them that are concerned therein And this I shall do in the Order that I have named giving the Preeminence unto their Obedience which more immediately respecting the Glory of God the honour of the Gospell is to be preferred before their Consolation yea though God should never afford his Saints any drop of that Consolation which we affirme to streame from the Truth discussed yet it is Honour unspeakable for them that he is pleased to admit them and inable them to do him Service in this life and it will be their infinite Consolation that they have done so to Eternity For the making our way cleare to the demonstration of that influence which the Doctrine of the Perseverance of the Saints hath into their Obedâ—ence and close-walking with God and so to manifest what weight is to be lay'd upon it on that Consideration I shall give some previous Observations which may direct and give us light in our passage both concerning Gospell Truths Gospell Obedience and Gospell Motives thereunto I hope it will not be thought amisse if I looke a little backwards to fortify and cleare this part of our progresse there being no concernement of our Doctrine that is more clamoured by the Adversaries of it nor can any respect of it or any Truth of God more causelessly meet with such entertainement as I hope will abundantly in the progresse of our businesse be evinced to the consciences of all who know indeed what it is to walke before God in a course of Gospell Obedience and who have their communion with the Father and his Sonne Jesus Christ. For the first 1. Every Truth revealed from God is to be received not only with Faith and Love but with equall Reverence to any that is revealed though we are not able to discerne such an immediate tendency unto usefullnesse in our Communion with him as in some others we may The formall Reason whereunto our Faith Love and Reverence unto the Word of God is resolved is that it is His Now this is common to the whole for he is the Author of every part and portion a like And though perhaps we may want some part of it at a lesse fatall price then some other yet to reject any one title or jot of it as that which is revealed of God is a sufficient demonstration that no one jot or title of it is received as it ought upon whatever this Title Inscription is Verbum Jehovae there must we stoope and bow downe our soules before it and captivate our Understandings to the obedience of Faith Whatsoever then may hereafter be spoken concerning the usefulnesse of the Truth under Consideration and that comparative regard which in respect of others ought on that account to be had thereunto doth not in the least exalt it as it is in it selfe in respect of Faith and Reverence due thereunto above any other Truth whatsoever that is in Scripture revealed 2. That next to the Revelation of God his Will and his Grace the grand immediate tendency of the whole Scripture is to worke them to whom the Revelation is made into a conformity to himselfe and to mould them into his owne Image All Scripture the Apostle tells us 2 Tim 3.16 is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all Good workes Hereunto all Scripture tends and is usefull profitable for this end And the Gospell is called the Truth that is according to Godlinesse Titus 1. 1. As the end of the Law is Charity out of a pure heart and a Faith unfained 1 Tim. 1. 5. That which in respect of the prime Author of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God 1 Thess. 2 13. and in respect of the principall matter of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Crosse 1 Cor. 1.18 in respect of its end and tendency towards us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Truth that is according to Godlinesse The Word is that revealed Will of God which is our Sanctification 1 Thess. 4. 3. and the Instrument whereby he workes our Holinesse according to that prayer of our Saviour Sanctifie them by thy Word thy Word is Truth John 17. 19. And that which when we are cast into the mould of our Obedience is in some measure wrought Rom. 6. 17 the substance also or matter being written in our hearts is the Grace and Holinesse promised unto us in the Covenant Jere. 31.33 And that this is the Improvement which ought to be made by Believers of every Gospell Truth or rather that it hath an Efficacy to this purpose the Apostle tells us 2 Cor. 3. 18. We all with open face beholding as in a glasse the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord By apprehensions of the glorious Truths discovered in the glasse or mirror of the Gospell we are changed and moulded into the frame and Image therein discovered by the power of the Spirit effectually accompanying the Word in the dispensation thereof And unlesse this be done whatsoever we may pretend we have not received any Truth of the Gospell as it is in Jesus in the power of it Eph. 4. 20 21 22 23 24. Ye have not saith the Apostle so learned Christ If so be that ye have heard him and have been taught by him as the Truth is in Jesus That ye put of as concerning the former conversation the old man which is corrupt according to the deceitfull lusts And be renewed in the spirit of your mind and that ye put on the new man which after God is created in Righteousnesse and true Holinesse Whatsoever men may professe if we have learned the Truth as it is in Jesus it will have these Effects in us even universall relinquishment as to sinceritie of all ungodlinesse and a through change both as to principles and practices unto Holinesse and to Righteousnesse which the Gospell teaches us which if we have not learned we have not yet learn't it as it is in Jesus Tit. 2. 11 12. The Grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live Soberly Righteously and Godlily in this present evill world 3. Some Truths have a more immediate direct and effectuall tendency to the promotion of Godlinesse and Gospell Obedience then others This the Apostle emphatically ascribes as a priviledge to that Doctrine that reveales the Love of Christ unto us 2 Cor. 5. 14. the Love of Christ constraines us other things effectually perswade but the Love of Christ constraines us to live to him it hath an importunity with it not to be denied an efficacy not to be put off or avoided and what is in the things themselves as in the love of Christ that is in its manner in the
after him in wayes of Gospell Obedience Doth this I say incourage any of them to continue in sinne that this Grace may abound Or are any Doctrines of the Gospell to be measured by the rules and lines of the use or abuse that the flesh is apt to make of them Or rather by their suitablenesse to the Divine nature whereof the Saints are made partakers and servicablenesse to their carrying on to perfection in that Attainment Or is this an Argument of validity against an Evangelicall Truth that the carnall unbelieving part is apt to turne it into wantonesse And whether Believers walking after the Siprit in which frame the Truthes of God in the Gospell are savory and sweet to them Rom. 8. 1 14. doe experience such attendancies of the Doctrine under consideration as are here intimated I am perswaded Mr Goodwin will one day finde that he hath not a little grieved the holy Spirit of God by these reproaches cast upon the worke of his Grace Further Doth this perswasion assure men that they shall injoy the Love Favour of God under the practises of all manner of sinne Or can this be wrested by any racks or wheeles from this Assertion that none indeed injoy the love and favour of God but only they towards whom it is effectuall to turne them from the practises of all manner of sinne and wickednesse to translate them from Darknesse into marvelous light and from the power of Satan into the Kingdome of Jesus Christ whom the Grace that appears unto them teacheth to deny all ungodlinesse and worldly lusts to live soberly righteously and Godly in this present world whom that Love constraines not to live vnto them selves but unto him that dyed for them Doth it promise the love and favour of God to doggs turning to their vomit swine wallowing in their mire when the very discriminating difference of it from that Doctrine which advanceth it selfe into Competition with it is that such returning doggs and wallowing Swine did indeed in their best estate and Condition never truly and properly partake of the Love and favour of God but notwithstanding their disgorging and washing of themselves they were doggs and swine still But to what end should I longer insist on these things I am fully perswaded Mr Goodwin himselfe cannot make roome in his understanding to apprehend that this is indeed the true notion of the Doctrine which he doth oppose Something hath been spoken of it already and more the Lord asslisting will be discussed in the progresse of our Discourse abundantly sufficient to manifest to the consciences of men not possest with prejudice against the Truth that it is quite of another nature consistency of another Complexion and usefullnesse then what is here represented I cannot but adde that this way of handling Controversies in Religion namely in proposing Consequences and Inferences of our owne framing wierdrawne with violence and subtility from Principles farr distant from them disowned disavowed and disclaimed by them on whom they are imposed as the Judgment of our Adversaries loading them with all manner of reproaches is such as beeing of all men in the world most walked in by the Arminians I desire not to be Competitor with any in haud defensoribus istis c. Let us now a little in the next place consider what Mr Goodwin gives in for that Perswasion § 32. which in Opposition to the other before by him displayed he contendeth with all his strength to advance I doe not doubt but all that are acquainted with his way of expression elato cothurno will as they may reasonably expect to have it brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorned with all the Gallantry and Ornaments that Words can contribute thereunto for of them there is with him store to be used on all occasions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The summe of the Doctrine he is so inamoured on §. 33. he gives us Chap. 9. Sect. 21. Pag. 115. Longa est Fabula longae Ambagis this is Caput reir * Quidam sunt qui jam aliquamdia luce veritatis collustrati fuerunt in ejus cognitione pietatisque studio tantùm profecerunt ut habitum tandem credendi sanctèque vivendi comparaverint Hos non tantum ad finem usque vitae perseverare posse sed facile posse ac libenter cum voluptate perseverare velle credimus adeó ut non nisi cum luctâ molestiâ ac difficultate desicere possint Act. synod Decl. Sen. A. 5. p. 189 190. It is not any danger of falling away in them that are Saints and Believers or probability of it that he mainetaines but only possibility of it such as there is that sober and carefull men may voluntarily throw themselves downe from the topps of Houses or Steeples though perhaps they never come there or runne into the fier or water and be burned or drowned having the use of their reason and understanding to preserve them from such unusuall and dismall accidents which seemes to be an instance of as remote and infirme a possibility as can likely be imagened Yea he tells you farther Sect. 22. That the Saints have as good security of their Perseverance as he could have of his life to whom God should grant a lease of it for so long upon condition that he did not thrust a sword through his bowells or cast himselfe headlong downe a Tower so that his Doctrine indulgeth to the Saints as much assurance as that of Perseverance but only it grants them not a liberty of sinning which I presume his owne Conscience told him that neither the other doth But is this inded Mr Goodwins Doctrine §. 34. Is this all that he intends his Arguments and proofs shall amount unto Ad populum phaleras strange that when there is not so much as a probabillity or danger of falling away yet so many and so Eminent Saints should so fall How seldome is it that we heare of wise and sober men running into the fier throwing themselves headlong from Towers thrusting swords through their owne bowels and nothing more frequent then the Apostacy of Saints If these things stood upon equall tearmes of unlikelyhood and improbability Math. 13. The stony field in the Parable seemes to be every whit as large as the good ground whose fruit abideth That Ground in Mr Goodwins sence is true Believers so that a moyety at least must be granted to fall away and never come to perfection Doubtlesse this is not easy to be received that one halfe of a Company of men in succession should constantly from one Generation to another fall into ruine in such a way as wherein there is no Danger of it or probability that it should so come to passe Methinks we should scarce dare to walke the streets least at every steppe we be strucken downe by sober men voluntarily tumbling themselves frō the topps of houses and hardly keepe our selves from being wounded with the swords wherewith
