this Epistle to the whole Church could not possibly have led them into a greater snare It is a sad thing to consider the pittiful entanglements and snares that some men runne into who will undertake to make good what they have once engaged for let what will come against them To returne then It is evident that in the time of Clement there were but two sorts of Officers in the Church Bishops and Deacons whereas the Epistles of Ignatius do precisely in every place where any mention is made of them as there is upon occasions and upon none at all insist on three Orders distinct in name and things With Clement it is not so Those whom he calls Bishops in one place the very same persons he immediatly calls Presbyters after the Example of Paul Act 20. 28. And Titus 1. 5. 7. And plainly asserts Episcopacy to be the office of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz Because they were in no danger to be cast from their Episcopacy And whereas the fault which he reproves in the Church of Corinth is their division and want of due subjection to their spiritual Governours according to the order which Christ hath appointed in all the Churches of the Saints he affirms plainly that those Governours were the Presbyters of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in all places throughout the whole Epistle writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that particular Church of Corinth the Saints dwelling there walking in the order fellowship of the Ghospel where he treates of those things he still intimates a plurality of Presbyters in the Church as there may nay there ought to be in every single congregation Act 20. 28. without the least intimation of any singular Person promoted upon any account whatever above his fellowes So in the Advice given to the persons who occasioned the division before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had there been a singular Bishop at Corinth much more a Metropolitan such as our Doctour speakes him to have been it had been impossible that he should be thus passed by in silence But the Doctour gives you a double answer to this observation with the several parts whereof I doubt not but that he makes himselfe merry if he can suppose that any men are so wedded to his dictates as to give them entertainment for indeed they are plainly iocular But learned men must have leave sometimes to exercise their fancies and to sport themselves with their own imaginations 1 Then for the mention that is made of many Presbyters in the Church of Corinth to whom Clement in the name of the Church of Rome exhorts to give all due respect honour obedience He tells you that by the Church of Corinth all the Churches of Achaia are meant and intended The Epistle is directed only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the least intimation of any other Church or Churches The difference it is written about was occasioned by one or two persons in that Church only it is that Church alone that is exhorted to order and due subjection to their Elders From the beginning to the end of the Epistle there is not one word apex or tittle to intimate the designation of it to any Church or Churches beyond the single Church of Corinth or that they had any concernment in the difference spoken to The Fabrick of after Ages lies so close to the Doctour's imagination that there is no entrance for the true frame of the Primitive Church of Christ and therefore every thing must be wrested and apportioned to the conceit of such an Episcopacy as he hath entertained Whereas he ought to crop off both head heeles of his own imagination and the Episcopacy of the latter dayes which he too dearly affects he chooseth rather to stretch torture the antient goverment of the Church that it may seem to answer the frame presently contended for But let us a little attend to the Doctor 's learned arguments whereby he endeavours to make good his assertion 1 He tels you that Corinth was the chief Citty of Achaia the Metropolis in a political sense and Acceptation of the word of Greece where the Pro-Consul had his Residence Diss 5 cap 2. Sect. 3. Let us grant this to our learned Doctour least we should find nothing to gratify him with all what then will follow hence saith he it will follow Sect 4 that this Epistle which was sent Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad unius civitatis Ecclesiam sed ad omues totius Achaiae Christianos per singulas civitates regiones sub Episcopis aut praefectis suis ubique callocatas missa existimetur But pray Doctour why so We poor creatures who are not so sharp sighted as to discerne a Metropolitan Arch-Bishop at Corinth of whom all the Bishops in Greece were dependant nor can find any instituted Church in the Scripture or in Clement of one denomination beyond a single Congregation cannot but think that all the strength of this Consectary from the insinuation of such a state of things in the Church of God is nothing but a pure begging of the thing in Question which will never be granted upon such tearmes Yea but he adds Sect 5 That Paul wrote his Epistle not only to the Church of Corinth but also to all the Churches of Achaia therefore Clement did so also At first view this Argument seemes not very conclusive yea appeares indeed very ridiculous the inforcement of it which ensues may perhaps give new life and vigour to it How then is it proved that Paul wrote not only to the Church of Corinth but to all them in Achaia also why saith he in the 2 Epistle 1. chap 1. v it is so exprest he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Very good It is indisputably evident that Paul wrot his second Epistle to the Church at Corinth and all the rest of Achaia for he expresly affirmes himselfe so to do and for the first Epistle it is directed not only to the Church of Corinth 1 cap 2. verse but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith our Doctour in the whole Region of Achaia So indeed saies the Doctor 's great friend Grotius to whom he is beholding for more then one rare notion I say it not in any way of any reproach to the Doctour only I cannot but think his careful warding of himselfe against the thoughts of men that he should be beholding to Grotius doth exceedingly unbecome the Doctour's gravity and selfe denyal This is complained of by some who have tryed it in reference to his late comment on the Revelation And in this dissertation he is put by his own thoughts I will not say guilty to an Apology cap. 1. Sect. 24 Quâ in resuffragi msuum tulisse Hugonem Grotium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex annotationibus posthumis nuper editis postquam haec omnia Typographo transcripta essent cursim
