of these words he shall dye and he tells you that If the Righteousnesse such men have done shall come into no account that it shall not profit him as to his temporall deliverance then it is impossible it should profit him as to his eternall Salvation But first according to our interpretation of the words there is no necessity incumbent on us to affirme that the persons mentioned shall obtaine Salvation though we say that eternall death is not precisely threatned in the words but yet that a man may not by the just hand of God be punished with temporall death for his faults and iniquityes as Josiah fell by the sword and yet have his righteousnesse reckoned to him as to his great recompence of reward is a strain of doctrine that Mr Goodwin will scarce abide by I dare not say that all who dyed in the wildernesse of the Children of Israel went to Hell and came short of eternall Life and yet they all fell there because of their iniquityes But he adds Sect. 4. Againe that which God here threatneth against that double or twofold iniquity of back-sliding is opposed to that life which is Promised to Repentance and Perseuerance in their well-doing But this Life is confessed by all to be eternall Life therefore the death opposite to it must needs be Eternall or the second death When the Apostle saith the wages of sinne is death but the guift of God is eternall Life through Christ Jesus our Lord. Rom. 6. 23. Is it not evident from the antithesis or opposition in the tendency between the death and life mentioned in it that by that death which he affirmes to be the wages of sinne is meant eternall death how else will the opposition stand Ans. It is true the Life and Death here mentioned the one promised v. 9. the other threatned in those insisted on are opposed and of what nature and kind the one is of the same is the other to be esteemed It is also confessed that the Life Promised in the Covenant of Mercy to Repentance is eternall Life and the wages of sinne mentioned in the Law is Death eternall but that therefore that must be the sence of the words when they are made use of in answer to an Objection expressed in a proverb concerning the Land of Israel and when it was temporall death that was complained of afore in the proverb the Fathers have eaten sower graps and the childrens teeth are set on edge they did not complaine that they were damned for their Fathers sinnes that Mr Goodwin doth not attempt to prove and I do not blame him for his silence therein He sayes yet againe When God in the Scriptures threatens impenitent persons with death for their sinnes doubtlesse he intends and meanes eternall death or that Death which is the wages of sinne Otherwise we have no sufficient ground to believe or thinke that men dying in their sinnes without Repentance shall suffer the vengeance of eternall fire not only a temporall or naturall death which those who are righteous and truly eminent themseves suffer as well as they therefore to say that God threatens impenitent Apostates in the place in hand with a temparall Death only when as elsewhere he threatens impenitency under the lightest guilt of all with eternall death is in effect to represent him as vehement and fore in his diswasives from ordinary and lesser sinnes as indifferent and remisse in disswading from sins of the greatest provocation Ans. The summe of this Reason is if the death there threatned to those men of our present contest be not death eternall we have no sufficient ground to believe that God will inflict any death on impenitent Apostates but only that which is temporall or naturall which others dye as well as they and why so I beseech you is there no other place of Scripture whence it may be evinced that eternall death is the wages of sinne or is every place thereof where death is threatned to sinne so circumstantiated as this place is Is the threatning every where given out upon the like occasion and to be accommodated to the like state of things These Discourses are exceeding loose sophisticall and inconclusive neither is a violent death counted naturall though it be the dissolution of nature Neither is there any thing more added by Mr Goodwin in all his considerations of the words of this passage of the Scriptures than what we have insisted on that he nextly mentioneth that if God here threatneth impenitent siners only with temporall death then why should the most profligate sinners feare any other punishment is of more energie for the confirmation and building up the sence which he imposeth on the words than that which went before they with whom he hath to do will tell him that he doth all along most vainly assume and beg the thing in question viz. That the persons intimated are absolutely impenitent sinners and not so under some considerations only that is that do never recover themselves from their degeneracy from close walking with God nor do the words indeed necessarily import any thing else and for impenitent sinners in generall not those who are only so termed there are testimonyes sufficient in the Scriptures concerning Gods righteous judgment in their eternall condemnation And this is the first testimony produced by Mr G. for the proofe of the Saints Apostacy §. 18. a witnesse which of all others he doth most rely upon and which he bringeth in with the greatest acclamation of successe before the triall imaginable That when he hath brought him forth he giues us no account in the least whence he comes what is his businesse or what he aimes to confirme nor can make good his speaking one word on his behalfe Indeed as the matter is handled I some thing question whether lightly a weaker Argument hath been learned on in a case of so great importance than that which from these words is drawn for the Apostacy of the Saints for as we have not the least attempt made to give us an account of the context scope and intendment of the place by which yet the expressions in the verses insisted on must be regulated no more can any one expression in it be made good to be of that sence and signification which yet alone will or can yeild the least advantage to the cause for whose protection it is so earnestly called upon Now the leaders and Captaines of the forces Mr Goodwin hath mustered in this 12. Chapter being thus discharged the residue or the followers thereof will easily be prevailed with to returne every one to his owne place in peace The next place of Scripture produced to consideration §. 19. Mr Goodwin ushers in Sect. 11. with a description of the Adversaries with whom in this Context he hath to doe and sets them off to publique view with the desireable qualifications of ignorance prejudice and partiality having it seems neither ingenuity enough candidly and fairely
with a farther opening of his mind as to what he had last spoken of The world the world being vile wretched deceitfull and set upon Opposition against them a man would have thought that the Lord Jesus should have desired that his Saints might be taken out from the midst of this world and set in a quiet place by themselves where they might no more be troubled with the baits and oppositions of it But this is not that which he requests he hath another worke for them to do in the world they are to beare witnesse to him and his Truth by their Faith and Obedience to convince the wicked unbelieving world They are to Glorifie his name by doing and suffering for him so that this is no part of his request I pray not saith he that thou shouldest take them out of the world but that they may not be prevailed on nor conquered by the evill that is in the world That they may be kept and preserved from the power of evill which would separate them from me and my Love This he presseth for and this he is heard in and that not only for his Apostles and present followers but as he tells you v. 20. for all that should believe on him to the end of the world The things prayed for the Reason of his Intercession the opposition against the accomplishment of the things interceded for the distinction put between them for whom he Intercedes and the perishing world all delivered in plaine and expresse termes evidently evince the intendment of Christ in his Intercession evidently to regard the safeguarding of Believers in the Love and Favour of God by their continuance in Believing and preservation from the Power of temptations and oppositions arising against their Perseverance in communion with God The result of what hath been spoken §. 5. as to its influence into the confirmation of the Truth under Demonstration amounts unto thus much That which the Lord Jesus Christ as Mediator requesteth and prayeth for continually of the Father according to his mind in order to the Accomplishment of the Promises made to him and Covenant with him all his desires being bottomed upon his exact perfect performance of the whole will of God both in doing and suffering that shall certainly be accomplisht and brought to passe But thus in this manner upon these accounts doth the Lord Jesus intercede for the Perseverance of Believers and their Preservation in the Love of the Father unto the end therefore they shall undoubtedly be so preserved It is confessed that the Persons Interceded for are Believers all Believers that then were or should be to the end of the World the efficacy of this Intercession having commenced from the foundations thereof the thing prayed for is their Preservation in the state of Union with Christ and one another the motives used for the obtaining this request in their behalfe are taken from the work they have to doe and the opposition they were to meet withall and all the Saints being thus put into the hand of God who shall take them from thence On what account is it that they shall not be preserved To say they shall be thus preserved in case themselves depart not wilfully from God is to say they shall be preserved in case they preserve themselves as will afterwards be farther manifested This Argument is proposed by the Apostle §. 6. in the most triumphant assurance of the Truth and Certainty of the inference contained in it that he any where useth in any case whatsoever Rom 8. 33 34. Who shall lay any thing to the charge of Gods Elect It is God that justifieth Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh Intercession for us he laies the immunity of the Elect justified Persons from just crimination or Condemnation on the foundation of the Oblation and Intercession of Christ The first part of this Argument from the Oblation of Christ who shall condemne It is Christ that died asserting the immunity of Believers from Condemnation upon the account of the punishing of all their sinnes in Christ and the perfect satisfaction made by his death for them whence the justice of God in the issue will not have any thing to lay to their charge we have formerly insisted on The other which the Apostle induces emphatically and comparatively though not in respect of procurement and purchase made yet of assurance to be given with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Oblation is that now before us To make the Assurance of Believers plentifull that they may know both the Truth of his first generall Assertion that all things shall work together for good to them and this particular conclusion now laid downe by way of interrogation rejecting all evill opposed to their former enjoyments who shall lay any thing to their charge who shall condemne He gives them a threefold consideration of the state and actings of the Lord Christ after the Expiation of their sinnes by this bloud in reference to them 1. He is Risen 2. He is at the Right hand of God 3. Makeeth Intercession for them the First denoting his Acquitment and theirs in him for he died in their stead from all the sinnes that were charged on him For he was declared to be the Sonne of God accepted with him and justified from all that debt which he undertook in his Resurrection and if he be risen who shall lay any thing to the charge of them whom he died for and for all whose sinnes in their stead he was acquitted The Second is his Exaltation and Power for having purged our sinnes he is sate downe at the right hand of the Majesty on High Heb. 1. 3. receiving thereby a most plenary demonstration of his Fathers good will to him and his in respect of the work that he had undertaken and gone through for them For if he had not made an end of sinne when he was obedient unto death the death of the Crosse he could not expect that God should give him a name above every name with fulnesse of power to give Eternall Life to all that the Father gave him This to assure us that he will doe having power in his own hand the Apostle addes who also Intercedes for us hereby thirdly testifying abundantly his good will and care for our Salvation Upon these considerations the Apostle leads the Faith of the Saints of God to make a conclusion which is to be believed as a Divine Truth that tenders to us the Doctrine we have under Demonstration triumphant against all Objections and oppositions that can be made against it And hence we thus argue Those against whom no Charge can be laid who cannot by any means be separated from the love of God in Christ cannot totally and finally fall away from Faith and fall out of Gods Favour but that this is the condition of all true