are suited to the cherishing of that Principle of the new or inner man in the heart to the nourishing and strengthning of the new creature such as are apt to ingenerate Faith and Love in the heart unto God such as reveale and discover those things in his nature mind and will as are apt to endeare and draw out the heart to him in Communion discouraging perplexing Doctrines doe but ill manure the soyle from whence the fruits of Obedience are to spring and grow Look then I say whatsoever Gospell Truth is of eminent usefulnesse to warme foment stirre up and quicken the Principle of Grace in the heart to draw out increase and cherish Faith and Love that Doctrine lies in a direct immediate tendency to the promotion of Holinesse Godlinesse and Gospell Obedience Yea and whereas to the carrying on of that course of Obedience it is necessary that the contrary Principle unto it which we mentioned before be daily subdued brought under crucified and mortified there are no Doctrines whatsoever that are of such and so direct and eminent a serviceablenesse to that end and purpose as those which inwrappe such discoveries of God and his good will in Christ as are fitted for the improvement also of the principle of Grace in us Hence the worke of Mortification in the Scripture Rom. 6. 2 3 4 5 6. is every where assigned peculiarly to the Crosse and death of Christ Rom. 8. 13. his Love manifested therein and his Spirit flowing therefrom Rom. 7. 7. The Doctrine of the Law indeed humbles the soule for Christ Gal. 3. 23. but it is the Doctrine of the Gospell that humbles the soule in Christ It is the Grace of God that hath appeared 2 Cor. 5. 15. that teaches us effectually to deny all ungodlinesse and worldly lusts to live soberly and righteously and Godly in this present world Tit. 2. 12. He that will but with a little heed read Cap. 6. to the Romans will know from whence Mortification flowes which truly by the way makes me admire at the extreame darknesse and blindnesse of some poore men who have of late undertaken to give directions for Devotion and walking with God who indeed sutably to the most of the rest of their discourses all manifesting an Ignorance of the Righteousnesse of God Rom. 10. 4. and a zealous endeavour to establish their owne coming to propose waies and meanes for the mortifying of any sinne or Lust tell you stories of biting the tongue thrusting needles under the nailes with such like Trash as might have befited Popish devotions five hundred years agoe Were not men utterly ignorant what it is to know the Lord Jesus Christ Phil. 3. 10. and the power of his Resurrection and the fellowship of his sufferings Gal. 6. 14. and being made conformable to his death they could never feed on such huskes themselves nor make provision of them for those whose good they pretend to seeke Unto what hath been spoken adde 4. Fourthly §. 8. who are the Persons that are to be provoked to Holinesse and Godlinesse by the Doctrine insisted on Now they are such as doe believe it and are concerned in it We say the Truth under consideration is of an excellent usefulnesse to farther Gospell Obedience in the hearts of Believers and Saints of God who are taught of God not to turne the Doctrine of Grace into wantonnesse What use or abuse rather men of corrupt mindes and carnall principles who stumble at Jesus Christ and abuse the whole Doctrine of the Gospell by their prejudices and presumptions will make of it we know not nor are sollicitous 2 Cor. 4. 3 4. If the Gospell be hid it is hid to them that perish it is sufficient that the food be good and wholsome for them for whom it is provided If some will come and steale it 2 Cor. 2. 16 27. that have no right to it and it prove through their own distempers gravell in their mouthes or poyson in their bowells they must blame themselves and their own wormewood Lusts and not the Doctrine which they doe receive It is provided for them that feare God and love the Lord Jesus Christ in sincerity not for doggs swine unbelievers we shall not marvaile if they trample on this pearle and rend them that bring it To such as these then I say the Doctrine of the Perseverance of the Saints or the stability or unchangeablenesse of the Love of God unto Believers and of their continuation in Faith and Obedience is full of exceeding effectuall motives and provocations unto Holinesse in all manner of Gospell Obedience and holy conversation exceedingly advantaging the soules of men in a course thereof Now the influence it hath into the Obedience of the Saints floweth from it upon a twofold account 1. By removing all discouragements whatsoever §. 9. that are apt either to turne them aside from their Obedience or to render their Obedience servile slavish or unacceptable to God it setts them through Christ at perfect liberty thereunto 2. By putting unconquerable and indissoluble Obligations upon them to live unto God and the praise of his glorious Grace and evidently drawes them forth unto the Obedience required 1. It removeth and taketh out of the way all discouragements whatsoever all things which are apt to enterpose to the weakning of their Faith in God or their Love to God which as hath been said are at the bottome of all Obedience and Holinesse that is acceptable to God in Christ Now these may all be referred unto two heads 1. Of perplexing anxious fears §. 10. which are apt to impaire and weaken the Faith of the Saints 2. Of hard thoughts of God which assault and shake their Love That slavish perplexing troublesome feares are contrary to the free and ingenuous state of Children whereunto the Saints are admitted and however sometimes yea oftentimes they are at the bottome and the occasion of burthen some servile and superstitious Obedience Impairers of their Faith I suppose I need not labour to prove That kind of Feare whereof we speake of which more afterwards is the greatest Traytor that lurkes in the soule To feare the Lord and his Goodnesse Hos. 3. 5. is the soules Keeper but this servile perplexing feare is the Betrayer of it in all its waies and that which sowres all its duties A thing which the Lord sets himselfe against in rebukes reproofes dehortations as much as any failing and miscarriage in his Saints whatever It is the opposite of Faith hence the fearefull and unbelieving are put together in their exclusion from the new Jerusalem Rev 20. 8. it is that which is direct contrary to that which the Apostle adviseth the Saints unto Heb 10. 19 20 21 22. it is that which mixeth Faith with staggering Rom 4. 20. Prayer with wavering making it ineffectuall Iames 1. 6. 7. Let us now suppose a man to have attained some assurance of the Love of God
asserts against the Jewes Rom 9. 31. They â—ought for righteousnesse but as it were by the workes of the Law and therefore he tells them Chap. 10. 3. That being ignorant of Gods Righteousnesse and going about to establish their own Righteousnesse they did not submit to the Righteousnesse of God And the Papists will one day find a fire proceeding out of their Doctrine of merits consuming all their good Workes as hay and stubble There are also many other waies and principles whereby Obedience is vitiated and rendred an abomination instead of Sacrifice wherein our Doctrine is no sharer But this I must not enter into because it would lead me into other Controversies which with this I shall not intermixe 5. It naturally and sweetly mixeth with all the Ordinances of Christ §. 19. instituted for the end under Consideration In particular with that great Ordinance The Ministry of the Gospell in reference to the great fruit and effect of it mentioned Eph. 4. 12 13. The perfecting of the Saints the edifying of the Body of Christ till we all come in the unity of the Faith and of the knowledge of the sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. That which the Lord Jesus aimed at and intended principally in giving Pastors and Teachers to his Church was that they might carry on the worke of the Ministry for the Perfecting of the Saints and their filling up the measure alotted unto them And this they do by revealing the whole Councell of God unto them keeping back nothing that 's proâ—itable for them as was the practice of Paul Act. 20. 27. Of this Councell or Will of God as by them managed there are two parts 1. The discovery of God to them and his Will as to the state and Condition whereto he calls them and which he requires them to come up unto And this consists in doctrines revealing God and his Will which contain Rules and Precepts for men to walke by and yeild Obedience unto 2. That which is suited â—o the carrying on of men in the state and Condition whereunto they are called according to the mind of God as also to prevaile with them to whom the Word doth come to enter into the state of Obedience and walking with God and this is usually branched into three generall heads of Promises Exhortations and Threatnings The management of these aright with power and efficacy with Evidence and demonstration of the Spirit is no small part yea it is the greatest part of the worke of the Ministry the greatest portion of what is Doctrinall in the Word or Booke of God relating to these heads And of this part of that Ordinance of Christ the Ministry of the Word the pressing of men into a state of Obedience and to a pogresse in that estate by Promises Exhortations Threatnings I shall briefely speake either by way of Demonstration and proofe of what lieth before me or vindication of what is affirmed in the same kind from the Objections and Exceptions of Him in particular with whom I have to doe aiming still at my former Assertion that the Doctrine I have insisted on naturally and clearly closeth with those Promises and Exhortations to help on their efficacy and energy for the accomplishment of the work intended For the first let us take a tast of the Promises which are as it were §. 20. the very life beauty of the Covenant of Grace and the Glory of the Ministry committed unto men and they are of two sorts both of which have their effectuall influence into the obedience of Saints 1. There are promises which expresse only the worke of Gods grace and what he will freely doe in upon the hearts of his thereby as to the working Holinesse and Obedience in them as also of his pardoning mercy in his free acceptance of them in Jesus Christ And these are in a peculiar manner those better Promises of the Covenant of Grace upon the account whereof it is so exceedingly exalted above that of Workes which by sinne was broken and disanulled Heb 8. 6 7 8 9 10. 2. There are Promises of what Good and great things God will farther doe unto and for them who obey him As that he will keepe them and preserve them that they shall not be lost Heb. 9. 10. that their labour and Obedience shall end in the enjoyment of God himselfe with an immortall Crowne of Glory which shall never fade away Now the Doctrine of the Saints Perseverance and the stability of the Love of God unto them closeth with the Promises of both these sorts as to the end of carrying on increasing Obedience Holinesse in them Take an instance in the first The Promises of the worke of Gods Grace in us and towards us are effectuall as appointed to this end so in that Great word Gen 17. 1. which the Apostle calls the Promise Gal. 4. I am God Almighty I am so and will be so to thee and that for and to all ends and purposes of the Covenant whatsoever The inference is walke before me and be thou perfect Walking with God in uprightnesse and sincerity is the proper fruit in us of the Promise of God to us to be our all sufficient God in Covenant As Ier. 31. 33. our becoming the People of God in walking with him in all waies of Obedience is the effect of his Promise to be our God and to write his Law in our hearts not only because by the Grace of the Promise we are brought into a state of Acceptance and made the People of God but also upon the account of the ingagement that is put upon us by that gracious Promise to live unto him Whence in the close it is affirmed we shall be his People The word of the Gospell or the word of Faith doth mainly consist in this And what the aime of that is the Apostle declares Titus 2. 11 12. The Grace of God which appeareth unto us teacheth us to deny all ungodlinesse and worldly lusts and to live soberly righteously and Godly in this present world Which generall purport of the Promises in this way is farther asserted 2 Cor. 7. 1. Having then saith he these Promises Let us cleanse our selves from all silthinesse of flesh and spirit perfecting Holinesse in the feare of the Lord. And most eminently is this assigned to the Promises of that sort which we now peculiarly insist upon 2 Pet 1. 3. 4. To know the way whereby these or any other Promises are effectuall to the end and purpose intimated two things are considerable First what is required to make them so effectuall Secondly wherein and how they doe exert that efficacy that is in them For the First the Apostle acquaints us on what account alone it is that they come to be usefull in this or any other kind Heb 4 2. the word of the Gospell the Promise Preached to them of old did not profit