whatever Mr Goodwin is pleased to think or say to the contrary nor is their apprehension weakened by Nathans charging upon David his despising of the commandement of the Lord. in doing evill which as it is virtually done in every sinne and in great sinnes in an eminent manner so that it did amount indeed not only to a consequentiall but a formall voluntary contempt of God Mr Goodwin shall never prove A Father often and severely chargeth upon his sonnes a despising of his command when he hath been carryed out to transgresse it when yet he kowes his sonne honoureth and reverenceth him in his heart and is exceedingly remote from any resolved contempt of him The close of all is a concession of the Contra-Remonstrants at the Hague Conference §. 38. That Believers might fall into such sinnes as that the Church according to the Commandement of Christ must pronounce that they shall no longer abide in her communion and that they shall have no part in the Kingdome of Christ which being usually made an argument for the Apostacy of the Saints I shall consider how it is here improved by M. Goodwin Certainly saith he their sence was That true believers may sinne above the rate of those who sinne out of infirmity in so much as there is no commandement of Christ that any Church of his should eject such persons out of their Communion who sinne out of infirmity only so that by the confession of our Adversaries themselves even true Believers may perpetrate such sinnes which are of a deeper demerit than to be numbred amongst sinnes of infirmity yea such sinnes for which the Church of Christ according to the Commandement of Christ stands bound to judge them for ever excluded from the Kingdome of God without repentance from whence it undeniably followes that they may commit such sinnes whereby their Faith in Christ will be totally lost because there is no condemnation unto those that are by Faith in Jesus Christ whether they repent or not and therefore they that stand in need of Repentance to give them a right and title to the kingdome of God are no sonnes of God by Faith for were they sonnes they would be heires also and consequently have right and title to the inheritance so that to pretend that howsoever the Saints may fall into great and grievous sinnes yet they shall certainly be renewed againe by Repentance before they dye though this be an assertion without any bottome on Reason or Truth yet doth it no wayes oppose but suppose rather a possibility of the totall defection of Faith in true Believers Ans. First That true Believers may sinne above the rate of sinnes of Infirmity because they may so sinne as that according to the appointment of Jesus Christ they may be cast out of a particular Church is not attempted to be proved M. Goodwin think none may be excommunicated but such as have sinned themselves out of the state of Grace That a man may through infirmity fall into some such sinne as for it to be amoved from a Church society that a motion being an ordinance of Christ for his recovery from that sinne I know not that it can be reasonably questioned So that by our confession that true Believers may so sinne as to be righteously cast out of the externall visible society of a particular Church doth no way inforce us to acknowledge that they may sinne above the rate of them who are overtaken with or surprized in sinne upon the account of their weaknesse or infirmity Secondly The Church of Christ in rejecting of one from its society according to the appointment of Jesus Christ is so farre from being obliged to judge any one for ever excluded from the Kingdome of God that they doe so reject a man that he may never be excluded from that Kingdome It is true he may be Ecclesiastically and Declaratively excluded from the visible Kingdome of God and his right and title to the outward Administration of the good things thereof but that such an one is and must be thought to be properly and really excluded from his interest in the Love of God and grace of the Convenant being still by the appointment of God and command of Christ left under the power of an ordinance annexed by him to the Administration of that Covenant it doth not follow Thirdly The non-restauration of persons cast out of communion by the Church to their place in the Kingdome of God but upon Repentance holds proportion with what was spoken before upon exclusion The Repentance intended is such as is necessary for the satisfaction of the Church as to its expressenesse and being known yet we grant withall that all sinnes whatever without Repentance in that kind and degree that is appointed and accepted of God are exclusive of the Kingdome of God and we doe much wonder that M. Goodwin to the Text Rom. 8. 1. should adde whether they repent or not which is not only beyond the sence of what went before but directly contrary to that which followes after that walke not after the Flesh but after the Spirit not to repent of sin is doubtlesse to walke after the flesh and no one of them who are freed from condemnation in Christ doth good and sinneth not The words we confesse are not the condition in the intention of God on which their non-condemnation is suspended but yet they are a description infallible of them who through Grace are made partakers of it We say then that Believers may so fall as that being on that account rejected from the communion of the Church so as not to be restored but upon the evidence of their Repentance and we say that Repentance is required for all sinnes or men cannot be saved wondring what Mr Goodwin according to his principles intends by the addition to the Text of Rom. 8. 1. unlesse it be that no man stands in need of Repentance unlesse he have cast off all Faith and interest in God a most Anti-evangelicall assertion and yet not commit such sins as whereby their Faith must needs be wholly lost Fourthly There 's a twofold Right and Title to the Kingdome of God a Right and Title by the profession of a true Faith to the externall Kingdome of God in regard of its outward Administration and a Right and Title to the Eternall Kingdome of God by the possession of a true Faith in Christ The former as it is taken for jus in re believers may loose for a season though they may not in respect of a remote originall fundamentall Root which abides the latter they never loose nor forfeite We say also that repentance for sinne being a thing promised of God for those that come to him in Christ upon the account of the ingagement of his Grace for the Perseverance of Believers All such fallers into sinne shall certainly return to the Lord by Repentance who heales their back-slidings which Mr Goodwin hath not been able to disprove Of whose Arguments
for a season yea and that upon his irregular walking and not according to the rule of Christ he may by the Authority of such a Church be rejected from its communion for his amendment and recovery into the right way of which before But that a true Believer can voluntarily desert the communion of the Saints and become an Antichrist that this text denyes and we from it and the many other witnesses of the same truth that have been produced Notwithstanding then all Mr Goodwin exceptions there is nothing presumed in the inference we make from these words but what is either expressly contained or evidently included in them But Mr Goodwin will not thus give over §. 35. he prefers his exceptions to this Testimony in another whole Section which because the Demonstration of the truth in hand from this place though here handled by the by is of great importance and such as by its single strength is sufficient utterly to cast to the ground the figment set up in opposition to it I shall present entirely to the Reader that our Authour may be heard out and nothing omitted that he pleads for the waving of the force of the Argument in hand that whole Section Thus then he proceeds Suppose that these two suppositions be granted to the Inference makers §. 