That is they cannot-have any goodnesse in them beyond that which is entitative And so farre are we now arrived All efficacious working of the Spirit of God on us must be excluded or all we do is good for nothing Away with all Promises all Prayers yea the whole Covenant of Grace they serve for no other end but to keepe us from doing good Let us heare the Scripture speake a little in this cause Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to Love the Lord thy God with all thy heart and with all thy soule that thou maist live Jere. 31. 33. the 32. 39. This shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my people Chap. 32. 39. I will give them one heart and one way that they may feare me for ever for the good of them and their Children after them Ezek. 36. 26. A new heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes and ye shall keepe my Judgements and do them Act. 16. 14. God opened the heart of Lydia that shee attended to the things spoken of Paul Phil. 1. 29. It is given to you in the behalfe of Christ not only to Believe on him but also to suffer for his sake and Chap. 2. 13. For it is God which worke the in you both to will and to do of his owne good pleasure as also Ephs. 1. 19. That ye may know what is the exceeding greatnesse of his power to us ward who Believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and 2 Thess. 1. 11. We pray alwayes for you that our God would fulfill all the good pleasure of his goodnesse the worke of Faith with power So also in 2 Cor. 5. 17. If any man be in Christ he is a new Creature for Ephes. 2. 4 5. God who is rich in Mercy for his great Love wherewith he Loved us even when we were dead in sinnes hath quickned us together with Christ Causing us Chap 4. 24. to put on that new man which after God is Created in Righteousnesse and true Holinesse with the like Assertions John 3. 3 James 1. 18. 1 Pet. 1. 23. John 5. 21. 2 Cor. 3. 5. c What may be thought of these and the like expressions §. 28. Do they hold out any reall effectuall internall Worke of the Spirit and Grace of God distinct from Morall perswasions or do they not If they do how comes any thing so wrought in us by us to be Morally good If they do not we may bid farewell unto all Renewing Regenerating Assisting Effectuall Grace of God That God then by his Spirit and Grace cannot enable us to act Morally and according to a Rule is not yet proved VVhat followes Saith he So farre as Exhortatious are meanes to produce these Acts §. 29. they must be Morall for Morall causes are not capable of producing Naturall or Physicall effects But if Mr Goodwin think that in this Controversy Physicall and Necessary as applyed to effects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is heavenly wide Physicall denotes only their being Necessary a manner of being as to some of them which have Physically a beeing The tearme Naturall is ambiguous and sometimes used in the one sence sometimes in the other sometimes it denotes that which is only sometimes that which is in such a kind By a Physicall effect we understand an Effect with respect to t is reall existency as by a Morall effect an effect in respect of its Regularity And now why may not a Morall cause have an influence in its owne kind to the production of a Physicall effect I meane an influence suited to its owne Nature and manner of operation by the way of motive and perswasion What would you think of him that should perswade you to lift your hand above your head to try how high you could reach or whether your Arme were not out of joynt Secondly §. 30. It hath been sufficiently shewed before that with these Exhortations which worke as appointed meanes Morally God exerteth an effectuall power for the reall production of that wherento the Exhortation tends dealing thus with our whole soules suitably to the Nature of all their faculties as every one of them is fitted and suited to be wrought upon for the accomplishment of the End he aimes at and in the manner that he intends Briefely to every Act of the VVill as an act in genere entis there is required a really operative and Physicall concurence of the Providentiall power of God in its owne order as the first Cause To every Act as good or gracious the operative concurrence and influence of the Spirit of Grace which yet hinders not but that by Exhortations men may be provoked and stirred up to the performance of Acts as such and to the performance of them as good and gracious This being not the direct Controversy in hand §. 31. I do but touch upon it Concerning that which followes I should perhaps say we have found Anguem in herba but being so toothlesse and stinglesse as it is to any that in the least attend to it it may be only tearmed the padde in the straw Physicall and Morall are taken to be tearmes it seemes Equipollent to Necessary and Not-necessary which is such a wresting of the tearmes themselves and their knowne use as men shall not likely meet withall Hence is it that Acts Physicall and Necessary are the same Every Act of the most free agent under Heaven yea in Heaven or Earth is in its owne Nature and Being Physicall Acts also are Morall i. e. good or evill consequently in order of Nature to their existence of which Necessary or Not-necessary are the Adjunct manner in reference to the Rule or Law whereunto their conformity is required How Morall and Not-necessary come to be tearmes of the same import Mr Goodwin will declare perhaps heareafter when he shall have leisure to teach as much new Philosophy as he hath already done Divinity In the meane time we deny that any influence from God on the wills of men doth make any Act of them Necessary as to the manner of its production And so this first Argument for the Inconsistency of the use of Exhortations with the reall efficiency of the Grace and Spirit of God is concluded That which followes in this Section to the end §. 32. is a pretended Answer to an Objection of our Authors owne framing being only introduced to give farther Advantage to
for the preservation of this excellency and glory of his People This Sunne though it may be for a while eclipsed yet shall never set nor give place to an evening that shall make long the shade thereof whom God once freely accepts in Christ he will never turne away his Love from them nor cast them Vtterly out of his Favour The other is within us and that is our Sanctification our Portion from God by the Spirit of Holinesse and the fruits thereof in our Faith Love and Obedience unto him And on this part of our Glory there is this Defence that this Spirit shall never Vtterly be dislodged from that Soule wherein he makes his residence nor resigne his habitation to the Spirit of the World that his fruit shall never so decay as that the Fruits of Sodome and the Grapes of Gomorra should grow in their roome nor they wherein they are Everlastingly Utterly and wickedly grow barren in departing from the Living God these two make up that Perseverance whereof we speake Whom God accepts in Christ he will continue to doe so for ever whom he quickens to walke with him they shall doe it to the end And these three things Acceptance with God Holinesse from God and a Defence upon them both unto the end all Free and in Christ are that threefold cord of the Covenant of Grace which cannot be broken In the handling then of the Doctrine proposed unto consideration § 50. I shall the Lord assisting shew First that the Love and Favour of God as to the free Acceptation of Believers with him in Christ is constant abiding and shall never be turned away handling at largethe Principles both of its being and manifestation Secondly that the Spirit and grace of Sanctification which they freely receive from him shall never utterly be extinguished in them but so remaine as that they shall abide with him for ever the Sophisticall separation of which two parts of our Doctrine is the greatest advantage our Adversaries have against the whole And demonstrate Thirdly the Reall and Causall influences which this Truth hath into the Obedience and Consolation of the Saints considered both absolutely and compared with the Doctrine which is set up in competition with it In the pursuit of which particulars I shall indeavour to Inforce and presse those places of Scripture wherein they are abundantly delivered and vindicate them from all the Exceptions put in to our inferences from them by M. Goodwin in his Redemption Redeemed as also Answer all the Arguments which he hath with much labour and industry collected and improved in opposition to the Truth in hand Take then only these few Previous observations and I shall insist fully upon the proofe and Demonstration of the first Position concerning the Vnchangeablenesse of the Love of God towards his to whom he gives Iesus Christ for Beauty and Glory and freely accepts them in him First §. 51. as to their Inherent Holinesse the Question is not concerning Acts either as to their vigour Revel 2. 5. 3. 2. which may be abated or as to their frequency which may be interrupted Isa. 57. 17. but only as to the Spirit Habit of it which shall never depart Hos. 14. 4. We doe not say they cannot sinne fall into many sinnes great sinnes which the Scripture plainely affirmes of all the Saints Isa. 59. 21. that went before and who of them living doth not this day labour under the Truth of it Ioh. 14. 16. But through the Presence of God with them 1 Ioh. 3. 9. upon such Grounds and Principles as shall afterwards be insisted on 1 Ioh. 1. 8. they cannot shall not sinne away the Spirit and Habit of Grace Iam. 3. 2. which without a miracle cannot be done away by any one Act 1 King 8. 38. and God will not worke Miracles for the destruction of his Children so as to fall into that state Isa. 64. 5 6. wherein they were before they were Regenerate and of the Children of God become Children of the Devill tasting of the second Death Rev. 20. 6. after they have been made Partakers of the first Resurrection Secondly the Question is not about the decay of any Grace but the losse of all not about sicknesse and weakenesses but about death it selfe which alone we say they shall be preserved from Neither doe we say that Believers are endowed with any such rich and plentifull Stock of Grace Psal. 23. 6. as that they may spend upon it without new supplyes all their dayes Isa. 35. 1 2. c. but grant that they stand in continuall need of the renued communication of that Grace Ioh. 15. 3 4 5 6. 7. which hath its abode and residence in their Soules Rom. 11. 18. and of that actuall Assistance whereby any thing that is truly and Spiritually good Ioh. 1. 16. is wrought in them Thirdly whereas there is a twofold Impossibility Col. 2. 19. First that which is absolutely and simply so in its own nature Luk. 17. 5. And Secondly that which is so only upon some suposition Phil. 2. 13. we say the totall falling away of the Saints is imppossible only in this latter sence The unchangeable Decree and Purpose of God his faithfull Promises and Oathes the Mediation of the Lord Jesus being in the Assertion supposed And Fourthly whereas we affirme they shall assuredly continue unto the end the Certainty and Assurance intimated is not mentis but entis Isa. 49. 14 15 16. not subjective but objective not alwayes in the person persevering but alwayes relating to the thing it selfe Isa. 5. 17. Fiftly that the three things formerly mentioned Cantt 5. 2 6. Acceptance with God Psal. 73. 26. Holinesse from God and the Defence upon them both unto the end are that threefold corde of the Covenant which cannot be broken This will appeare by compareing those two eminent places together which afterwards must more fully be insisted on Jerem. 31. 34 35. Cap. 32. 38 39 40. In generall God undertakes to be their God and that they shall be his People Cap. 31. 31. Cap. 32. 38. And this he manifests in three things First that he will Accept them freely give them to finde great Favour before him in the forgivenesse of their sinnes for which alone he hath any quarrell with them I will saith he forgive their iniquities and remember their sinnes no more cap 31. 34. As 't is againe repeated Heb. 8. 12. Secondly that they shall have sanctification and Holinesse from him I will put my Law in their inward parts and write it in their Hearts cap. 31. 33. I will put my feare in their Hearts v 40. with Ezek. 66. 67. calls the putting his Spirit in them who is the Author of that Grace and Holinesse which he doth bestow Thirdly that in both these there shall be a continuance for ever cap 32. 40. I will not turne away from
them to dwell in them personally for the Accomplishment of all the ends and purposes of his Oeconomie towards them to make them meet for and to bring them unto the inheritance of the Saints in Light Personally I say in our Persons not by Assumption of our Natures giving us mysticall union with Christ not Personall Union with himselfe that is not one Personality with him which is impious and blasphemous to imagine by a Gracious inhabitation distinct from his Essentiall filling all things and his energeticall operation of all things as he will as shall afterwards be declared Now this being a Doctrine of pure Revelation our Demonstrations of it must be meerely Scriptuall and such as will instantly appeare we have provided in great plenty In the carrying on then of this undertaking I shall do these two things 1. Produce some of those many Texts of Scripture which are pregnant of this Truth 2. Shew what great things do issue from thence and are affirmed in reference thereunto being inferences of a supposall thereof all conducing to the preservation of Believers in the Love and Favour of God unto the end For the first I shall referre them to 4. heads unto 1. Promises that he should so dwell in us 2. Positive Affirmations that he doth so 3. Those Texts that hold out his being distinguished from all his Graces and Guifts in his so doing 4. Those that ascribe a Personality to him in his indwelling in us Of each sort one or two places may suffice 1. The indwelling of the Spirit is the great and solemne Promise of the Covenant of Grace The manner of it we shall afterwards evince Ezek. 36. 27. I will put my Spirit within you and cause you to walke in my wayes In the verse foregoing he tels them He will give them a new heart and a new Spirit which because it may be interpreted of a renewed frame of Spirit though it rather seemes to be the renewing Spirit that is intended as also Cap. 11. 19. he expressly points out and differences the Spirit he will give them from all workes of Grace whatsoever in that Appellation of him my Spirit my Holy Spirit Him will I put with in you I will give him or place him in interiori vestro in your inmost part in your heart or in visceribus vestris in your bowels as the Soule is frequently signifyed by expressions of sensuall things within you In his giving us a new heart new Spirit by putting in us his Spirit certainly more is intended then a meere working of Gracious qualities in our Hearts by his Spirit which he may do yet be no more in us then in the greatest Blasphemers in the world And this in the carrying of it on to its accōplishment God calls his Covenant Isa. 59. 21. This is my Covenant with them saith the Lord my Spirit that is upon thee shall not depart from thee upon thee in thee that dwels in thee as was promised And this Promise is evidently renewed by the Lord Christ to his Disciples clearely also interpreting what that Spirit is which is mentioned in the Promise of the Covenant Luk. 11. 13. Your Heavenly Father will give the Holy Spirit to them that aske him of him that is that pray to him for the Holy Spirit Our Saviour instructs his Disciples to aske the Holy Spirit of God upon the account of his being so promised as Acts 2. 23. All our supplications are to be regulated by the Promise And surely he who as shall afterwards appeare did so plentifully Rom. 8. 27. and richly Promise the bestowing of this Spirit on all those that believe on him did not instruct them to aske for any inferion Mèrcy and Grace under that name That Spirit which the Lord Christ instructs us to aske of the Father is the Spirit which he hath promised to bestow so on us as that he shall dwell in us That the Spirit which Christ instructs us to aske for and which himselfe promiseth to send unto us is the Holy Ghost himselfe the Holy Spirit of Promise by whom wee are Sealed to the day of Redemption I suppose will require no labour to prove what is needfull to this end shall be afterward insisted on 2. Positive affirmations that he doth so dwell in § 2. and remaine with the Saints are the second ground of the Truth we assert I shall name one or two Testimonies of that kind Psal. 51. 11. saith David take not thy Holy Spirit from me It is the Spirit and his presence as unto Sanctification not in respect of Prophesy or any other gift whatever that he is treating of with God All the Graces of the Spirit being almost dead and buried in him he cries aloud that He whose they are and who alone is able to revive and quicken them may not be taken from him With him in him he was or he could not be taken from him And though the Gifts or Graces of the Spirit only may be intended where mention is made of giving or bestowing of him sometimes yet when the Saints begge of God that he would continue his Spirit with them though they have grieved him and provoked him that no more is intended but some Gift or Grace is not so cleare I know men possessed with prejudice against this Truth will think easily to evade these Testimonies by the Distinction of the Person and Graces of the Spirit Wherefore for the manner how he is with them with whom he is the Apostle informes us Rom 8. 9. yee are in the spirit that is spirituall men opposed to being in the flesh that is carnall unregenerate unreconciled and enemies to God if so be the spirit of Christ dwell in you and if any man have not the spirit of Christ he is none of his Not only the thing it selfe is asserted but the weight of our Regeneration and Acceptation with God through Jesus Christ is laid upon it If the Spirit dwell in us we are spirituall and belong to Christ otherwise not wee are none of his This the Apostle farther confirmes v. 11. if the spirit of him that raised up Jesus dwell in you I know not how the Person of the Holy Ghost can be more clearely decyphered then here he is The spirit of him that raised Jesus from the dead Why that is mentioned shall afterwards be considered And this Spirit as he bears Testimony of himselfe dwells in Believers which is all we say and without farther curious enquiry desire to rest therein Doubtlesse it were better for men to captivate their understandings to the obedience of Faith then to invent Distinctions and Evasions to escape the power of so many plaine Texts of Scripture and those litterally and properly not Figuratively and Metaphorically expressing the Truth contained in then which though it may be done sometimes yet is not in a constant uniforme tenure of expression any where the manner of the Holy Ghost The Apostle also affirmes farther v. 15.