Conscience doth however it tumultuate rebuke chide perswade trouble cry and the like whatever conviction of the guilt of sinne may shew into the judgement yet sinne hath the consent of the whole soule Every thing that hath a reall influence into operation consents thereto originally and radically how ever any principle may be dared by Conscience To take off any thing from full consent there must be something of a spirituall Repugnancy in the mind and will which when Lust is thus enthroned there is not Secondly That sinne reigneth in such persons Many have been the inquiries of Learned men about reigning of sinne As What sinnes may be said to reigne §. 8. and what not Whether sinnes of ignorance may raigne as well as sinnes against knowledge What little sinnes may be said to reigne as well as great Whether frequent relapses into any sinne prove that sinne to be reigning Whether sinne may reigne in a Regenerate person Or whether a Saint may fall into reigning sinne whereabout Divines of great note and name have differed all upon a false bottome and supposall The Scripture gives no ground for any such inquiries or disputes or Cases of Conscience as some men have raised hereupon And indeed I would this were the only instance of mens creating Cases of Conscience and answering them when indeed and in truth there are no such things so insnaring the Consciences of Men and intangling more by their Cases than they deliver by their Resolutions The truth is there is no mention of any reigning sinne or the Reigning of any sinne in the whole Book of God taking sinne for this or that particular sinne But of the Reigne of this Indwelling originall Lust or fountaine of all finne there is frequent mention Whilest that holds its power and universality in the soule and is not restrained nor straitned by the Indwelling spirit of grace with a new vitall principle of no lesse extent and of more power than it be the Actuall sinnes few or more knowne or unknowne little or great all is one sinne reignes and such a person is under the power and dominion of sinne so that in plain termes to have finne reigne is to be unconverted and to have sinne not to reigne is to be converted to have received a new principle of Life from above This is evident from the 5. and 6. Chapter of the Epist. to the Romans the seate of this Doctrine of reigning sinne The opposition insisted on by the Apostle is between the Reigne of Sinne and Grace and in pursuit thereof he manifests how true Believers are tanslated from the one to the other To have sinne reigne is to be in a state of sinne to have Grace reigne is to be in a state of Grace So Chapter 5. 21. % As sinne reigned unto death so Grace reignes through Righteousnesse unto eternall Life by Jesus Christ our Lord The sinne he speakes of is that whereof he treates in all that Chapter the sinne of Nature the Lust wherof we speake this by nature reigneth unto Death but when Grace comes by Jesus Christ the soule is delivered from the power thereof so in the whole 6. Chap. It is our change of state and Condition that the Apostle insists on in our delivery from the reigne of sinne and he tells us this is that that destroyes it our being under Grace v 14. Sinne shall not have dominion over you because you are not under the Law but under Grace Plainely then there are two Lords and Rulers and these are Originall or Indwelling sinne and Grace or the Spirit of it The first Lord the Apostle discovers with his entrance upon his Rule and Dominion Chap. 5. and this all men by nature are under The second he describes Chap. 6. which sets out the Rule reigne of Grace in Believers by Jesus Christ. And then Thirdly the place that both these Lords have in this life in a Believer Cap. 7. This then is the only reigning sin in whomsoever it is in its power compas as it is in all unregenerate men in them in them only doth sin reigne every sin they commit is with full consent as was manifested before in exact willing Obedience to the soveraigne Lord that reignes in them Fourthly §. 9. observe that the Grace new Creature Principle or Spirituall Life that is Given to bestowed on and wrought in all and only Believers be it in the lowest and most remisse degree that can be imagined is yet no lesse universally spread over the whole soule than the contrary habit and principle of Lust and sinne whereof we have spoken In the Understanding it is Light in the Lord in the Will Life in the Affections Love Delight c. those being reconciled who were alienated by wicked workes Where ever there is any thing the least of grace there something of it is in every thing of the soule that is a capable seat for good or evill habits or dispositions He that is in Christ is a new creature 2 Cor 5. 17. not renewed in one or other particular he is a new Creature Fiftly that where ever true Grace is in what degree soever §. 10. there it bears Rule though sinne be in the same subject with it As sinne reignes before grace comes so Grace reignes when it doth once come And the reason is because sinne having the first Rule and Dominion in the heart abiding there there is neither Roome nor place for Grace but what is made by conquest Now who ever enters into a possession by right of Conquest what resistance soever be made if he prevaile to a Conquest he reignes In every regenerate man though Grace be never so weake and Corruption never so strong yet properly the Soveraignty belongs to Grace Having entered upon the soule and all the powers of it by Conquest so long as it abides there it doth reigne So that to say a Regenerate man may fall into reigning sinne as it is commonly exprest though as we have manifested no sinne reignes but the sinne of Nature as no good Act reigneth but the spirit and habit of Grace and yet continue Regenerate is all one as to say he may have and not have true Grace at the same time Now from these considerations §. 11. some farther inferences may be made First That in every regenerate person there are in a spirituall sence two Principles of all his actings Two Wills There is the Will of the Flesh and there is the Will of the Spirit a Regenerate man is spiritually and in Scripture expression two men a new man and an old an inward man and a body of Death and hath two Wills having two Natures not as Naturall faculties but as Morall principles of operation and this keepes all his actions as Morall from being perfect absolute or compleate in any kind He doth good with his whole heart upon the account of sincerity but he doth not good with his whole heart upon the account
assurance they have that those who are borne of God cannot shall not sinne unto deaths 1 Joh. 3. 9. seeing their own interest in that estate and condition may be clouded at least for a season and their consolation thereupon depending interrupted might occasion thoughts in them of very sad consideration but whilest besides all the beams raies that ever issued from a falling starre all the leaves and blossomes with abortive fruit that ever grew on an unrooted tree all the goodly turrets and ornaments of the fairest house that ever was built on the sand 1 Joh. 5. 7 8. there are moreover three that beare witness in Heaven the Father Sonne and Spirit and three that beare witness on Earth the Water Bloud and Spirit 1 Joh. 2. 20 21 whilst there is a teaching anoynting and assuring earnest a firme sealing to the day of redemption a knowledge that we are passed from death to life 2 Cor. 1. 21 22. the temptation arising from the Apostasie of Hypocrites is neither so potent nor unconquerable 2 Cor. 5. 5. but that by the grace of him through whom we can doe all things Ephes. 1. 14. it may be very well dealt withall Ephes. 4. 30. This I say Rom. 8. 16. supposing the ordinary presence and operation of the spirit of grace in the hearts of believers with such shines of Gods countenance upon them as they usually enjoy Let these be interrupted or turned aside and there is not the least blast or breath that proceeds from the mouth of the weakest enemy Psal 30. 6 7. they have to deale withall but is sufficient to cast them downe from the excellency of their joy and consolation The evidence of this truth is such § 8. that M. Goodwin is forced to say * Verè fidelit uti pro tempore praesenti de fidei conscientiae suae integritate certus esse potest ita de salute sui de salutiferâ Dei erga ipsum benevolentiâ pro illo tempore certus esse potest debet Farre be it from me to deny but that a man may very possibly attaine unto a very strong and potent assurance and that upon grounds every way sufficiently warrantable and good that his faith is sound and saving Cap 9. Sect 9. but unto this concession he puts in a double exception First That there is not one true believer of an hundred yea of many thousands who hath any such assurance of his Faith as is built upon solid and pregnant foundations I must by his leave enter my dissent hereunto and as we have the liberty of our respectiue apprehensions so neither the one nor the other prove any thing in the cause Setting aside causes of desertion great temptations and tryalls I hope through the riches of the grace and tenderness of the love of their father Act. Synod p. 182. decl sent Thes. 7. the condition is otherwise then is apprehended by M. Goodwin with the generality of the Family of God The reasons given by him of his thoughts to the contrary doe not sway me from my hopes or byas my former apprehensions in the least His reasons are First Because though the testimony of a mans heart and conscience touching his uprightness towards God or the soundness of any thing that is saving in him be comfortable and chearing yet seldome are these properties built upon such foundations which are sufficient to warrant them at least upon such whose sufficiency in that kind is duely apprehended For the testimony of the conscience of a man touching any thing which is spiritually and excellently good is of no such value unlesse it be first excellently inlightned with the knowledge nature proprieties and condition of that on which it testifieth and Secondly be in the actuall contemplation consideration or remembrance of what he knoweth in this kind Now very few believers in the World come up to this height and degree First Ans. 1. There is in this reason couched a supposition which if true would be farre more effectuall to shake the confidence and Resolution of beleevers then the most serious consideration of the Apostasies of all professors that ever fell from the glory of their profession from the beginning of the World and that is that there is no other pregnant foundation of Assurance but the testimony of a mans own heart and conscience touching his uprightness towards God and therefore before any can attaine that assurance upon abiding foundations they must be excellently inlightened in the nature properties and condition of that which their consciences testifie unto as true faith and uprightnesse of heart and be cleare in the disputes and Questions about them being in the actuall contemplation of them when they give their Testimony I no way doubt but many thousands of believers 1 Cor. 1. 26. whose apprehensions of the nature properties and conditions of things Jam. 2. 5. as they are in themselves are low weake and confused yet hauing received the Spirit of Adoption bearing witness with their spirits Rom. 8. 16. that they are the Children of God 1 Joh. 5. 10. and having the Testimony in themselves have been taken up into as high a degree of comforting and cheering assurance and that upon the most infallible foundation Imaginable 1 Joh. 5. 6. for the spirit witnesseth because the spirit is truth as ever the most seraphically illuminated person in the World attained unto Yea in the very graces themselves of Faith and uprightnesse of heart there is such a seale and stamp impressing the image of God upon the soule as without any reflex act or actuall contemplation of those graces themselves have an influence into the establishment of the soules of men in whom they are unto a quiet comfortable assured repose of themselves upon the love and faithfulnesse of God neither is the spirituall confidence of the Saints shaken Math. 7. 25. much lesse cast to the ground by their conflicting with feares Math. 16. 18. scruples and doubtfull apprehensions seeing in all these conflicts they have the pledge of the faithfulness of God Psal. 77. 10. that they shall be more then conquerours 1 Cor. 1. 9. Though they are exercised by them 1 Thes. 5. 23 24. they are not dejected with them 1 Cor. 10. 13. nor deprived of that comforting assurance and joy which they have in believing Rom. 8. 37. But yet suppose that this be the condition practically of many Saints of God that they never attaine to the state of the primitive Christians 1 Pet. 1. 8. to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth nor doe live up to that full rate of plenty which their Father hath provided for them in his Family and sworne that he is abundantly willing they should enjoy and make use of Heb. 6. 17 18. what will hence follow as to the businesse in hand I professe