these persons and their Judgment in the point under debate more afterwards For the thing it selfe last proposed on what foot of account it is placed and on what foundation asserted The Treatise it selfe will discover That the thing aymed at is not to be straightned or restrained to any one peculiar Act of grace will easily appear The main foundation of that which we plead for is The Eternal purpose of God which his owne nature requireth to be absolutely immutable and irreversible The Eternal Act of the will of God designing some to salvation by Christ infallibly to be obtained for the Prayse of the glory of hu grace is The Bottome of the whole Even that foundation which standeth for ever having this seale The Lord knoweth who are his For the Accomplishment of this eternal purpose and for the procurement of all the good things that lye within the compass of it 's in tendment are The Oblation and Intercession the whole mediatory undertaking of Chist taking away sinne bringing in Life and immortality interposed giving further causal influence into the truth contended for In him and for his sake as God graciously powerfully and freely gives his Holy Spirt faith with all the things that accompany salvation unto all them whom he accepts and pardons by his being made sinne â—or them and Righteousness unto them so he takes them therby into an everlasting Covenant that shall not be broken and hath therein given them innumerable promises that he will continue to be their God for ever and preserve them to be and in bâ—ing his people to this end because the principle of Grace and living to him as in them inherent is a thing in i'ts own nature changable and lyable to failing he doth according to his promise and for the Acccomplishment of his purpose dayly make out to them by his Holy Spirit from the great treasury and store-house thereof the Lord Jesus Christ helps and supplies encreasing of faith Love and Holiness recovering them from falls healing their back-slidings strengthening them with all might according to his glorious power unto all patience and long suffering with joyfulness so preserving them by his power through faith unto salvation And in this way of delivering the doctrine contended about it is clearly made out that the disputes mentioned are as needless as groundless so that we shall not need to take them into the state of the controversy in hand though I shall have occasion once more to reflect upon them when I come to the consideration of the doctrine of the School-men in reference to the opinion proposed to debate The mayne of our enquiry is after the Purpose Covenant and promises of God the undertaking of Christ the supplies of Grace promised and bestowed in him on which accounts we doe assert and maintaine That all true Believers who are in being so interested in all those causes of preservation shall infallibly be preserved unto the end in the favour of God and such a course of Gospel obedience as he will accept in Jesus Christ. That as was formerly sayd which at present I ayme at in Reference to this Truth is to declare it's Rise and Progress it 's course and opposition which it hath found in several Ages of the Church with it's state and condition at this day in respect of Acceptance with the people of God It 's rise with all other divine truths it owes only to Revelation from God manifested in the Scriptures of the Old and new Testament some of the most eminent places wherein it is delivered in the old Testament are Gen 3. 17. chap 17. 1. Deut 33. 3. Josh 1. 5. 1 Saw 12. 22. Psal 1. 3. Psal 23. 4 6. Psal 37. 39 40. Psal 52. 8 9. Psal 89. 31 32 33 34 35. Psal 33. 9 10 11. Psal 92. 13. c. Is 27. 3 4. Is 46. 4. Is 59. 21. Is 54 9. 10. Is 4. 4 5. Is 40. 27 28 26 30. Is 43. 1 2. 3 4 5 6 7 8. Jer 3 3 31 32 33 34. Jer 32. 38 39. 40. Ezek 36. 25 26 27. Hosea 2. 19 20. Zach 10. 12. Mal 3. 6 with innumerable other places In the new Testament God hath not left this truth and work of his Grace without witness as in sundry other places so it is testified unto Math 6. 13. Mat 7. 24 25 Mat. 12. 20. Mat 16. 18. Mat 24. 24. Luk 1. 70 71 72 73 74 75. Luk 8. 5 8. Luk 22. 32. Joh 3. 36. Joh. 4. 13 14 16. Joh. 5. 24. Joh 6. 35 36 37 38 39 57. Joh 7. 38. Joh 8. 35 Joh 10. 27 28 29 30. Joh 13. 1. Joh 14 15 16 17. Joh 16. 27 Joh 17. throughout Act 2. 47. Act 13 48. Ro 6. 14. Rom 8. 1 16 17 28 29 30 31 32 33 34 c. 1 Cor 1. 8 9. 1 Cor 10. 13 14. 1 Cor 15. 49 58. 2 Cor 1. 21. Eph 1. 13 14. Eph. 3. 17. Eph 4 30. Eph. 5. 23. Gal 2. 20 Phil 1. 6. Phil 2. 13. 1 Thes 5 24. 2 Tim 4. 17 18. Tit 1.1 Heb 6. 19. Heb 10. 38 39. Heb 12. Heb 9. 14. Heb 13. 5 21. 1 Pet. 1. 2 3 4 5. 1 Joh. 2. 19 24. 1 Joh 3. 9,19 1 Joh. 5. 14 18. Jude 1 Rev 20. 6. So plentifully hath the Lord secured this sacred Truth wherein he hath enwrapped so much if not as in the meanes of conveyance the whole of that peace consolation and Joy which he is willing the heires of promise should receive Whether the faith hereof thus plentifully delivered to the Saints found Acceptance with the primitive Christians to the most of whom it was given not only to believe but also to suffer for Christ to me is unquestionable And I know no better proof of what those first Churches did believe than by shewing what they ought to believe which I shall unquestionably be perswaded they did believe unless most pregnant Testimony be given of their Apostacy That Paul believed it for himselfe and concerning others is evident Ro. 8. 38 39. 1 Cor. 1. 8 9. Phil 1. 6. Heb. 6. 9 10 are sufficient proof of his faith herein That he built up others in the same perswasion to the enjoyment of the same peace and Assurance with himselfe is undenyable And if there be any demonstration to be made of the beliefe of the first Christians of any evidence comparable unto this I shall not deny but that it ought to be attended unto But that we may not seem willing to decline the Consideration of what those who went before us in the several Ages and Generations past apprehended and have by any means communicated unto us of their thoughts about the businesse of our contest having no reason so to be I shall after a little preparation made to that work present the Reader with something of my Observations to that end and purpose Of the Authority of the Ancients in matters of Religion and worship of God of the Right use and
The certaine salvation of the whole mystical body of Christ with whom he hath that communion as to give them his Spirit as he took their flesh for he took upon him flesh and blood because the Children were partakers of the same is evidently asserted which he could not do who thought that any of those on whom he bestowed his spirit might perish everlastingly And againe de praescripti ad Haeret. In pugnâ pugilum gladiatorum plerumque non quia fortis ost vincit quis aut quia non potest vinci Sed quoniem ille quivictus est nullis viribus fuit adeò idemille victor bene valenti posteâ comparatus etiam superatus recedit non aliter haereses de quorundam infirmitatibus habent quòd valent nihil valentes si in benè valentem fidem incurrant Solent quidem illi miriones etiam de quibusdam personis ab Haeresi captis aedificari in Ruinam quarè ille vel illa fidelissimi prudentissimi usitatissimi in Ecclesiâ In â—â—am partem tranfierunt quis hoc dicens non ipse sibâ— respondet neque prudentes neque fideles neque usitatos aesimandos quos haeresis potuit demutare He plainly denies them to have been believers that is truely throughly properly so who fall into pernicious haeresies to their destruction Cyprian is express to our purpose saith he nemo existimet bonos de Ecclesiâ posse disecdere tritioum non rapit ventus nec arborem solidâ radice fundatam procella subvertit inanes paleae tempestate metantur invaâ—â—â—e arbores tutbinis incursione evertuntur Hos execratur percutit Apostolus Johannes dicens ex nobis exierunt sed non fuerunt ex nobis si enim fuissent ex nobis mansissent utique nobiscum Cyp de Unita Eccles The whole Doctrine we contend for is plainly and clearly asserted and bottomed on a text of Scripture which in a special manner as we have cause we do insist upon all that is lost by temptations in the Church was but Chaffe the Wheat abides and the rooted Tree is not cast down Those fall away who indeed were never true believers in heart and union what ever their profession was And yet we are within the compass of that span of time which our adversaries without proof without shame claime to be theirs One Principal foundation of our Doctrine is the bestowing of the holy Ghost upon Believers by Jesus Christ. Where he is so bestowed there say we he abides for he is given them for that end viz to abide with them for ever Now concerning him Basil tells us that though in a sort he may be said to be present with all that are baptised yet he is never mixed with any that are not worthy that is he dwells not with any that obtaine not salvation Basil Lib de Spir Sanc Cap 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By that seeming presence of the holy Ghost with hypocrites that are baptized professors he evidently intends the common gifts graces that he bestowes upon them and this is all he grants to them who are not at last for such he discourses ofâ— found worthy Macarius Aegyptius Homil 5 about the same time with the other or somewhat before is of the same mind He tells us that those who are Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how men can be assured of Heaven whilest they live here by the earnest of it which they have received as well as if they were crowned and reigning in Heaven If those who have received that earnest may loose it againe I know not The words of Ambrose to this same purpose Lib 1. de Jacob Vitâ beat are many But because they do not only fully assert the truth we contend for but also insist briefly on most of the Arguments with which in this case we plead I shall transcribe them at large and they are as followeth Non gloriabor quia justus sum sed gloriabor quia redemptus sum gloriabor non quia vacuus peccati sum sed quia mihi remissa sunt Peccata non gloriabor quia profui nec quia profuit mihi quisquam sed quia advocatus pro me apud Patrem Christus est sed quia pro me Christi sanguis effusus est Haeredem te fecit Cohaeredem Christi Spiritum tibi adoptionis infudit Sed vereris dubios vitae anfractus adversarit insidias cûm habeas auxilium Dei habeas tantam ejus dignationem ut filio proprio pro te non peperceâ—it nihîl enim excepit qui omnium concessit Authorem Nihil est igitur quod negari posse nobis verâ—â—â—ur nihil est in quo de munificantiae divinae diffidere perseverantia debeamus eujus fuit tanâ— diutuâ—na jugis abertal ut primò praedestinaret deinde vocanet quos vocavit has justificaret quos justificaret has glorificaret Poterit deâ—erere quos tantis beneficiis neque ad prâ—mia prosecutus est Inter â—ot beneficia Dei num metuendâ— sunt aliquae accusationis insidea sed quis audeat accusare quos electos divine ceâ—nit judicia num Dous pater ipse qui Contulit potest dona sua resâ—iâ—dere quos adaptione suscapit eos à paterni affectâs gratiâ religare sed metus est ne judea severior sit confidera quâ—m judicem habeas nempe Christo dedit pater omne judicium poterit te ergò ille demnare quem redemit à morte pro quo sâ— abtulit cujus vitam suaemortis mercedem esse cognescit nonne decit quae utilitas in sanguine meo si damno quem ipse salvavi deinde consideras judicem non consideras advocatum The foundation of all our glorying in the Love of God and assurance of salvation He lays in the free grace of God in redemption and justification for the certainty of our continuance in that estate he urges the decree of Gods prâ—destination the unchangeableness of his love the Compleat Redemption made by Christ with his effectual Intercession all which are at large insisted upon in the ensuing treatise Adde to him his contemporary Chrysostome Serâ—â— 3. in 2 Cor 1. 21. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these words of the Apostle he given the ensuing exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The designe and aime of our Establishment by the Spirit is he tells us that we be not shaken or moved from the saith of Christ So establisheth 〈…〉 not to depart fall away from the faith And that the argument which he insistion from what we have presently received to an assurance of abode in our Condition to the enjoyment of the full inheritanceis not contemtible in the Cause in hand as is further manifested in the treatise it selfe And these instances may suffice for the first period of time mentioned before the rising of the Pelagian heresy of which those others of the same kind that might be produced though they may not seem so full and expressive to
What the principle mercies were that were in Gods intendment to them and whereof by their effectuall calling they shall be made partakers he tells us v. 26 27. The Deliverer or Redeemer which comes out of Sion shall according to the Covenant of Grace turne them from ungodlinesse the Lord taking away their sinne Sanctification and Justification by Christ the two maine Branches of the New Covenant Ierem. 31. 42. Ierem. 32. Ezek 36. Heb 8. 13 14. chap 10. 17 18. doe make up the Mercy purposed for them The certainty of the Collation of this Mercy upon them notwithstanding the interposition of any present obstruction amongst which their Enmity to the Gospell was most eminent and lay ready to be objected the Apostle argueth frō the Unchangeablenesse of the Love of Election wherewith the Lord embraced them from Eternity as touching the Election they are beloved and farther to manifest on that account the fulfilling of what he is in the proofe and Demonstration of viz. that though the major part of Israel according to the flesh were rejected yet the Election should obtaine and all Israell be saved he tells them that that calling of God whereby he will make out to them those Eternally designed mercies shall not be repented of eminently in that Assertion distinguishing the grace whereof he speakes from all such common gifts and such outward dispensations as might be subject to a removall from them on whom they are bestowed and if upon any supposition or consideration imaginable the Mercies mentioned may be taken away the Assertion comes very short of the proofe of that for which it is produced Against this plaine expression of the Apostle §. 6. that the gifts and calling of God are without repentance Mr Goodwin puts in sundry Exceptions to weaken the Testimony it bears in this case Cap 8. Sect 86. which because they have been already sufficiently evinced of Weakenesse Falshood and Impertinency by his Learned Antagonist I shall only take up that which he mainly insists upon and farther manifest its utter uselessenesse for the end for which it is produced Thus then he pleads The Gifts and Calling of God may be said to be without repentance because let men continue the same persons which they were when the Donation or Collation of any gift was first made by God unto them he never changes or altereth his Dispensations towards them unlesse it be for the better or in order to their farther good in which case he cannot be said to repent of what he had given but in case men shall change and alter from what they were when God first dealt gratiously with them especially if they shall notoriously degenerate or cast away the Principles or divest themselves of that very qualification on which as it were God grafted his benefit or gift in this case though he recall his gift he cannot be said to repent of his giving it because the termes on which he gave it please him still only the Persons to whom he gave it and who pleased him when he gave it them have now rendred themselves unpleasing to him Two things are here Asserted 1. §. 