that is able to do this great Worke We know what bondage and Religious drudgery some have put themselves 〈◊〉 upon this account and yet could never in their lives attaine to the mortification of any one sinne It is the Spirit of Christ alone that hath soveraigne power in our soules of killing and making alive As no man quickneth his owne soule so no man upon any Consideration whatsoever or by the power of any threatnings of the Law can kill his own sinne There was never any one sinne truly mortified by the Law or the threatning of it All that the Law can do of it selfe is but to intangle sinne and thereby to irritate provoke it like a Bull in a net or a beast lead to the slaughter It is the Spirit of Christin the Gospell that cuts its throate destroyes it Now this Doctrine was never in the least charged with denying the Spirit of God to Believers which whilst it doth grant maintaine in a way of opposition to that late Opinion which advanceth it selfe against it it maintaines the mortification of the flesh and the lusts thereof upon the only true and unshaken foundations 3. It tells you that the great meanes whereby the Spirit of Christ worketh the mortification of the flesh and the Lusts thereof is the Application of the Crosse of Christ and his Death and Love therein unto the soule and saies that those vaine endeavours which some promote and encourage for the mortification of sinne consisting for the most part in slavish bodily exercises are to be bewayled with teares of bloud as abominations that seduce poore soules from the Crosse of Christ For it saies this work is truly and in an acceptable manner only performed when we are planted into the likenesse of the death of Christ having our old man crucified with him and the body of sinne destroyed Rom. 6. 5 6. and thereupon by Faith reckoning our selves dead unto sinne but alive unto God v. 11. It is done only by knowing the fellowship of the sufferings of Christ and being made conformable to his death Phil. 3. 10. by the Crosse of Christ is the world crucified unto us and we unto the world The Spirit brings home the power of the Crosse of Christ to the soule for the accomplishing of this work and without it it will not be done Moreover it saies that by the way of motive to this duty there is nothing comes with that efficacy upon the soule as the love of Christ in his death as the Apostle assures us 2 Cor. 5. 14. for the Love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe now it was never laid to the charge of this Doctrine that it took off from the vertue of the Death and Crosse of Christ but rather on the contrary though falsely that it ascribed too much thereunto so that these importune exceptions notwithstanding the Doctrine in hand doth not only maintaine its own innocency as to any tendency unto loosenesse but also manifestly declareth its own usefulnesse to all ends and purposes of Gospell Obedience whatsoever For 3. It stirres up §. 15. provokes and drawes out into action every
we see all things unpartially weighed and debated to and fro that the Doctrine which supposeth a possibility of the Saints declining is the Doctrine which is according to Godlinesse and the corrivall of it an enemy thereto Ans. We have here an Assertion an Inference and a Conclusion The Assertion is that there is no such aptnesse and pronenesse to sinne in Believers as is intimated and that because there is such a strong propensity in them to Righteousnesse which that they have is proved from sundry places of Scripture That is because the Spirit is in Believers the flesh is not in them Because they have a new man in them they have not an old because they have a principle of Life they have not a body of death That is where the Spirit lusteth against the flesh the flesh lusteth not against the Spirit We thought the Doctrine of Paul Rom. 7. Gal. 5. and in innumerable other places with the experience off all the Saints in the World had laine against this piece of Sophistry It is true their propension unto Righteousnesse raigneth in them but it is as true their propension unto sinne rebelleth in them Though the Land be conquered for Christ yet the Canaanites will dwell in it if the Saints leave of but one day the worke of killing crucifying and mortifying they will quickly finde an actuall rebellion in them not easie to be suppressed They have indeed a propension to Holinesse ruling in them but also a propension unto sinne dwelling in them so that when they would do good â—vell is present with them and the good they would do they cannot But when Mr Goodwin can prove this consequence that Saints have strong inclinations to Righteousnesse therefore they have not so to sinne for my part I will forbeare for ever disputing with him If he can beat us not only from Scripture but all our Spirituall sence and experience doubtlesse it is to no purpose to contend any longer with him Hence then 2. He inferreth §. 