height under their pressures that we have great cause of rejoycing in them all Yea but whence is this Do these Graces readily come forth and exert themselves with an efficacy suitable to this triumphing frame The ground spring of all is discovered v. 5. it is because the Love of God is shed abroad in our hearts by the Holy Ghost that is given to us From this fountaine do all these fresh streames flow the Spirit that is given us that sheds abroad the Love of God in our Hearts and thereby sets all our Graces on worke He oyles the wheeles of the soules obedience when we neither know what to do nor how to performe what we know 5. This indwelling Spirit § 27. gives Restraint Restraining Grace doth mainly consist in morall perswasions from the Causes Circumstances and Ends of things When a man is disswaded from sinne upon Considerations taken from any such head or place as is apt to prevaile with him that perswasion so applyed and intended of God for that end is unto him restraining Grace By this meanes doth the Lord keepe within bounds the most of the Sonnes of men notwithstanding all their violent and impetuous lusts Hell shame bitternessee disappointment on the one hand Credit Repute quietnes of Conscience the like on the other binde thē to their good Behaviour God through these things drops an awe upon their Spirits binding them up from running out unto that compasse of excesse and ryot in sinning which otherwise their lusts would carry them out unto This is not his way of dealing with the Saints Jer. 31. 34. he writes his Law in their hearts and puts his feare in their inward parts that they may not depart from him making them a willing people through his owne Power Psal. 110. 3. By his effectually remaining Grace he carryes them out kindly chearefully willingly to do his whole will working in them to will and to do of his owne good pleasure yet notwithstanding all this often times through the strength of Temptation the subtilty of Sathan and his readinesse to improve all Advantages to the utmost the treachery and deceitfulnesse of indwelling sinne and corruption they are carryed beyond the bounds and lines of that principle or Law of Life and Love whereby they are lead What now doth the Lord do They are ready to runne quite out of the pasture of Christ doth he let them goe and give them up to themselves Nay but he sets an hedge about them that they shall not find their way He leades them as the wild Asse in her month that they may be found he puts a Restraint upon their Spirits by setting home some sad considerations of the evil of their hearts and wayes whether they are going what they are doing and what shall be Issue of their walking so loosly Even in this life what shame what scandall what dishonour to themselves their profession the Gospell their Brethren it would prove and so hampers them quiets their Spirits and gently brings them againe under obedience unto that principle of Love that is in them and the Spirit of Grace whose yoake they were casting off whereby they are lead Many times then even the Saints of God are kept from sinnes especially outward actuall sinnes upon such outward motives reasonings and considerations as other men are Peter was broken loose and running downe hill apace denying and forswearing his Master Christ puts a restraint upon his Spirit by a looke toward him this mindes him of his folly unkindnesse his former rash confidence and ingagement to dye with his Master and sets him on such Considerations as stirred up the principle of Grace in him to take its place and rule againe and in obedience thereunto he not only desists from any farther denyall but Faith Repentance Love all exerting themselves he goes out and wept bitterly It is so frequently with the Saints of God though in lesser evills by neglect and omission of duty or inclination to evill and closing with temptations they breake out of the pure and perfect Rule and Guidance of the Spirit whereby they ought to be lead instantly some Considerations or other are pressed on upon their Spirits taken perhaps from outward things which recovers them to that obedientiall frame from whence through violence of Corruption and Temptation they had broken Like an Hawke sitting on a mans hand eating her meat in quietnesse is suddenly by the originall wildnesse of her nature carryed out to an attempt of flying away with speed but is checkt by the string at her heeles upon which shee returnes to her meat againe We have an innate wildnesse in us provoking and stirring us up to runne from God Were we not recovered by some clog fastned on us for our Restraint we should often runne into the most desperate paths And this Restraint I say is from the indwelling Spirit He stirrs up one thing or other to smite the Hearts Conscience when it is under the Power of any Temptation to sinne and folly So it was with David in the Attempt he made upon Saul when he cut of the lappe of his Garment Temptation opportunity had almost turned him loose frō under the power of Faith waiting and dependance on God wherein lay the generall frame of his Spirit he is recovered to it by a blow upon the heart from some dismall Consideration of the Issue and scandall of that which he was about 6. We have hereby also the Renewall §. 28. daily Renewall of sanctifying Grace Inherent Grace is a thing in its owne nature apt to decay and dye it is compared to things ready to dye Rev. 3. 2. strengthen the things that remaine saith Christ to the Church of Sardis that are ready to dye It is a thing that may wither and decline from its vigor and the soule may thereby be betrayed into manifold weaknesses and backslidings It is not meerely from the nature of the Trees in the Garden of God that their fruit failes not nor their leaves wither Psal. 1. 4. but from their Planting by the Rivers of water Hence are the sicknesses weaknesses and decayes of the Spirit mentioned in the Scripture Should he who had the richest stock of any living be left to spend of it without new supplies he would quickly be a Bankrupt This also is prevented by the Indwelling Spirit He is the fatnesse of the Olive that is communicated to the branches continually to keep them fruitfull and flourishing He is that golden Oyle which passes through the Branches and empties it selfe in the fruitfulnesse of the Church He continually fills our Lamps with new Oyle and puts new vigor into our spirits Psal. 92. 10. thou liftest up my horne as the horne of an Vnicorne I am anoynted with fresh oyle or renewed supplies of the Spirit And this Psal. 103. 5. is called a renewing of Youth like the Eagles a Recovery of former strength and vigor new power and ability for new duties and
tending to the end and purpose we have in hand As 1. First §. 37. because the Spirit dwells in us we are therefore to consider and dispose of our persons as Temples of the Holy Ghost that is of this Indwelling Spirit the Scripture manifesting hereby that the Doctrine of the Indwelling of the Spirit is not only a Truth but a very usefull Truth being made the Fountaine of and the inforcement unto so great a duty He dwells in us and we are to look well to his habitation our Saviour tells us that when the evill Spirit finds his dwelling swept and garnished Mat. 12.44 he instantly takes possession and brings company with him he will not be absent from it when 't is fitted for his turne In reference to the Saints and their holy Indweller this the Apostle urgeth 1 Cor. 6. 19. Your Bodies are the Temples of the Holy Ghost which dwells in you whence he concludes whose ye are not your owne and therefore ought to glorify God in your Bodies From hence is the strength of his Argument for the avoiding of all uncleannesse v. 16. 17. Know ye not that he who is joyned to an Harlot is one body he who is joyned to the Lord is one spirit flye Fornication know ye not that your Body is the Temple of the Holy Ghost On this account also doth he presse to universall holinesse 1 Cor 3. 16. 17. Know ye not that ye are the Temples of God and that the Spirit of God dwelleth in you if any man desile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are In v. 12. 13. 14. the Apostle discovers the fruitlesnesse of Building hay and stubble light and unsound Doctrines or practises upon the foundation of Faith in Jesus Christ once laid and tells us that all such things shall burne and suffer losse and put the contrivers and workers of them to no small difficulty in escaping like men when the Garments they are cloathed withall are on fire about them On the account of this sad event of foolish and carelesse walking he presses v. 16 as was said earnestly to universall Holinesse laying downe as the great motive thereunto that which we have insisted on viz. the Indwelling of the Holy Spirit in us know ye not that ye are the Temple of God The Temple wherein God of old did dwell was built with hewen stone Cedar Wood and overlaid with pure Gold and will ye now who are the spirituall Temple of God build up your Soules with hay and stubble Which he furthers by that dreadfull commination taken from the zeale of God for the purity of his Temple so that on each hand he doth presse to the universall close keeping of our Hearts in all Holinesse and purity because of the Indwelling of the Holy Spirit And indeed where ever we are said to be Temples of God or an Habitation for him as it still relates to this cause of the Expression which we now insist upon so there is ever some intimation of Holinesse to be pursued on that account Eph 2. 21. 22. In whom the whole building fitly framed together groweth unto an holy Temple in the Lord in whom ye also are builded together for an habitation of God through the Spirit being made an habitation of the Lord by the Spirits Indwelling in us we grow up or thrive in grace into an Holy Temple to the Lord to be a more compleate and well furnished Habitation for him This then is that which I say The Truth of what hath formerly been spoken concerning the manner of the Spirits abode with us being procured for us by Jesus Christ is farther cleared by this inference that the Scripture makes thereof The Saints are exhorted with all diligence to keepe themselves a fit Habitation for him that they may not be uncleane and defiled lodgings for the Spirit of purity and Holinesse This is and this is to be their daily Labour and indeavour that vaine thoughts unruly passions corrupt lusts may not take up any Roome in their bosome that they put not such unwelcome and unsavory inmates upon the Spirit of Grace that sinne may not dwell where God dwells On this ground they may plead with their owne Souls and say Hath the Lord chosen my poore heart for his Habitation Hath he said I delight in it and there will I dwell for ever Hath he forsaken that goodly and stately Materiall Temple whereunto he gave his speciall presence of old to take up his abode in a farre more eminent way in a poore sinfull soule Doth that Holy Spirit which dwells in Jesus Christ who was Holy Blamelesse Vndefiled separate from sinners who did no sinne neithere was guile found in his mouth dwell also in me that am in and of my selfe wholly corrupted and defiled And shall I be so foolish so unthankfull as willingly to defile the Habitation which he hath chosen Shall I suffer vaine Thoughts foolish Lust distempered Affections worldly aimes to put in themselves upon him there He is a Spirit of Grace can he beare a Gracelesse Corruption to be cherished in his Dwelling He is a Spirit of Holynesse and shall I harbour in his Lodging a frame of worldlynesse He is a Spirit of Joy Consolation shall I fill my bosome with foolish feares and devouring Cares Would not this be a griefe unto him Would it not provoke the eyes of his Glory Can he beare it that when he is with me before his face in his presence I should spend my time in giving entertainement to his enemyes He is the high and the Holy one who dwells in Eternity and he hath chosen to inhabit with me also Surely I should be more bruitish then any man should I be carelesse of his Habitation And should not this fill my soule with an Holy scorne and indignation against sinne Shall I debase my soule unto any vile Lust. which hath this exceeding honour to be an Habitation for the Spirit of God Hence upon a view of any defilement of Lust or passion nothing troubles the Saints more nor fills them with more selfe-abhorrence and confusion of face then this that they have rendred their hearts an unsuitable habitation for the Spirit of God This makes David upon his sinne cry so earnestly that the Spirit might not depart from him Psal. 51. being conscious to himselfe that he had exceedingly defiled his dwelling place And were this Consideration alwayes fresh upon the Spirits of the Saints were it more constant in their thoughts it would keepe them more upon their Guard that nothing might breake in to disquiet their gracious Indweller 2. Secondly §. 38. because be the Spirit we have guidance and direction there is Wisdome given unto us and we are called to a holy discerning between the Directions of the Spirit of Grace and the delusions of the Spirit of the World and the seduction of our owne Hearts Christ gives this character of
You doe almost put an issue to the whole Controversy and at once overturne the strongest Forts of the opposers of this truth some men are truly ready to think that they never had experience of the nature of true Faith or Holinesse who can suppose it to consist in such like common gifts and Graces as are ascribed to this sort of men Yet as was said before if these may not passe for Saints if our Adversaries cannot proove these to be true Believers in the strictest notion and sence of that terme or expression actum est the very subject about which they contend is taken away such as these alone are concerned in the Arguments from Heb 6. 4 5. 2 Pet. 2. 1. c. yea all the Testimonies whch they produce for the supportment of their cause from Antiquity flow from hence that their Witnesses thought good to allow persons Baptized and professing the Gospell the name of Believers and being Regenerate that is as to the participation of the outward Symbol thereof whom yet they expressely distinguished from them whose Faith was the Fruit of their Eternall Election which they constantly maintained should never faile Of such as these M. §. 18. Goodwin tells us Cap. 9. Sect. 7. pag. 107 108. That if there be any persons under Heaven who may upon sufficient grounds and justifiable by the word of God be judged true believers many of the Apostates we speake of were to be judged such all the visible lineaments of a true faith wherein their faces Adde hos de quibus hic agimus non vulgares plebeios sed antesignanos eximios ac eminentes fuisse as farre as the eye of man is able to pierce they lived Godly righteously and soberly in this present World doth any true believer act zealously for his God So did they is any true believer fruitfull in good workes they were such yea there is found in those we now speake of not only such things upon the sight and knowledge whereof in men we ought to judge them true believers * but even such things further which we ought to reverence and honour as lovely and Majestick characters of God and holinesse Rem Ac. Syn. p. 267. therefore it is but too importune a pretence in men to deny them to have been true believers If the proofe of the first confident assertion concerning the grounds of judging such as afterwards have apostatized Ans. to be true believers were called into question I suppose it would prove one instance how much easier it is confidently to affirme any thing then soundly to confirme it And perhaps it will be found to appeare that in the most if not all of those glorious apostates of whom he speakes Psal. 78. 34 35 36. if they were throughly traced and strictly eyed even in those things which are exposed to the view of men for any season or continuance Job 27. 9 10. 2 Kings 10. 