7. That if men continue the same or in the same state and condition wherein they were when God bestowed his gifts and graces upon them then God never changeth nor altereth his dispensations towards them abide the same 2. That there are certain Qualifications in men upon which God grafts his grace which whilest they abide his gifts and graces abide upon them also and therefore are said to be without repentance but if they are lost God recalls his gifts and that without any chang◠Let us a little consider both these Assertions and First it being evident that it is Spirituall grace and Mercy of which the Apostle speakes as was manifested for they are such as flow from the Covenant of the Redeemer v. 26 27. Sanctification Justification being particularly mentioned let us consider what is the condition of men when God Invests them with these Mercies that we may be able to instruct them how to abide in that condition and so make good the possession of the Grace and Mercy bestowed on them and to keep close to the Text let our Instance be in the three eminent mercies of the Gospell intimated in that place 1. Vocation 2. Sanctification 3. Justification The Gift and Grace of Vocation is confessedly here intended being expressely mentioned in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Calling which is an effect of the Covenant of Grace v. 28. consider wee then what is the state of Men when God first calls them and gives them this gift and Favour that if it seeme so good we may exhort them to a continuance therein Now this Sate with the Qualifications of it Isa. 65. 1. is a State 1. of Death Ioh. 5. 25. The Dead heare the voyce of the Sonne of God Rom. 9. 25. Christ speakes to them who are dead Hos. 2. 23. 1 Pet. 2. 10. and so they Live 2. Of Darknesse Acts 25. 26. God calls them out of Darknesse into his marvelous light Ephes. 2. 12. 1 Pet. 29. a State of Ignorance and Alienation from God Ephes 4. 18. The grace of Vocation or effectuall calling finding men in a state of Enmity to God and Alienation from him if they may be prevailed withall to continue such still this gift shall never be recalled nor repented of But perhaps the Gift and Grace of Sanctification finds men in a better condition in a state §. 8. wherein if they abide them that also shall abide with them for ever The Scripture abounds in the description of this state that we shall not need to haesitate about it Ephes 2. 1 2. you hath he quickned who were dead in trespasses and sins Quickning renewing Grace is given to persons dead in sins is so farre from depending as to its Unchangeablenesse upon their Continuance in the State wherein it finds them that it consists in a reall change and translation of them from that State or Condition The Apostle sets out this at large Titus 3. 3 4 5. wee our selves were sometimes foolish c. the State of men when God bestowes their Gifts upon them is positively expressed in sundry particulars v 3. the Qualifications on which this Gift or Grace is grafted of which M Goodwin speaks afterwards negatively v 5. it is not of any work that we have done which is unquestionably exclusive of all those stocks of Qualifications which are intimated whereon the Gifts and Graces of God should be grafted The gift it selfe here bestowed is the washing of Regeneration and renewing of the Holy Ghost saveing us through mercy from the state and Condition before described In briefe that the Condition wherein this Grace of God finds the Sonnes of Men is a state of a Mat. 8. 27. Rom. 6. 13. Col. 2. 13. Death b Ezek. 17. 6. Isa. 4. 4. Job 14. 4. Joh. 3. 6.
the Apostlâ—e 2 Tim. 2. 19. §. 37. is important to the businesse in hand Neverthelesse the foundation of God stands sure having this seale the Lord knoweth them that are his Some persons of eminency and note in the Church yea Starres it seemes of a considerable magnitude in the visible Firmament thereof having fallen away from the Truth and faith of the Gospell and drawne many after them into waies of destruction a great Offence and Scandall among Believers thereon as in such cases it will fall out insued withall a Temptation of a not to be despised prevalency and sad consequence which we formerly granted to attend such eminent Apostasie seems to have laid hold on many weake Saints they feared least they also might be overthrowne and after all their labouring and suffering in the Work of Faith and Patience of the Saints come short of the marke of the high calling set before them considering their own weaknesse and instability with that powerfull opposition whereunto in those daies especially they were exposed Upon the contemplation of such Apostasies or defections they were opportune and obnoxious sufficiently to this Temptation Yea their thoughts upon the Case under consideration might lead them to feare a more generall defection for seeing it is this with some why may not this be the Condition of all Believers and so the whole Church may cease and come to nothing notwithstanding all the Promises of building it on a Rock and of the presence of Christ with it to the end of the World Nay may not his whole Kingdome on earth on this account possibly fall to utter ruine and himselfe be left a Head without members a King without Subjects This by Mr Goodwins own confession is the Objection which the Apostle answereth and removes in and by the words under Consideration Cap. 14. pag. 359. 360. Seeing these fall away are not wee likewise in danger of falling away and so of loosing all that we have done and suffered in our Christian profession To this Objection or Scruple the Apostle Answereth in the Words in hand So he Thus farre then are we agreed About the sence of the words themselves and their Accommodation to the removall of the Objection or Scruple mentioned is our difference I know not how M. Goodwin comes to call it an Objection or Scruple which is the expression of thoughts or words arising against that which is in the truth of it seeing it is their very State and Condition indeed and that which they feare is that which they are really exposed unto and which they ought to believe that they are exposed to In his Apprehension they who make the Objection or whose Scruple it was were as liable unto in his judgement and in the same danger of falling away or greater their Temptations being increased and heightned by the Apostasie of others then them that fell the day and hour before neither could that falling away of any be said to raise a Scruple in them that they might do so to if this were one part of their Creed that all and every man in the world might so doe The Answer given by the Apostle §. 38. is no doubt suited to the Objection and fitted to the removeall of the Scruple mentioned which was alone to be accomplished by an effectuall removing away the solicitious fears and cares about the preservation of them in whose behalfe this is produced This therefore the Apostle doth by an exception to the inference which they made or through temptation might make upon the former considerations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are exceptive particles and an Induction into the exemption of some from the condition of being in danger of falling wherein they were concluded in the Objection proposed The intendment I say of the Apostle in that exceptive plea he puts in neverthelesse is evidently to exempt some from the state of falling away which might be argued against them from the defection of others Neither doth he speake to the thing in hand nor are the particulars mentioned exceptive to the former Intimation if his speech looke any other way Moreover he gives yet further the account of this Exception he makes including a radicall discrimination of professours or men esteemed to be Believers expressing also the Principle and ground of that difference The differing Principle he mentioneth is the Foundation of God that stands sure or the firme Foundation of God that is established or stands firme This is not worth contending about An Expression parallell to that of the same Apostle Rom. 9. 11. That the Purpose of God according to Election might stand Both this and that hold out some Eternall Act of God differencing betweene persons as to their Everlasting condition As if the Apostle had said you see indeed that Hymenaeus and Philetus are fallen away and that others with whom you sometimes walked in the Communion and outward fellowship of the Gospell and tooke sweet Counsell together in the House of God with them are gone after them yet be you true Believers of good Comfort God hath layd a Foundation which must be some Eternall Act of his concerning them of whom he is about to speake or the solemne Assertion of the Apostle then which you shall not easily meet with one more weighty is neither to the Case nor matter in hand which is firme and abiding being the good pleasure of his Will accompanied with an Act of his Wisdome and Understanding appointing some as is the case of all True Believers to be his who shall be exempted on that account from the Apostasie and desertion that you feare This saith the Apostle is the fountaine and spring of the difference which is among them that professe the Gospell Concerning some of them is the Purpose of God for their preservation They are ordained to Eternall Life And herein as was said lyes the Concernement of all that are True Believers who are all his chosen of him given to his Sonne and Called according to his Purpose with others t is not so they are not built on that bottome they have no such foundation of their Profession and it is not therefore marvelous if they fall The words then containe an Exception of True Believers from the danger of totall Apostasie §. 39. upon the account of the stable fixed Eternall Purpose of God concerning their Salvation answerable to that of Rom. 8. 28 29 30. the place last considered The Foundation here mentioned is the good Pleasure of the Will of God which he had Purposed in him himselse or determined to exert towards them for the praise of the Glory of his Grace Eph. 1. 9. According to which Purpose we are Predestinated v. 11. And he calls this Purpose the Foundation of God as being a groundworke and bottome of the thing whereof the Apostle is treating namely the Preservation and Perseverance of True Believers those who are indeed planted into Christ notwithstanding the Apostasie of the most Glorious Professours
whole Church be so farre from being saved to the ut most as utterly to be destroyed and consumed 2. Doubtlesse the Intercession of Christ §. 3. must answer the Representation of it which the Apostle so much insists on Heb. 7. 9. Of the Oblation of Christ there were many Types in the Aaronicall Priesthood of the Law Of his Intercession but one principally namely that solemne entrance of the high Priest with Blood and Incense into the Holyest of Holyes in the great Anniversary Sacrifice on the tenth day of the seventh month on the which day also the great Jubilee or Joyfull time of deliverance typifying our deliverance by Christ began Here unto is added the Priesthood of Melchisedec whereof there is mention neither of its beginning nor ending to secure us of the Continuance of our Mediator in the act of his Priesthood for ever Now the end of the high Priests so entring into this Holy place was to carry on the work of Expiation and Attonement to persection and compleat peace with God in the behalfe of them for whom he offered without And therefore the Holy Ghost saith that his entrance with Blood was to offer for himselfe and the Errours of the people Heb. 9. 7. It being but a continuation of his Oblation began without unto a compleat Attonement And therefore there is no reall difference between the efficacy of the death of Christ and that of his Intercession upon the actuall Accomplishment of it It being then the compleate taking away of the sinnes and Errours of the people as to the guilt of them and the Continuance of their peace with God which was intended by the high Priests entrance with blood into the Holyest of Holyes that which answers thereunto or the deliverance of Believers from the whole guilt of sinne and their preservation in the Love and Favour of God is the intendment of Christ in his Intercession Let the Effects and fruits of the Oblation of Christ be bounded and limited to the procuring of a new way of Salvation without purchasing for any one person whatever power and Grace to walke in that way and then exclude his Intercession from any influence into the preservation of them who do enter that way therein and perhaps indifferent men will scarce thinke the Glory and Honour of the Lord Jesus to be of any great regard with us 3. That this is the import of Christs Intercession for Believers §. 