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
he knoweth it to be but positively to judge and conclude of it accordingly If then it be possible for men by any such fruits workes or expressions to know true Believers the persons we speake of may be known to have been such Though the words of our Saviour principally lye on the other side of the way giving a Rule for a condemnatory Judgment of men Ans. whose evill Fruits declare the Root to be no better wherein we cannot well be deceived the workes of the flesh being manifest and he that worketh wickednesse openly and brings forth the effects of sinne visibly Gal. 2. 19. in a course as a Tree doth its fruit may safely be cōcluded Rom. 6. 16. whatsoever pretence in words he makes to be a false corrupt Hypocrite yet by the way of Analogie and proportion it is a Rule also whereby our Saviour will have us make a Judgement of those Professors and Teachers with whom we have to do as to our Reception and Approbation of them He bids his Disciples tast try the Fruit that such persons beare and acording to that not any specious pretences they make or innocent Appearances which for a season they shew themselves in let their Estimation of them be Yea but sayes Mr Goodwin we doe not only stand bound by the Law of Charity but by the Law of a Righteous and strict Judgment it selfe to judge such persons Believers This distinction between the Law of Charity and the Law of a Righteous Judgment I understand not Though Charity be the principle exerted eminently in such dijudications of men yet doubtlesse it proceeds by the rules of Righteous Judgment When we speake of the Judgment of Charity we intend not a loose conjecture much lesse a Judgment contradistinct from that which is Righteous but a Righteous and strict Judgment according to the exactest rules whatsoever that we have to Judge by free from evill surmises and such like vices of the minde as are opposed to the grace of Love By saying it is of Charity we are not absolved frō the most exact procedure according to the Rules of judging given unto us but only bound up from indulging to any Fnvy Malice or such like works of the flesh which are opposite to Charity in the subject wherein it is Charity in this assertion denotes only a gracious qualification in the subject and not any condescension from the Rule and therefore I something wonder that Mr Goodwin should make a Judgment of Charity as afterwards a meere conjecture and allow beyond it a Righteous and strict Judgement which amounts to knowledg It is true our Saviour tells us §. 21. that by their fruits we shall know them But what knowledge is it that he intendeth is it a certain knowledge by demonstration of it or an infallible assurance by revelation I am confident M. Goodwin will not say it is either of these but only such a perswasion as is the result of our thoughts concerning them upon the profession they make the works they doe upon which we may according to the minde of Christ who bare with them whom he knew to be no Believers having taken on them the profession of the faith know how to demeane our selves towards them so farre we may know them by their fruits and judge of them other knowledge our Saviour intendeth not nor I believe does M. Goodwin pretend unto Now notwithstanding all this even on this account and by this rule it is very possible yea very easy and practically proved true in all places and at all times that we may judge yea so farre know men to be or not to be seducers by their fruits as to be able to order aright our demeanour towards them according to the will of Christ and yet be mistaken though not in the performance of our duty in walking regularly according to the lines drawne out for our paths in the persons concerning whom our judgement is the knowledge of them being neither by demonstration nor from revelation such as cui non potest subesse falsum we may be deceived The Saints then or believers §. 22. of whom alone our discourse is may be briefely delineated by these few considerable concernements of their Saintship 1. That whereas by nature they are children of wrath as well as others and dead in trespasses and sinnes Rom. 8. 28 29. that faith and holinesse which they are in due time invested withall whereby they are made Believers and Saints and distinguished from all others whatever is an effect and fruit of and flowes from God's eternall purpose concerning their salvation or election Act. 13. 4. Eph. 1. 4. 1 Pet. 1. 2 3 4 5. their faith being as to the manner of its bestowing peculiarly of the operation of God and as to its distinction from every other gift that upon any account what ever is so called T it 1 1. in respect of its fountaine termed The faith of Gods elect 2. For the manner of their obtaining of this pretious faith it is by Gods giving to them that holy Spirit of his 2 Pet. 1. 1. Rom. 8. 11. whereby he raised Jesus from the dead to raise them from their death in sinne Eph. 1. 19 20. 2. 1 5 5 8 10. to quicken them unto newnesse of life endowing them with a new life with a Spirituall gracious supernaturall habit spreading it selfe upon their whole soules making them new creatures throughout in respect of parts investing them with an abiding principle Mat. 7. 17. 12. 33. being a naturall genuine fountaine of all those Spirituall acts Galat. 2. 20. 1 Ioh. 5. 12. 2 Cor. 5. 17. 1 Thes. 5. 25. Gal. 5122 23. 1 Ioh. 3. 9. Eph. 2. 10. 1 Pet. 1. 22. Philip. 12. v. 13. workes and duties which he is pleased to worke in them and by them of his own good pleasure 3. That the holy and blessed Spirit which effectually and powerfully workes this change in them Ioh. 4 16 26. 15. 26. 16. 7 8 9. Rom. 8. 10 11. is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ to dwell in them and abide in them for ever upon the account of which inhabitation of the Spirit of Christ in them they have union with him 1 Cor. 6. 19. Rom. 5. 5. 1 Ioh. 4. 4 13. i. e. one and the same spirit dwelling in him the Head and them the Members 2 Tim. 1. 14. 1 Cor. 6. 17. 12. 12 13. Ephes. 4. 4. 4. By all which as to their actuall state and condition they are really changed from a 1 Ioh. 3. 14. Eph. 2. 2. Col. 2. 13. Rom. 6. 11 13. 8. 2 8 9. death to life from b Act. 26. 18. Eph. 5. 8. 1 Thes. 5. 4. Col. 1. 13. 1 Pet. 2. 9. darknesse to light from c Ezek. 36. 25. Zach. 13. 1. Isa. 4. 3 4. Eph. 5. 6. 1 Cor. 6. 11. Tit. 3.
Upon the engagement of the Name of God on his peoples behalfe Moses carefully pleads this latter or part thereof Num 14. 17 18 19. God hath given his Name unto his people and this is wrapt up in that mercy that he will lay out his Power to pardon heale and doe them good in his preserving of them and abiding with them Let thy Power be great according as thou hast spoken the Lord is long suffering and as when he workes for his name the way whereby he will doe it is according to the greatnesse of his Power so the fountaine and rise from whence he will doe it is 2. His Goodnesse Ioh. 17. 3 26 Kindnesse Love Patience Mercy Grace Faithfulnesse in Jesus Christ. Psal. 22. 22. And thus under the title of his Name doth he call poore afflicted Psal. 63. 4. darke hopelesse helpelesse Creatures upon any other account in the World persons ready to be swallowed up in disconsolation and sorrow Psal. 69. 30. to rest upon him Isa 50. 10. Who is among you that feareth the Lord and obeyeth the voyce of his Servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God When all other holds are gon when flesh failes and heart failes then doth God call poore soules to rest upon this Name of his So the Psalmist Psal 73. 26. My flesh and my heart faileth all strength naturall and spirituall faileth and is gone but God is the strength of my heart saith he and my portion for ever Now this is the sole motive also of Gods continuance with his He will doe it because he himselfe is good gracious mercifull loving tender and he will lay out these Properties to the utmost in their behalfe that it may be well with them lifting up exalting and making himselfe Gracious in so doing This the Lord emphatically expresseth five times in one verse Isa. 46. 4. â—ven to your old age I am he even to hoary haires will I carry you I have made and I will beare I will carry and will deliver you this then I say is the reason and only ground This the principall aime and End upon the account whereof the Lord will not forsake his People 3. The Rise of all this Goodnesse §. 7. Kindnesse Faithfulnesse of God to his People as to the exercise of it is also expressed and that is his own good pleasure because it hath pleased the Lord to make you his People This is the spring and fountaine of all the goodnesse mentioned God is essentially in himselfe of a good gracious and loving nature but he acts all these properties as to works that outwardly are of him according to the Counsell of his Will Eph 1. 11. according to the Purpose which he purposeth in himselfe and his Purposes all of them have no other rise or cause but his own good pleasure Why did the Lord make us his People towards whom he might act according to the Gracious Properties of his nature yea and lay them forth and exercise them to the utmost on our behalfe Was it because we were better then others did his Will walked with him Did he declare we should be his People upon condition we did so and so Not on any of these or the like grounds of proceeding doth he doe this but meerely because it pleaseth him to make us his People Mat 11. 26. and shall we think that he who took us to be his People notwithstanding our universall alienation from him on the account of his own good pleasure which caused him to make us his People that is obedient believing separated from the World will upon any account being himselfe Unchangeable not perserve us in but reject us from that Condition Thus is God's Mercy in not forsaking his People resolved into its originall principle viz. his owne good-pleasure in choosing of them carried on by the Goodnesse Unchangeablenesse of his own Nature to the appointed Issue This then is the summe of this Argument What worke or Designe the Lord entereth upon meerly from his own good pleasure or solely in answer to the Purpose which he purposeth in himselfe and engageth to continue in Mercy for his Name sake thereby taking upon him to remove or prevent what ever might hinder the accomplishment of that Purpose Work or Designe of his that he will abide in unchangeable to the end But this is the state of the Lords undertaking to abide with his People as hath been manifested at large Let us adde in the next place that of the Psalmist §. 8. Ps. 23. 4 6. Though I walke through the vally of the shaddow of death I will feare none evill for thou art with me thy rod thy staffe doth comfort me Surely Goodnesse mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever The Psalmist expresseth an exceeding confidence in the middest of most inexpressible troubles and pressures He supposes himselfe walking through the vally of the shadow of death as death is the worst of evills and comprehensive of them all so the shaddow of death is the most dismall and darke Representation of those evills to the Soule and the vally of that shaddow the most dreadful bottome and depth of that Representation This then the Prophet supposed that he may be brought into a condition wherein he may be overwhelmed with sad apprehensions of the comeing of a confluence of all manner of evills upon him and that not for a short season but he may be necessitated to walke in them which denotes a state of some continuance a conflicting with most dismall evills and in their owne nature tending to death is in the supposall What then would he do if he should be brought into this estate Saith he even in that condition in such distresse wherein I am to my owne and the eyes of others hopelesse helpelesse gone and lost I will feare none evill A noble resolution if there be a sufficient bottome foundation for it that it may not be accounted rashnesse groundlesse confidence but true Spirituall courage and holy Resolution Saith he it is because the Lord is with me But alas what if the Lord should now forsake thee in this Condition and give thee up to the power of thine enemies and suffer thee by the strength of thy Temptations wherewith thou art beset to fall utterly from him Surely then thou wouldest be swallowed up for ever the waters would go over thy Soule and thou must for ever lye downe in the shades of death Yea but saith he I have an assurance of the contrary Goodnesse and Mercy shall follow me all the dayes of my life But this is say some a very desperate perswasion If thou art sure that Goodnes Mercy shall follow thee all the dayes of thy life then live as thou pleasest as loosly as flesh can desire as wickedly as Sathan