29. such warpings and flawes might be discovered in positives or negatives as are incompatible with truth of grace But if this be granted that they have all the visible lineaments of a true faith in their faces Ezek. 33. 31. Titus 1. 16. as farre as the eye of man is able to judge and therefore men were bound to esteeme them for true believers doth it therefore follow that they were such indeed This at once instates all secret hypocrites in the ancient and present Churches of Christ into a condition of sanctification and justification which the Lord knowes they were and are remote from Shall the esteeme of men translate them from death to life and really alter the state wherein they are What ever honour then and esteeme we may give to the characters of holinesse and faith instamped or rather painted on them as t is meet for us to judge well of all who professing the Lord Christ walke in our view in any measure sutable to that profession and with Jonadab to honour Jehu in his fits and hasty passions of zeale yet this alas is no evidence unto them nor discovery of the thing it selfe that they are in a state of faith and holinesse To say that we may not be bound to judge any to be believers and Godly unlesse they are so indeed and in the thing it selfe is either to exalt poore wormes into the throne of God and to make them searchers of the hearts and tryers of the reynes of others who are so often in the darke to themselves and never in this life sufficiently acquainted with their owne inward chambers or else at once to cut off and destroy all communion of Saints by rendring it impossible for us to attaine satisfaction who are so indeed so farre as to walke with them upon that account Rom. 12. 9. in Love without dissimulation Doubtlesse the Disciples of Christ were bound to receive them for Believers of whom it is said that they did beleive because of their profession so to doe that with some hazard danger loh. 2. 23 24. though he who knew what was in man would not trust himself with them because the roote of the matter was not in them I suppose I shall not need to put my selfe to the labour to proove or evince this Ground of our charitable procedure §. 19. in our thoughts of men professing the wayes of God though their hearts are not upright with him But sayes Mr Goodwin To say that whilst they stood men were indeed bound to judge them Believers but by their declining they discover themselves not to have been the men is but to begge the Question and that upon very ill termes to obtain it For my part Ans. I finde not in this Answer to that Objection But they had the lineaments of true Believers and therefore we were bound to judge them so that this did not at all proove them to be so any begging of the Question but rather a fair Answer given to their importune Request 1 Sam. 16. 7. that the appearance of the face as farre as the eyes of men can peirce must needs conclude them in the eyes of God to answer that Appearance in the inward and hidden man of the heart But Mr Goodwin further pursues his designe in hand §. 20. from the words of our Saviour Mat. 7. 20. By their fruit yee shall know them if faith he this rule be Authenticall we doe not only stand bound by the law of Charity but by the law of Righteousnesse or district Judgment it selfe to judge the persons we speake of true Believers whilst they adorne the Gospell with such fruits of Righteousnesse as were mentioned for our Saviour doth not say by their fruits yee shall have grounds to conceive or conjecture them such or such or to judge them in charity such or such but ye shall know them now what a man knowes he is not bound to conjecture or to judge in a way of Charity to be that which
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
suppose that he shall prevaile with the Saints of God to believe it will make for their Consolation to apprehend that there is no ingagement in his Covenant assuring them of the continuance of the Favour of God unto them to the End of their Pilgrimage hath no reason to doubt or question the Issue of any thing he shall undertake to perswade men unto Doubtlesse he will find it very difficult with them who in time of Spirituall Straights pressures have closed with this ingagement of God in the Covenant have had experience of its bearing them through all perplexityes and entanglements when the Waves of temptation were ready to goe over their Soules Certainely David was in another perswasion when upon a view of all the difficulties he had passed through and his house was to meet withall he concludes 2 Sam. 23. 5. This is all my desire and all my Salvation that God hath made with me an everlasting Covenant ordered in all things sure The Covenant from whence he had his sure Mercyes not Changeable not Alterable not liable to failings as the temporall Prosperity of his House was was that he rejoyced in I shall close this with two Observations First §. 5. it may doubtlesse and on serious Consideration will seeme strange to any one acquainted in the least measure with God and his Faithfullnesse that in a Covenant established in the Blood of Christ he should freely promise to his that he would be a God unto them that is that he would abide with them in the Power Goodnesse Righteousnesse and Faithfullnesse of a God that he would be an Allsufficient God to them for ever when he might with an Almighty facility prevent it and so answer and fullfill his Ingagement to to the utmost he should yet suffer them to become such Villains and Devills in Wickednesse that it should be utterly impossible for him in the Blood of his Sonne and the riches of his Grace to Continue a God unto them this I say seemeth strange to me and not to be received without casting the greatest reproach imaginable on the Goodnesse Faithfullnesse and Righteousnesse of God Secondly if this Promise be not absolute Immutable Unchangeable Independent on any thing in us it is Impossible that any one should pleade it with the Lord but only upon the account of the sence that he hath of his own accomplishment of the Condition Psal. 73. 26. Isa. 8. 17. Isa. 50. 10. on which the Promise doth depend I can almost suppose that the whole Generation of Believers will rise up against this Assertion to remove it out of their way of walking with God This I know that most of them who any time have walked in darknesse and have had no Light will reprove it to the Faces of them that mainetaine it and professe that God hath witnessed the contrary truth to their hearts Are we in the Covenant of Grace left to our owne Hearts Wayes and Walkings Is it not differenced from that which is abolished Is it not the great distinguishing Character of it 2 Cor. 1. 20. that all the Promises of it are stable shall certainely be accomplished in Jesus Christ Heb. 7. 22. 8. 7 8 9. One place I shall adde more wherein our intendment is positively expressed § 6. beyond all possibility of any colourable evasion especially considering the Explication Enlargement and Application which in other places it hath received The place intended is Jeremy 32. v. 38 39 40. They shall be my People and I will be their God and I will give them one heart and one way that they may feare me for ever for the good of them and their Children after them and I will make an everlasting Convenant with them that I will not turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from me in conjunction with those words of the same importance Ch. 31. v 31 32 33. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant that I made with their Fathers but this shall be my Covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my People and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know mee from the least of them to the greatest of them saith the Lord for I will forgive their iniquities and remember their sinnes no more 1. The Thesis under demonstration is directly and positively affirmed in most significant and emphaticall words by God himselfe seeing then the Testimony of his holy Prophets and Apostles concerning him are so excepted against and so lightly set by let us try if men will reverence himselfe and cease contending with him when he appeareth in judgement Saith he then to Believers those whom he taketh into covenant with him This is my Covenant with you in the performance whereof his Allsufficiency Truth and Faithfulnesse with all other his glorious Attributes are eminently engaged I will be your God what that expression intends is known and the Lord here explaines by instancing in some eminent Spirituall mercy thence flowing as Sanctification and Acceptance with him by the forgivenesse of sinnes and that for ever in an everlasting Covenant that He will not turne away from them to doe them good This plainely God saith of himselfe and this is all we say of him in the businesse and which having so good an Author we must say whether men will heare or whether they will forbeare Whether it be right in the sight of God to hearken unto men more then unto God let all judge Truly they have a sad taske in my Apprehension who are forced to sweat and labour to alleviate and take off the Testimony of God 2. Secondly That the way the Lord proposeth to secure his Love to his is upon termes of Advantage of Glory and Honour to himselfe to take away all scruple which on that hand might arise is fully also expressed Sinne is the only differencing thing between God and man and hereunto it hath a double influence First Morall in its guilt deserving that God should cast off a sinner and prevailing with him upon the account of justice so to doe Secondly Efficient by causing men through its power and deceitfulnesse to depart from God Heb. 3 1 Prov. 1. 31. 14. 14. untill as back-sliders in heart they are filled with their owne waies Take away these two provide for Security on this hand and there is no possible case imaginable of separation between God and man once brought together in Peace and Unity For both these doth God here undertake for the first saith he I will
forgive their Iniquities and remember their sinnes no more Cap. 31. 34. The guilt of sinne shall be done away in Christ and that on termes of the greatest Honor and Glory to the Justice of God that can be apprehended God hath set forth Christ to be a Propitiation through Faith in his Blood to declare his Righteousnesse for the Remission of sinnes that are past Rom. 3. 25. And for the latter that that may be throughly prevented saith God the care shall ly on me I will put my Law in their Hearts write it in their inward parts Cap. 31. 33. I will put my feare in their inward parts that they shall not depart from me Cap. 32. 40. So that the Continuance of his Love is secured against all possible interveniences whatever by an assured prevention of all such that have an inconsistency therewithall The Apostle Paul setting out the Covenant § 7. which God ratifieth in the Blood of Christ which shall never be broken takes the description of it from this place of the Prophet Heb. 8. 9 10 11 12. therein fixeth particularly on the Vnchangeablenesse of it in opposition to the Covenant which went before which was lyable to mutation when if these differed only in the Approbation of severall Qualifications they come to the same end For if this Covenant depends on Conditions by our selves in our owne strength with the advantage of its proposall to us attended with exhortations therefore by us to be fulfilled how was it distinguished from that made with the People when they came out of Egypt But in this very thing the difference of it lyeth as the Apostle asserts v. 6 7 8. The Immutability of this Covenant and the certaine product of all the Mercy promised in it might were that our present taske be easily demonstrated as First 1. From the Removal of all causes of Alteration When two enter into Covenant and Agreement no one can undertake that that Covenant shall be firme and stable if it equally depends upon both yea both it may be are changeable and so actually changed before the accomplishing of the thing engaged about therein However though the one should be faithfull yet the other may faile and so the Covenant be broken Thus was it with God and Adam it could not be undertaken that that Covenant should be kept inviolable because though God continues faithfull yet Adam might prove as indeed he did faithlesse and so the Covenant was disanulled as to any power of knitting together God and Man The Covenant betweene Husband and Wife the one party cannot undertake that the whole Covenant shall be observed because the other may prove treacherous In this Covenant the case is otherwise God himselfe hath undertaken the whole both for his continuing with us and our continuing with him Now he is one God is one and there is not another that they should faile disanull this agreement Though there be sundry persons in covenant yet there is but one undertaker on all hands and that is God himselfe It doth not depend upon the will of another but of him only who is faithfull who cannot lye who cannot deceive who will make all his engagements good to the utmost He is an Allsufficient one he will worke and who shall let him The Lord of Hosts hath purposed and who shall disanull it Yea he is an unchangeable one what he undertakes shall come to passe Blessed be his name that he hath not laid the foundation of a Covenant in the Bloud of his deare Sonne layd out the riches of his Wisedome Grace and power about it and then left it to us and our fraile will to carry it on that it should be in our power to make void the great work of his mercy Whence then I say should any change be the whole depending on one and he immutable 2. Seeing that God and man having been at so great a distance as they were by sinne must needs meet in some Mediatour some middle person in whom and by whose bloud as covenants usually were confirmed by bloud this Covenant must be ratified consider who this is and what he hath done for the establishing of it There is one God and one Mediator between God and Man the Man Christ Jesus 1 Tim. 2.5 He is the surety of this Testament Heb. 7. 22. The Mediator of this better Covenant established upon better Promises Heb 8. 6. neither is this surety or Mediator subject to change He is the same yesterday to day and for ever Heb. 13. 8. But though he be so in himselfe yet is the work so that is committed to him saith the Apostle all the Promises of God are yea and amen in Jesus Christ to the glory of God by us 2 Cor 1. 20. God hath in him and by him ascertained all the Promises of the Covenant that not one of them should be broken disanulled frustrate or come short of an Accomplishment God hath so confirmed them in him that he hath at his death made a Legacy of them and bequeathed them in a Testamentary dispensation to the Covenanters Heb 9. 15 16 17. and what he hath farther done for the Assuring of his Saints abiding with God shall afterward be declared 3. Thirdly the Faithfulnesse of God is oftentimes peculiarly mentioned in reference to this very thing the God that keepeth Covenant is his Name That which he hath to keepe is all that in Covenant he undertaketh now in this Covenant he undertaketh First That he will never forsake us Secondly That we shall never forsake him his Faithfulnesse is engaged to both these and if either part should faile what would the Lord doe to his great name The God that keepeth Covenant Notwithstanding the undertaking of God on both sides in this Covenant §. 8. notwithstanding his Faithfulnesse in the performance of what he undertaketh notwithstanding the Ratification of it in the bloud of Jesus and all that he hath done for the confirmation of it notwithstanding its differing from the Covenant that was disanulled on this Account that that was broken which this shall never be that being broken not as to the truth of the Proposition wherein it is contained Doe this Live but as to the succes of it in bringing any to God notwithstanding the Seale of the Oath that God set unto it they I say who notwithstanding all these things will hang the unchangeablenesse of this Covenant of God upon the slipperinesse and uncertainty and lubricity of the Will of Man let them walke in the light of the sparkes which themselves have kindled we walke in the light of the Lord our God When first I perused Mr Goodwin's Exceptions to this Testimony Cap. 10. Sect. 52 53 54 55 56. Pag. 219 220 221 222 223 224. finding them opposed not so much §. 9. nor so directly to our inference from this place as to the designe intendment and arguing of the Apostle Rom. 9 10 11th chapters and the