4. is evident by that preface which we have thereof John 17. being a manifest declaration on earth of that which Christ lives for ever in Heaven to do This was the Incense wherewith he entred into the Holy place which he now prepared and which was afterwards beaten small in his Agony that it might be ready to make a sweet perfume at his entrance into Heaven as he was sprinkled with his owne Blood That Christ Interceded and for his Elect for whom he dyed that they may believe our Adversaries deny but that he Intercedes for actuall Believers hath not hitherto been questioned What it is which he requests on their behalfe the tenor of that Power of his John 17. will manifest v. 11. saith he Holy Father keepe through thine owne name those whom thou hast given me that they may be one as we are keepe them from sinne and ruine every thing that will hinder them from union with me What is it that our Saviour here prayes for for whō is he so ingaged that it is for Believers as such for whom he puts up these supplications our Adversaryes in the cause in hand do contend That these may be kept through the Power of God unto Unity among themselves which they have by their Union with him is his dying request for them He prayes not for any such onenesse as is consistent with their separation from him and his Fathers Love Where now shall we fix the supposed failure those who effectually and eventually are kept up to Spirituall Union cannot fall out of nor fall of from totally nor finally the Love of God Either Christ is not heard in his request or the Father cannot keepe them by his Power if these thus interceeded for are not preserved Many Temptations many oppositions great Tribulations without strong Corruptions within they must needs meet withall these they have no power in themselves to overcome nor to resist Should they be left to themselves they would never be able to hold out to the end Saith Christ I should loose these poore Sheep for whom I have laid downe my life to bring them unto thee Holy Father do thou therefore keepe and preserve them from all these evills that they may not prevaile over thē And keep thē through thy Nam◠thy Power for we are kept through the Power of God unto Salvation let thy Power be exerted for their preservation And what is too strong for thy Power Who can take them out of thy hand Lay that upon them for their defence shew it out in their behalfe that all their enemies may feele the weight and strength thereof Keepe them through thy Name thy Grace let that be sufficient for them let them have such supplyes of Gospell Grace and pardoning Mercy concerning which I manifested thy Name unto them v. 6. and so revealed thee a Father that they may be incouraged to trust in that Name of thine and to stay themselves upon thee where the failure is doubtlesse is not easy to manifest In the verse following our Saviour addes many motives to make his Intercession prevalent in their behalfe First v. 12. he saith that according to that Commission that he had received he had faithfully preserved them whilst that he was in the world and now being ready to leave them as to his bodily presence he urges the speciall preservation of his Father as needfull that after all the Care and Cost which he had laid out about them they might not utterly perish And then Secondly v. 13. he urges the necessity that they should have some Assurance of it in the midst of all their troubles and tryalls that they may have Consolation upon their confidence in the words which Christ had spoken to them that they should be preserved through all difficulties unto the end And he farther urges Thirdly v. 14. from the certaine Opposition that they should meet withall the world hates them and will without doubt use all wayes and meanes possible for their ruine and destruction giving also the Reason why the world hateth them and will oppose them which is such an one as must needs ingage the Heart and Goodwill of God for their preservation to wit because they receive the Word of his deare Sonne and upon that account left the world separated from it and became its enemyes and shall they now be left to the rage and fury of the world in this condition That be farre from thee Holy Father keepe them Hereupon Fourthly v. 15. he reneweth his prayer in their behalfe
ingenerate in them But however thus farre I owne it as to the maine of the Observation in hand that the Doctrine of the Apostacy of Believers is apt and suited to cut the Saints of God and heirs of the Promise short of that strong Consolation which he is so abundantly willing that they should receive and to fill their Soules and perplex their consciences with cares feares and manifold intanglements suited to weaken their Faith and Love and alienate their hearts from that delight in God which they are called and otherwise would be carried forth unto They being all of them in some measure acquainted with the strength subtility and power of indwelling Sinne the advantages of Sathan in his manifold Temptations the eminent successe which they see every day the Principalities and Powers in heavenly places which they wrestle withall to have against them and being herewithall taught that there is neither Purpose nor Promise of God for their Preservation that there is nothing to that purpose in the Covenant of Grace the Consideration of their Condition must of necessity fill them with innumerable perplexities and make them their owne tormentors all their daies thus farre I say I owne the Objection That is not properly courage or confidence but Faith Love and Reverence that are the Principles of our Actions in walking with God hath been declared But what saith Mr Goodwin to the Objection §. 18. as by himselfe laid downe Beside what he relateth of his conquest of it in other places he addeth That the Saints notwithstanding the possibility of their finall falling away have or may have such an Assurance of the perpetuity of their standing in the Grace and Favour of God as may exclude all feare at least that which is of a discouraging or enfeebling nature The Apostle as we have formerly shewed lived at a very excellent rate both of courage and confidence notwithstanding he know that it was possible for him to become a Reprobate The assurance he had that upon a diligent use of those meanes which he know assuredly God would vouchsafe unto him he should prevent his being a Reprobate was a Golden foundation unto him of that confidence and courage wherein he equalized the Holy Angels themselves Ans. 1. The grounds asserted by Mr Goodwin on which Believers may build the Assurance pretended of the perpetuity of their standing in the Grace and Favour of God notwithstanding the possibility of their defection the assertion whereof costs no lesse then the denying of all or any influence from the Purpose Promises Covenant or Oath of God or Mediation of Christ into their preservation I have formerly considered and manifested them to be so exceeding unable to beare any such building of Confidence upon as is pretended that it is almost a Miracle how any thoughts of such a structure on such quicksands could ever finde place in the minde of a man any thing seriously acquainted with the wayes of God The whole of the Saints preservation in the Love and Favour of God as it is also expressed in this Section is resolved into mens selfe-considerations and indeavours Being weary it seemeth of leaning on the Power of God to be kept thereby unto eternall Salvation men begin to trust to themselves and their owne Abilities to be their owne keepers But what will they doe in the end thereof The summe of what Mr Goodwin hath formerly said what he repeateth againe to the end of this Section is Men need not feare their falling away though it is possible seeing they may easily prevent it if they will Expressions sufficiently contemptive of the Grace of God and the Salvation that God assureth us thereby an assertion which those Ancients which Mr Goodwin laboureth to draw into communion with him would have rejected and cast out as Hereticall Mans ability thus to preserve himselfe in the Grace and Favour of God to the end is either from himselfe or from the Grace of God If from himselfe Let us know what that Ability is and wherein it doth consist and how he comes by it Christ telleth us that without him we can do nothing and the Apostle that we are not sufficient of our selves to think a good thought but that all our sufficiency is of God So that this selfe ability for preservation extendeth not to the thinking a good thought indeed is nothing Is it from the Grace of God Then the Assurance of it must be either because God promised absolutely so to worke in him to will and to do of his owne good pleasure as that he should certainely be preserved which you will not say as I suppose or because he will so afford him his Grace as that he may make use of it to the end proposed if he please But now what Assurance hath he that he shall so make use of his Grace as to make it effectuall for the end designed And is this good use of Grace of himselfe or of Grace also If of himselfe it is nothing as was shewed from that of our Saviour John 15. 5. Neither can a man promise himselfe much Assistance from the Ability of doing nothing at all If you shall say it is of Grace the same Question ariseth as formerly manifesting that there is not the least Assurance imaginable of our continuance in the Grace and Favour of God but what ariseth from his Faithfull Promises efficaciously overcoming all interveniences that we shall so do 2. He telleth us §. 19. that Paul lived at an excellent rate of Assurance and yet knew that it was possible for him to be a Reprobate I confesse indeed he lived at an excellent rate of Assurance which he manifesteth himselfe to have received upon such Principles and Foundations as were common to him with all true Believers Rom. 8. 32 33 34 35. That it was possible in respect of the Event that He might have been a Reprobate who was chosen from Eternity is not proved He saith indeed 1 Cor. 9. 27. I keepe my body in subjection least by any meanes I should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there any more is intended then not approved or accepted in that service be had in hand Mr Goodwin laboureth not to evince and if that be the sence of the words as the scope of the whole manifesteth it to be then all that Paul there expresseth is that he endeavoured alwayes to approve himselfe and by all meanes an acceptable workeman not to be rejected or disallowed in the labour of Preaching the Gospell which he had undertaken and we acknowledge that this thought and contrivance may well become him who liveth at the greatest rate of Assurance that God affordeth to any here below yea that such thoughts endeavours do naturally genuinely flow from the Assurance of the Love of God we also grant But yet supposing that being a Reprobate by a Metonymie of the effect may here signify to be damned how doth this prove
put to it for an Answer finding him contenting himselfe with such sorry shifts and evident pervertings of the words of the Text as those here mentioned For first How come the words to be changed into a working as to will so to doe that is perhaps neither the one nor the other who taught him to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to will so to doe But Secondly the chiefe of the sport made with the words consists in the Exposition given of them as they lye in this new Translation to work in them as to will so to doe that is to do what they first will not that he workes in them to will but that he assists them in doing what they first will but what is now become of the tà m quà m above mentioned how doth he work in them as to will so to do if he only assists them in doing what of themselves without his assistance they first will Rather than it shall be granted that God by his grace works effectually on the Wills of men to the producing of their elicite acts of Believing and Obedience any course may be warranted for the perverting of the expressions where such an operation seems to be held out Perhaps this perswasion also of the efficacy of the grace of God on the wills of men is such that if it be found in any place of Scripture to be declared or asserted it is enough to make wise and considering prudent men to question their Authority But Thirdly saith he This is not infallibly to work Perseverance I say shew what else is required to Perseverance but to will and doe according to the mind of God which of his own good pleasure he promiseth effectually to work in Believers and you say something that may render your reasonings considerable but it seems we must be kept in abeyance for an answer to this untill his criticisme be ready to manifest how God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working in men perhaps what is never wrought without any such effect as is imagined What may by him be brought forth to this purpose time will shew But if he be able to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is working in you to will and to doe forsooth from the Participall expression of the verbe he will manifest more skill in Greeke then he hath hitherto in Divinity in all his Learned Treatises So that here is a Second instance of a conjunction of Promises of Perseverance with Exhortations to use the meanes suited thereunto which who so denies to have a just and sweet consistency doe charge the Holy Ghost with folly or weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly §. 52. The verses pointed to out of Heb. 6. 4 5 9. doe not so directly expresse the conjunction insisted on as those places already considered doe only the discourse there used by the Apostle is peremptory that men may without any disparagement to their wisdome or reason earnestly deale with others and exhort them to avoid falling away from God though they are fully perswaded that those whom they so exhort by the help of those Exhortations and upon other considerations shall abide with God to the end or be attended with things accompanying Salvation But had Mr Goodwin been pleased to look to the following verses wherein the Apostle gives an account of the ground of this perswasion of his he might have found somthing to exercise the best of his skill upon The words are Beloved we are perswaded better things of you things that accompany Salvation though we thus speake for God is not unrighteous to forget your work labour of Love which you have shewne towards his name in that ye have Ministred to the S t s do Minister and we desire that every of you do shew the same diligence to the full assurance of hope unto the end he tels them v. 10. it is upon the account of the Righteousnesse of God in carrying on the worke of their Labour of Love which was begunne in them and which they had shewen or manifested that he had this perswasion concerning them which in the insuing verses he farther pursues clearing up the ingagement of the Rightcousnesse of God in his Oath of which else where So that notwithstanding any thing attempted to the contrary evident it is that in carrying on the worke of our Salvation the Holy Ghost doth make use of Promises of effectuall Grace for Perseverance and eminent Exhortations to abide with God in such an harmony and consistency as is well suited to the things themselves and in a course which takes Sanctuary under the shade of his wisdome from all the charges of folly and weakenesse which poore weake and foolish men may under their Temptations and in their darkenesse rise up against it withall whether there are expresse Promises of Perseverance in the Scripture some advantage I hope will be given to the pious Reader to judge from what hath been spoken and what by the Lords Assistance may be insisted on to that purpose Unto this debate about the Exhortations of the word we find a Discourse of the same nature importance subjoyned about the Threatnings that are therein § 53. which as it is asserted are rendered uselesse ineffectuall for the end whereunto they are of God appointed by that Doctrine of Perseverance w eh is opposed We freely acknowledge That if any Doctrine whatever do enervâ—te and render vaine any Ordinance or institution of God as to the Ends and purposes wherereunto itis of him appointed that that Doctrine is not of God whose pathes are all plaine and equall and whose commands do not enterfere one with an other Now that the principles of the Doctrine of Perseverance do destroy the efficiency of Threatnings is attempted to be proved by an Induction of observations which being the summe of all that is spoken to this head must be transcribed at large and is as followeth Sect. 12. §. 