8. 110. 3. 7. 45. 13 14 some wherof we shall mention afterwards concerning his Seed Isa. 49. 5 6 8. 52. 13 14. 53. 11. 59. 20. and Ofspring or those that he committed to his charge to be Redeemed from their sinnes it is incumbent on him in regard of his Righteousnesse to make out all those things in due time unto them And therefore that he might magnify that Righteousnesse Truth of his Joh. 12. 51 52. he hath cast the whole procedure of his Grace into such a way and all the Acts of it into such a dependance upon one another as that the one of them should have infallible influence into the other and the effects of every one of them be rendred indubitably certaine Thus upon the Account of the Death of Christ antecedently to all considerations of Faith Isa 53. 6 or Beliefe in them for whom he Dyed thus much is done Gal. 4. 4 5. for the extinguishing the quarrell about sinne Heb. 10. 5 6 7 8. The vindictive Justice Law and Truth of God are disingaged from pursuing the Sentence of Death and Everlasting Separation from God Rom. 8. 33 34. against them as sinners Neither have they at all any thing to lay to their charge for which they should be cast out of the presence of God Isa. 53. 11 12. Yea the Lord is moreover in his owne Faithfulnesse Righteousnesse Rom. 4. 25. with respect to the Covenant of the Mediator ingaged to doe that which is needfull Phil. 1. 29. to the bringing of them to himselfe After some previous Observations Eph. 1. 3. I shall confirme what hath been spoken by sundry Arguments I say then First that it is a most vaine supposall which some make What if any one of them for whom Christ Dyed should dye in an Unregenerate Condition Would not the Justice and condemning Power of the Law of God notwithstanding the Death of Christ lay hold upon them It is I say a supposall of that which in sensu composito is impossible so in that sence◠however upon other respects it may not to be argued from Joh. 3. 16 17. 7. 33. Christ Dyed that those for whom he Dyed might Live that they might be quickned and borne againe And so they shall 2 Cor. 5. 14 15. in their due season every one undoubtedly be and not any of them dye in their sinnes Secondly that our Affirmation is not in the least lyable to that Exception which usually men insist upon in opposition unto it viz. That if Christ hath so satsfyed Justice and fulfilled the Law in reference to all them for whom he dyed that the sentence of Condemnation should not be issued out against them but they must infallibly be Saved then there is no necessity either that they doe at all Believe or if they do that they live in Holinesse and the avoidance of Sinne Isa. 53. 5 6 11 12. all that being accomplished which by these mediums is sought for Dan. 9. 24. I say our position in it selfe is no way lyable to this Exception For First Rom. 8. 32 33 though the Justice Law Gal. 3. 13. and Truth of God be satisfyed and fulfilled as to their sinnes Heb. 2. 14 15. that he hath not as on that account any thing to lay to their charge Rom 1. 16 17 3. 23 24 25. 4. 16. 9. 31 32. yet this hinders not at all but that God may assigne and ascribe such a way for their coming to him as may be suited to the exalting of his Glory the Honour of Jesus Christ who hath brought all this about and the preparing of the soule of the sinner for the full enjoyment of himselfe Joh. 5. 23. this he hath done by the Law of Faith which gives him the Glory of his Grace Rom. 3. 27. and all his other Attibutes exalts Jesus Christ whom it is his will we should Honour as we Honour himselfe Eph. 1. 6. emptyes the poore sinfull Creature of it selfe Philip. 3. 8 9 10 11. that it may be made meet for the Inheritance of the Saints in Light Secondly This consideration of the Death of Christ Eph. 5. 25 26 27. of his freeing us from condemnation for any Tit. 2. 14. or all of our sinnes is not to be taken apart or separated from the other Gal. 4. 4 5 6. of his procuring the Holy Spirit and Grace for us that we should not commit sinne Joh. 17. 7. being borne of God with all the dispensations of Precepts and Promises Mat. 28. 18 19 20. Exhortations and Threatnings whereby he morally carryes on the worke of his Grace Eph. 4. 12 13 14. in the hearts of his Saints setting us free from the guilt of sinne Rom. 6. 2 3 4 5 6. c. he so farre also sets us free from the Power of sinne that we should be dead to it live no longer in it that it should not raigne in us nor prevaile to turne us utterly from God Thirdly they seeme not much to be acquainted with the nature of Faith Holinesse and Communion with God who suppose the end of them is only for the escapeing of the Wrath that is to come Eph. 4. 22. they are the things 2 Cor. 5. 15. whereby we are daily renewed Rom. 12. 1 2. and changed into the Image of the Glory of God and so not only made usefull 2 Cor. 3. 18. and serviceable to him here but also prepared for the fullnesse of his Likenesse wherewith we shall be satisfyed hereafter Wherefore observe Fourthly that though this complete Attonement be made in the Death of Christ Mat. 20. 5 6. yet it remaines free in the bosome of God when he will begin our Actuall Deliverance from under that arrest of Death that was gone out against us 2 Thess. 1. 11. and how farre in this Life he will carry it towards perfection It is I say in his bosome Joh. 3. 8. when he will bestow his Spirit on us for Regeneration Faith when he will actually absolve us from under the arrest of the Law by the Application of his Mercies in Christ unto us by the Promise of the Gospell how farre he will carry on the worke of our deliverance from sinne 2 Pet. 1. 1. in this Life Only that is done upon the account whereof it is impossible that the quarrell against sinne should be carryed on to the utmost Execution of the sentence denounced towards those sinners for whom Christ dyed which I prove by these following Arguments First §. 12. it is plainely affirmed that Christ by his Death obtained everlasting redemption Heb 9. 12. he obtained everlasting Redemption before his ascending into the most holy place Heb. 1. 3. called elsewhere the purging of our sinnes Now this Redemption as was said the Apostle informes us to consist in the forgivenesse of sinnes
antecedently to all the Grace which he worketh in us whether the Spirit be bestowed on men on the account of Christ's undertaking for them none can question but they must withall deny him to be the Mediator of the new Covenant The Spirit of Grace is the principall Promise thereof Isa. 59. 20 21. We are blessed with all Spirituall Blessings in Christ Ephes. 1. 3. Surely the holy Spirit himselfe so often Promised to us of God is a Spirituall Blessing God's bestowing Faith on us is antecedent to our Believing this also is given upon the account of Christ. Phil. 1. 29. It is given to us on the behalfe of Christ to Believe on him If then God for Christs sake antecedently to any thing that is good that is not enmity to him that is not iniquity in men do bestow on them all that ever is good in them as to the root principle of it surely his quarrell against their sins is put to an Issue Thence Christ being said to make Reconciliation for the sins of the people Heb. 2. 17. God as one pacifyed and attoned thereupon is said to be in him reconciling the world unto himselfe 2 Cor. Eph. 2. 13 24 5. 19. And in the dispensation of the Gospell he is still set forth as one carrying on that peace whose foundation is laid in the blood of his Sonne by the Attonement of his Justice and we are said to accept or receive the Attonement Rom. 5. 10. We receive it by Faith it being accepted by him Thus his death and Oblation is said to be a Sacrifice of a sweet smelling savour Eph. 5. 2. that wherein God is abundantly delighted wherewith his soule is fully satisfyed so that as when he smelt a sweet savour from the Sacrifice of Noah Gen. 8. 21. he sware he would curse the Earth no more smelling this sweet savour of the Oblation of Christ on the account of them for whom it was Offered John 17. 19. he will not execute the Curse on them whereof they were guilty Rom. 5. 10. I might also insist on those Testimonies for the further proofe of the former Assertion Rom. 6. 6. where an immediate efficacy for the taking away of sinne 2 Cor. 5. 21. is ascribed to the death of Christ Eph. 5. 25. 26 But what hath been spoken may at present suffice Titus 2. 14. The Premises considered § 14. some Light may be brought forth to discover the various mistakes of men Heb. 9. 14. about the effects of the Death of Christ Heb. 10. 14. as to the taking away of sinne 1 Pet. 2. 24. if that were now the matter before us Some having truly fixed their thoughts on the efficacy of the death of Christ 1 Joh. 1. 7. for Abolition of sin Revel 1. 5 6 doe give their Lusts and darknesse leave to make wretched inferences thereupō as that therefore because we are so compleatly justified accepted before without our believing or the consideration of any thing what ever in us that therefore sinne is nothing nor at all to be accounted of And though they say we must not sinne that Grace may abound yet too many by wofull experience have discovered what such corrupt Conclusions have tended unto Others againe fixing themselves on the necessity of Obedience and the concurrence of actuall Faith to the compleating of justification in the soule of the sinner with a no lesse dangerous reflection upon the Truth do suspend the efficacy of the death of Christ upon our believing which gives life vigour virtue unto it as they say is the sole originally discriminating cause of all the benefits we receive thereby without the antecedent accomplishment of that condition in us or our Actuall believing it is not say they nor will be usefull yea that the intention of God is to bestow upon us the fruits and effects of the death of Christ upon condition we do Believe which that we shall is no part of his purchase and which we can of our selves performe say some of them others not Doubtlesse these things are not being rightly stated in the least inconsistent Christ may have his due and we bound to the performance of our duty which might be cleared by an enlargement of the ensuing Considerations 1. First That all good things that are spirituall whatsoever that are wrought either for men or in them are fruits of the death of Christ. They have nothing of themselves but nakednesse bloud and sinne guilt and impenitency so that it is of indispensable necessity that God should shew them favour antecedently to any Act of their Believing on him Faith is given for Christs sake as was observed 2. Secondly That all the Effects and Fruits of the death of Christ antecedent to our Believing are deposited in the hand of the Righteousnesse and Faithfulnesse of God 1 Tim. 2. 5 6. to whom as a ransome Heb. 2. 17. it was paid as an Attonement it was offered before whom as a price and purchase it was laid downe It is all left in the hands of Gods Faithfulnesse 2 Cor. 5. 18 19. Righteousnesse Mercy and Grace to be made out effectually to them 1 Cor. 6. 19 20. for whom he died in the appointed time or season So that 3. Thirdly The state or condition of those for whom Christ died is not actually and really changed by his death Eph. 2. 1 2 3 4 5. in its selfe but they lye under the curse whilest they are in the state of nature unregenerate and all effects of sinne whatever John 3. 36. That which is procured for them is left in the hand of the Father They are not in the least intrusted with it untill the Appointed time do come 4 Fourthly That Faith and Beliefe are necessary not to adde any thing to compleat the procurement of forgivenesse of sins any or all but only to the Actuall receiving of it when upon the account of the death of Christ it pleaseth God in the Promise of the Gospell to hold it out and impart it unto the soule thereby compleating Covenant-justification And thus the whole businesse of Salvation may be resolved into the mediation of Christ and yet men carried on under an orderly dispensation of Law and Gospell into the enjoyment of it Acts 13. 38 39. Of the whole these degrees are considerable 1 Gods eternall purpose of saving some Rom. 5. 10. in and by the mediation of Christ Joh. 3. 16 that mediation of Christ being interposed between the purpose of God Rom. 5. 7 8. and the accomplishment of the thing purposed 1 Joh. 4. 10. as the fruit and effect of the one Heb. 2. 17. 9. 14. the meritorious procuring cause of the other This Act of the Will of God Eph. 1. 4 5. 6 7 8 9. c. the Scripture knowes by no other name then that of Election or Predestination or the Purpose