come to the state and issue here expressed It is granted the thing promised and that according to the intendment of God is Perseverance but that there is any necessity that this Promise of God should be fulfilled or his intention accomplished that is denied Were it not that I should prevent my selfe in what will be more seasonable to be handled when we come to the consideration of the Promises of God I should very willingly ingage here into the proofe of this Assertion When God purposeth or intendeth an event and promiseth to doe it to that end putting forth and exercising an efficient reall power it shall certainly be accomplished and brought to passe neither can this be denied without casting the greatest reproach of Mutability Impotency and breach of Word upon the most Holy that is possible for any man to doe Neither doe the Remonstrants nor Mr Goodwin acquit themselves from a participation in so high a crime by their instance of Gen. 3. 10 11. where a Command of God is only related to expresse his duty to whom it was given not in the least asserting any intention of God about the event or Promise as to the meanes of its Accomplishment Nor doth that of Iohn 8. 28 give them any more assistance in their sad undertaking to alleviate the truth of God A meanes of Salvation in its own nature and kind sufficient is exhibited which asserts not an infallible necessity of event as that doth which in this place is ascribed to God But it is added 6. Sect. 54. The continuance of externall and Civill prosperity to the Jewish Nation may much more colourably be argued from hence then the certainty of their Perseverance in Grace for these things are most expresly promised verses 39 40. and yet we find that upon their nonperformance of the condition they are become the most contemptible and miserable Nation under Heaven certainly then the Spirituall Promises here must also depend on conditions which if not fulfilled they also may come short of performance Ans 1. Rom 11. 25 26 27. 2. These Temporall Promises were fulfilled unto them so farre as they were made to them that is as they were Typicall and what is behind of them shall be made good in due time 3. All these Promises are and were in their chiefest and most eminent concernments even the spirituall things set forth by allusions to the good land wherein they lived compleatly and absolutely fulfilled to them all and every one to whom they were properly and directly made as the Apostle abundantly proveth Rom 9.10,11 4. Whereas there are two speciall spirituall Promises here expressed one of Conversion the other of Perseverance I desire to know on what condition their accomplishment is suspended On what condition will God write his Law in their hearts On condition they heare him and obey him suffer his mercies and kindnesses to work kindly on them that is on condition his Law be in their hearts he will write it there thankes yet for that On what condition doth God promise that they shall abide with him for ever Why on condition they depart not from him very good To what end doth God promise that which he will not effect but only on condition that there is no need for him so to doe But saith he 7. If the Spirituall Promises be absolute so must the Temporall be also For their accomplishing depends solely on the things mentioned and promised in the Spirituall Ans. 1. Temporall things in the Promises are often expressed only to be a resemblance and to set off some eminent Spirituall Grace intended as shall afterwards appeare In that sense the Promises mentioning such things are actually and fully accomplished in the collation of the Spirituall things by them typed and resembled 2. Temporall Promises as such belong not primarily to the Covenant of Grace as they are of Temporall things for the substance of them but to the Covenant with that whole Nation about their inheritance in the Land of Canaan which was expressely conditionall and which held out no more of Gods Intendment to that Nation but only that there should be an inviolable connexion between their Obedience Prosperityes 3. The things in this Promise are expresly differenced from the things of that Covenant on this account that that Covenant being broken on the part of the Nation they enjoyed not that which was laid out as a fruit of their Obedience but this shall never be violated or broken God undertaking for the accomplishing of it with another manner of engaging and sutable power exerted then in that of old Heb 8. 7 8 9 10. Cap. 10. 16 17. But saith he 8. The expression of a Covenant plainly shewes it to be conditionall for a Covenant is not but upon the mutuall stipulation of parties when one failes then is the other true Ans. 1. The word Berith is sometimes used for a single Promise without a condition Gen 6.18 cap. 9.9 Whence the Apostle handling this very Promise changeth the termes and calleth it a Testament In a Testamentary dispensation there is not in the nature of it any mutuall stipulation required but only a meere single favour and grant or concession 2. It may be granted that here is a stipulation of duty from us God promising to work that in us which he requires of us and thereby is this Covenant distinguished from that which was disanulled In the good things indeed of this Covenant one may be the condition of another but both are freely bestowed of God And these are Mr Goodwins exceptions against this Testimony which cometh in in the cause of God and his Saints that we have in hand His next attempt is to give you the sense of the words on this consideration to manifest from thence that this Promise of God may come short of Accomplishment This then at length is the account that is given in of the sence of the Promise in hand §. 13. and all others of the like nature I will give them one heart and one way that they may feare me for ever and will put my feare into their hearts that they shall not or may not depart from me i.e. I will deale so above measure graciously and bountifully with them as well in matters relating to their Spirituall condition as in things concerning their outward condition that if they be not prodigiously refractory stubborne and unthankfull I will overcome their evills with my Goodnesse will cause them to owne mee for their God and will reduce them as one man to a loving and loyall â—rame and temper of heart that they shall willingly with a free and full purpose of heart feare and serve me for ever Sect 55. Ans The first Author of this Glosse upon a parallell Text was a Hunc Ezechielis locum satis commodè explicat Erasmus in sua Diatribe dicens in eo contineri usitatam figuram loquendi quâ cura in altero aliquid efficiendi significatur illius
operâ minimè exclusâ ac si quis inquit Praeceptor discipulo solaecizanti diceret exeram tibi linguam istam barbaricam inseram Romanam Haec sunt fere ipsius Erasmi verba Quibus addex loco ipso satis appa rere nullaÌ„ necessitateÌ„ Deum significare voluisse sed neque ullam vim interiorem cum non aliâ ratione ea quae ibi pollicetur se effecturum ostendat Deus quà m beneficiorum multitudine quibus affecturus erat populum ejusque cor animum emolliturus c. Soc. Prael Cap. 12. 8. 6. p. 45. Socinus Prael Theol cap 6. whose words are This place of Ezekiel is well explained by Erasmus in his Diatribe saying that there is an usuall figure of speaking contained in it whereby a care in any of working something by another is signified his endeavour being not excluded as if a Maister should say to his Scholar speaking improperly I will take away that barbarous tongue from thee and give thee the Romane these are almost the words of Erasmus to which adde that it appeareth from the place it selfe that God would not signify any necessity or any internall efficacy when he declareth that he will effect what he promiseth no other way then by the multitude of his benefits wherewith he would affect the people and mollify their hearts and mindes and thereby as it were beget and create in them a willingnesse and alacrity in obeying of him The Remonstrants received this sence in the conference at the Hague managing it in these words it is manifest that these words doe signify some great efficacy and motion which should come to passe by the many and excellent benefits of God for whose sake they ought to convert themselves c. which worthy Interpretation being at length fallen upon Mr Goodwins hand is trimmed forth as you have heard Secondly not to insist on those Assumptions which are supposed in this interpretation as that this Promise was made peculiarly to the Jewes and to the whole Nation of them properly and directly c. The Gâ—osse it selfe will be found by no meanes to have the least consistency with either the words or intendment of the Holy Ghost in the place nor to be suited to Answer our Argument from thence nor yet to hold any good intelligence or correspondency with what hath already been delivered concerning it For 1. To beginne with the latter he affirmes this cannot be a Promise of absolute Perseverance because if it be so the Jewes enjoyed it in that Captivity as well as afterwards when that is here promised which they were not to receive untill in and upon their returne from Babylon Sect 52. Pag 220 221. But if that which is here mentioned be all that is promised to them namely dealing so graciously and bountifully with them in his Dispensations according as was intimated there is not any thing in the least held out to them in this place but what God had already himselfe being judge in as eminent and high a manner wrought in reference to them and for them as could be conceived And indeed it was such as he never after this arose to that height of outward mercy and bounty in things spirituall and temporall so as before Isai. 5.1,2,4 Neither after the Captivity unto this day did they see againe the triumphant glory of David the magnificent peace of Solomon the beauty of the Temple the perfection of Ordinances c. as before 2. Whereas he affirmed formerly that this Promise is conditionall and that the things therein promised doe depend on conditions by them to be fulfilled to whom the Promise is made Sect 54. pag. 221. in the Glosse here given us of the words there is no intimation of any such conditions as whereon the promised actings of God should be suspended but only an uncertainty of Event in reference to these actings Asserted That according to this interpretation which alone God promiseth to doe is that he would deale above measure graciously and bountifully with them as well in matters relating to their spirituall conditions as in things concerning their outward condition this is all he promiseth and this he will absolutely doe be the Event what it will It is not said nor can it with any pretence of reason that this also is conditionall nay whatever the Event and issue be that God will thus deale with them is the sence of the words in hand according to the estimate here taken of them It is true it is in the Exposition under consideration left doubtfull and ambiguous whether such or such an Event shall follow the promised actings of God or no but what God promiseth concerning his dealing with them that without supposall of any condition what ever shall be accomplished According as a sence serves the turne so it is to be embraced when men are once engaged against the Truth 3. Neither doth this Interpretation so much as take notice of much lesse doth it with any strength or evidence wave our Argument for the Saints Perseverance from this place We affirme 1. That the Promise God made unto or the Covenant he makes here with his people is distinguished from or opposed unto the Covenant that was broken upon this account that that was broken by the default of them with whom it was made but God would take care and provide that this should not faile but be Everlasting Jer 31. 32 33. Ch. 32. 40. Heb. 8. 8 9. 2. That the intendment of God in this Promise and the administration of this Covenant with meanes and power mentioned therein is the abiding of his Saints with him or rather primarily and principally his abiding with them notwithstanding all such interveniences as he will not powerfully prevent from ever interposing to the disturbance of that Communion he taketh them into I will saith he make an everlasting Covenant with them that I will not turne away from them from doing them good Now these things and such like are not once taken notice of in the exposition boasted to be full and cleare 3 ly Neither indeed hath it any affinity unto §. 15. or acquaintance in name or thing with the words or intendment of God with the Grace of the Promise or the Promise it selfe For 1. God saies he will give them one heart and one way or he will put his Law in their inward parts and write it in their Hearts which is plainely the work of his Grace in them and not the effect and fruit of his dealing with them In the Glosse in hand the work of God is limited to such dealings with them as may overcome them to such a frame The having of a new heart is either the immediate work of God or it is their yeelding unto their duty to him upon his dealing bountifully and graciously with them If the First it is what the Scripture affirmes and all that we desire If the Latter how comes it to be expressed in termes holding out an immediate Divine