36. First That this phrase to goe out from us signifies voluntarily to forsake the society and communion of Christians And Secondly That this expression to be of us signifies true and inward communion with those from whom they went out yet will not these contributions suffice for the firme building of the said Inference The Reason is Because the Apostle expressely saith that they would have continued with us not that they would have continued such as they were in respect of the Truth or Essence of their Faith and if the Apostles scope in this place were to prove or affirme that they who are once true Christians or Believers alwaies continue such then when he saith they would have continued with us he must of necessity meane either that they would have continued Faithfull as we continue Faithfull or else that they would have continued alwaies in our society or in the profession of Christianity But that neither of these sences are of any tolerable consistency is evident by the light of this Consideration viz. That the Apostle then must have known that the persons hee speakes of and who went out from them neither were nor ever had been true Christian Believers when they went thus from them Now if he had this knowledge of them it must be supposed either that he had it by extraordinary Revelation but this is very improbable and howsoever cannot be proved or else that he gain'd and obtain'd it by their departure or going out from them but that this could be no sufficient Argument or ground to beget any such knowledge in the Apostle concerning them is evident from hence Because it may very easily and doth very frequently come to passe That they who are true Christians doe not alwaies continue in the society to which they have joyned themselves no nor yet in the externall profession of Christianity it selfe yea our opposers themselves frequently and without scruple teach that even true believers themselves may through Feare or shame or extremity of sufferings be brought to deny Christ and without any danger of being ship-wrack't of their Faith forbeare making a profession of the name of Christ afterwards Ans. § 37. First What is meant and Intended by those expressions went out from us and to be of us hath been declared We are not to teach the Holy Ghost to speake What ever conceit we may have of our own abilities when we deale with Wormes of the Earth like our selves to his will to his expressions we must vaile and submit He is pleased to phrase their continuance in the Faith their continuance with us that is with the Saints in the fellowship and communion of the Gospell which they had with God in Christ The expression is cleare and evident to the purpose in hand and there is no contending against it Secondly we doe not say that 't is the direct scope and intent of the Apostle in this place to prove that those who are true Believers cannot fall away and depart from the Faith which he afterwards doth to the purpose Cap. 3. 9 but his mind and intendment was to manifest that those who forsake the Society of Christians and become Anti-Christs and seducers were indeed never true Believers useing the other Hypothesis as a medium for the confirmation of this Assertion Thirdly By that phrase they would have continued with us the Apostle intends their continuance in the society and fellowship of the Faithfull by the profession of Jesus Christ whom now they opposed denying him to be come in the flesh that is they would not have so fallen off as they have done upon the account of the Estate and Condition of true Believers and reall Saints who are kept by the power of God to salvation Fourthly The Apostle did know and professed himselfe to know that they were not nor ever had been true Believers when they were once so gone out from them as they went as our Saviour Christ profest them not to have been true believers who followed him for a while were called and accounted his Disciples when they fell in an houre of Temptation Neither have we the least reason to suppose that the Apostle had this knowledge by Revelation seeing the thing it selfe in reference and proportion to the principles he laies downe of the continuance of Believers did openly proclaime it Fiftly That true Christians or Believers can so fall away from the society of the Saints as these here mentioned did is denied and a grant of it ought not to be begged at our hands 't is true that as was before granted a true believer may for a season desert the communion or fellowship of a Church wherein he hath walk'd and that causelesly yea he may be surprized through Infirmity to deny under mighty temptations in words for a moment the Lord Christ whom yet his Heart loves and honours as in the case of Peter was too evident But that such an one may forsake the externall profession of Christianity or cease profession making and betake himselfe to a contrary interest opposing Christ and his wayes as those here insisted on did that 's denied and not the least attempt of proofe made to the contrary Whilst I was upon the consideration of these exceptions of Mr Goodwin's §. 38. to our Testimony from this Text of Scripture by us insisted on there came to my hands his Exposition on the 9. Chapter to the Romans In the Epistle whereof to the Reader he is pleased Sect. 6. Studiously to wave the imputation of having borrowed this Exposition from Arminius and his followers An Apology perhaps unworthy his prudence and great abilityes which Testimony yet I feare by
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.
Consideration wherewith to reflect upon and review and ponder so oft as they please what they See Vnderstand and Know in this kind Now what soever a man is capable First of Seeing and Knowing Secondly of Pondering and Considering he is capable of raising or working an inclination in himselfe towards it answerable in Strength Vigour and Power to any degree of Goodnesse or Desireableness which he is able to apprehend therein for what is an inclination towards any thing but a propension and laying out of the heart and soule towards it So that if there be worth and goodness sufficient in any object whatsoever to beare it and Secondly if a man be in a capacity of discovering and apprehending this good clearly and Thirdly be in a like capacity of considering this vision certainly he is in a capacity and at liberty to worke himselfe to what strength or degree of desire and inclination towards it he pleaseth now 't is certaine to every man that there is more good in abstaining from things either Eminently dangerous or Apparantly destructive to his Soule then in forbearing things Apparantly destructive to his natuturall being Secondly as evident it is that every man is capable of attaining or comeing to the certaine knowledge of and cleare apprehending this excesse of good to him in the former Good then in the latter Thirdly neither is it a thing lesse evident then either of the former that every man is as capable of ruminating or reapprehending the said excess of Good as much as oft as he pleaseth as he is simply of apprehending it at all which supposed as undeniably true it followes with an high hand above all contradiction that the Saints may and have meanes and opportunityes faire and full for that purpose plant inclinations or dispositions in themselves to refraine all manner of sinnes apparently dangerous destructive to the safety of their Soules fuller of energie vigor life strength power then the naturall inclination in them which teacheth them to refraine all occasions which they know must needs be accompanied with the destructioÌ„ of their naturall beings Therefore if they be more or so much afraid of destroying their lives volluntarily knowingly as by the casting theÌ„selves into the fier or the water or the like then they are of falling away through sin the fault or reason thereof is not at all in the Doctrine which affirmes or informes them that there is a possibility that they fall away but in themselves and their owne voluntary negligence they have meanes and opportunityes as we have prooved in abundance to render themselves every whit as secure yea and more secure touching the latter as they are or reasonably can be concerning the former When I first cast an