that Believers receive the spirit of Adoption to cry Abba Father which being a worke within them cannot be wrought and effected by Adoption it selfe which is an extrinsicall Relation Neither can Adoption and the Spirit of Adoption be conceived to be the same He also farther affirmes it 1 Cor 2. 12. we have received the spirit which is of God that we might know the things that are freely given us of God We have so received him as that he abides with us to teach us to acquaint our hearts with Gods dealing with us bearing witnesse with our spirits to the condition wherein we are in reference to our Favour from God and Acceptation with him and the same he most distinctly asserts Gal. 4. 6. God hath sent forth the spirit of his Sonne into our hearts crying Abba Father The distinct Oeconomy of the Father Sonne and Spirit in the work of Adoption is clearly discovered He is sent sent of God that is the Father That name is Personally to be appropriated when it is distinguished as here from Sonne and Spirit That is the Fathers work that work of his Love he sends him He hath sent him as the spirit of his Sonne procured by him for us promised by him to us proceeding from him as to his personall subsistence and sent by him as to his office of Adoption and Consolation Then whether the Father hath sent the spirit of his Sonne where he is to abide and make his residence is expressed it is into our Hearts saith the Apostle there he dwells and abides And lastly what there he doth is also manifested he setts them on worke in whom he is gives them priviledges for it Ability to it Incouragement in it causing them to cry Abba Father Once and againe to Timothy doth the same Apostle assert the same truth 1 Epist. 3. 14. the good thing committed unto thee keep by the Holy Spirit which dwelleth in us The Lord knowing how much of our Life and Consolation depends on this Truth redoubles his Testimony of it that wee might receive it even wee who are dull and slow of heart to believe the things that are written 3. Whereas some may say §. 3. it cannot be denyed but that the Spirit dwels in Believers but yet this is not personally but only by his Grace though I might reply that this indeed and upon the matter is not to distinguish but to deny what is positively affirmed To say the Spirit dwells in us but not the Person of the Spirit is not to distinguish de modo but to deny the thing it selfe To say the Graces indeed of the Spirit are in us not dwell in us for an Accident is not properly said to dwell in its subject but the Spirit it selfe doth not dwell in us is expressly to cast downe what the word sets up If such distinctions ought to be of force to evade so many positive and plaine Texts of Scripture as have been produced it may well be questioned whether any Truth be capable of proofe from Scripture or no. Yet I say farther to obviate such Objections and to prevent all quarrellings for the future the Scripture it selfe as to this businesse of the Spirits indwelling plainely distinguisheth between the Spirit it selfe and his Graces He is I say distinguished from them and that in respect to his indwelling Rom. 5. 5. The Love of God is shed abroad in our hearts by the Holy Ghost that is given to us The Holy Ghost is given to us to dwell in us as hath been abundantly declared and shall yet farther be demonstrated Here He is mentioned together with the Love of God and his shedding thereof abroad in our Hearts that is with his Graces is as clearely distinguished and differenced from them as Cause and effect Take the Love of God in either sence that is controverted about this place for our Love to God or a sence of his Love to us and it is an eminent Grace of the Holy Spirit If then by the Holy Ghost given unto us yee understand only the Grace of the Holy Ghost He being said to be given because that is given then this must be the sence of the place The Grace of the Holy Ghost is shed abroad in our Hearts by the Grace of the Holy Ghost that is given to us Farther if by the Holy Ghost be meant only his Grace I require what Grace it is hereby the expression intended Is it the same with that expressed the Love of God This were to confound the efficient cause with its effect Is it any other Grace that doth produce the great worke mentioned Let us know what that Grace is that hath this power energie in its hand of shedding abroad the Love of God in our Hearts So Rom. 8. 11. He shall quicken your mortall bodyes by the Spirit that dwelleth in you This quickning of our mortall bodies is generally confessed to be and the scope of the place inforceth that sence our Spirituall quickning in our mortall bodyes mention being made of our bodyes in Analogie to the body of Christ by his death we have life and quickning Donbtlesse then it is a Grace of the Spirit that is intended Yea the habitual principle of all Graces And this is wrought in us by the Spirit that dwelleth in us There is not any Grace of the Spirit whereby he may dwell in men antecedent to his Quickning of them Spirituall Graces have not their residence in dead soules So that this must be the Spirit himselfe dwelling in us that is here intended and that personally or the sence of the words must be The Grace of quickning our mortall bodyes is wrought in us by the Grace of Quickning our mortall bodyes that dwels in us which is plainely to confound the Cause and Effect Besides it is the same Spirit that raised up Jesus from the dead that is intended which doubtlesse was not any inherent Grace but the Spirit of God himselfe working by the exceding greatnesse of his Power Thus much is hence cleared Antecedent in order of nature to our Quickning there is a Spirit given to us to dwell in us Every efficient Cause hath at least the precedency of its effect No Grace of the Spirit is bestowed on us before our Quickning which is the preparation and fitting of the subject for the receiving of them the planting of the Roote that containes them vertually and brings them forth actually in their order Gal. 5. 22. All Graces whatsoever come under the name of the fruit of the Spirit that is which the Spirit in us brings forth as the Roote doth the fruit which in its sodoing is distinct therefrom Many oher instances might be given but these may suffice 4. There is a Personallity ascribed to the Holy Ghost in his dwelling in us and that in such a way §. 4. as cannot be ascribed to any Created Grace which is but a Quality in a subject and this the Scripture doth three wayes 1. In
is equally provoked and had not Christ answered for the sinnes of Believers they could not they should not have escaped the wrath due to them 2. That the same sinnes doe not argue men alwaies under the Gospell to be in the same Condition as shall be afterwards fully manifested for 1. They doe not find them in the same state some are in a state of Death and sinne others of Life and Grace being translated from the one to the other having a Title to the Promise of Mercy in Christ. 2. And chiefly as there is a twofold justification of the Person and of the Fact and the one may be without the other so there is a twofold condemnation or dis-approbation of the Fact and of the Person As to the particular dis-approbation of God in respect of any sinfnll Act it is the same in reference unto all Persons Believers and Unbelievers As to their Persons there are in the Gospell other ingredients to the judgement of them beside particular Facts or Acts in answer to the Law or the rule of Righteousnesse viz. Faith and Repentance which alter the case of the Person even before the judgement seat of God To suppose the Saints to fall into the same sinnes with other men in the same manner and to continue in them without Faith and Repentance is to begge the thing in Question Suppose them to have what we affirme God hath promised those conditions of Evangelicall mercie and M. Goodwin himselfe will grant it no acceptance of Persons to deale otherwise with them then with others who have committed like sinnes with them in whom those conditions are not wrought or found that is he that Believeth shall be Saved he that Believeth not shall be Damned This is all we say in this thing but of the difference between Believers and unbelievers in their sining we shall speake afterwards at large to the full removall of this and another Objection For the present this shall suffice though Believers fall or may fall into the same sinnes with other men yet they fall not into them in the same manner with them and they have a reliefe provided to prevent the deadly malignity of sinne which those who believe not have no interest in no right unto Mr Goodwins second Argument is §. 8. that which of all others in this case hee seemeth to lay most weight upon and which he pursueth at large in 17 Pages and as many Sections treating in it concerning the Ministry of the Gospell and the usefulnesse of the Exhortations Threatnings and Promises thereof For an entrance into the consideration of it I must needs say Non venit ex pharetris ista sagitta tuis For besides that M. Goodwin hath taken very little paines in the improvement of it considering how it was provided to his hand by the Remonstrants at the Synod of Dort and that which he hath done farther consisting in a meere uselesse and needlesse stuffing of it with sundry Notions taken out of their first Argument and fifth De modo conversionis of the manner of the Spirits operation in and upon the Soule in its first conversion to God it was the old song of the Pelagians and Semi-Pelagians in their dealing with Austine Fulgentius Hilarius Prosper by them at large confuted renewed by Castallio and Erasmus against Luther after it had been sifted and rejected by the more learned Schoolemen in former ages What ever it be and how ever it is now come to hand being taught to speake out Language and that in the best fashion the consideration of it must not be declined And thus it is proposed If the common Doctrine of Perseverance rendreth the Ministry of the Gospell §. 9. so farre as it concerneth the Perseverance of the Saints vaine impertinent and void then is it not a Doctrine of God but of men and consequently that which opposeth it is the truth But certaine it is that the said Doctrine is of this unchristian tendency and import Ergo. The first part of the consequent of the Major is granted The Work of the Ministry being for the edification of the body of Christ and the perfecting of the Saints Ephes. 4. 12 13. that which frustrateth the End whereunto of Christ himselfe it is designed can be no Truth of his Of the farther inference That the Doctrine which opposeth it or is set up in opposition to it is the Truth more will be spoken afterwards For the present I cannot but insist upon the former observation That notwithstanding Mr Goodwins pretence of proving and arguing for the Doctrine he maintaines yet upon the matter he hath not any thing to say in the carrying on of that designe but instantly falls to his old work of raising Objections in their very setting up prepared to be cast downe for the most part which with all his might he laboureth to remove The stresse of the whole as farre as we are concerned in it lieth on the Minor which is thus farther attempted to be made good The Minor Proposition is Demonstrated thus The Doctrine which rendreth the Labour and Faithfulnesse of a Minister in pressing such Exhortations Threatnings and Promises which tend to the preservation of the Saints in Faith and holinesse to the end uselesse rendreth the Ministry of the Gospell as farre as it concerneth the encouragement or inabling of the Saints to Persevere needlesse and vaine but guilty of such a tendency as this is the commonly received Doctrine of Perseverance Ergo. Ans. This labour might have been saved and both these Syllogismes very easily reduced to one but then another seeming Argument as we shall find afterwards insisted on would have been prevented Our trade in such cases as this is by weight and not by number the Minor then is still to be confirmed which he laboureth thus to doe The common Doctrine of Perseverance requireth and commandeth all Saints or true Believers to be fully perswaded and this with the greatest and most indubitable certainty of Faith that there is an absolute and utter impossibility either of a totall or finall defection of their faith that though they should fall into ten thousand enormous and most abominable sinnes and lyewallowing in them like a swine in the mire yet they should remaine all the while in an estate of Grace and that God will by a strong hand of irresistible grace bring them off from their sinnes by Repentance before they dye but the Doctrine which requireth and commandeth all this and much more of like import to be confidently believed by true Believers rendreth the pressing of all Exhortations Threatning Promises upon them in order to prevaile with them or make them carefull to Persevere bootlesse and unnecessary Ergo. Ans. 1. §. 10. What weight M. Goodwin with all those with whom as to his undertaking under consideration He is in fellowship doth lay upon this Argument is known to all The whole foundation of what is afterwards at large insisted on for the establishment of