Efficiency That the taking away of a heart of Stone the giving of a new heart and Spirit the writing of the Law in their hearts and which is all one the quickning of the Dead the opening of blind eyes the begetting of us a new as they relate unto God doe signifie no more but his administration of meanes whereby men may be wrought upon and perswaded to bring their hearts and spirits into such a condition as is described in those expressions to quicken themselves to open their blind eyes c. Mr Goodwin shall scarce be able to evince 2. Conversion and Pardon of Sinne being both in this promise of the Covenant I take in also that place of the same importance cap. 31. and relating alike to the Grace of God if Conversion or the giving of a new heart be done only by administring outward meanes and perswasions unto men to make the new heatrs the forgivenesse of Sins must also be supposed to be tendred unto them upon the condition that their sinnes be forgiven as Conversion is on condition they be converted or doe convert themselves 3. This Promise being by the Prophet and Apostle insisted on as containing the Grace whereby eminently and peculiarly the New Covenant is distinguished from that which was abolished If the Grace mentioned therein be only the laying a powerfull and strong obligation on men to duty and obedience upon the account of the gracious and bountifull dealing of God with them both as to their Temporall and Spirituall condition I desire to know wherein the difference of it from the old Covenant as to the collation of Grace doth consist And whether ever God made a Covenant with man wherein he did not put sufficient obligations of this kind upon him unto obedience And if so what are the better promises of the New Covenant And what eminent and singular things as to the bestowing of Grace are in it Which things here are emphatically expressed to the uttermost 4. The scope of this Exposition which lookes but to one part of the Promise about bestowing of Grace overlooking the maine End and intendment of it as hath been shewed being to darken the words of the Holy Ghost so farre as to make them represent a contribution of means instead of an effectuall working the end and the event on which the means supplied have an influence of perswasion to prevaile with men to doe the things they are afforded them for I desire to know First What new thing is here promised to them which exceeded that mentioned ch 25. v 4 5. Wherein the Lord testifies that he had granted them formerly a large supply of outward means and especially of the word for the end here spoken of Secondly To what end and on what account is this administration of means for a work expressed by termes of a reall efficiency in reference to the work it selfe which proceeding from the intendment of God for the event aimed at must needs produce it And Thirdly Why these words should not be of the same importance with the associate expression which of necessity must be interpreted of an actuall and absolute efficiency v. 41 42. And Fourthly Whether the Administration of outward sufficient means for the producing of an Event can be a ground of an infallible prediction of that Event As God here absolutely saith they shall all know him from the Greatest to the least Ch 31. 34. which how it is brought about the Holy Ghost acquaints us Is. 4. 13. They shall be all taught of the Lord and Ioh 6. 44 45 46. It is written of the Prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto mee But Mr Goodwin hath sundry Reasons to confirme his Glosse which must also be considered and he saith 1. That it is the familiar Dialect of Scripture to ascribe the doing of things or effects themselves to him that ministers occasions or proper and likely meanes for the doing of them so God is said to give them one heart and one way to put his feare into their hearts when he administers motives means occasions and opportunities to them which are proper to work them to such a frame and disposition of heart out of which men are wont to love and obey him whether they be ever actually brought thereunto or no and this Promise was fulfilled to the People after their returne out of Captivity in the mercies they enjoyed and the Preaching of the Prophets Ans. 1. We are not now to be informed that this is Mr Goodwin's Doctrine concerning conversion that God doth only administer meanes motives and oportunities for it but that man thereupon converts himselfe And 2 ly That when God hath done all he will or can that the Event may not follow nor the work be wrought But 3 ly That this sence by any meanes or opportunities can be fastned on the Promise under consideration we are not as yet so well instructed When God once intendeth an End and expresseth himselfe so to doe promising to work really and efficiently for the accomplishing of it yea that he will actually doe it by that efficiency preventing all interpositions whatever that may tend to frustrate his designe that that End of his shall not be accomplished or that that working of his is only an Administration of meanes whereby men may doe the things intended if they will or may doe otherwise he affirming that he will doe them himselfe is a Doctrine beyond my reach and capacity 4 ly His saying that in this sence the Promise was fulfilled to the People after the Captivity is a saying against his own light He hath told us not long since that it could not be a Promise of those things which were enjoyed before it was ever given as in our sence they did the Grace of Perseverance c Surely the means he mentioneth untill at least the coming of Christ in the Flesh were advanced to a farre higher pitch and eminency on all hands before the Captivity then after and at the coming of Christ it was eminently fulfilled in our acceptation of it unto all to whom it was made But he adds 2. That if it be not so to be understood §. 16. and so said to be fulfilled as above it is impossible for any one to assigne how and when this Promise was fulfilled For first it was made to the whole People and the fulfilling of it to a few will not confirm the Truth of it Secondly The Elect had no need of it knowing themselves to be so that they should never fall away so that this is but to make voyd the glorious Promise of God And thirdly to say that it was made to the Elect is but to begge the thing in question Ans. 1. As farre as the Body of the People was concerned in it it was and shall be in the latter daies absolutely accomplished towards them It was is shall be fulfilled
discovering that fallacy therein by a distinction They are not saith he all Israel that are of Israel v. 7 8. As if he had said there is a twofold Israel an Israel after the flesh onely and an Israel after the flesh and Spirit also Unto these latter were the Promises made and therefore they who looke on the former only thinke it faileth whereas indeed it holdeth its full accomplishment So he disputes againe Cap. 11. 7. I say then we may be in the darke as to many Circumstances of the fulfilling of Promises when yet they have received a most exact accomplishment 3. All the Conditionall Promises of God are exactly true and shall be most faithfully made good by accomplishment as to that wherein their being as Promises doth consist as farre as they are declarative of Gods Purpose and intendment This is that which as I said before some object Many of the Promises of God are Conditionall and their truth must needs depend upon the Accomplishment of the Condition mentioned in them if that be not fulfilled then they also must faile and be of none effect I say then that even the Conditionall Promises of God are Absolutely made good The truth of any Promise consists in this that that whereof it speakes answers the Affirmation it selfe For instance He that believeth shall be saved This Promise doth not Primarily affirme that any one shall be saved and notwithstanding it no one might so be but only this it affirmes that there is an infallible connexion betweene Faith and Salvation and therein is the Promise most true whither any one believe or no. Breifely Conditionall Promises are either simply declarative of the Will of God in fixing an exact correspondency betweene a Condition mentioned and required in them and the thing promised by them in which case they have an Unchangeable infallible verity in themselves as there is in all the Promises of the Morall Law to this day for he that keeps the Commandements shall live or they are also the discoveries of the Goodwill of God his intendments and Purposes that whereof they make mention being not the Condition whereon his Purposes are suspended but the way and meanes whereby the thing promised is to be accomplished and in the latter Acceptation alone are they in the businesse in hand our concernment 4. §. 10. That the Promises concerning Perseverance as hath been often intimated are of two sorts The first of the Continuance of the Favour of God to us which respects our Justification The other of the continuance of our Obedience unto God which respects our Sanctification Let us consider both of them and begin with the latter 1. Of them I say then they are all Absolute not one of them Conditionall so as to be suspended as to their accomplishment on any Conditions nor can be The Truth of God in them hath not its efficiency and Accomplishment by establishing the relation that is between one thing and another or the connexion that is betweene duty and reward as it is in Conditionall Promises that are purely and meerely so but inforceth the exact fulfilling of the thing promised and that with respect unto and for the preservation of the Glory of that Excellency of God He cannot lye Let it be considered what that Condition or those Conditions be or may be on which Promises of this nature should be suspended and the Truth of the former Assertions will evidently appeare That God hath Promised unto Believers that they shall for ever abide with him in the Obedience of the Covenant unto the End shall afterwards be proved by a cloud of Witnesses What now is the Condition whereon this Promise doth depend It is saies Mr Goodwin That they performe their duty that they suffer not themselves to be seduced nor willingly cast of the yoake of Christ But what doth this amount unto Is it not thus much if they abide with God for if they performe their Duty and not suffer themselves to be seduced nor willingly depart from God they abide with him God hath promised that they shall abide with him Upon Condition they abide with him he hath promised they shall egregiā verò laudem Can any thing more ridiculous be invented If men abide with God what need they any Promise that they shall so do The whole virtue of the Promise depends on that condition that condition conteineth all that is promised neither is it possible that any thing can be invented to be supplyed as the condition or conditions of these Promises but it will quickly appeare upon consideration that how ever it may be differently phrased yet indeed it is coincident with the matter of the Promise it selfe That condition or those conditions must consist in some Act Acts Way or Course of acceptable Obedience in them to whom the Promises are made This the nature of the thing it selfe requireth Now every such Act way or course is the matter of the Promise even universall Obedience Now if one man should promise another that he should at such a time and place be supplyed with an hundred pounds to pay his Debts on condition that he came and brought the Monies himselfe ought he to be esteemed to have a mind to relieve the poore man or to mock him To affirme that when God promiseth to write his Law in our Hearts to put his Feare in our inward parts to Create in us a New Heart to circumcise our Hearts that we may feare him alwaies to give us his Spirit to abide with us for ever to preserve us by his Power so that we shall never leave him nor forsake him shall live to him and sinne shall not have dominion over us c. he doth it upon condition that we write his Law in our hearts Circumcise them continue to feare Him abide with Him not forsake him c. is to make him to mock and deride at their misery whose reliefe he so seriously pretendeth What ever Promises then of this kind Promises of working Obedience in us for our abiding with him shall be produced they will be found to be Absolute independent on any condition whatever their Truth no waies to be maintained but in and by their Accomplishment 2. For those of the first sort §. 10. which I shall now handle farther to cleare the foundation of their ensuing Application I shall propose only some few things unto consideration As 1. That they are not to be taken or looked upon as to their use for Argument in the present Controversy separated and divided from those other Promises formerly insisted on which assure Believers that they shall alwaies abide with God as to their Obedience all hope that any have to prevaile against them is by dividing of them It is a very vaine supposall and foundation of sand which our Adversaries build their inferences upon which they make against the Doctrine of the Saints Perseverance viz. the Impossibility that God should continue his Love
for the deterring men from their impious and destructive courses I say God forbid To put it then to an issue God here promiseth that they who here trust in him shall never be remooved What I pray is the Conditiō on which this Promise doth depend It is say they who oppose us in this if they continue trusting in him that is if they be not removed for to trust in him is not to be removed if then they be not removed they shall not be removed and is this the minde of the Holy Ghost Notwithstanding all the Rhetoricke in the world this Promise will stand for the consolation of them that believe as the Mountaines about Jerusalem that shall never be removed In some it is said to be a Promise of abiding in Happinesse §. 15. not in Faith but it plainely appeares to be a Promise of abiding in trusting the Lord which comprehends both our Faith and Happinesse Ob. It is not promised that they who once trust in the Lord shall abide happy though they cease to trust in him Ans. It is a Promise that they shall not cease to trust in him Ob. It is not that they shall be necessitated to abide trusting in him Ans. No but it is that they shall be so far assisted and effectually wrought upon as certainely to do it Ob. It is no more then the Apostle sayes to the Corinthians 2 Cor. 2. 3. which frame towards them he would not continue should they be changed and turned into Idolaters and Blasphemers Ans. First the Promises of God and the affections of men are but ill compared 2. Paul loved the Corinthians whilst they were such as he mentioned God promiseth his Grace to Believers that they may continue such as he loves Ob. All the Promises are made to Qualifications not to Persons Ans. Prove that and 1. Take the case in hand and 2. Cast downe the Church to the ground it having no one Promise on that account made unto it as consisting of Abrahams Seed and so this witnesse also is freed from all exceptions put in against it and appeares with confidence to give in its Testimony to the Vnchangeablenesse of God unto Believers I shall in the next place adjoine another portion of Scripture of the same import with those foregoing §. 16. wherein the truth in hād is no lesse clearly somewhat more pathetically convincingly expressed thē in that last mentioned It is Isa. 54. 7 8 9 10. For a small moment have I forsaken thee but with great Mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have Mercy on thee saith the Lord thy Redeemer For this is as the waters of Noah unto me for as I have sworne that the Waters of Noah shall no more cover the Earth so have I sworne that I will not be wrath with thee nor rebuke thee for the Mountaines shall depart and the hils be removed but my Loving-kindnesse shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee The place I have mentioned before but only as to one speciall inference from one passage in the words I shall now use the whole for the confirmation of the generall Truth we plead for the words are full plaine suited to the businesse in hand No expressions of our finding out can so fully reach the Truth we assert much lesse so pathetically worke upon the Affections of Believers or so effectually prevaile on their understandings to receive the Truth contained in them as these words of God himselfe given us for those ends are suited to doe Goe to men whose minds in any measure are free from prejudice not forestalled with a contrary perswasion and furnished with evasions for the defence of their opinions and aske whether God doth not in these words directly and positively promise to those to whom he speaketh that he will alwaies continue his kindnesse to them to the end and that for the daies of eternity his Love shall be fixed on them and I no way doubt but they will readily answer It is so indeed it cannot be denied But seeing we have to deale as with our own unbelieving hearts so with men who have turned every stone to prejudge this Testimony of God the words must a little more narrowly be considered and the mind of the Holy Ghost inquired into V. 5. mention is made of the desertion of the Church § 17. by the eclipsing of the beames of Gods countenance and the inflicting of some great affliction for a season in opposition unto which momentary desertions in that and in the beginning of the 8. v. he giveth in Consolation from the Assurance of the great Mercies and Everlasting Kindnesse wherein he abideth to doe them good with everlasting kindnesse will I have mercy on thee I will pardon pitty and heale thee with that mercy which floweth from Love which never had beginning that never shall have ending that cannot be cut off Everlasting Kindnesse Beare with patience your present desertion your present trialls whatever they are that befall you they are but for a season but for a moment and these also consistent with that Mercy Kindnesse which is everlasting and turneth not away If this Mercy and Kindnesse dependeth on any thing in us and is resolved lastly thereunto which may alter and change every moment as our walking with God in its selfe considered not relating to the Unchangeablenesse of his Purpose the efficacy of his promised Grace is apt to doe what opposition can there be betwixt that desertion wherewith they are exercised and the kindnesse wherewith they are embraced as to their continuance As that is said to be for a little while for a moment so this also may be of no longer abode It may possibly be as Jonah's Gourd that grew up in the morning and before night was withered what then shall become of the foundation of that consolation wherewith God here refresheth the soules of his people consisting in the continuance of his kindnesse in an Antithesis to the moment arinesse of their desertion Least that any should call this into Question §. 18. as our unbelieving hearts are very apt and skilfull in putting in pleas against the truth of the Promises of God and their accomplishment towards us v. 9. the Lord farther confirmeth the Assurance formerly given and removeth those objections to which through the Sophistry of Satan and the Sottishnesse of our own hearts it may seem to be lyable This is saith he as the waters of Noah Gods dealing with thē in that mercy which floweth from his everlasting kindnesse is like his dealing with the World in the matter of the waters of Noah or the floud wherewith it was drowned and destroyed when he with his were saved in the Arke He calleth upon his Children to consider his dealings with the World in respect