eye on this Discourse of Mr Goodwin § 38. Ans. I confesse I was surprized to as high a degree of Admiration some other Affections also as by any thing I had observed in his whole Booke as having not met if without offence I may be allowed to speake my Apprehensions with any discourse whatsoever of so transcendent a derogation from and direct tendency to the overthrow of the Grace of Christ but only in what is remembred by Austin Hilary Pulgentius with some others of the disputes of Pelagius Coelestius Julianus with their followers and the Socinians of late with whom Mr Goodwin would not be thought to have Joyned in their Opposition to the Merit and Grace of Christ As I said then before if this should proove in the issue to be the summe of the meanes afforded to preserve the Saints from Apostacy and falling away into ruine I shall be so farre from opposing a possibility of their defection that I shall certainely conclude their Perseverance to be impossible Being fully perswaded that withall the contribution of strength which the considerations mentioned are able of themselves to afford unto them they are no more able to meet their Adversaries who come against them with tweuty thousand subtilties and Temptations then a man with a straw and a feather is to combate with and overcome a royall Army The Scripture tells us and we thought it had been so that we are kept by the power of God unto Salvation and that to this end he putts forth the exceeding greatnesse of his power in them that Believe 1 Pet. 1. 5. Ephes. 1. 17 18. 19. 20. Col. 1. 11. according to the mighty Workings which wrought in Christ when he raised him from the Dead whereby he strengthens them with all might according to his Glorious Power making them meet partakers of the inheritance of the Saints Light It seemes though there be a Glorious sound of words in these innumerable the like Expressions of the ingagement of the Power and faithfullnesse of God for the safegarding of his Saints yet all this is but an empty noyse and beating of the ayre That which is indeed materiall to this Purpose consisting in certaine Considerations which rationall men may have concerning their present State future Condition But let us a little consider the Discourse it selfe 1. First it is all along Magnificently supposed that there is the same Power and Ability in a Rationall Inlightened man to Deliberate and Conclude of things in reference unto the Practicall Condition of his Spirituall Estate as there is of his Naturall and that this Ability is constantly resident with him to make use of upon all occasions what ever our Saviour say to the contrary viz. That without him we can doe nothing Joh. 15. 5. 2. Secondly to make way for that that such a one is able to know Ps. 119. 144. 1 Cor. 2. 14. and to desire the things of his Peace in a Sprirituall and usefull manner notwithstanding the vanity of those many seemingly fervent Prayers of the Saints in the Scripture that God would give them understanding in these things and his manifold Promises of that Grace 3. Thirdly that upon such deliberations men are put into a capacity and liberty or are inabled to worke themselves to what strength or degree of desire and inclination towards that Good considered they please and according as the good is that men apprehend as abiding with God is the greatest Good such will be the strengh and the vigour and power of their inclinations thereto Rom. 7. â—8 9 10 11 c. That they have a Law in their members rebelling against the Law of their minds leading them captive under the Law of sinne needs not to be taken notice of 2 Cor. 3. 5. This sufficiency it seemes is of themselves He was a weake unskilfull man who supposed that of our selves we could not think a good thought seeing we are such perfect Lords and Masters of all good thoughts and actings whatever 4. Fourthly the whole summe of this Discourse of the means afforded Believers to inable them to Persevere amounts to this that being rationall men they may First consider that some kinds of sinnes
say hath Everlastingly Purposed to give and doth actually give his Holy Spirit to Believers to put forth such an exceeding greatnesse of Power as whereby in the use of meanes they shall certainely be preserved to Salvation This God can doe saies our Author This Concession being made by the Remonstrants in their Synodalia Mr Goodwin I presume thought it but duty to be as free as his Predecessors and therefore consented unto it also although it be an axe laid at the root of almost all the Arguments he sets up against the Truth as shall hereafter be farther manifested I draw now to a close of those places §. 55. which among many other omitted tender themselves unto the proofe of the stable unchangeable Purpose of God concerning the safe-garding and preservation of Believers in his Love and unto Salvation I shall mention one or two more and close this second Scripturall Demonstration of the Truth in hand The first is that eminent place of Ephes. 1. 3 4 5. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spirituall blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love having Predestinated us unto the adoption of Children by Jesus Christ to himselfe according to the good pleasure of his will verse 3. the Apostle summarily blesseth God for all the spirituall mercies which in Jesus Christ he blesseth his Saints withall of all which v. 4. he discovereth the fountaine and spring which is his free choosing of them before the foundation of the World That an Eternall Act of the Will of God is hereby designed is beyond dispute and it is that foundation of God on which the whole of the building mentioned and pourtraid in the following verse is laid All the Grace and Favour of God towards his Saints in their Justification Adoption and Glory all the fruits of the Spirit which they enjoy in Faith and Sanctification flow from this one fountaine and these the Apostle describes at large in the verses following The ayme of God in this eternall and unchangeable Act of his Will he tells us is that we should be unblameable before him in Love Certainly cursed Apostats backsliders in Heart in whom his soule takes no pleasure are very farre from being unblameable before God in Love Those that are within the compasse of this Purpose of God must be preserved unto that State and Condition which God aimes to bring them unto by all the fruit and issues of that Purpose of his which was pointed at before A Scripture of the like importance unto that before named is 2 Thess. 2. 13 14. God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and beliefe of the Truth whereunto he calls you by our Gospel to the obtaining of the Glory of the Lord Jesus The same fountaine of all spirituall and eternall mercy with that mentioned in the other place is here also expressed and that is Gods choosing of us by an everlasting Act or Designing us to the end intended by a Free Eternall Unchangeable Purpose of his Will Secondly The end aimed at by the Lord in that Purpose is here more clearely set downe in a twofold Expression 1. Of Salvation v 13. He hath chosen us to Salvation that 's the thing which he aimed to accomplish for them and the End he intended to bring them to in his choosing of them and 2 ly v 14. The Glory of the Lord Jesus or the obtaining a portion in that Glory which Christ purchased and procured for them with their being with him to behold his Glory And 3 ly You have the meanes whereby God will certainly bring about and accomplish this his designe and Purpose whereof there are three most eminent Acts expressed 1. Vocation or their calling by the Gospel v 14. 