having proceeded thus with M. Goodwin that a foundation may be the better laid for the removall of what he farther adds proceed to consider the progresse of sinne and to remarke from thence the difference that is betweene Regenerate and Vnregenerate men in their sinning The second thing proposed in the Apostles discourse of the Rise and progresse of sinne is the generall way that Lust proceedeth in for the bringing of it forth and that is Temptation every one is tempted of his own Lust This is the generall way that Lust proceeds in for the production of actuall sinne It tempts and he in whom it is is tempted There is a Temptation unto sin only and a Temptation unto sin by sin The first is no sinne in him that is so tempted our Saviour was so tempted he was tempted of the Divell Math. 4. 1. % He was in all points tempted like as we are without sin That his temptations were unto sin is apparent from the story of them but the Prince of this world coming had nothing in him John 14. 30. Found nothing in him to Answer and close with his Temptations and therefore though he was tempted yet was he without sin Now though this sort of temptations from Sathan are not Originally our sinnes but his yet there being tinder in our soules that kindles more or lesse in and upon every injection of his fiery darts there being something in us to meet many if not all of his Temptations they prove in some measure in the issue to be ours Indeed Sathan sometimes ventures upon us in things wherein he hath doubtlesse small hope of any concurrence and so seemes rather to aime at our disquiet than our sinnes as in those whom he perplexes with hard and blasphemous thoughts of God a thing so contradictory to the very principles not of Grace only but of that whereby we are men that it is utterly impossible there should be any assent of the soule thereunto to think of God as God is to think of him every thing that is Good Pure Great Excellent incomprehensible in all perfection Now at the same time to have any Apprehensions of a direct contradictory importance the mind of man is not capable Were it not for the unbeliefe causelesse feares and discontentments that in many do insue upon Temptations of this nature which are consequents and not effects of it Sathan might keepe this dart in his owne forge for any mischeife he is like to doe with it The Apostle speakes here of Temptations by sinne as well as unto sinne and these are mens sinnes as well as their Temptations they are Temptations as tending to farther evill they are sinnes as being irregular and devious from the rule Now this tempting of Lust compriseth two things First §. 33. The generall active inclination of the Heart unto sinne though not fixed as unto any particular act or way of sinne the motus primò primi of this you have that Testimony of God concerning man in the state of nature Gen. 6. 5. % Every figment of the thought of his heart is only evill every day the figment or imagination of the thoughts is the very roote of them their generall moulding or active preparing of the mind for the exerting of them so 1 Chrou 28. 9. % God understandeth all the imaginations of the thoughts The figment of them The next disposition of the soule unto them and 2 Cron. 29. 19. Keepe this for ever in the imagination of the thoughts of their hearts or keep their hearts in a continuall framing posture and condition of such good thoughts This I say is she first way of Lusts Temptation it makes a mint of the heart to frame readily all manner of evill desires and thoughts that they may as our Saviour speakes proceed out of the heart Mat. 15. 19. Their actuall fixing on any object is their proceeding antecedent whereunto they are framed and formed in the heart Lust actually disposeth inclines bends the heart to things suitable to it selfe or the corrupt habituall principle which hath its residence in us Secondly The actuall tumultuating of Lust and working with all its power and policy in stirring up provoking to and drawing out thoughts and contrivances of sin with delight and complacency in inconeiveable variety the severall degrees of its progresse herein being afterwards described In the first of these there is no small difference between Regenerate Vnregenerate persons §. 34. and that in these two things First In its universality In Unregenerate men every figment of their heart is only evill and that every day there is an universality of actings exprest positively exclusively to any actings of another kind every figment of their heart is only evill and of time every day whatever good they seeme to do or do whatever dutyes they performe that in them all which is the proper figment of their heart is only evill On this account take any duty they do any worke they performe and weigh it in the ballance and t' will be found in respect of principles and circumstances or aimes to be wholly evill That indeed there is nothing in it that is acceptable to God their hearts are casting minting and coyning sinne all the day long With Believers 't is not so there is also a good treasure in their hearts from whence they bring out good things there is a good Root in them that beares good fruit though they are or may be overtaken with many sins yea with great sins yet lust doth not tempt thē as it doth unregenerate men with a perpetuall continuall active inclination unto evill even some way or other in all the good they do The Spirit is in them will and doth in what state so ever they are dispose their hearts to Faith Love Meekenesse and actuates those Graces at least in the elicite acts of the will for a good tree will bring forth good fruit never any Believer is or was so deserted of God or did so forsake God as that every figment of his heart should be evill only and that continually That no one act of sinne can possibly expell his habit of Grace hath been formerly shewed neither is he ever cast into such a condition but from the good principle that is in him There is a panting after God longing for his Salvation with more or lesse efficacy the sparke is warme and glowing though under ashes Secondly In respect of power Lust tempts in unregenerate men out an absolute uncontrouleable dominion and that with a morally irresistible efficacy All its dominion as hath been shewed and very much of its strength is lost in Believers this is the intendment of the Apostles discourse Rom. 6. concerning the crucifying of sinne by the death of Christ. The power strength vigour and efficacy of it is so far abated weakned mortified that it cannot so effectually impell unto sin as it doth when 't is in perfect life and strength But you 'l say then
whereof he labours to deliver it is the great Absurdity of the Repetition of Regeneration whereof there is no mention at all in the Scripture and which yet must be Asserted by him unlesse he will affirme all that fall away at any time irrecoverably to perish which howsoever he waves at present were with much more probability according to his owne principles to be maintained than what he insisteth on But this repetition of Regeneration saith he is not unworthy God and for men a blessed and happy accommodation whether it be unworthy God or no the Scripture and the nature of the thing will declare The Accomodation that it seemes to afford unto men being a plaine incouragement to sinne at the highest rate imaginable will perhaps not be found so Happy and Blessed unto them With great noise and clamour hath a charge been managed against the Doctrine of the Saints Perseverance upon the account of its giving supportment to the thoughts of men in and under the wayes of sinne whether Truth and Righteousnesse have been regarded in that charge hath been considered Doubtlesse it were a matter of no difficulty clearely to evince that this Doctrine of the Repetition of Regeneration is of the very same tendency and import which is falsly and injuriously charged upon that of the Perseverance of the Saints The worst that a man thinks he can do by any act of sin is but to sin himselfe quite out of the favour of God into a state of death and desert of wrath He can no farther injure his soule than to cast it into the condition of men by nature Tell this man now whom you suppose to be under the temptation to sinne at least that he hath in him that great foole the flesh which longs for Blessed Accommodations to its selfe whilest it makes provision to fulfill its lusts that if he should so do this is an ordinary thing for men to do and yet to be renewed againe and to have a Second Regeneration do you not incourage him to venture boldly to satisfy his sinfull desires having such a reliefe against the worst that his thoughts and feares can suggest to him But whatever it be in respect of God or men yet that so it may be Mr Goodwin proves from Heb. 6. 6. Where 't is said that 't is impossible to renew some to repentance wherefore some may be renewed and in Jude 12. Men are said to be twice dead therefore they may live twice Spiritually The first proofe seemes somewhat uncouth The persons spoken of in that place are in M. G. judgement Believers there is no place of Scripture wherein he more tryumphs in his endeavoured confirmation of his Thesis The Holy Ghost says expresly of thē that 't is impossible to renew thē therefore says M.G. 't is possible what is of emphasis in the Argument mentioned ariseth frō two things 1. That they are true Believers of which afterwards 2. That they fall totally away This then is the importance of M. Goodwins plea from this place If true believers fall totally away it is impossible they should be renewed to Repentance therefore if true Believers fall totally away it is possible they should be renewed to and by Repentance that there is a falling away and a renewing againe by Repentance of the same persons we grant That falling away is partiall only which is incident unto true Believers who when God heales their backslidings are renewed by Repentance To be renewed also by Repentance is taken either for the renovation of our Natures and our change as unto state and condition and so it is the same with Regeneration and not to be repeated or for a Recovery by Repentance in respect of personall failings so it is the daily worke of our lives Jude saies some are twice dead that is utterly so an hyperbolicall expression to aggravate their condition Those to whom the Gospell is a favour of Death unto Death may well be said to be twice dead unto the Death that they are involved in and are obnoxious to by nature they adde a second death or rather seale up their soules under the power and misery of the other by contempt of the means of Life and recovery therefore Regeneration may be reiterated Quod erat Demonstrandum Much of the Section that remains is taken up in declaring in many words without the least attempt of proofe that 't is agreeable to the honour of God to renew men totally fallen away that is when those who have been quickned by him washt in the bloud of his Sonne made partakers of the Divine nature imbrac'd in the armes of his Love shall despise all this dis-faith themselves reject the Lord and his Love trample on the bloud of the Convenant kill their soules by depriving them of spirituall life proclaime to all the world their dislike of him and his Covenant of Grace yet though he hath not any where revealed that he will permit any one so to doe or that he will accept of them againe upon their so doing yet M. Goodwin affirming that for him so to doe is agreeable to his Holinesse and Righteousnesse 't is fit that those who conceive themselves bound to believe what ever he saies should think so too for my part I am at liberty I should not farther pursue this discourse nor insist on this digression but that M. Goodwin hath taken advantage by the mention of Regeneration to deliver some rare notions of the nature of it which deserve a little our farther taking notice of for which end doubtlesse he published them To make way then for his intendment he informes us Sect 29. That Regeneration it selfe according to the Grammaticall and proper signification of the word imports a reiteration or repetition of some generation or other it cannot import a Repetition of the naturall all Generation of men the sence of Nicodemus in this poynt was Orthodox who judged such a thing impossible therefore it must import a repetition of a spirituall generation unlesse we shall say which I think is the road opinion that it signifies only the spirituall generation with a kind of reflection upon and unto the birth Naturall Ans. First That the Grammaticall sence of the word imports a Reiteration of some generation is only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath other signification in composition besides the intimating of a reiteration of the same thing either in specie or individually the same againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would seeme rather to inforce such an Interpretation than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet it doth not It is spoken of that which hath no birth properly at all as Philo de Mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it selfe is only through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a wooddy Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resurrection doth not import againe after another rising before but a restauration from a lost state so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Math 19. 28. to