24. that to abstaine from sinning that is sinning customarily against conscience so as to endanger the losse of the Favour of God is no such great mastery no such matter of difficulty to such men This abstaining from such sinnes on the one hand is the whole course of our Gospell Obedience which it seemeth however it be compared to running in a race striving for masteries called resisting unto blood wrestling with principallities and powers requiring for its carrying on the exceeding greatnesse of the power of God with suitable help in time of need from Jesus Christ who is sensible of the weight of it as no small matter knowing what it is to serve God in Temptations yet is it indeed but a trifling thing a matter of no great difficulty or mastery Doe men Watch Pray Contend Fight Wrestle with God and Satan doth the Lord put forth his Power and the Lord Jesus Christ continually intercede for the preservation of the Saints Ad quid perditio haec to what end is all this toile and labour about a thing of little or no weight Egregiam vero laudem We know indeed the Yoke of Christ is easy and his Commandement not grievous that we can doe all things through him that inableth us but to make Gospell obedience so slight a thing that it is no great mastery or matter of no great commendation to hold out in it to the end this we were to learn till now and are as yet slow of heart to receive it The Conclusion is Io §. 25. Pâ—an vicimus all things unpartially weighed the case is ours and Godlinesse exceedingly promoted by the Doctrine of the possibility of the Saints defection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the corrivall of it an enemy to it to prove which not one word in the Argument hath been spoken nor to free the other from a charge of a direct contrary importance one word to the purpose and of Mr Goodwins sixth Argument for his Doctrine of the Apostasy of Saints this is the end But this is not all he hath to say in this case §. 26. in hand Indeed the maine designe of his whole 13. Chap. consisting of 41. Sections and about so many pages in his Book and containing all which in an Argumentative way he insisteth on in the case in hand looketh this way and therefore having already pluckt away one of the maine propps of that discourse I shall apply my selfe to take away those which doe remaine that the whole may justly fall to the ground and therefore shall as briefely as I can consider the whole of that discourse containing nine Arguments against the Perseverance of Saints for the possibility of their totall and finall defection CAP. XII 1. M. G. entrance and preface to his Arguments from the Apostasy of the Saints considered 2. The weaknesse of his first Argument The import of it 3. Answer to that first Argument Doctrine may pretend to give God the glory of being no accepter of Persons and yet be false Justification by workes of that rank and order 4. Acceptation of Persons what and wherein it consisteth No place for it with God contrary to distributive Justice 5. The Doctrine of the Saints Perseverance charged with rendring God an accepter of Persons 6. Unjustly what it saies looking this way 7. The summe of the charge against it considered and removed 8. M. G. second Argument and the weight by him hanged thereon the originall of this Argument by whom somewhat insisted on 9. The Argument it selfe in his words proposed of the use and end of the Ministry whether weakned by the Doctrine of Perseverance 10. Entrance unto an Answer to that Argument The foundation laid of it false and when it falsely imposeth on the Doctrine of Perseverance sundry things by it disclaimed the first considered 11. The iniquiry of those impositions farther discovered 12. The true state of the difference as to this Argument declared 13. The Argument satisfied 14. The reinforcement of the Minor attempted and considered 15. The manner of Gods operations with and in naturall and voluntary Agents compared Efficacy of Grace and liberty in man consistent 16. An Objection to himselfe framed by M. G. that Objection rectified Perseverance how absolutely and simply necessary how not 17. The removall of the pretended Objection farther insisted on by M. G. 18. That discourse discussed and manifested to be weake and sophisticall The consistency of Exhortations and Promises farther cleared 19. The manner of the operation of Grace in and upon the wills of men considered 20. The inconsistency of exhortations with the efficacy of Grace disputed by M. G. 21. That discourse removed and the use of Exhortations farther cleared Obedience to them twofold Habituall Actuall of the Physicall operation of Grace and meanes of the word their compliance and use How the one and the other affect the will 22. Inclination to Persevere when wrought in Believers 23. Of the manner of Gods operation
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
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