2. Sanctification v 13. through the Sanctification of the Spirit And 3. Justification which they receive by beliefe of the Truth Thus much then is wrapt up in this Text God having in his Unchangeable Purpose fore-appointed his to Salvation and Glory certainly to be obtained through the effectuall working of the Spirit free justification in the Blood of Christ it cannot be but that they shall be preserved unto the enjoyment of what they are so designed unto To summe up what hath been spoken from these Purposes of God § 56. to the Establishment of the Truth we have in hand Those whom God hath purposed by effectuall meanes to preserve to the enjoyment of Eternall Life and Glory in his Favour and Acceptation can never so fall from his Love or be so cast out of his Grace as to come short of the end designed or ever be totally rejected of God The Truth of this proposition depends upon what hath been said and may farther be insisted on concerning the unchangeablenesse and Absolutenesse of the Eternall Purposes of God the Glory whereof men shall never be able Sacrilegiously to robbe him of Thence the Assumption is concerning all true Believers and truly sanctified persons are these Purposes of God that they shall be so preserved to such ends c. as hath been abundantly proved by an induction of particular instances and therefore it is impossible they should ever be so cast out of the Favour of God as not to be infallibly preserved to the End Which is our Second Demonstration of the Truth in hand CAP. IV. 1. An entrance into the Consideration of the Covenant of Grace and our Argument from thence for the Unchangeablenesse of the Love of God unto Believers 2. The intendment of the ensuing discourse 3. Gen. 17. 3. opened and explained with the confirmation of the Argument in hand from thence 4. That Argument vindicated and cleared of Objections 5. Confirmed by some observations 6. Ierem. 32. v. 38 39 40. compared with Cap. 31. v. 32 33. The Truth under consideration from thence clearely confirmed 7. The certainty immutability and infallible accomplishment of all the Promises of the New Covenant demonstrated 1. From the removall of all causes of Alteration 2. From the Mediator and his undertaking therein 3. From the Faithfulnesse of God 8. One instance from the former considerations 9. The indeavour of M. G. to Answer our Argument from this place 10. His observation on from the Text considered 1. This promise not made to the Jewes only 2. Nor to all the Nation of the Jewes proved from Rom. 11 3. not intending principally their deliverance from Babylon 11. His inferences from his former observations weighed 1. The Promise made to the body of the People of the Jewes Typically only 2. An Exposition borrowed of Socinus Rejected 3. The Promise not appropriated to the time of the Captivity and the disadvantage ensuing to M. G. cause upon such an Exposition 12. The place insisted on compared with Ezek. 11. 17 18 19
operâ minimè exclusâ ac si quis inquit Praeceptor discipulo solaecizanti diceret exeram tibi linguam istam barbaricam inseram Romanam Haec sunt fere ipsius Erasmi verba Quibus addex loco ipso satis appa rere nullaÌ„ necessitateÌ„ Deum significare voluisse sed neque ullam vim interiorem cum non aliâ ratione ea quae ibi pollicetur se effecturum ostendat Deus quà m beneficiorum multitudine quibus affecturus erat populum ejusque cor animum emolliturus c. Soc. Prael Cap. 12. 8. 6. p. 45. Socinus Prael Theol cap 6. whose words are This place of Ezekiel is well explained by Erasmus in his Diatribe saying that there is an usuall figure of speaking contained in it whereby a care in any of working something by another is signified his endeavour being not excluded as if a Maister should say to his Scholar speaking improperly I will take away that barbarous tongue from thee and give thee the Romane these are almost the words of Erasmus to which adde that it appeareth from the place it selfe that God would not signify any necessity or any internall efficacy when he declareth that he will effect what he promiseth no other way then by the multitude of his benefits wherewith he would affect the people and mollify their hearts and mindes and thereby as it were beget and create in them a willingnesse and alacrity in obeying of him The Remonstrants received this sence in the conference at the Hague managing it in these words it is manifest that these words doe signify some great efficacy and motion which should come to passe by the many and excellent benefits of God for whose sake they ought to convert themselves c. which worthy Interpretation being at length fallen upon Mr Goodwins hand is trimmed forth as you have heard Secondly not to insist on those Assumptions which are supposed in this interpretation as that this Promise was made peculiarly to the Jewes and to the whole Nation of them properly and directly c. The Gâ—osse it selfe will be found by no meanes to have the least consistency with either the words or intendment of the Holy Ghost in the place nor to be suited to Answer our Argument from thence nor yet to hold any good intelligence or correspondency with what hath already been delivered concerning it For 1. To beginne with the latter he affirmes this cannot be a Promise of absolute Perseverance because if it be so the Jewes enjoyed it in that Captivity as well as afterwards when that is here promised which they were not to receive untill in and upon their returne from Babylon Sect 52. Pag 220 221. But if that which is here mentioned be all that is promised to them namely dealing so graciously and bountifully with them in his Dispensations according as was intimated there is not any thing in the least held out to them in this place but what God had already himselfe being judge in as eminent and high a manner wrought in reference to them and for them as could be conceived And indeed it was such as he never after this arose to that height of outward mercy and bounty in things spirituall and temporall so as before Isai. 5.1,2,4 Neither after the Captivity unto this day did they see againe the triumphant glory of David the magnificent peace of Solomon the beauty of the Temple the perfection of Ordinances c. as before 2. Whereas he affirmed formerly that this Promise is conditionall and that the things therein promised doe depend on conditions by them to be fulfilled to whom the Promise is made Sect 54. pag. 221. in the Glosse here given us of the words there is no intimation of any such conditions as whereon the promised actings of God should be suspended but only an uncertainty of Event in reference to these actings Asserted That according to this interpretation which alone God promiseth to doe is that he would deale above measure graciously and bountifully with them as well in matters relating to their spirituall conditions as in things concerning their outward condition this is all he promiseth and this he will absolutely doe be the Event what it will It is not said nor can it with any pretence of reason that this also is conditionall nay whatever the Event and issue be that God will thus deale with them is the sence of the words in hand according to the estimate here taken of them It is true it is in the Exposition under consideration left doubtfull and ambiguous whether such or such an Event shall follow the promised actings of God or no but what God promiseth concerning his dealing with them that without supposall of any condition what ever shall be accomplished According as a sence serves the turne so it is to be embraced when men are once engaged against the Truth 3. Neither doth this Interpretation so much as take notice of much lesse doth it with any strength or evidence wave our Argument for the Saints Perseverance from this place We affirme 1. That the Promise God made unto or the Covenant he makes here with his people is distinguished from or opposed unto the Covenant that was broken upon this account that that was broken by the default of them with whom it was made but God would take care and provide that this should not faile but be Everlasting Jer 31. 