be regenerate is to have a new and another generation not any one repeated In the place mentioned of John by M. Goodwin there is mention neither of a repetition of a former generation nor directly of a new one Though it be so it is not there called so our Saviour at first saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse a man be borne from above as the word is elsewhere rendred and properly signifies as Iohn 3. 31. % Iohn 19. 11. % Mark 15. 38. % Iames 3. 17. and sometimes of old or former daies as Acts 26. 5. once only it signifies againe Gal 4. 9. but there joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which restraines it And in the exposition afterwards of what he intended by that Expression he calls it simply a being borne of the water the spirit v. 5. without the least intimation of the repetition of any birth but only the asserting of a new spirituall one called a birth indeed with allusion to the birth Naturall which is the road opinion well beaten ever since Christ first trod that path Besides the very same thing which is exprest under the name of Regeneration being a spirituall birth which a man had not before is also delivered unto us in such words and termes as manifest no reiteration of any state condition or thing to be included therein as Conversion to God a Quickning from death Sanctification by the spirit c. all which manifest the induction of a new Life and forme and not the Repetition of another hence the ancients called Baptisme Regeneration being the initiall ordinance of Christianity and expressive of the new life which in and through Christ we receive and that from Tit. 3. 5. Regeneration then neither in the import of the word nor in the nature of the thing doth require a reiteration of any generation but only the addition of a new one to that which a man hath before and whereunto this doth allude The receiving of a new spirituall Birth and Life is our Regeneration Renovation Resurrection Quickning implanting into Christ and the like so that the foundation of all the ensuing discourse is a meere quagmire where no firme footing can be obtained and of the same Nature is that which ensues It is saith he the common sence of Divines that the two generations mentioned the Naturall and spirituall are membra dividentia and contra-distinguished the one unto the other and so the Apostle Peter too seemes to state and represent them as also our Saviour himselfe Ioh 3. 6. % Now there can hardly any instance be given where the introducing of one contrary forme or quality into the Subject is termed a reiteration or repetition of the other Calefaction for example is never termed a repetition of Frigefaction nor Calefaction called a reiteration of Frigefaction nor when a Regenerate or mortifyed man dyeth his naturall death is he said to reiterate or repeat his Spirituall death Ans That in the terme Regeneration two births are implyed may be granted that the same is intimated to be repeated is denyed and not proved at all And therefore Mr Goodwin sayes well that the introducing of a contrary forme is not called the reiteration of an other no more is it here our new birth is called our Regeneration or new generation in allusion to our naturall birth not as a repetition of it neither is the Allusion in respect of the contrary qualityes wherewith the one and the other are attended but in respect of the things themselves in which regard as they are not the same so they are not contrary but diverse They are both births the one Naturall the other Spirituall Naturall and Spirituall in that sence are not contrary qualityes but diverse adjuncts and so are the two births compared 1 Pet. 1. 23. Iohn 1. 13. In which last place our Regeneration is exprest under the simple terme of being borne with distinction to the naturall birth and not the least intimation of the iteration of any birth or Generation subjoyned so also is it Iames 1. 18. so that hitherto little progresse is made by Mr Goodwin towards his intendment whatever it be thus then he expresseth it I rather saith he conceive that Regeneration which the Scripture makes appropriable only unto persons living to yeares of discretion §. 48. who generally in the dayes of their youth degenerate from the innocency of their childhood younger yeares and corrupt themselves with the principles wayes of the world relates not to the Naturall generation as such I meane as naturall but unto the Spirituall estate and condition of men in respect of their Naturall generation and birth in and upon which they are if not simply absolutely yet comparatively innocent harmeles free from pride and malice and inrespect of these qualifications in Grace and favour with God upon the account of the death and sufferings of Christ for them as we shall afterwards prove Here you have the summe of the designe and the Doctrine of Regeneration cleared from all those vaine and erroneous opinions wherewith it hath so long been clouded It is the returning of men into the good state and condition wherein they are borne after they have degenerated into waies of wickednesse we thought it had been the quickening of them who are by nature dead in trespasses and sinnes their being begotten againe by the will of God the bestowing of a new principle of Spirit and Life upon them a Translation from Death to Life the opening of blind eyes making them who were darknesse to be light in the Lord. It seemes we have all this while been in the darke and that Regeneration indeed is only a returning to that condition from whence we thought it had been a delivery but let us a little see the Demonstration of this new notion of Regeneration First he saith the Scripture makes it appropriable only to them who come to yeares of discretion Sir your proofe we cannot take your bare word in a thing of this importance In the place your selfe chose to mention as the foundation you laid of the inferences you are now making our Saviour saies t is a being borne of the spirit doth the Scripture make this appropriable only unto men of discretion Men only of discretion then can enter into the Kingdome of God for none not so borne of the Spirit shall enter therein Ioh. 3. 5. If none but men of discretion can be borne of the Spirit then infants have no other birth but only that of the flesh and that which is borne of the flesh is flesh v. 6. Not capable of entring into the Kingdome of heaven surely you better deserve the title of durus pater infantum than He to whom of old 't was given perhaps a grosser figment was never framed by a man of Discretion Secondly It is true Infants are comparatively innocent in respect of Actuall Transgressions but equally nocent and guilty with Sinners of discretion in respect of naturall state and
condition They are no lesse obnoxious to that death from whence our Regeneration is a delivery by the bestowing of a new Spirituall life than a sinner of an hundred yeares old A returning to this condition it seemes is Regeneration Quantum est in rebus inane Thirdly The qualifications of Infants not Regenerated are meerely negative and that in respect of the acts of sinne not the habituall seed and root of them for in them dwells no good that in respect of these qualifications of Innocency that are in them by nature Antecedent to any Regeneration all which are resolved into a Naturall impotency of perpetrating sinne they are accepted in Grace and favour with God had been another new notion had not Pelagius and Socinus before you fallen upon it without Faith it is impossible to please God Heb. 11. 6. And his wrath abides on them that Believe not Iohn 3. 36. That Infants have or may have Faith and not be regenerated will scarcely be granted by them who believe the Spirit of Christ to cause Regeneration where he is bestowed Tit. 3. 5. And all Faith to be the Fruit of that Spirit Gal 5. 26 27. Farther for the qualifications of Infants by Nature how are they brought cleane from that which is uncleane Are they not conceived in sinne and brought forth in iniquity Or was that Davids hard case alone If they are borne of the flesh and are flesh if they are uncleane how come they to be in that estate upon the account of their Qualifications accepted in the Love and favour of him who is of purer eyes than to behold iniquity If this be the Doctrine of Regeneration that M. G. preaches I desire the Lord to blesse them that belong unto him in a deliverance from attending thereunto Of the Effects of the death of Christ in respect of all children I shall not now treat That they should be saved by Christ not washed in his Bloud not sanctifyed by his Spirit which to be is to be Regenerate is another new notion of the new Gospell The Countenance which Mr Goodwin would begge to his Doctrine from that of our Saviour to his Disciples Except ye be turned and become as little Children ye cannot enter into the Kingdome of God reproving their ambition and worldly thoughts from which they were to be weaned that they might befit for that Gospell state imployment whereunto he called them wherein they were to serve him does no more advantage him nor the cause he hath undertaken than that other caution of our Saviour to the same persons to be wise asserpents innocent as Doves would do him that should undertake to prove that Christians ought to become pigeons or snakes Thus much then we have learned of the mind of M. G. by this digression 1. That no children are Regenerate 2. That they are all accepted with God through Christ upon the account of the good Qualifications that are in them 3. That Regeneration is a mans returing to the state wherein he is borne And having taken out this Lesson which we shall never learne by heart whilst we live we may now proceed I shall only adde to the maine of the businesse in hand §. 49. that so long as a man is a child of God he cannot he need not to repeat his Regeneration But that one who hath been the child of God should cease to be the child of God is somewhat strange How can that be done amongst men that he should cease to be such a mans sonne who was his sonne Those things that stand in Relation upon any thing that is past and therefore irrevocable cannot have their beings continued and their Relation dissolved it is impossible but that cause and effect must be related one to another such is the relation between Father and Sonne The foundation of it is an act past and irrevocable and therefore the Relation it selfe is indissoluble Is it not so with God and his Children when they once stand in that Relation it cannot be dissolved But of these things hitherto To proceed with that place of Scripture which I laid as the foundation of this discourse §. 50. The generall way of Lusts dealing with the soule the bringing forth of sinne whereof there are two acts expressed v. 14. the one of drawing away the other inticing is to be insisted on Upon the first the person tempted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn off or drawne away and upon the second he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inticed or intangled The First stirring of sinne is to draw away the soule from what it ought to be fixed upon by its rising up irregularly to some delightfull object For a man to be drawne away by his lust is to have his Lust drawne out to some object suited to it wherein it delighteth Now this drawing away denoteth two things 1. The turning of the soule from the actuall rectitude of its frame towards God Though the soule cannot alwayes be in actuall Exercise of Grace towards God yet it ought alwayes to be in an immediate readinesse to any Spirituall duty upon the account whereof when occasion is administred it doth as naturally goe forth to God as a vessell full of water floweth forth when vent is given unto it Hence we are commanded to pray alwayes Our Saviour giveth a Parable to instruct his Disciples that they ought to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 1. And we are commanded to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ceasing or intermission 1 â—hess 5. 17. Which the same Apostle in an other place calleth praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place namely as occasion is administred It is not the perpetuall exercise of this duty as the Iewes some of them have ridiculously interpreted the first Psalme of reading the Law day and night which would shut out and cut off all other dutyes not only of mens Callings and Employments as to this Life but all other dutyes of the wayes worship of God whatever But it is only the readinesse and promptitude of the heart in its constant frame to that necessary duty that is required Now he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lust is drawne off from this frame that is he is interrupted in it by his lust diverting unto some sinfull object And as to this particular there is a great difference betwixt the sinning of Believers and those who arise not beyond that height which the power of Conviction beareth them oftentimes up unto For 1. The maine of a true Believers watching in his whole life § 51. and in the course of his walking with God is directed against this off-drawing from that habituall frame of his heart by lust and sinne His great businesse is as the Apostle telleth us to take the whole armour of God to him that sinne if it be possible may make no approach to his soule Eph. 6. 13. It is to keepe up their spirits to a hate of