personall Appellations 2. In personall Operations 3. Personall Circumstances 1. First there are ascribed to the indwelling Spirit in his indwelling Personal Appellations He that is in you is greater then he that is in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is in you is a personall Denomination which cannot be used of any Grace or gratious habit whatsoever so John 14 16 17. He shall abide with you he dwelleth with you shall be in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16. 13. But when the Spirit of Truth is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Person is as signally designed and expressed as in any place of Scripture to what intent or purpose soever mentioned Neither is it possible to apprehend that the Scripture would so often so expressly affirme the same thing in plaine proper words if they were not to be taken in the sence which they hold out The maine Emphasis of the Expression lyes upon the Termes that are of a personall designation and to evade the force of them by the fore mentioned distinction which they seeme signally to obviate and prevent is to say what we please so we may oppose what pleases us not 2. Personall Operations such acts and actings as are proper to a person only are ascribed to the Spirit in his indwelling That place mentioned before Rom. 8. 11. is cleare hereunto But if the Spirit of him that raised up Jesus from the dead dwell in you he who raised Christ from the dead shall quicken your mortall bodyes by his Spirit which dwélteh in you or by his indwelling Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To quicken our mortall bodyes is a Personall acting such as cannot be wrought but by an Almighty Agent And this is ascribed to the Spirit as inhabiting whch is in order of nature antecedent to his quickning of us as was manifested And the same is asserted v. 15. The Spirit beareth witnesse with our spirits that we are the Sonnes of God That Spirit that dwells in us beares witnesse in us a distinct Witnesse by himselfe distinguished from the Testimony of our owne spirit here mentioned is either an Act of our naturall Spirits or Gracious fruit of the Spirit of God in our hearts If the first what makes it in the things of God Is any Testimony of our naturall spirits of any value to assure us that we are the Children of God If the latter then is there here an immediate operation of the Spirit dwelling in our hearts in witnesse-bearing distinct from all the fruits of Grace whatever And on this account it is that whereas 1 Epistle of John 5. 7 8. the Father Sonne and Spirit are said to beare witnesse in Heaven the Spirit is moreover peculiarly said to beare witnesse in the Earth together with the Blood and Water 3. There are such Circumstances ascribed to him in his indwelling as are proper only to that which is a Person I will instance only in one his dwelling in the Saints as in a Temple 1 Cor. 3. 16. Yee are the Temple of God and his Spirit dwelleth in you that is as in a Temple so plainely chap. 6. 19. Your body is the Temple of the Holy Ghost which is in you which you have of God giving us both the distinction of the Person of the Spirit from the other Persons he is given us of God and his residence with us being so given he is in us as also the manner of his in-being as in a Temple Nothing can make a place a Temple but the Relation it hath unto a Deity Graces that are but Qualifications of and Qualities in a Subject cannot be said to dwell in a Temple This the Spirit doth and therefore as a voluntary Agent in an habitation not as a necessary or naturall principle in a subject and though every act of his be Omnipotent intensively being the act of an Omnipotent Agent yet he worketh not in the acts extensively to the utmost of his Omnipotency he exerteth and puts forth his Power and brings forth his Grace in the hearts of them with whom he dwells as he pleaseth to one he comunicates more Grace to another lesse yea he gives more strength to one and the same person at one time and in one condition 1 Cor. 12. then another dividing to every one as he will and if this peculiar manner of his personall presence with his Saints distinct from his Ubiquity or Omnipresence may not be believed because not well by reason conceived we shall lay a Foundation for the questioning principles of Faith which as yet we are not fallen out withall And this is our first manifestation of the Truth concerning the Indwelling of the Spirit in the Saints from the Scripture The second will be from the signall Issues and benefits which are asserted to arise from this indwelling of the Spirit in them of which I shall give sundry instances 1. The first signall Issue and Effect which is ascribed to this Indwelling of the Spirit §. 6. is Union not a Personall Union with himselfe which is impossible He doth not assume our natures and so prevent our Personality which would make us one Person with him but dwells in our Persons keeping his owne and leaving us our Personality infinitely distinct But it is a spirituall Union the great Union mentioned so often in the Gospell that is the sole fountain of our Blessednesse our Union with the Lord Christ which we have thereby Many thoughts of heart there have been about this Union §. 7. what it is wherein it doth consist the causes manner and Effects of it The Scripture expresses it to be very Eminent neere durable setting it out for the most part by similitudes and Metaphoricall Illustrations to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery whose depths in this life they shall never fathome That many in the dayes wherein we live have miscarried in their conceptions of it is evident some to make out their Imaginary Union have destroyed the person of Christ and fancying a way of uniting man to God by him have left him to be neither God nor Man Others have destroyed the Person of Believers affirming that in their Union with Christ they loose their own Personality that is cease to be Men or at least these or these Individuall men I intend not now to handle it at large but only and that I hope without offence to give in my thoughts concerning it as farre as it receiveth light from and relateth unto what hath been before delivered concerning the Indwelling of the Spirit and that without the least contending about other wayes of Expression I say then §. 3. this is that which gives us Union with Christ and that wherein it consists even that the one and selfe-same Spirit dwells in him and us The first saving Elapse from God upon the Hearts of the Elect is the Holy Spirit Their quickning is every where ascribed to the Spirit that is
Object or Truth revealed in the word This is common to all that are made partakers of the good Word of God that is to whom 't is Preached and delivered as it is to many whom it doth not profit being not mixt with Faith Heb 4. 2. 3. The way and meanes of Communicating the truth so revealed to their minds or understandings which is the Litterall Grammaticall Logicall delivery of the things contained in the Scriptures as held out to their Minds and Apprehensions in their meditation on them and this meanes of convayance of the sence of the Scripture is plaine obvious and cleare in all necessary Truths A Concurrence of these three will afford and yeild them that have it upon their diligence and enquiry a Disciplinary knowledge of the Litterall sence of Scripture as they have of other things By this meanes the Light shines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sends out some beames of light into their darke minds but the darknesse comprehends it not John 1. 5. receives not the Light in a spirituall manner there is notwithstanding all this still wanting the work of the Spirit before mentioned creating and implanting in and upon their understandings and minds that Light and power of discerning spirituall things which before we insisted on This the Scripture sometimes calls the opening of the understanding Luk 24. 45. sometimes the giving an understanding it selfe 2 Tim 2. 7. 1 John 5. 20 sometimes light in the Lord Ephes. 5. 8. Notwithstanding all the Advantages formerly spoken of without this men are still naturall men and darknesse not comprehending not receiving the things of God that is not spiritually for so the Apostle adds because they Spiritually discerned 1 Cor. 2. 14. Receiving Spirituall things by meere naturall mediums they become foolishnesse unto them This is the first thing that the Spirit dwelling in us doth towards Guidance and Direction he gives a new Light and Understanding whereby in generall we are inabled to discerne comprehend and receive Spirituall things 2. In particular he Guides and leades men to the embracing particular Truthes and to the walking in and up §. 20. unto them Christ promised to give him to us for this end namely to lead us into all Truth John 16. 13. He will guide us into all Truth There is more required to the receiving entertaining embracing a particular Truth rejecting of what is cōtrary unto it then an habituall Illumination This also is the work of the Spirit that dwells in us he works this also in our minds hearts therefore the Apostle secures his little Children that they shall be lead into Truth preserved frō seduction on this account 1 John 2. 20. You have au Vnction from the holy one or ye have received the Spirit from the Lord Jesus and you shall know all things why so because it is his worke to Guide and Lead you into all the things whereof I am a speaking And more fully v 27. You have received an Vnction from him that abideth in you and you have no need that any teach you but as the Vnction teacheth you of all things and is true and is no lye and as he hath taught you abide in him It is received as promised it doth abide as the Spirit is said to do and it teacheth which is the proper worke of the Spirit in an eminent manner Now this Guidance of Believers by the Spirit §. 21. as to the particular Truthes and actings consists in his putting forth of a twofold Act of Light and Power First Of Light and that also is twofold 1. Of Beauty as to the things to be received or done he represents them to the soule as Excellent Comely Desirable and Glorious leading us on in the receiving of truth from Glory to Glory 2 Cor. 2. 18. He puts upon every Truth a new Glory making and rendring it desirable to the soule without which it cannot be closed withall as not discovering either suitablenesse or proportion unto the minds and hearts of men And 2. By some actuall elevation of the minde and understanding to goe forth unto and receive into it selfe the Truth as represented to it by both of them sending forth Light and Truth Psal. 43. 3. blowing of the Cloudes and raising up the day Starre that rises in our hearts Secondly 2 Pet. 2. 19. Of Power Isa. 35. 6. The breaking forth of Streames makes not only the blind to see but the lame to leape Strength comes as well as Light by the powring out of the Spirit on us Strength for the receiving and practice of all his Gracious discoveries to us He leades us not only in Generall implanting a saving Light in the minde whereby it is disposed and enabled to discerne Spirituall things in a Spirituall manner but also as to Particular Truths rendring them Glorious and Desirable opening the mind and Understanding by new beames of Light he leades the soule irresistably into the receiving of the truths revealed which is the second thing we have by him I shall only observe for a close of this §. 22. one or two Consequences of the weight of this twofold Operation of the indwelling of Christ. 1. From the want of the first or his creating a new light in the minds of men it is that so many Labour in the fire for an acquaintance with the things of God It is I say a consequence of it as darknesse is of absence of the Sunne Many we see after sundry years spent in considerable labours and diligence reading of many bookes with a contribution of assistance from other usefull Arts and Sciences Rom. 1. 21 22 in the issue of all their indeavours do wax vaine in their imaginations having their foolish hearts darkned professing themselves wise they become fooles being so farre from any Sappe and savour that they have not the leaves of ability in things Divine Others indeed make some progresse in a disciplinary knowledge of Doctrines of the Scriptures and can accurately reason and distinguish about them according to the formes wherein they have been exercised and that to a great height of conviction in their owne spirits and permanency in the profession they have taken up But yet all this while they abide without any effectuall power of the Truth Rom. 6. 17. conforming and framing their spirits unto the likenesse and mould thereof They doe but see men walking like trees some shines of the light breake in upon them which rather amaze then guides them they comprehend it not They see Spirituall things in a Naturall Light and presently forget what manner of things they were and in the species wherein they are retained 1 Cor. 2. 12 13 14. they are foolishnesse 2. From the want of the latter it is that we our selves are so slow in receiving some partes of Truth and do find it so difficult to convince others of some other parts of it which to us are written with the beames of the Sunne Unlesse the