32 33. Ch. 32. 40. Heb. 8. 8 9. 2. That the intendment of God in this Promise and the administration of this Covenant with meanes and power mentioned therein is the abiding of his Saints with him or rather primarily and principally his abiding with them notwithstanding all such interveniences as he will not powerfully prevent from ever interposing to the disturbance of that Communion he taketh them into I will saith he make an everlasting Covenant with them that I will not turne away from them from doing them good Now these things and such like are not once taken notice of in the exposition boasted to be full and cleare 3 ly Neither indeed hath it any affinity unto §. 15. or acquaintance in name or thing with the words or intendment of God with the Grace of the Promise or the Promise it selfe For 1. God saies he will give them one heart and one way or he will put his Law in their inward parts and write it in their Hearts which is plainely the work of his Grace in them and not the effect and fruit of his dealing with them In the Glosse in hand the work of God is limited to such dealings with them as may overcome them to such a frame The having of a new heart is either the immediate work of God or it is their yeelding unto their duty to him upon his dealing bountifully and graciously with them If the First it is what the Scripture affirmes and all that we desire If the Latter how comes it to be expressed in termes holding out an immediate Divine
would be impossible they should once imagine that of it selfe it is apt to draw the Spirits of men into a neglect and contempt of God 2. As the end of God intended in giving that assurance to the effecting whereof it is exceedingly operative and effectuall so you have it Luke 1. 74 75. This is the intendment of God in confirming his Oath and Promise unto us that he may grant unto us that wee being delivered out of the hands of our enemies might serve him without feare in righteousnesse and holinesse all the daies of our lives Now though these forementioned with many other Texts of Scripture are plaine evident and full to the businesse we have in hand yet the Adversaries of this truth having theirhands so full with them that are commonly urged that they cannot attend unto them I shall not need to spend time in their vindication from exceptions which none that I know have as yet brought in against them though upon their principles they might possibly be invented but shall leave them to be mixed with faith according as God by his Spirit shall set them home upon the soules of them who doe consider them The whole 125. Ps. might in the next place be brought in §. 11. to give Testimony to the truth in hand I shall only take a Proofe from the first verses of it They that trust in the Lord shall be as mount Sion which cannot be removed as the mountaines round about Jerusalem so is the Lord round about his people from henceforth even for ever whereunto answereth that of Ps 37. 28. The Lord loveth judgment and forsaketh not his Saints they are preserved for ever as also Deut. 33. 3. Yea he loveth his people all his Saints are in thy hand In the verses named I shall a little fixe upon two things conducing to our purpose which are evidently contained in them 1. A Promise of Gods everlasting presence with his Saints Believers them that trust in him and their stedfastnesse thereupon they shall be as mount Sion that can never be removed and that because the Lord is round about them and that for ever 2. An allusive comparison of both these both their stability and Gods presence with them given for the encouragement of weake Believers with speciall regard to the dayes wherein the Promise was first made which actually also belongs to them on whom the ends of the World are fallen The Psalmist bids them as it were lift up their eyes and look upon mount Sion and the hills that were round about Jerusalem and tells them that God will as certainly and assuredly continue with them and give them establishment as those hills and mountaines which they beheld round about abide in their places so that it shall be as impossible for all the powers of Hell to remove them out of the Favour of God as for a man to pluck up mount Sion by the rootes or to overturne the foundations of the Mountaines that stand round about Jerusalem It is true the Holy Ghost hath speciall regard to the oppositions and Temptations that they were to undergoe from men but bears also an equall regard to all other meanes of separating them from their God It would be a matter of small consolation unto them that men should not prevaile over them for ever if in the meane time there be other more close and powerfull Adversaries who may cast them downe with a perpetuall destruction Some few considerations of the intendment of the place will serve for the inforcing of our Argument from this portion of Scripture 1. That which is here promised the Saints §. 12. is a perpetuall preservation of them in that condition wherein they are both on the part of God he is round about them even henceforth for ever and on their parts they shall not be removed that is from the state and conditon of acceptation with him wherein they are supposed to be but abide for ever and continue therein immoveable unto the end It is I say a plain Promise of their cōtinuance in that condition wherein they are with their safety from thence and not a Promise of some other good thing provided that they continue in that condition Their being compared to Mountaines and their Stability which consists in their being and Continuing so will admit no other sence As Mount Sion abides in its condition so shall they aud as the Mountaines about Jerusalem continue so doth the Lord his presence unto them 2. That expression which is used v. 2. is weighty and full to this purpose The Lord is round about his People henceforth and for ever What can be spoken more fully more pathetically Can any expression of men so set forth the truth which we have in hand The Lord is round about them not to save them from this or that incursion but from all not from one or two evills but from every one whereby they are or may be assaulted He is with them and round about them on every side that no evill shall come nigh them It is a most full expression of universall preservation or of Gods keeping his Saints in his Love and Favour upon all accounts whatsoever And that not only for a season but it is henceforth from his giving this Promise unto their Souls in particular and their receiving of it in all Generations according to their appointed times even for ever Some few exceptions §. 13. with a great surplusage of words and phrases to make them seeme some other things then what have been formerly insisted on againe and againe are advanced by Mr Goodwin to overturne this Sion and to cast downe the mountaines that are about Jerusalem Ch. 11. Sect. 9. pag 230 231 232. The summe of our Argument from hence as of the intendment of this place is this Those whom the Lord will certainly preserve for ever in the state and conditon of trusting in him they shall never be forsaken of him nor separated from him The latter clause of this Proposition is that which we contend for the whole of that whose proofe is incumbent on us of this the former part is a sufficient basis and foundation being comprehensive of all that is or can be required to the unquestionable establishment thereof from the Letter of the Text we assume But God will certainly preserve for ever all his Saints that put their Trust in him in their so doing that they shall not be altered or cast downe from that state and conditon Change but the figurative expressions in the Text and the Allusions used for the accommodation of their Faith in particular to whom this Promise was first given into other termes of a direct and proper significancy and the Text and the Assumption of our Argument will appeare to be the same whence the conclusion intended will undeniably follow unto this cleare deduction of the Truth contended for from this place of Scripture the Discourse ensuing in the place mentioned is opposed