54. If the principles of the Doctrine we speake of dissolve the efficiency of the said Threatnings towards the end for the accomplishment whereof they are given then they render them unsavoury uselesse and vaine But the principles of this Doctrine are guilty of this offence Ergo The tearmes of the Major proposition are sufficient witnesses of the truth thereof in order to the proofe of the Minor we suppose first that the end intended by God in such Threatnings which threaten those that shall Apostatize with eternall death is to prevent Apostacy in the Saints to worke or cause them to persevere 2. That this is one of the principles of the common Doctrine of Perseverance God hathabsolutely promised finall Perseverance unto the Saints and this another God will certainely infrustably infallibly worke this Perseverance in the Saints These two things only supposed the light of the truth ef the said Minor proposition breakes forth from between them with much evidence and power For First if the said
of the consistency of Effectuall Grace and Gospell Exhortations A Third Argument is proposed Sect. 18. Cap. 13. in these words §. 1. That Doctrine which representeth God as weake Incongruous and In coherent with himselfe in his applications unto men is not from God and consequently that which contradicteth it must needs be the truth but the Doctrine of Perseverance opposed by us putteth this great dishonour upon God representeth him weake Incongruous c. Ergo. For the proofe of the Minor Proposition to make good the charge in it exhibited against the Doctrine of Perseverance there is a Drammaticall scheme induced to whose framing and Application M. Goodwin contributed no more but the paines of a Translator taking it from the Anti-Synod p. 276. 277. in these words You that truly Believe in my Sonne and have beene once made partakers of my Holy Spirit and therefore are fully perswaded assured from my will and command given unto you in that behalfe yea according to the infallible word of Truth which you have from me that you cannot possibly no not by all the most horrid sinns and abominable practices that you shall or can commit fall away either totally or finally from your Faith for in the midst of your foulest actions courses there remaines a seed in you which is sufficient to make you true Believers to preserve you from falling away finally that it is impossible you should dye in your sinnes you that know are assured that I will by an irresistible hand worke Perseverance in you consequently that you are out of all danger of condemnation and that Heaven and Salvation belong unto you and are as good as yours already so that nothing but giving of thankes appertaines to you which also you know that I will do what you will in the meane time necessitate you unto you I say that are fully and throughly perswaded and possessed with the truth of all these things I earnestly charge admonish exhort and beseech that yee take heed to your selves that yee countinue in the Faith that there be not at any time an evill heart of unbeliefe in any to depart from the Living God that you fall not from your owne stedfastnesse yea I declare and professe unto you that if you shall draw back my soule shall have no pleasure in you that if you shall deny me I will deny you that if you be againe overcome of the lusts of the world and be intangled here with that your latter end shall be worse than your beginning that if you shall turne away all your former Righteousnes shall not be remembred but you shall dye in your sinnes and suffer the veugeance of Eternall fire On the other hand if you shall continue to the end my Promise is that you shall be Saved therefore strive to enter in at the straite gate quit your selves like men labour for the meat that indureth unto Everlasting Life and be not sloathfull but followers of them who through Faith and Patience inherit the Promises He that shall duly weigh and consider what a sencelesse and indeed ridiculous incongruity there is between these Exhortations Adjurations Threatnings and latter Promises and those Declarations Applications and former Promises doubtlesse will confesse that either the one or the other of them are not from God or according to the mind of God Ans. §. 2. The incongruity of this fiction with the Doctrine it is framed against is so easily manifested that it will not much concerne us to consider the incongruity that the severall parts of it have one with an other For First the whole Foundation of this fanatick Fabrick is ridiculous in it selfe and ridiculously imposed on the Doctrine of Perseverance For whereas it sayes not that all Saints have any comfortable Assurance of their Perseverance and so may by all Gospell wayes whatever by Promises and Threatnings be stirred up to the use of those meanes whereby Perseverance is wrought and Assurance obtain'd so it saies that no one Saint in the world ever had can have or was taught to expect his Perseverance or the least sence or Assurance of it under such an uncouth supposition as falling into continuing in sins Abominations the Promises they have to assure thē of their inseparable abode with God to the end are that he will write his Law in their hearts put his Feare in their inward parts that they shall never depart from him and they shall be kept up thereto by the use of meanes suitable as appointed of God for the attaining of the end proposed being kept by the power of God but throngh Faith unto Salvation God doth not call nor doth the Doct of Perseverance of the Saints or of the stability and Unchangeablenesse of his Promises in Christ to Believers assert it any to Believe that they shall never fall away from him what sinnes and Rebellions so ever they fall into neither hath he promised any such things unto thē but only that he will through his Grace preserve them in the use of meanes from such Rebellions as are inconsistent with his Love and free acceptation through Christ according to the Tenor of the Covenant of Grace so that instead of the first part of this fiction whose inconsistency with the latter is after Argued let this acording to the Analogy of our Doctrine be instituted You that truly Believe in my Sonne Jesus Christ § 3. and are made partakers of my Holy Spirit who being heirs of the Promises and so have a Right to that abundant Consolation that Joy in believing which I am willing all of you should receive I know your Feares doubts perplexityes and Temptations your failings sinnes and back-slidings and what sad thoughts on the account of the evill of your owne hearts and wayes you are exposed to as that you shall never abide nor be able to continue with me and in my Love to the end let the feeble knees be strengthned and the hands that hang downe be lifted up behold I have ordained goodworkes for you to walke in as the way wherein you are to walke for the attainement of the end of your Faith the Salvation of your soules And to quicken you and stirre you up hereunto I have provided and established Effectuall Ordinances revealed in the Word of my Grace whereunto you are to attend and in the use of them according to my mind to grow up into Holinesse in all manner of holy conversation Watching Fighting Resisting Contending with and against all the Spirituall Enemy's of your soules And as for me this is my Covenant with you that my Spirit which gives Efficacy to all the meanes Ordinances and Advantages of Gospell Obedience which I have afforded unto you by whom I will fulfill in you all the good-pleasure of my Goodnesse and the worke of Faith with Power so making you meet for the Inheritance of the Saints in Light and Preserving you to my Heavenly Kingdome shall never depart
their comportments with him in his higher and farther application they become filled with the spirit according to the expression of the Apostle Be ye filled with the spirit i.e. follow the spirit close in his present motions and suggestions within you and you shall be filled with him i.e. ye shall find him moving and assisting you upon all occasions at a higher and more glorious rate Ans. First what this joyning of our Wills of the spirit is was in part manifested before The Will of the spirit is that we be mortified His motions hereunto are his perswasions that we be so To joyne our Wills to his is in our Will to answer the Will of the spirit that is upon the spirits motions we mortify our selves By this also he tells us we draw or obtaine farther strength or assistance from the spirit for that worke which we have done already but how so why he tells you afterward that this is the Law of the Spirit It seems then that by doing one thing we obtaine or procure the assistance of the spirit for another and that by a Law I aske by what Law by the Law of workes by that Law the Apostle tells you that we doe not at all receive the spirit therefore by a parity of Reason we obtaine not any farther supplies from him by that Law By the Law of Faith or Grace that Law knows nothing of such termes as that we should by any acting of ours procure the Holy Spirit of God which he freely bestowes according to the maine tenour of that Law Farther How is this second grace obtained and what is the Law of the Spirit therein is it obtained ex congruo or ex condigno produce the Rule of Gods proceeding with his Saints or any of the sonnes of men in the matter of any gratious behovement of his and you will out-doe what ever your Predecessors whether Pelagians Papists Arminians or Socinians could yet attaine unto Our Lord hath told us that without him we can doe nothing yea all our sufficiency is of God and without him we cannot think a good thought that he workes in us to will and to doe not only beginning but perfecting every good worke fulfilling in us all the good pleasure of his goodnesse and the work of Faith with power ascribing the whole of the great work of Salvation to Himselfe and his Holy Spirit working freely and gratiously as he wills and pleaseth Of this order of his dealing with men that his first or preventing Grace should be free but his subsequent Grace procured by us and bestowed on us according to our working and cooperation with his first grace invented by Pelagius Iulianus and Celastinus and here introduced a new by M. Goodwin he informes us nothing at all In briefe this whole discourse is the meere Pelagian figment wrapt up in generall clowdy expressions with allusions to some Scripture Phrases which prophane as well as erring spirits are prone to concerning the bestowing of the Grace of God according to the differing deportments and deservings of men differencing themselves from others and in comparison of them holding out what they have not received But Secondly §. 21. to Answer the first and gentle motions of the spirit is to be led by him and then we shall be filled by the spirit But how doth M. Goodwin prove that to be led by the spirit is to answer his first gentle motions and thereby to obtaine his farther and more glorious actings and perswasions Is it safe thus to make bold with the word of God or is not this to wrest it as ignorant and unstable men doe unto perdition Saints being led by the spirit of God and walking after the spirit are in Rom 8. expressions of that Effectuall sanctification exerting it selfe in their conversation and walking with God which the spirit of God worketh in them and which is their duty to come up unto in opposition to living or walking after the flesh If this now be attained and the Saints come up unto it antecedently to the subsequent Grace of the Spirit what is that subsequent grace which is so gloriously expressed and wherein doth it consist Neither doth that expression of led by the Spirit hold out the concurrence or comportment of their Wills as it is phrased with the gentle motion of the spirit but the powerfull and effectuall Operation of the spirit as to their Holinesse and walking with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not they comport or concurre with the Spirit in his motions but by the spirit they are acted and carried out to the things of God Neither hath this any relation to or coherence with that of the Ephesians 5. 18. % Be filled with the spirit neither is there any such intendment in the expression as is here intimated of a promise of receiving more of the spirit on condition of that compliance concurrence and comportance with his motions as is intimated That the spirit is sometimes taken for his Graces sometimes for his Gifts habitually sometimes for his actuall operations is known The Apostle in that place disswading the Ephesians from turning aside to such carnall sinfull Refreshments as men of the world went out unto bids them not be drunke with Wine wherein is excesse but to be filled with the Spirit to take their refreshment in the joyes of the spirit speaking to themselves in Psalmes and Hymnes and spirituall Songs v. 20. Could I once imagine that M. Goodwin had the least thought that indeed there was any thing in the Scripture looking towards his intendment in the producing of it I should farther manifest the mistake thereof To play thus with the word of God is a liberty we dare not make use of yet Thirdly he concludes That the reason why Believers are overcome by the Lustings of the flesh is not because the Spirit is not stronger than the flesh but because men have more will to harken to the Lusts of the Flesh than to the Spirit Fortunam Priami cantabo nobile bellum This is the issue of all the former swelling Discourse mens sinnes are from their owne willes and not because the Spirit is not stronger than the flesh And who ever doubted it the Conclusion you were to prove is That Believers sinne with their whole will and full consent of their wills and that the new principle that is in them doth not cause their wills to decline from acting in sinne to the just efficacy of all their strength and vigour But of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the insinuation in that expression of the Will hearkening to the lusts of the flesh and not the lusting of the Spirit in a sovereigne indifferency to both and a liberty for the performance of either in a way exclusive of good or vicious habituall Principles of operation in the will it selfe I shall not now divert to the consideration of What else remaines in this Section §. 22. either doth not concerne the businesse