urged on them who are to use the meanes so appointed for the accomplishment of it And to the instance above mentioned concerning Paul he replies Ch. 13. Sect 8. First §. 43. It is the generally received opinion of Divines that Promises of Temporall good things are still Conditionall and not Absolute which Opinion they maintain upon grounds not easily shaken Now evident it is that the Promise under Question was a Promise of this Nature and Kind relating only to the preservation of the Temporall Lives of Men. Ans. That all Promises of Temporall things without exception are Conditionall that is so as to be suspended on any Conditions not promised to be wrought with equall Assurance to that w ch depends on them is not the judgment of any Divine I know unlesse it be of Mr Goodwin and those of the same perswasion with him in the matter of our present Controversy Who ever but they will say if they will that the Promise of bringing the Children of Israel out of Egypt was Conditionall Let them that do say so assigne the condition on which the Accomplishment of that Promise was suspended The Promise made to the Parents of Sampson of his birth and mighty actions what Condition was it suspended on And yet was it a promise of a Temporall thing Though this may be accounted a generall rule because for the most part 't is so yet may not God make a particular exception thereunto Did he not so in the case of Hhezekiah as to his living 15. yeares as also in those cases before mentioned 'T is true all such Promises have appointed meanes for their Accomplishment but not Conditions whereon their fulfilling is Absolutely suspended But he adds Those words of Paul to the Centurion and Souldiers lately mentioned §. 44. except these abide in the ship ye cannot be safe undeniably prove the said Promise to have beene not Absolute but Conditionall for in case God should have Promised Absolutely without all exception that they should have been safe Paul had plainly contradicted the truth of it by affirming not that they should not but that they could not be safe otherwise than upon the Condition of the Mariners abiding in the ship Ans. 1. This is boldly ventured God promiseth that the End shall be accomplished Paul exhorteh to the use of the meanes for the attainment of that End and in that contradicts the Truth of Gods Promise if it be not Conditionall And why so Who ever said that God promised that they should be safe and preserved in the neglect of meanes They were men and not stones that God promised so to safegard And it was by his blessing upon meanes that he intended to preserve them therefore he that stirred them up to the use of meanes contradicted the promise unlesse it were Conditionall Paul saies indeed they could not be safe unlesse the Mariners abode in the ship not suspending the certainty of Gods Promise upon their continuance in the ship but manifesting the meanes whereby God would bring about their safety That which insues in the two following Exceptions as Paul's perswading them to take meat which conduced to their safety and their casting the wheat into the sea for the same end amounts no higher than the Affirmations already considered Asserting an infallible Promise of an end to be attained by meanes and an Exhortation to the use of meanes with the actuall use of them on the account of their necessity as meanes are inconsistent which is plainely without the least shew of proofe or truth to begge the thing in Question Neither is his Case in hand at all promoted by comparing this particular Promise given at such a time and season with those generall Promises of Earthly Blessings made to the Obedience of the Jewes in the Land of Canaan mentioned Deut. 28. 3 4. Of that which Sixtly followes in the ninth Section being a marvilous pretty Discourse about the Promise here made as though it should be only this that though the ship were lost and miscarried yet none of them in it should perish thereby meerly upon the account of the ships miscarrying though on some other account they might be drowned at the same time Which upon narrow scanning he hath at last found out to be the sence of the place may well deserve the consideration of them who have nothing else to do for my part I have other imployment That which we affirme concerning the Words of God by his Angell §. 45. to Paul is That that they were such a Promise as could not but infallibly be accomplished according to the tenour of what is in those words exprest nor in respect of the Faithfulnesse of God could it otherwise be but that it must so fall out and come to passe as was appointed although the accomplishment of it was to be brought about by the eminent Blessing of God upon the meanes that were to be used by them to whom and concerning whom it was given For first the Promise was not only concerning the Mariners and the rest in the ship for the preservation of whom the means formerly mentioned were used but of Paul's apearance before Caesar a great and eminent worke whereunto he was designed Acts 9. 15. Fear not Paul thou must be brought before Caesar Looke then what infallibility in respect of the Event there was as to Paul's appearance before Caesar the same there was in the preservation of the lives of the rest with him Now although the staying of the Mariners from going out of the ship was a meanes that Paul was kept a live to be brought before Caesar yet can any one be so forsaken of common sence as to say that it was the Condition of the purpose of God concerning the fulfilling of that Testimony which according to his appointment Paul was to make at Rome with all the mighty and successfull travell for the propagation of the Gospell which he after this was ingaged in VVas it all now cast upon the fall of an uncertaine condition not at all determined of God as to its accomplishment Doth the infinitely wise God delight to put the purposes of his heart and those of so great concernement to the Kingdome of his Sonne and his owne Glory in the everlasting wellfare of innumerable soules to such uncertaine hazards which by various wayes obvious and naked before his eyes he could have pretended Secondly §. 46. It is part of the prediction of Paul from the promise he had received and therewith a Revelation thereof that they should be cast upon a certaine Island God having some worke for him there to do Now was this part of the Promise Conditionall or no If it be said that it was Let the Condition on which it depended be assigned Nothing can be imagined unlesse it be that the Wind sate in such or such a quarter 'T is then supposed that God promised Paul and his company should be cast on an Island for their preservation
Threatnings be intended by God for the prevention of the Apostacy of the Saints and consequently to effect their Perseverance the way and manner wherein this end intended by God is to be effected by them must needs be by their ingenerating or raising a Feare or Apprehension in the Saints of Eternall Death it being the native property of Feare mixed with hope to awaken and provoke men to the use of such meanes which are proper to prevent the danger or evill feared there is no otherway imaginable how or whereby the Threatnings we speake of should operate towards the Perseverance of the Saints for the preventing of their Apostacy but that mentioned viz. by Working in them a feare or dread of the evil threatned Therefore Secondly evident it is that such Promises made and made knowne unto the Saints by which they are made uncapeable of any such Feare are absolutely destructive of the efficiency which is proper to the said threatnings to exhibit towards the prevention of Apostacy in the Saints or for the causing of them to Persevere And Lastly 't is every whit as evident that such Promises whereby God should assure the Saints that they shall not Apostatize but Persevere are apt and proper to render them uncapable of all feare of Eternall Death and consequently are apperently obstructive of and destructive unto the native tendency of the said Threatnings towards and about the Perseverance of the Saints these Threatnings can doe nothing contribute nothing towards the Perseverance of the Saints but by the mediation of the Feare of evill in them upon their nonpersevering therefore whatsoever hardens them against this feare or renders them uncapeable of it supersedes all the virtue and vigour which are to be found in these Threatnings for or towards the effecting of their Perseverance Ans. §. 55. First be it granted that one end of God in his threatnings is to prevent Apostacy in the S t s by stirring them up to take carefull heed to the wayes and meanes whereby they may persevere and that they no otherwise worke or cause Perseverance but as they so stirre up and provoke men to the things wherein they are to abide But this is not their only end They are also discoveryes to all the world of the severity of God against sinne and that it is his Judgement that they who commit it are worthy of death Secondly If by Absolute Promises of Finall Perseverance you intend such Promises of Perseverance in and by the use of meanes instituted and appointed by God himselfe for the accomplishment of the end promised which are not made or given upon the Consideration of any worth in them to whom they are made nor do depend as to their Accomplishment on any such condition in them as in the event and issue may not be fulfilled this observation also is granted You may adde also that God will certainely effectually and infallibly worke in them an abiding with him to the end or put his Law in their hearts that they shall never depart from him If by infrustrably also you intend only that he will so worke it as that his Counsell and Purpose shall not in the end be frustrated or disappointed we grant that also for he hath said his Counsell shall stand and he will do all his pleasure These things being thus supposed let us try the inferences from them that must make good the former Assertion concerning the frustration of the use of Comminations by them for they are singled out to beare the weight of this charge To the first Assumption then and Inference I say there is a twofold feare of eternall death and destruction 1. An Anxious perplexing Feare in respect of the End it selfe 2. A Watchfull carefull Feare in respect of the meanes leading thereunto In respect of the first it is utterly denyed that the use and end of the Threatnings of God in respect of his Saints are to ingenerate any such Feare in them it being directly opposed to that Faith Assurance Peace Boldnesse Consolation and Joy that God is pleased to afford to them and abundantly exhorts them to live up unto Yea an Anxious abiding Feare of Hell is fully contrary to that very Conditionall Assurance of Salvation which Mr Goodwin hinselfe in respect of their present Condition allowes to them Nor hath the Lord instituted his Ordinances at such a difference and Opposition one to another as that at the same time towards the same persons they should be effectuall to beget opposite and contrary frames and principles For the other or a Watchfull heedfull Feare for the avoiding of the way meanes that would lead them and do lead others to destruction that is not in the least inconsistent with any Assurance that God is pleased by his Promises to give to his Saints of their Perseverance God will have them expect their Perseverance in the way wherein he hath promised it that is by the use of such and such Meanes helpes and Advantages as he hath appointed for the effectuall Accomplishment thereof And therefore nothing is in vaine or useleslly applied to them which according to his appointment is suited to the stirring of them up to the use of the meanes ordained for that end as before mentioned Therefore to Mr Goodwin's second Assertion which he calls evident I say First that it is not the making or the bare making knowne to the Saints of the Promises of God that will worke the end for which they are given to them or enable them to mixe them with Faith and according to the strength of that and not according to the Truth that is in the Promises themselves is their Assurance of the things promised And therefore notwithstanding all the cleare Promises of Perseverance which are made and made knowne to them we see very many of them not to come up to any such Assurance thereof as to be freed from the First sort of Feare mentioned which yet is the proper issue of unbeliefe to the begetting whereof in them God hath not instituted any Ordinance Secondly that none of the Saints of God are by the Promises of Grace which we assert freed from that Feare which is the proper product and effect of Gods Comminations in respect of them and therefore by them there is no obstruction laid in the way of the proper efficiency of those threatings What is added in the third and last place is only a Repetition of what was before spoken without any attempt of Proofe unlesse he would have it look't upon as a Conclusion from the premises whose weakenesse being discovered as to the intent and purpose in hand we need not farther trouble our selves with it Instead of Mr Goodwin's now considered take these few Observations which will give so much light into the whole matter under debate as may supersede his whole insuing Discourse First then § 56. it may be observed as it was by the way in the foregoing Discourse that notwithstanding the Promises of
every evill way and to delight in God continually and because they cannot attaine in this life unto perfection they cry out of the power of sin leading them captives to the Law thereof They would have their wills dead to sinne wholly dead and have trouble that they are not so as to the generall frame of of their spirits how oft so ever they be drawne off For other persons they have truly no such frame at all whatever they may be cut into the likenesse of by the sharpnesse of Scripturall convictions that come upon them and therefore they watch not as to the keeping of it The deeper you dive into them the more neere you come to their hearts the worse they are their very inward parts is wickednesse I speak now of the ordinary frame of the one and other This drawing of by sinne in Believers is by the power of sinne in opposition to their Will Their wills lye against it to the utmost thev would not as was shewed be so drawne off But as for the others as hath been shewen however their minds may be inlightned and their consciences awakned and their Affections corrected and restrained their wills are wholly dead in sinne Secondly when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or drawne away there are stricken out between the lust and the pleasing object some glances of the heart with thoughts of sinne When lust hath gon thus farre if a violent temptation fall in the person to whom it doth so befall may be carryed or rather hurried out and surprized into no small advance towards the perpetration of sinne without the least delight in the sinne or consent of the will unto it if he be a godly man So was it in the case of David in the cutting of the lap of the garment of Saul Lust stirred in him drew him off from his frame of dependance on God and by the advantage of Sauls presence stirred up thoughts of selfe-security and advantage in him which carryed him almost to the very act of sinne before he recovered himselfe Then I say is a man drawn away not only in respect to the Terme from whence but also of that whereunto when the thoughts of the object presented as suitable to lust are cast in though immediately rejected This I intend by this acting of sinne Which although it be our sinne as having its rise and spring in us and is continually to be lamented yet when it is not accompaned with any delight of the Heart or consent of the Will but the thought of it is like a piece of fiery iron cast into water which maketh a sudden commotion or noise but yet is suddenly quenched it is that which regenerate men are may be subject to which also keepeth them humble all their dayes There is more in this drawing away than a single thought or apprehension of evill amounts to which may be without the least sinne To know evill is not evill but yet is short of the soules consent unto it The second way wherein lust proceedeth in tempting is by inticing the soule § 53. he who is so dealt withallby it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be inticed There is something more in this than in being only drawn away The word here used is twice mentioned in the 2 Epistle of Peter 2 chapter Once it is rendred to beguile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. And in the other alluring v. 18. It commeth as is commonly known from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bait which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit because the end of a bait is to deceive to catch by deceiving Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to intice to allure to intangle as men do fishes and birds with baits That which by this expression the Holy Ghost intendeth is the prevalency of Lust in drawing the soule unto that which is by the Casuists termed Delectatio morosa a secret delight in the evill abiding some space upon it So that it would do that which it is tempted and inticed unto were it not forbidden as the fish liketh the bait well enough but is affraid of the Hooke The soule for a season is captivd to like the sinne and so is under the power of it but is affraid of the guilt It sticketh only at this how shall it do this great thing and sinne against the Lord. Now though the mind never frame any intention of fulfilling the evill wherewith the soule is thus intangled or of committing that sinne whereunto it is allured and inticed yet the affections having been cast into the mould of sin for a season conformed unto it by delight which is the conformity of the affections to the thing delighted in This is an high degree of sin and that because it is directly contrary to that death unto sin and the crucifying of the flesh and the lusts thereof which we are continually called unto It is in a sence a making provision for the flesh to fulfill the lusts thereof provision is made though the flesh be not suffered to feed thereon but only delight it selfe with beholding of it I shall not deny but this also may befall a true Believer §. 