included the transgression of the whole Law because the Authority of the Law giver both in the one and the other is despised James 2. 10 11. Whosoever shall keepe the whole Law and yet offend in any one point he is guilty of all For he that said Do not commit Adultery said also Do not kill And 2. I say it is only to the Command for in vaine do men worship him teaching for Doctrines the Traditions of men The most stupendious indeavours of men the most laborious drudgery of their soules in Duties not commanded are so far from Obedience that they are as high Rebellions against God as they can possibly ingage themselves into I might farther distinguish the matter or substance of this Obedience into the internall elicite Act of our soules in Faith Love and the like Acts of morall and everlasting Obedience which are naturally necessarily and indispensably required in us upon the account of the first Commandement and the naturall subjection wherein we stand unto God as his Creatures improved and inlarged by the new Obligation put upon us in being his Redeemed ones wherein indeed the maine of our Obedience doth consist And the outward instituted Duties of Religion which God hath appointed for those former Acts of Obedience to be exercised in and exerted by But the former description of it with the Intimation of its universality may suffice 2. §. 5. Secondly the Formality if I may so speake of this Obedience or that which makes the performance of Duties commanded to be Obedience consists in these three things 1. The Principle that begins it and sets it on worke immediately in us and that is Faith without Faith it is impossible to please God Heb 11. 6. Could a man doe all that is commanded yet if he did it not in Faith it would be of no value hence it is called the Obedience of Faith Rom. 1. 5. not for Obedience to the Faith but the Obedience of Faith which Faith bringeth forth Therefore are Believers called Obedient Children 1 Pet. 1. 14. we are said to purifie our soules in Obedience to the Truth v. 22. Christ dwells in our hearts by Faith and without him we can do nothing John 15. 5. All that we do is no better seeing we can no way draw neare unto God with a true heart but in full Assurance of Faith Heb. 10. 22. 2. The Manner of doing it which consists in a due Spirituall regard to the Will of God in those wayes whereby he calls men out to this Obedience namely in his Precepts and Promises There is no Obedience unto God but that which moves according to his direction it must in every motion eye his Command on the one hand and his Promise whether of Assistance for it or Acceptance in it on the other Saith David I have respect unto all thy Commandements Psal. 119. and saith the Apostle having received these Promises let us cleanse our selves from all filthinesse both of flesh Spirit perfecting Holinesse in the feare of God 2 Cor. 7. 1. 3. The principall End of it which is the Glory of God as a Rewarder for he that comes unto God must believe that he is and that he is the Rewarder of them that seeke him Heb 11. 6. The end of Legall Obedience was the Glory of God as a Rewarder according to Merit in strict justice the end of Gospell Obedience is the Glory of God as a Rewarder according to bounty free Grace and mercy under which consideration neither needs the Obedience rewardable to be commensurate to the Reward nor is the Reward procured by that Obedience If it were then it were of workes and not of Grace as the Apostle tells us Rom. 4. 4. So that the end of our Obedience is to exalt God as a Rewarder yet that being as a Rewarder of Grace and bounty the use of our Obedience is not to procure that Reward for that were to worke and to have a reward reckoned to us of Debt and not of Grace but only to make the Lord gracious and to exalt him in our present subjection and in his future guift of Grace in nature of a free bounteous reward This I say is that Gospell Obedience which by the Doctrine insisted on is promoted in the soules of Believers 2. Secondly §. 6. this being so as was said the Gospell Obedience whereof we speake it is evident what Principle it proceedeth from Whereas there are two contrary Principles in every regenerate man as shall more fully afterwards be declared called in the Scripture flesh and Spirit the Old and New man indwelling sinne and Grace which have both of them their Seats and Places in all and the same Faculties of the soule it is most evident that this Obedience flowes solely and meerely from the latter Principle the Spirit new or inner man the new Creature which is wrought in Believers The strengthning and heightning of this Principle the Holy Ghost layes at the bottome of the renewall and increase of Gospell Obedience Eph 3. 16. 17. 18. 19. I pray saith the Apostle that God would grant you according to the Riches of his Glory to be strengthned with might by his Spirit in the inner man that Christ may dwell in your hearts by Faith that yee being rooted grounded in love may be able to comprehend with all Saints what is the breadth length and depth height and to know◠the Love of Christ which passeth knowledge that ye may be filled with all the fulnes of God Their strengthning with might by the Spirit in the inner man is the foundation of their acting of and increasing in Faith Love Knowledge and Assurance unto all the fulnesse of God It is the New man which after God is Created in Righteousnesse and Holinesse that carries men out unto all acceptable Obedience as c. 4. 23 24. of the same Epistle Look whatsoever influences the other Principle of the flesh hath into our Obedience so farre it is defiled for that which is from the flesh is flesh Ieh 3. 6. all the fruits of it are abominable Hence are all the pollutions that cleave to our Holy things Yea if at at any time poore and meere selfish considerations do put men upon dutyes of Obedience and abstaining from sinne as feare of vengeance and destruction and the like which is made almost the only motive to Obedience by the Doctrine of Saints Apostasie their Obedience in doing or abstaining is but as their feare of the Lord 2 Kings 17. 34. who were taught it by Lions abominable unto him This then being the nature of Gospell Obedience and this the Principle from whence it flowes it is evident 3. Thirdly what are those motives which are suited to the promotion and carrying of it on in the hearts of Believers and what Doctrines have an eminent and singular tendency thereunto §. 7. is also to be considered now these must all of them be such as