a body of death and that they are continually exposed to a world of Temptations whereby many strong men fall down thrust through and are slaine every day and that in this condition there is no consideration of the Immutability or Vnchangeablenesse of God that may secure them of the continuance of his Love to them no eternall purpose of his that he will preserve them keepe them through his power no Promise of not leaving them or of giving them such supplyes of his Spirit and Grace that they shall never forsake nor leave him nothing in the Covenant or Oath of God whereby it is confirmed to Assure them of an Abiding and a not-to-be destroyed communion with him that Christ by his death and oblation hath not so taken away the guilt of their sins nor laid such a sure foundation for the destruction of the power of them as that they shall not arise either way to their ruine That he intercedes not for their Preservation in Faith and Holinesse upon the account of which state and condition of things many of the most eminent Saints that ever served God in this world have utterly fallen out of his Love and Favour and have been cast out of covenant from whence though perhaps some few have been recovered yet for the greatest part of them have perished everlastingly as is the state in reference unto many in every Generation only such may do well to consider what a fearefull desperate issue their Apostacy will have if they should so fall and what an eminent reward with what Glory is proposed to them if they persevere That I say the instruction of the Saints in this Doctrine is a singular meanes of promoting their Consolation and establishing their peace is that which doubtlesse with undervaluing thoughts of all with whom he hath to do he hath undertaken to prove I doubt not but that Mr Goodwin thought sometimes of the good old Rule sumite materiam vestris qui scribitis aequam viribus versare di◠quid ferre recusent quid veleant humori Selfe-confidence is hereby setled and fixed with considerations though M. G. in the close of this Section tels us That sundry Godly and seriously Religious persons when they heard this Doctrine published which he now asserts with their wbole hearts blessed God for it Yet truly I cannot but question whether yea I must positively deny that ever any Saint of God received Consolation by the doctrine of the Saints Apostacy a lye exceedingly unsuited to the production of any such effect any further than that all Errour whatsoever is apt to defile and cauterise the Conscience so deceiving it with sencelessenesse for peace Perhaps some of Mr Goodwin's hearers who either were so ignorant or so negligent as not to be acquainted with this Doctrine before in the attempts made for that the propagation of it by the latter broode of Prelats and Arminians amongst us upon his delivery of it with inticing words of humane wisedome helped on by the venerable esteeme they have of his transcendent parts and abilityes through the cunning of Sathan improving the itching after new Doctrines which is fallen upon the minds and spirits of many professours in this age have rejoyced under the shadow of this bramble set up to rule in their Congregation And according as is the constant manner of all in our dayes that are insnared with any errour be it never so pernitious have blessed God for it professing they never found rest nor peace before yet I no way question for such as feare the Lord and are yet bowed downe under the weight and carryed away with the strength of Mr Goodwin's Rethoricke for a season will quickly finde a fire proceeding out of that newly enthroned Doctrine preying upon and consuming all their Joy Peace and Consolation or which I rather hope a fire proceeding out of their Faith the Faith once delivered to the Saints to the utter confusion consumption of this bramble scratching errour in the meane time if the eminent appearance of many thousands of the Saints of God in this Nation whereof many are fallen asleepe and many continue to this day testifying and bearing witnesse to the Joy Consolation they have found that upon Spirituall demonstrative grounds in being cast into the mould of the Doctrine of the Saints Perseverance for many dayes be of no weight with Mr Goodwin I know not why his single Testimony which yet as to the matter of fact I no way question concerning some few Persons by himselfe seduced into a perswasion of their Apostacy blessing God for the discovery made to them the constant Practise of all persons in their first intanglement in the foulest and grossest errours whatever should sway us much to any good liking of it The influence of the Doctrine of the Saints Perseverance §. 