54. it being chiefely implyed in Rom. 7. But yet with wide difference from the condition of other persons in their being under the power of the deceits and beguilements of sin For first this neither doth nor can grow to be the habituall frame of their hearts because as the Apostle telleth us they are dead to sinne and cannot live any longer therein Rom. 6. 2. And their old man is crucified with Christ that the body of sinne might be destroyed v. 6. Now though a man should abstâ—ine from all actuall sinnes or open committing of sinne all his dayes yet if he have any habituall delight in sinne and defileth his soule with delightfull contemplations of sinne he liveth to sinne and not to God which a Believer cannot do for he is not under the Law but under Grace To abide in this state is to weare the garment spotted with the flesh But now take another Person however heightned and wrought up by convictions unlesse it be when Conscience is stirred up and some affrightment is put upon him he can as his leisure affords give his heart the swing in inordinate affections or what else pleaseth suiteth his state condition temper and the like 2. A Believer is exceedingly troubled upon the account of his being at any time led captive to the power of sinne in this kind and the review of the frame of his spirit wherein his affections were by delight conformed to any sinne is a matter of sore trouble and deep humiliation to him I am of Austins mind De Nup-Concupis Cap. 8 that it is this perpetrating of sinne and not the actuall committing of it which the Apostle complaineth of Rom. 7. Two things perswade me hereunto First That it is the
them did them no good at all And the reason of this sad successe in the Preaching of the Gospell and Declaration of the Promises he gives you in the same words It is that the word was not mixed with Faith in them that heard it It is the mixing of the Promises with Faith that renders them usefull and profitable Now to what ever Faith is required the more firme strong and stable it is the more effectuall and usefull it is That then which is apt to establish Faith to support and strengthen it to preserve it from staggering Rom. 4. 20. that renders the Promise most usefull and effectuall for the Accomplishment of any worke whereunto it is designed Now Faith in the Promises respects the Accomplishment of the things promised as the Apostle tells us in that commended and never enough imitated Example of the Faith of Abraham Rom 4. 19 20 21. Being not weake in Faith he considered not his own body now dead when he was about an hundred years old neither yet the deadnesse of Sarahs wombe he staggered not at the Promise of God through unbeliefe but was strong in Faith giving glory to God being fully perswaded that what he had promised he was able also to performe Laying aside all considerations that might tend to the impairing of his confidence he firmely believed that it should be to him as God had promised That the Doctrine we insisted on is clearly conducing to the establishing of Faith in the Promises cannot tolerably be called into Question Whatsoever is in those Promises whatsoever Considerations or concernements of him whose they are as his Faithfulnesse Unchangeablenesse Omnipotency that are apt to strengthen Faith in them it preserves entire and exalteth It is a wild Assertion which men scarce search their own hearts if indeed men know what belongs to believing in sincerity when they make that the efficacy of the Promises unto our Obedience should arise from hence that the things promised may not be fulfilled and that the weaknesse of Faith as every such supposall doth at least weaken it yea and tends to its subversion should render the Promise usefull which hath no use at all but as it is mixed with Faith For instance those Promises that God will be an All-sufficient God unto us that he will circumcise our Hearts and write his Law in them that we shall feare him is as was manifested before an usefull Meditation for the ingenerating and quickning of Obedience and Holinesse in us That it may be such a meanes it is required that it be mixt with Faith in them that heare it as was declared According as Faith is strong or weake so will its usefulnesse be I aske then whether this be a way proper to set this Promise on worke for the end proposed namely to perswade them that should believe it that all this may be otherwise God may cease to be their God their hearts may not be circumcised nor the Law mentioned written in them Is this the way to strengthen their Faith and to keepe them from staggering Or rather to subvert and cast downe all their confidence to the ground The Doctrine we have under consideration continually sounds in the eares of Believers 1 Cor. 1. 9. that God is faithfull in all his Promises that he can that he will make them good that his own Excellencies his own Perfections require no lesse at his hands And this it doth not on any Grounds that carry any thing with them that may seeme to incline to the least neglect of God or contempt of any Property Excellency or word of his and so be apt to breed presumption and not Faith But on such only as give him the Glory of all that he hath revealed of himselfe unto us and therefore its genuine tendency must be to beget and increase precious saving Faith in the hearts of men which we conceive to lye in a more direct way of efficacy towards Holinesse and Obedience then the ingenerating of servile feares gendering unto bondage can do This then we have obtained first that the Promises peculiarly insisted on are motives to furtherances of Obedience secondly that the way whereby they become so is by being mixed with Faith and the stronger Faith is the more effectuall will the working of those Promises unto Holinesse be thirdly that the Doctrine of the Perserverance of the Saints and stability of God's Love to them giving him the Glory of all his Excellencies which in his Promises are to be considered is suited to the carrying on of Faith in its growth and increase Indeed that which makes our beliefe of the Promises of Faith divine is the rise it hath and the bottome whereinto it is resolved viz. The Excellencies of him who makes the Promises As that he is True Faithfull Alsufficient the Glory of all which is given him in Believing as the Apostle informes us Rom. 4. 20 21. Yea and all this He must be received to be in reference to the accomplishment of his Promises or we Believe them not with divine supernaturall if that terme may be allowed and saving Faith Surely they must needs think us very easie of beliefe and wholly unexperienced of any Communion with God who shall suppose that we will be perswaded that the Doctrine which eminently asserts and ascribes unto God the Glory of all his Attributes which he would have us to eye in his Promises strengthning Faith on that account doth annihilate the Promises in the Word of the Ministry as to their usefulnesse unto our Obedience Let us deale by instance God hath promised to begin and perfect a good worke in us according as this Promise is mixt with Faith so it will be usefull and profitable to us If there be no Faith it will be of no use if little of little if more of more Let a man now be supposed to be wavering about his mixing this Promise with Faith whereupon the issue of its Efficacy and Fruitfulnesse as was said doth depend And let the Doctrine we teach be called in to speake in this Case and let us trye whether what it saies be prejudiciall to establishment of Faith or whether it be not all that lookes towards its Confirmation It saies then unto the soule of a Believer why art thou so cast downe thou poore soule And why are thy thoughts perplexed within thee It is true thou art weake unstable ready to fall away and to perish thy temptations are many great and prevalent and thou hast no strength to stand against the power and multitude of them But looke a little upon him who hath promised that thou shalt never depart from him who hath promised to finish the good worke begun he is Unchangeable in his Purposes Faithfull in his Promises and will put forth the exceeding greatnesse of his power for the Accomplishment of them so that though thou failest he will cause thee to renue thy strength though thou fallest thou shalt not be cast
downe He hath undertaken to worke and who shall let him The Councell of his heart as to the fulfilling of it doth not depend on any thing in us what sinne thou art overtaken withall he will pardon and will effectually supply thee with his Spirit thatâ— thou shalt not fall into or continue in such sinnes as would cut off thy Communion with him And doth not this mixe the forementioned Promises with Faith and so render it effectuall to the carrying on of the worke of Love and Obedience as was mentioned And as this Doctrine is suited to the establishment of the soule in Believing and to the stirring of men up to mixe the the Promises with Faith so there is not any thing that is or canbe thought more effectuall to the weakening impairing and shattering of the Faith of the Saints then that which is contrary thereunto as shall afterwards be more fully manifested Tell a soule that God will write his Law in him and put his feare in his inward partes that he shall never depart from him what can ye pitch upon possibly to unsettle him as to a perswasion of the Accomplishment of this Promise and that it shall be so indeed as God hath spoken but only this according as thou behavest thy selfe which is left unto thee so shall this be made good or come short of accomplishment If thou continue to walke with God which that thou shalt do he doth not promise but upon Condition thou walke with him it shall be well and if thou turne aside which thou mayst do notwithstanding any thing here spoken or intimated then the word spoken shall be of none effect the Promise shall not be fulfilled towards thee I know not what the most malicious Devill in Hell if they have degrees of malice can invent more suitable to weaken the Faith of men as to the accomplishment of Gods Promise then by affirming that it doth not depend upon his Truth and Faithfulnesse but solely on their good behaviour which he doth not effectually provide that it shall be such as is required thereunto God himselfe hath long since determined this difference might he be attended unto What hath been spoken of the Promises of the first sort might also be manifested concerning those of the second And the like might also be cleared up in reference to those other weapons of Ministers warfare in casting downe the strong holds of sinne in the hearts of men to wit Exhortations and Threatnings But because Mr Goodwin hath taken great paines both in the generall to prove the unsuitablenesse of our Doctrine to the promotion of Obedience and an Holy Conversation and in particular its inconsistency with the Exhortations and Threatnings of the Word managed by the Ordinances of the Ministry What is needfull farther to be added to the purpose in hand will fall in with our vindication rescuing of the Truth from the false criminations wherewith it is assaulted and reproached as to this particular And therefore I shall immediately addresse myselfe to the Consideration of his long Indictment and charge against the Doctrine of the Perseverance of the Saints as to this very thing CAP. XI 1. The Entrance into an Answer to Mr G's Arguments against the Doctrine of the Saints Perseverance His sixt Argument about the usefulnesse of the Doctrine under consideration to the worke of the Ministry proposed 2. His prâ—ofe of the minor Proposition 3. Considered and Answered Many pretenders to promote Godlinesse by false Doctrines M. G.'s common interest in this Argument 4. His proofes of the usefulnesse of his Doctrine unto the promotion of Godlinesse 5. Considered and Answered The inconsequence of his Arguing discovered 6. The Doctrine by him opposed mistaken ignorantly or wilfully 7. Objections proposed by Mr G. to himselfe to be Answered 8. The Objection as proposed disowned Certainty of the Love of God in what sence a motive to Obedience 9. The Doctrine of Apostasy denies the unchangeablenesse of Gods Love to Believers placeth Qualifications in the Roome of persons 10. How the Doctrine of Perseverance promiseth the continuance of the Love of God to Believers 11. Certainty of Reward incouraging to regular Actions Promises made to Persons qualified not suspended upon those Qualifications Meanes appointed of God for the accomplishment of a determined end certaine 12. Meanes not alwaies conditions 13 M. G's strange inference concerning the Scripture 14. Considered The word of God by him undervalued and subjected to the judgement of vaine men as to its Truth and Authority 15. The pretended reason of the former proceeding discussed The Scripture the sole judge of what is to be ascribed to God and believed concerning him 16. The Doctrine of the Saints Perseverance falsely imposed on and vindicated 17. Mr G's next Objection made to himselfe against his Doctrine its unseasonablenesse as to the Argument in hand demonstrated 18. No Assurance of the Love of God not Peace left the Saints by the Doctrine of Apostasy The ground of Peace and Assurance by it taken away 19. Ground of Pauls Consolation 1 Cor. 9. 27. the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Another Plea against the Doctrine attempted to be proved by M. G. That attempt considered Not the weaknesse of the Flesh naturally but the strength of Lust spiritually pretended 21. The cause of Sinne in the Saints farther discussed 22. The Power ascribed by M. G. to men for the strengthning and making willing the Spirit in them considered 23. The Aptnesse of the Saints to performe what and whence The opposition they have in them thereunto 24. Gospell Obedience how easy 25. The Conclusion 26. Answer to Chap. 13. of his Book proposed THE Argument §. 1. wherein Mr Goodwin exposeth the Doctrine under contest to the triall concerning its usefulnesse as to the promotion of Godlinesse in the hearts and wayes of them by whom it is received he thus proposeth Cap. 13. Sect. 32. Pag. 333. That Doctrine which is according to Godlinesse and whose naturall and proper tendencie is to promote Godlinesse in the hearts and lives of men is Evangelicall and of unquestionable comportance with the Truth such is the Doctrine which teacheth the possibility of the Saints declining both totally and finally Ergo Of this Argument he goeth about to establish the respective propositions §. 2. so as to make them serviceable to the enforcement of the Conclusion he aimeth at for the exaltation of the Helena whereon he is enamored and for the major Proposition about which rightly understood we are remote from contesting with him or any else and will willingly and cheerefully at any time drive the cause in difference to Issue upon the singular Testimony of the Truth wrapped up in it he thus conâ—irmeth it The Reason of the major Proposition though the truth of it needeth no light but its owne to be seen by is because the Gospell it selfe is a Doctrine which is according unto Godlinesse a ministry of Godlinesse is a Doctrine