the whole nature of the New-Covenant easily disproved by innumerable instances Fourthly §. 13. That Believers are to be wrought upon to obedience alwaies whatever the frame of their spirits be by the same waies and meanes Thence 't is that promises promises of highest and greatest assurance are in this discourse coupled with cautions of the deepest charge as though they must at the same time operate the same way to Believers or else the Holy-Ghost be liable to be traduced as inconsistent with himselfe When the great variety that is in their spirituall frame and temper the manifold Temptations wherewith they are assaulted the Light and Darke places they walke through c. give occasion sufficient to the exercising towards them all the piping and mourning that is provided for them Fiftly §. 14. That all Believers are assured of their Perseverance that to such a degree as not to feare any Apostasy or to care what becomes of them that is assured to presumption not Believing therefore are those Cautions and Admonitions of the Holy Ghost on that Account tending to stirre up in them any Godly care or feare rendred frustrate when M. Goodwin himselfe thinks that very few of them doe upon any good and abiding foundation know themselves to be Believers And we never once supposed that all of them have Assurance of their Perseverance nor any of them upon the termes here proposed all the strength of what is here insinuated lyes in this that God gives Assurance to men of the stedfastnesse and constancy of his Love under supposall of their falling into all manner of abominable sinnes Which supposall alone renders an inconsistency between the sence of the Promises we embrace and that of the Admonitions that are given to the Saints charging them to walke heedfully and to watch diligently against the attempts and assaults of Sathan Now this supposall is in it selfe false and ridiculous Neither ever did the Lord nor do we ever say he did tender men Assurance of his Love on such termes Neither is it possible for any one for ever to have a true perswasion of his owne Perseverance under such notions Sixtly § 15. That there is an inconsistency betwixt Faithfull Promises of attaining an end by the use of meanes and Exhortation with Admonitions to make use of those meanes so that if it be supposed that God promiseth that Sathan shall not in the issue prevaile over us prescribing to us the meanes whereby we shall be preserved from his prevalency 't is in vaine to deale with us for the application of our selves unto the use of those meanes Seaventhly §. 16. 'T is also supposed that an Assurance of the Love of God and the continuance of it to the Saints unto the end so that they shall be never utterly rejected by him is an effectuall way meanes to induce them to carnall loose walking and a negligence in those things which are a provocation to the eyes of his Glory and therefore if he Promise Faithfully never to leave us nor forsake us it is an inducement for us to conclude let the Divell now take his swing do with us what he pleaseth To exhort us to take care for the avoidance of his subtiltyes and opposition is a thing altogether ridiculous The vanity of this supposall hath been sufficiently before discovered and it selfe disproved Upon such Hypotheses as these I say upon such painted posts §. 17. is the whole pageant erected which we are here ingaged withall and these being easily cast down the whole rushes to the ground in the roome whereof according to our principles this following Discourse may be supplyed You that are true Believers §. 18. called Justifyed Sanctifyed by the Spirit and Bloud of Christ adopted into my family ingrafted in united unto the Son of my Love I know your weakenesse insufficiency disability darkenesse how that without my Sonne and continuall supply of his Spirit you can do nothing the power of your Indwelling sinne is not hid from me how with violence it leads you captive to the Law thereof and though ye do believe yet I know you have yet also some unheal'd unbeliefe and on that account are often overwhelmed with Feares Sorrowes Disconsolations and Troubles and are ready often to thinke that your way is passed over form me and your Judgment hidden from your God And in this Condition I know the Assaults Temptations and Oppositions of Sathan that you are exposed to how he goes up and downe like a roaring Lion seeking to destroy you his wayes Methods wiles and baits that he layes for you and whereby he seekes to destroy you are many he acts against you as a Serpent subtilly and wisely as a Lyon dreadfully and fearefully and with snares not of you by your selves to be resisted you have Principallityes and Powers to wrestle withall and the darts of the wicked one to defend your selves against Wherefore beware of him be not ignorant of his devices stand fast in the Faith take to you the whole armour of God resist him overcome him cast him out by prayer and the bloud of the Lambe watch night and day that you be not surprised nor seduced as Eve was by him that he turne you not out of the way into pathes leading to destruction and thrust you headlong into such sinnes as will be a dishonour to me a griefe to my Spirit a scaudall to the Church and bitternesse to your owne soules And as for me who know your disability of your selves to do any of these things and so to hold to the end because it pleased me to love you set my heart upon you having chosen you before the Foundation of the world that you should be holy and unblameable before me in Love having given my only Sonne unto you who is your peace through whom you have received the Attonement with whom I will not deny you or withhold from you any thing that may safeguard your abiding with me unto Salvation I will through the riches of my Grace worke all your workes for you fulfilling in you all the good pleasure of my Goodnesse the worke of Faith with power I will tread down Sathan this cruell proud Malicious bloudy enemy of your Soules under your feet and though at any time he soile you yet ye shall not be cast down for I will take you up and will certainly preserve you by my power to the end of your hope the Salvation of your soules whatever betide you or befall you I will never leave you nor forsake you the mountaines may depart and the hills be removed but my kindnesse shall never be removed from you comfort ye be of good courage and runne with joy the race that is set before you This I say is the language which according to the tenour of the Doctrine whose maintenance we are ingaged in God speakes to his Saints and Believers and if there be folly and
supposed yet the bringing forth of that possibility into an actuall accomplishment may not be effectually prevented by the spirit and grace of God the Doctor saies nothing This I say is ground sufficient for such Hypotheticall comminations that in respect of them to whom they are made it is possible to incurre the thing threatned by the meanes therein mentioned which yet upon other accounts is not possible That God who saies if the Righteous man turne from his Righteousnesse he shall dye and saies so on purpose to preserve Righteous men from so doing knowes full well that the thing in respect of themselves of whom and to whom he speakes is sufficiently possible to give a cleare foundation to that expression So that if M. Goodwin hath not something of his own to adde he will find little reliefe from the conceptions of that Learned Doctor wherein yet I should not have translated some phrases and expressions as M. G. hath made bold to doe He adds therefore Pag. 276. §. 13. To say that God putteth a case in such solemnity and emphaticalnesse of words and phrase as are remarkeable all along in the carriage of the place in hand of which there is no possibility that is should ever happen or be exemplifyed in reality of event and this in vindication of himselfe and the equity of his dealings and proceedings with men is to bring a scandall and reproach of weakenesse upon that infinite Wisdome of his which magnifyes it selfe in all his workes which also is so much the more unworthy and unpardonable when there is a sence commodious every way worthy as well the infinite wisdome as the Goodnesse of God pertinent and proper to the occasion he hath in hand which offers it selfe plainely and clearely So far He. And this is all it seemes which Mr Goodwin hath to adde and indeed this all is nothing at all but only the repetition of what was urged before from the Doctor in more swelling and lesse significant termes What possiblity there is in the thing hath been before manifested that this possibility should necessarily be exemplifyed in reality of event to give significancy to this expression I suppose is not Mr Goodwins owne intendment True Believers according to the Doctrine he asserts as he pretends are only in such a remote possibility of Apostasy as that it can scarce be called danger Now doubtlesse it is possible that such a remote possibility may never be reduced into Act. But now if Mr Goodwin will not be contented with such a possibility as may but also will have that must be exemplifyed in reality of event he is advanced from a possibility in all to a necessity in some to Apostatize 2. Had M.G. a little more attended to what here drops from him viz. that the words are used for the vindication of the justice of the proceedings of God namely in the particular case formerly opened and cleared perhaps he would himselfe have judged the edge of this weapon to be so farre blunted as to render it wholly uselesse to him in the combat wherein he is engaged I hope at least that by the light of this sparke he may apprehend the Emphaticallnesse of all the expressions used in this place to be pointed towards the particular case under consideration and not in the least to be expressive of the possibility he contends for God knowes what beseemes his own infinite wisdome and hath given us rules to judge thereof as farre as we are called thereto in his word And from thence whether M. Goodwin will pardon us or no in our so doing we doubt not to evince that it exceedingly becomes the infinite wise God emphatically to expresse that connexion that is between one thing and another sinne and punishment believing and salvation by his appointment though some never believe unto salvation nor some sinne to the actuall inflicting of punishment on them and as for M. Goodwins commodious sence of this place we see not any advantage in it for any but those who are ingaged into an opposition to the Covenant of the grace of God and his faithfulnesse therein so that once more upon the whole matter this Text is discharged from farther attendance in the triall of the truth in hand The severalls of the Text come nextly under consideration §. 14. and amongst them First The subject spoken of that we may take the words in some order M.G. having roved up and downe backwards and forwards from one end of the Text to the other without any at all and this is a Righteous man that is such an one as is described v. 5 6 7 8 9. but if a man c. that is such an one that walkes up to the judgments and statutes and ordinances of God so farre as they were of him required in the Covenant of the Land of Canaan and according to the tenour of it whereby they held their possession therein whereby heavenly things were also shadowed out That this is the person intended this his Righteousnesse and that the matter upon which he is here tryed is cleare in the contexts beyond all possible contradiction So that all farther inquiries into what Righteousnesse is intended is altogether needlesse what with any colour of probability can be pretended from hence as to the matter in hand arises from the analogie of Gods dealings with men in the tenour of the Covenant of Grace and the Covenant of the land of Israel which yet are eminently distinguished in the very foundation of them The one being built upon this bottome the soule that sinneth it shall dye the other upon a dispensation of another import as has been declared We do then plainely supererogate as to the cause in hand by the confutation of the Answers which Mr Goodwin farther attempts to remove and his endeavour therein which yet shall not be declined Sect. 8. one exposition by some insisted on of this terme a righteous man is thus proposed by Mr Goodwin Notwithstanding some formerly it seemes in favour of the Doctrine attempted an escape from that sword of Ezechiel lately drawn against it by pretending that by the Righteous man mentioned in the passages in hand is not meant a person truly and really righteous but a kind of formall Hypocrite or outside professour of Righteousnesse Those who insist on this interpretation of the place tell you that in the commands of God there is the meere end of them considerable and the manner of their performance which is as the life and forme of the obedience to them which is acceptable to God Farther that many persons wrought upon by the power of conviction from the Law of God and enabled in some measure with common guifts and Graces do goe forth in such a way to the performance of the command of God as to the substance and matter of them wherein also they are not Hypocriticall in the strict sence of the word but sincere and so are called and counted righteous