3. into their consolation hath been sufficiently already evinced when we manifested the support of their Faith and Love the conquest of their feare and troubles thereby so that I shall not need farther to insist thereon It was in my thoughts indeed to have handled the nature of Gospell Consolation that which God is so abundantly willing the heires of promise should receive at large both as to the nature and Causes of it the meanes of its preservation The oppositions that lye against it and by all the Considerations of it to have manifested That it is utterly impossible to keep it alive one moment in the heart of a Believer without the contribution of supportment it receives from the Doctrine in hand And that those who refuse to receive it as usually delivered indeed have none nor can have any drop of it but what is instilled into them from and by the power and efficacy which secretly in and upon their hearts that truth hath which in words they oppose all their peace and comfort being indeed absolutely proportioned to that which the Doctrine of the Saints perseverance tends to confirme and to nothing else But this Discourse growing under my hands beyond all thought or expectation I shall now only keep close to the removall of the Exceptions made against it and hasten to a close I must not leave this Argument §. 4. without taking notice of the Medium whereby M. Goodwin supposeth himselfe to have confirmed the truth of the assumption laid downe at the entrance or to have manifested the good complexion as he phrases it of that nurse he hath provided for the Consolation of the Saints a Nurse with breasts of flint and a heart of Iron hath this Cruell man provided for them a Nurse whom God will never admit into his family nor ever expose his childrens lives to any such Wolfe or Tygre as will certainly starve them if not devoure them Rather a curst yea an accursed step-dame than a nurse who when the children aske for bread gives them a stone and when they begge for fish gives them a Scorpion A false and treacherous hireling doing
use of Admonitions and Exhortations to them in that condition hath been already declared for the present I shall only adde That let their finall Apostasy in respect of the Event be never so impossible yet in the state and condition wherein they are and from the things which they are exercised about with the Principles on which they proceed and the wayes whereby they are led on considerations enough may be raised to set forth those Exhortations Admonitions and Encouragements appointed by the Holy Ghost to be used and insisted on in the Administration of the Word in the Beauty and splendor of infinite Wisdome Love and Kindnesse The glory of God being so eminently concerned as it is in the Obedience and fruitfulnesse of the Saints the honour of the Lord Jesus in this World with the advancement and propagation of the Gospell in like manner relating there unto Their own peace lying so much as it doth upon their close walking with God the spirit being so grieved by their falling into sinne as he is God so dishonoured and themselves exposed to such fearfull desertions darknesse trouble sorrow and disquietments as they are upon their being overcome by the temptations of Satan and prevailed upon to turne aside into waies and sinnes short of totall Apostasy and it being the purpose of the Lord to lead them on in obedience in wayes suitable to that nature he created them withall and that New nature wherewith he hath endued them both apt to be wrought upon by Motives Exhortations and Perswasions without any such supposall as that of finall Apostasy There is a sufficient bottome and foundation of exalting the motives and admonitions insisted on to the possession of that Glory of Wisdome and Goodnesse which is their due But M. Goodwin having borrowed another Pageant from the Remonstrants had a great mind to shew it to the World in its English dresse and therefore introduces the Holy Ghost thus speaking in the Admonitions above pointed at Suppose we then the Holy-Ghost should speake thus unto the Saints §. 8. Oh yee that truly Believe who by vertue of the promises of that God that cannot lye are fully perswaded and possest that ye shall be kept by God by his irresistible Grace in true Faith untill Death so that though Satan should set all his witts on worke and by all his stratagems snares and cunning devices seek to destroy you yea though he should entice you away from God by the allurements of the World and entangle you with them againe yea and should cause you to runne and rush headlong against the Light of your own Consciences into all manner of horrid sinnes yet shall all his attempts and assaults upon you in every kind be in vain you shall be in never the more danger or possibility of perishing Vnto you I say attend and consider how sore and dangerous a contest you are like to be ingaged in for you are to wrestle not against Flesh and Bloud but against Principalities and Powers the governors of this World and spirituall wickednesses against that old Serpent the Divell the great red Dragon who was a murtherer from the beginning and who still goes about like a roaring Lyon seeking whom he may devoure Who will set himselfe with all his might to thrust you headlong into all manner of sinnes and so to separate 'tweene you and your God for ever And truly I am afraid least as the Serpent by his subtilty deceived Eve so your