fastned upon them both for their joynt deliverance In Mr Goodwins 12. § 2. Chapter he takes into participation with him as is pretended 8. places of Scripture endeavouring by all meanes possible to compell them to speake comfortable words for the reliefe of his fainting and dying cause Whether He hath prevailed with them to the least complyance or whether He will not be found to proclaime in their name what they never once acknowledged unto him will be tryed out in the processe of our consideration of them In the first and second Section he fronts the Discourse intended with an eloquent Oration §. 3. partly concerning the tendency of the Doctrine of the Saints Perseverance which he girds himselfe now more closely to contend withall partly concerning Himselfe his own Ability Industry Skill Diligence and Observation of Doctrines and Persons with his rules in judging of the one the other For the First §. 4. He informes us that his judgement is that many who might have attained a Crowne of Glory by a presumptuous conceit of the Impossibility of their miscarrying are now like to suffer the vengeance of eternall fire men thereby gratifying the flesh with wresting the Scripture to the encouragement thereof That the Proud and Presumptuous conceits of men are like to have no other issue or effect than the betraying of their soules to all manner of Loosenesse and Abomination so exposing them to the vengeance of eternall fire we are well assured therefore knowing the terrour of the Lord do perswade men what we are able to cast downe all high thoughts and imaginations concerning their owne Abilities to doe good to believe to obey the Gospell or to abide in the Faith thereof and to rowle themselves freely fully wholly on the free Grace and faithfulnesse of God in the covenant of Mercy ratifyed in the bloud of his Sonne wherein they shall be assured to find Peace to their soules On this foundation doe we build all our endeavours for the exalting the soveraigne free effectuall grace of God in opposition to the proud and presumptuous conceits of men concerning their own imbred native power in spirituall things an Apprehension whereof we are well assured disposeth the heart into such a frame as God abhorres and prepares the soule to a battle against him in the highest and most abominable Rebellion imaginable I no waies doubt but that the way and meanes whereby innumerable poore creatures have been hardened to their eternall Ruine have had all their springs and fountaines ly in this one wretched reserve of a power in themselves to turne to God and to abide with him That any one by mixing the promises of God with Faith wherein the Lord hath gratiously assured him that seeing he hath no strength in himselfe to continue in his mercy he will preserve and keep him in and through the Sonne of his Love hath ever been or ever can be turned wholly aside to any way or path not acceptable to God or not ending in everlasting peace will never be made good whilest the Gospell of Christ finds honour and credit amongst any of the sonnes of men There may be some indeed who are strangers to the covenant of promise what ever they doe pretend who may turne this Grace of God in the Gospell as also that of the Satisfaction of Christ Redemption by his bloud and Justification by Faith the whole Doctrine of the covenant of Grace in Christ into lasciviousnesse but shall their unbeliefe make the Faith of God of none effect◠shall their wickednesse and Rebellion prejudice the mercy peace and Consolation of the Saints Because the Gospell is to them the savour of Death unto Death may it not be the savour of Life unto Life unto them that doe embrace it What ever then be the disasters of which themselves are the sole cause of men with their presumptuous conceits of the impossibility of miscarrying seeing every presumptuous conceit of what kind soever is a desperate miscarriage their ruine and destruction cannot in the least be ascribed to that Doctrine which calls for Faith in the promises of God a Faith working by Love and decrying all presumptuous conceits whatever A Doctrine without which and the necessary concomitant Doctrines thereof the whole bottome of mens walking with God and of their obedience is nothing but presumption and conceit whereby setting aside the cold sitts they are sometimes cast into by the checks of their consciences they spend their daies in the distemper of a Feaver of Pride and Folly In the insuing Discourse Mr Goodwin informes us of these two things §. 5. First What Rule he proceeds by in judging of the Truth of contrary opinions when as he phraseth it the toung of the Scripture seemes to be cloven about them And Secondly Of his owne Advantages and abilityes to make a right judgment according to that Rule The Rule he attends unto upon the information he hath given us is The Consideration of which of the Opinions that are at any time Rivalls for his judgement and acceptation tend most unto Godlinesse the Gospell being the truth which is according to Godlinesse of his owne advantages and abilityes to make a right judgment according to this rule there are severall heads and springs as his knowledge of the generall course of the Scripture the Experience of his owne heart his long observation of the Spirits and wayes of men but chiefely that light of Reason and Vnderstanding which he hath And by this Rule with these Abilityes proceeding in the examination of the Doctrine of the Saints Perseverance He condemnes it and casts it out as an abominable thing preferring that concerning their finall defection farre above it Some Considerations I shall adde to attend upon his Rule and principles First §. 6. It is most certaine that the Gospell is a Doctrine according unto Godlinesse whose immediate and direct tendency as in the whole frame and course of it so in every particular branch and streame is to promote that Obedience to Go◠in Christ which we call Godlinesse This is the will of God revealed therein even our Sanctification and whatever Doctrine it be that is suited to turne men off from walking with God in that way of Holinesse it carryes its brand in its face whereby every one that finds it may know that it is of the uncleane Spirit the evill one But yet that there may be fearefull and desperate deceits in the hearts of men judging of truths pretending their rise and originall from the Gospell by their suitablenesse to the promotion of Godlinesse and Holinesse hath been before in part declared and the Experience of all Ages doth sufficiently manifest Among all those who professe the name of Christ more or lesse in the world though in under the most Antichristian opposition to him who is there that doth not pretend that this tendency of opinions unto Godlinesse or their disserviceablenesse thereunto hath a great influence into the
mix the promises of it with Faith or of the powers of the world to come as to receive them in power in their hearts by believing so that farther contest about these words seemes to be altogether needlesse How farre men may proceed in the wayes of God §. 36. what progresse they may make in amendment of life what gifts and common graces they may receive what light and knowledge they may be indued withall what kind of Faith Joy Repentance Sorrow Delight Love they may have in and about spirituall things what desire of mercy and heaven what usefull gifts for the Churches edification they may receive how farre they may perswade their own soules and upon what grounds that their condition Godward is good and saving and beget an opinion in others that they are true Believers and yet come short of union with Christ building their houses on the sand c. is the daily taske of the Preachers of the Gospell to manisest in their pressing that exhortation of the Apostle unto their hearers to examine and try themselves in the middest of their profession whether Christ be in them of a truth or no. I shall not now enter upon that labour the Reader knowes where to find enough in the writings of holy and learned men of this Nation to evince that men may arrive at the utmost height of what is in this place of the Apostle by the Holy Ghost ascribed to the persons of whom he speakes and yet come short of the state of true Believers M.G. indeed tells us Sect. 27. The Premises relating to the two passages yet under debate considered §. 37. I am so farre from questioning whether the Apostle speakes of true and sound Believers in them that I verily judge that he purposely sought out severall of the most emphaticall and signall characters of Believers yea such which are hardly or rather not at all to be found in the ordinary sort of true Believers but only in those that are most eminent amongst them that so he and such who though sound yet were weake in the Faith might fall away and perish but that even such also who were lifted up nearer unto Heaven than their fellowes might through carelesnesse and carnallsecurity dash themselves in pieces against the same stone make shipwracke of their soules as well as they Ans. The House built on the sand may oftentimes be built higher have more faire perapets and battlements windowes and ornaments than that which is built upon the Rock yet all guifts and priviledges equall not one Grace in respect of light knowledge guifts and many manifestations of the Spirit such who never come up to that Faith which gives reall union and communion with Jesus Christ may farre outgoe those that do 2. That there is any thing mentioned or any characters given of Believers much lesse such as are singular and not common to all M. G hath not in any measure been able to evince There is not the meanest Believer in the world but he is a Child of God heir of the Promises brother of the LordChrist hath union with him hath his living in him is Quickned Justifyed Sanctifyed hath Christ made to him Wisedome c. hath his Righteousnesse in God and his Life hid in him in Christ is passed from death to Life brings forth fruit and is deare to God as the apple of his eye accepted with him approved of him as his temple wherein he delighteth to dwell That any thing in this place mentioned and insisted on any characters we have given of the persons whom we have considered doe excell or equall or denote any thing in the same kind with these and the like excellencyes of the meanest Believers will never be proved if we may judge of future successes from the issue of all former attempts for that end and purpose And this is the issue of Mr Goodwin's third Testimony produced to confirme the Doctrine of the Saints Apostacy but hypothetically and under such a forme of expression as may not be argued from nor of Saints and true Believers at all His 4. followeth His fourth Testimony he produceth §. 38. and indeavours to mannage for the Advantage of his cause Sect. 31. in these words The next Scripture Testimony we shall produce briefely urge in the cause now under maintainance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith But if any man draw back my soule shall have no pleasure in him Our English translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any man for the just man for whereas they translate but if any man draw back the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. if or but if he i.e. the just man who should live by his Faith viz. if he continues in it shall draw back Beza himselfe likewise before thē had stayned the honour of his faithfulnesse with the same blot in his Translation But the mind of the Holy Ghost in the words is plaine and without Parable viz. that if the just man who lives i. e. who at present enjoyes the favour of God and thereby is supported in all his tryalls and should live allwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloth as the word properly signifyeth See Acts 20. 27. from his believing my soule shall have no pleasure in him i.e. according to the import of the Hebraisme my soule shall hate or abhorre him to death as it is also expounded in the words immediately following But we are not of those who draw back to perdition but c. From hence then evident it is that such a man who is a just or Righteous man and under promise of living for ever by his Faith and therefore also a true and sound Believer may draw back or be withdrawne to the contracting of the hatred of God and to destruction in the end The forlornehope of evading because the sentence is Hypotheticall or conditionall not positive hath been routed over and over yea and is abandoned by some of the great Masters themselves of that cause unto the defence whereof it pretendeth And however in this place it would be most preposterous For if it should be supposed that the just man who is in a way under a Promise of living by his Faith were in no danger or possibility of drawing backe and that to the losse of the favour of God and ruine of his soule God must be conceived to speake here at no better rate of wisdome or understanding than thus The Just shall live by his Faith but if he shall do that which is simply and utterly impossible for him to do my soule shall have no pleasure in him What savour of wisdome yea or of commonsence is there in admonishing or cautioning men against such evills which there