characters or markes upon them of true Believers then what are here mentioned must necessarily be so accounted or will of God be so accepted Many a Believer may desire the guifts of those Hypocrites who have not one dramme of the Grace wherewith he is quickned So that this first reason as pregnant as it seemes of proofe is only indeed swelled puffed up with wind vanity He adds 2. True Believers are in estate of honour and are Lifted up on high towards the Heavens in which respect they have from whence to fall But Hypocrites are as neere Hell already as lightly they can be till they be actually fallen into it From whence then are they capable of fallings men of estates may faile and breake but beggers are in no such danger If Hypocrites fall away it must be from their Hypocrisy but this is rather a rising than a fall A Begger cannot be said to breake but only when he gets an estate When he doth this the begger is broke Ans. All that here is added arises meerely from the ambiguity of the word Hypocrites the persons that fall are on all hands supposed to have and enjoy all that is made mention of in the Texts insisted on so that they have so much to fall from as that thereupon Mr Goodwin thinkes them true Believers They have all the heighths to tumble from which we before mentioned and very many others that it is no easie taske to declare They fall from the excellencies they have and not the Hypocrisy with which they are vitiated From the profession of the Faith with honesty of conversation c. not from the want of Roote or being built on the Rocke so that this pretended pregnant reason is as barren as the former to the production of the assertion layd down to be proved by it He adds 3. It is no punishment at all to Hypocrites to be under no possibility of being renewed againe by repentance Nay in case they should fall away it would be a benefit and blessing unto them to be under an impossibility of being renewed againe For if this were their case it would be impossible for them to be ever Hypocrites again and doubtlesse it is no great judgment upon any man to be uncapable of such a preferment Ans. 1. Whether it be no punishment for them who have been in so good a way a way of such tendency unto Salvation and such usefullnesse to the Gospell as these persons are supposed to be in not to be renewed againe to that state and condition but to be shut up unrecoverably under the power of darkenesse and uubeliefe unto eternall wrath when before they were in a faire way for life and Salvation others will judge beside Mr Goodwin Neither is there an affirmation of their falling away from their Hypocrisy and being renewed againe thereunto in any thing we assert in the exposition of this place but their falling away from guifts and common Graces with the impossibility of what kind soever it be of being renewed to an enjoyment of them any more His fourth and last attempt follows 4. And lastly it stands off forty foot at least from all probability that the Apostle writing only unto those whom he judged true and sound Believers as appears from severall places in the Epistle as cap. 3. 14. 6. 9. c. should in the most serious emphaticall and weighty passages hereof admonish them of such evills or dangers which only concerned other men and whereunto themselves were not at all obnoxious yea and whereunto if they had been obnoxious all the cautions admonitions warnings threatnings in the world would not according to their principles with whom we have now to do have relieved or delivered thē To say that such admonitions are a meanes to preserve those from Apostacy who are by other meanes as suppose the absolute decree of God or the interposall of his irresistible power for their Perseverance or the like in no possibility of Apostatizing as to say that washing is a meanes to make snow white or the rearing up of a pillar in the aire a meanes to keep the Heavens from falling But more of this in the chapter following Ans. What exact measure soever Mr Goodwin seemeth to have taken of the distance of our assertion from all probability which he hath accurately performed if we may take his word yet upon due consideration it evidently appeares that he is not able to disprove it from coming close up to the absolute truth of the meaning and scope of the Holy Ghost in the places under consideration For besides what hath been already argued and proved it is evident 1. That the Apostle wrote promiscuosly to all that professe the name of Christ his Gospell of whom he tells you Cap. 3. 14. one of the places we are directed to by Mr Goodwin that those only are made partakers of Christ who hold the beginning of their confidence to the end For the rest notwithstanding all their glorious profession guifts attainments yet they are not truly made partakers of Christ whereby he cuts the throat of Mr Goodwins whole cause and cap. 6. 9. that there were amongst them who had attained things accompanying Salvation and better things than any of those had done who notwithstanding their profession yet held it not fast without wavering but ever◠day fell away so that though he judged no particulars before their Apostacy yet he partly intimates that all Professors were not true Believers and therefore does teach them all to make sure worke in closing with Christ least they turne Apostates and perish in so doing 2. That conditionall comminations and threatnings discovering the connexion that is between the antecedent and consequent that is in the proposition of them are and may be of use to the Saints of God preserved from the end threatned and the cause deserving it upon the accounts Reasons and Causes that have been plentifully insisted on hath more than once been declared and the objections to the contrary the same with those here insisted on answered and removed This being all that Mr Goodwin hath to offer by the way of reason to exclude the persons formerly described to be the only concernement of the place of Scripture insisted on there remaines nothing but only the consideration of the severalls of the passages debated wherein by the light that hath already broken forth from the Circumstances aymes ends and connexion of the places we may so far receive direction as not to be at all stumbled in our progresse With the consideration of the severall expressions in the passages under debate §. 30. Mr Goodwin proceedeth Sect. 19 and first infisteth on that of Cap. 6. where it is said that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once enlightned whence he thus argues Believers are said to be enlightned and to be children of light in the Lord 2 Cor. 4. 6. Heb. 10. 32. Luke 16. 8. Eph. 5. 8. therefore they who here are said
them to doe them good and I will put my feare in their Hearts and they shall not depart from me Or as v 39 They shall feare me for ever which distinguisheth this Covenant from the former made with their Fathers in that that was broken which this shall never be Cap 21 32 This is the Crowning Mercy that renders both the other glorious As to Acceptation he will not depart from us as to Sanctification we shall not depart from him CAP. II. 1. The Theses proposed for confirmation 2. The fivefold foundation of the Truth thereof 3. Of the Unchangeablenesse of the Nature of God and the influence thereof into the confirmation of the Truth in hand Mal. 3. 6. considered explained 4. lames 1. 16 17 18. opened 5 6 7 8 9 10. Rom. 11. 29. Explained and vindicated The conditions on which Grace is asserted to be bestowed and continued discussed The vanity of them evinced in sundry instances Of Vocation Justification and Sanctification 11. Isa. 40. 27 28 29 30. opened and improved to the end aimed at 12. Also Isa. 4. 43. 1 2 3 4 5 6 7 8. 13. The summe of the first Argument 14. Mal. 3. 6. with the whole Argument from the immutability of God at large vindicated 15 16. Falsely proposed by Mr G. set right and reinforced 17. Exceptions removed Sophisticall comparisons exploded distinct dispensations according to distinction of a People 19. Alteration and Change properly and directly assigned to God by Mr G. 20. The Theme in Question begged by him 21. Legall approbation of duties and conditionall Acceptation of Persons confounded As also Gods command and purpose 22. The Unchangeablenesse of Gods Decrees granted to be intended in Mal. 3. 6. The Decree directly in that place intended 23. The Decree of sending Christ not immutable upon M. G. Principles The close of the vindication of this First Argument THE Certain Infallible continuance of the Love and Favour of God unto the end §. 1. towards his those whom he hath once freely accepted in Jesus Christ notwithstanding the interposition of any such supposalls as may truly be made having foundation in the things themselves being the first thing proposed comes now to be demonstrated Now the foundation of this the Scripture layes upon Five unchangeable things §. 2. which eminently have an influence into the Truth thereof First of the Nature Secondly Purposes Thirdly the Covenant Fourthly the Promises Fiftly the Oath of God Every one whereof being ingaged herein the Lord makes use of to manifest the Vnchangeablenesse of his Love towards those whom he hath once graciously accepted in Christ. First he hath layd the shoulders of the Vnchangeablenesse of his owne nature to this worke §. 3. Malac. 3. 6. I am the Lord and I change not therefore ye Sonnes of Jacob Rom. 9. 6. 11. 4 5 6. are not consumed These Sonnes of Jacob are the Sonnes of the Faith of Jacob the Israel of God not all the seed of Jacob according to the flesh the Holy Ghost in this Prophesy makes an eminent distinction betweene these two Cap. 3. 16. Cap. 4. 1 2. The begining of this Chapter containes a most evident and cleare prediction and Prophesye of the bringing in of the Kingdome of Christ Mat. 3. 12. in the Gospell wherein he was to purge his floore and throw out the Chaffe to be burnt This his appearance makes great worke in the Visible Church of the Jewes Isa. 49. 3 4 5 6. very many of those who looked and waited for that coming of his Luk. 2. 34. are cut off and cast out as persons that have neither Lot nor Portion in the Mercy wherewith it is attended Rom. 9. 30 31. Though they sayd within themselves that they had Abraham to their Father and were the Children and Posterity of Jacob Yea v. 5. To them who are only the carnall seed and doe also walke in the wayes of the flesh he threatens a sore Revenge and swift destruction when others shall be invested with all the eminent Mercies which the Lord Christ brings along with him least the true Sonnes of Jacob should be terrifyed with the dread of the approaching Day and say as David did Isa. 54. 4 5 61 when the Lord made a breach upon Vzzah who can stand before so holy a God Shall not we also in the issue be consumed He discovereth to them the Foundation of their preservation to the end even the Vnchangeablenesse of his owne nature and being whereunto his Love to them is conformed Plainely intimating that unlesse himselfe and his everlasting Deity be subject and lyable to Alteration and Change which once to imagine were what lyeth in us to cast him downe from his Excellency it could not be that they should be cast of forever and consumed These are the Tribes of Jacob and the Preserved of Israel which Jesus Christ was sent to raise up Isaiah 50. 6. The House of Jacob which he takes from the womb and carries unto old Age unto hoary hairs and forsaketh not Isaiah 46. 3 4. This is confirmed §. 4. James 1. 16 17 18. Doe not erre my beloved Brethren every Good Guift and every perfect guift cometh downe from the Father of Lights with whom is no variablenesse nor shadow of turning Of his owne will begat he us with the word of truth He begets us of his owne will by the word of truth For whatsoever men doe pretend we are borne againe not of blood nor of the will of the flesh nor the will of man but the will of God John 1. 13. Now herin saith the Apostle we doe receive from him good and perfect Guifts Guifts distinguished from the common endowments of others Yea but they are failing ones perhaps Such as may slourish for a season and be but Children of a night like Jonas Gourde Though God hath begotten us of his owne will and bestowed good perfect Guifts upon us yet he may cast us off for ever Doe not erre my beloved Brethren saith the Apostle these things come from the Father of Lights God himselfe is the Fountaine of all Lights of Grace which we have received and with him there is no Variablenesse nor shadow of Turning not the least appearance of any change or Alteration And if the Apostle did not in this place Argue from the Immutability of the Divine Nature to the Unchangeablenesse of his Love towards those whom he hath begotten and bestowed such Light and Grace upon there were no just Reason of mentioning that Attribute and Property there Hence Rom. 11. 29. The guifts and calling of God are said to be without Repentance § 5. the guifts of his effectuall calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall never be repented of They are from him with whom there is no change The words are added by the Apostle to give Assurance of the certain Accomplishment of the Purpose of God towards the Remnant of the Jewes according to the Election of Grace