minds should be corrupted from the Simplicity which is in Jesus Christ least the tempter should any way tempt you and my labour about you be in vaine Therefore Watch Pray Resist him stedfast in the Faith Take unto you the whole armour of God that you may be able to resist in an evill day and having done all things stand fast Stand having your loines girt with the girdle of truth and the brestplate of Righteousnesse upon you Would such an Oration or speech as this be any way worthy the Infinite wisedome of the Holy Ghost Or is it not the part of a very weake and simple person to admonish a man and that in a most serious and solemne manner of a danger threatning him or hanging over his head and withall to instruct him with great variety of direction and caution how to escape this danger when as both himselfe knows and the person admonished knowes likewise that it is a thing altogether impossible that ever the danger should befall him or the evill against which he is so solemnely cautioned come upon him Therefore those who make the Holy Ghost to have part and fellowship in such weaknesse as this are most insufferably injurious unto him Ans. To support the Stage for to act this part of the pageant in hand upon §. 9. there are many supposalls fixed by our Author that are to beare up the weight of the whole which upon tryall will appeare to arrant false pretences painted anticks that have not the least strength or efficacy for the end and purpose whereunto they are applied First §. 10. 'T is supposed that the end of all these admonitions is meerely and solely to prevent the Saints from finall Apostasy and that they are to beware of the wiles and assaults of Satan only least he prevaile over them to cause them to depart utterly from God That this is supposed in this discourse is evident because upon the granting of a promise that they shall not be so prevailed against they are judged all uselesse and ridiculous Now who knows not but that Satan may winnow and in some measure prevaile against the Saints to the Dishonour of God the Reproach of the Gospell Grieving of the Spirit and Scandall of the Church although they fall not totally and finally from God And that many of those Admonitions tend to the preservation of Believers from such falls and failings is more evident than to need any Demonstration by consideration of the particular instances Secondly §. 11. It supposeth as is exprest that Believers may fall into all manner of horrid sinnes and Abominations which is the thing in Question and by us punctually denied What ever their surprizalls may be yet there are sinnes which they cannot fall into and the great abomination of every sinne that 't is committed with the whole heart and with full consent they are not at all exposed or liable unto as hath been proved Thirdly § 12. That there is an inconsistency between Promises and Precepts in reference to the same Object that God should promise to worke any thing effectually in us and yet require it of us is thought ridiculous and on this account the great folly here imputed to the discourse framed for the Holy Ghost is proposed to consist in this that God should exhort us to watch against the assaults of the Divell and yet promise that by his Grace he will effectually work in us for us the very same thing A supposall destructive to
man excercised in the Ministry should once surmise that they are true Believers of whom he here treates Taking the words in the sence wherein they are commonly received And in the utmost extent who sees them not dayly exemplyfyed in and upon them who are yet far enough from the Faith of Gods Elect. By the dispensation of the Word especially when mannaged by a skilfull Master of assemblyes men are every day so brought under the power of their convictions and the light communicated to them as to acknowledge the truth and power of the Word and in obedience thereunto to leave off avoid and abhor the wayes and courses wherein the men of the world either not hearing the Word at all or not so wrought upon by it do pollute themselves and wallow with all manner of sensuality and yet are not changed in their natures so as to become new creatures but continue indeed and in the sight of God doggs and swine oftentimes returning to their vonit and mire though some of them hold out in the professions to the end And these are they whom commonly our Divines have deciphered under the name of formalists having a forme of Godlinesse but denying the power of it who are here all at once by Mr Goodwin interested in Christ and the inheritance of the Saints in light To make good his enterprise he argues from the Remonstrants Sect. 40. pag. 297. 1. If the said expressions import nothing §. 46. but what Hypocrites and that in sensu composito i. e. whilest Hypocrites are capable of then may those be Hypocrites who are separated from men that live in errour and from the pollutions of the World and that through the knowledge of Jesus Christ and on the other hand those may be Saints and sound Believers who wallow in all manner of filthinesse and defile themselves daily with the pollutions of the World This consequence according to the principles and known Tenets of our Adversaries is legitimate and true in as much as they hold that true Believers may fall so foule and so far that the Church according to Christs institution may be constrained to testify that they cannot beare them in their outward communion and that they shall have no part in the kingdome of Christ except they repent c. But whether this be wholesome and sound Divinity or no to teach that they who are separate from sinners and live holily and blamelessly in this present world and this by meanes of the knowledge of Jesus Christ may be Hypocrites and children of perdition and they on the other hand who are companions with Theeves Murtherers Adulterers c. Saints and sound Believers I leave to men whose judgements are not turned upside down with prejudice to determine 1. Sundry things might be observed from the Text to render this discourse altogether uselesse as to the end for which it is produced as 1. That sundry copies v. 13. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who almost or a little way or measure so escaped as is said 2. That it is not said that those who are so escaped may Apostatize it is said indeed that the false Prophets and teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do lay baites for them as the Fisher doth for the fish that he would take by proposing unto them a liberty as to all manner of impurity and uncleanesse but that in so doing they prevaile over them is not affirmed 3. The conditionall expression v. 20. may be used in reference to the false Prophets and not to them that are said to escape the pollutions of the World and if to them that nothing can be argued from thence hath plentifully upon severall occasions been already demonstrated but to suffer M. G. to leap over all these blots in his entrance and to take the words in his own sence and connexion I say 1. In what large and improper sence such performs as we treat of are termed Hypocrites hath been declared Those who pretend to be Godward what they know themselves not to be making a pretence of Religion to colour and countenance them in vice and vicious practises or sensuall courses wherein they allow and blesse themselves we intend not But such as in some sincerity under the enjoyment and improvement of gifts and priviledges do or may walke conscientiously as Paul before his conversion and yet are not united to Christ. 2. Of these we say that they may so escape c. but that sound Believers may wallow in all manner of sinfulnesse and defile themselves with all manner of pollutions we say not nor will any instance given amount to the height and intendment of those expressions they being all alleviated by sundry considerations necessarily to be taken in with that of their sinning 3. If we may compare the worst of a Saint with the best of a formall Professor and make an estimate of the states and conditions of them both we may cast the ballance on the wrong side 4. We do say that Simon Peter was a believer when he denyed Christ Simon Magus an Hypocrite and in the bond of iniquity when it was said he believed We do say that a man may be alive notwithstanding many wounds and much filth upon him and a man may be dead without either the one or the other in that eminently visible manner He addes 2. The Persons here spoken of §. 41. are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and really escaped from those who live in errour Doubtlesse an Hypocrite cannot be said truly or really but in shew or appearance at most to have made such an escape I meane from men who live in errour considering that for matter of reality and truth remaining in Hypocrisy he lives in one of the greatest and foulest errours that is The whole force of this second exception lyes upon the ambiguity of the terme Hypocrite though such as pretend Religion and the worship of God to be a colour and pretext for the free and uncontrouled practising of vile abominations may not be said so to escape it yet such as these we have before described with their convictions light guiftes dutyes good conscience c. may truly and really escape from them and their wayes who pollute themselves with the errours of Idolatry false-worship superstition and the pollutions of practises against the light of nature and their owne convictions It is added that 3. An Hypocrite whose foot is already in the snare of Death cannot upon any tolerable account either of reason or common sence be said to be allured i.e. by allurements to be deceived or overcome by the pollutions of the world no more than a fish that is already in the nett or fast upon the hooke can be said to be allured by a baite held to her Ans. But he that hath been so farre prevailed upon by the preaching of the Word as to relinquish and renounce the practises of uncleanenesse wherein he sometime