downe He hath undertaken to worke and who shall let him The Councell of his heart as to the fulfilling of it doth not depend on any thing in us what sinne thou art overtaken withall he will pardon and will effectually supply thee with his Spirit thatâ— thou shalt not fall into or continue in such sinnes as would cut off thy Communion with him And doth not this mixe the forementioned Promises with Faith and so render it effectuall to the carrying on of the worke of Love and Obedience as was mentioned And as this Doctrine is suited to the establishment of the soule in Believing and to the stirring of men up to mixe the the Promises with Faith so there is not any thing that is or canbe thought more effectuall to the weakening impairing and shattering of the Faith of the Saints then that which is contrary thereunto as shall afterwards be more fully manifested Tell a soule that God will write his Law in him and put his feare in his inward partes that he shall never depart from him what can ye pitch upon possibly to unsettle him as to a perswasion of the Accomplishment of this Promise and that it shall be so indeed as God hath spoken but only this according as thou behavest thy selfe which is left unto thee so shall this be made good or come short of accomplishment If thou continue to walke with God which that thou shalt do he doth not promise but upon Condition thou walke with him it shall be well and if thou turne aside which thou mayst do notwithstanding any thing here spoken or intimated then the word spoken shall be of none effect the Promise shall not be fulfilled towards thee I know not what the most malicious Devill in Hell if they have degrees of malice can invent more suitable to weaken the Faith of men as to the accomplishment of Gods Promise then by affirming that it doth not depend upon his Truth and Faithfulnesse but solely on their good behaviour which he doth not effectually provide that it shall be such as is required thereunto God himselfe hath long since determined this difference might he be attended unto What hath been spoken of the Promises of the first sort might also be manifested concerning those of the second And the like might also be cleared up in reference to those other weapons of Ministers warfare in casting downe the strong holds of sinne in the hearts of men to wit Exhortations and Threatnings But because Mr Goodwin hath taken great paines both in the generall to prove the unsuitablenesse of our Doctrine to the promotion of Obedience and an Holy Conversation and in particular its inconsistency with the Exhortations and Threatnings of the Word managed by the Ordinances of the Ministry What is needfull farther to be added to the purpose in hand will fall in with our vindication rescuing of the Truth from the false criminations wherewith it is assaulted and reproached as to this particular And therefore I shall immediately addresse myselfe to the Consideration of his long Indictment and charge against the Doctrine of the Perseverance of the Saints as to this very thing CAP. XI 1. The Entrance into an Answer to Mr G's Arguments against the Doctrine of the Saints Perseverance His sixt Argument about the usefulnesse of the Doctrine under consideration to the worke of the Ministry proposed 2. His prâ—ofe of the minor Proposition 3. Considered and Answered Many pretenders to promote Godlinesse by false Doctrines M. G.'s common interest in this Argument 4. His proofes of the usefulnesse of his Doctrine unto the promotion of Godlinesse 5. Considered and Answered The inconsequence of his Arguing discovered 6. The Doctrine by him opposed mistaken ignorantly or wilfully 7. Objections proposed by Mr G. to himselfe to be Answered 8. The Objection as proposed disowned Certainty of the Love of God in what sence a motive to Obedience 9. The Doctrine of Apostasy denies the unchangeablenesse of Gods Love to Believers placeth Qualifications in the Roome of persons 10. How the Doctrine of Perseverance promiseth the continuance of the Love of God to Believers 11. Certainty of Reward incouraging to regular Actions Promises made to Persons qualified not suspended upon those Qualifications Meanes appointed of God for the accomplishment of a determined end certaine 12. Meanes not alwaies conditions 13 M. G's strange inference concerning the Scripture 14. Considered The word of God by him undervalued and subjected to the judgement of vaine men as to its Truth and Authority 15. The pretended reason of the former proceeding discussed The Scripture the sole judge of what is to be ascribed to God and believed concerning him 16. The Doctrine of the Saints Perseverance falsely imposed on and vindicated 17. Mr G's next Objection made to himselfe against his Doctrine its unseasonablenesse as to the Argument in hand demonstrated 18. No Assurance of the Love of God not Peace left the Saints by the Doctrine of Apostasy The ground of Peace and Assurance by it taken away 19. Ground of Pauls Consolation 1 Cor. 9. 27. the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Another Plea against the Doctrine attempted to be proved by M. G. That attempt considered Not the weaknesse of the Flesh naturally but the strength of Lust spiritually pretended 21. The cause of Sinne in the Saints farther discussed 22. The Power ascribed by M. G. to men for the strengthning and making willing the Spirit in them considered 23. The Aptnesse of the Saints to performe what and whence The opposition they have in them thereunto 24. Gospell Obedience how easy 25. The Conclusion 26. Answer to Chap. 13. of his Book proposed THE Argument §. 1. wherein Mr Goodwin exposeth the Doctrine under contest to the triall concerning its usefulnesse as to the promotion of Godlinesse in the hearts and wayes of them by whom it is received he thus proposeth Cap. 13. Sect. 32. Pag. 333. That Doctrine which is according to Godlinesse and whose naturall and proper tendencie is to promote Godlinesse in the hearts and lives of men is Evangelicall and of unquestionable comportance with the Truth such is the Doctrine which teacheth the possibility of the Saints declining both totally and finally Ergo Of this Argument he goeth about to establish the respective propositions §. 2. so as to make them serviceable to the enforcement of the Conclusion he aimeth at for the exaltation of the Helena whereon he is enamored and for the major Proposition about which rightly understood we are remote from contesting with him or any else and will willingly and cheerefully at any time drive the cause in difference to Issue upon the singular Testimony of the Truth wrapped up in it he thus conâ—irmeth it The Reason of the major Proposition though the truth of it needeth no light but its owne to be seen by is because the Gospell it selfe is a Doctrine which is according unto Godlinesse a ministry of Godlinesse is a Doctrine
Truth and Mistery calculated contrived and framed by God with a singular aptnesse and choicenesse of ingredients for the advancement of Godlinesse in the world therefore what particular Doctrine is of the same Spirit tendency and import must needs be a naturall branch thereof and bath perfect accord with it this Proposition then it unquestionable Ans. According to the principles formerly laid downe I have something to say though not to the proposition it selfe § 3. as in the termes it lyeth but only as to the fixednesse and stayednesse of it that it may not be a nose of max to be turned to and fro at every ones pleasure to serve their turnes for what sort of men is there in the world professing the name of Christ that do not lay claime to an intrest in this Proposition for the confirmation of their Opinions It is but as a Common Exordium in Rethoricke a uselesse flourish The Doctrine which is according to Godlinesse that is which the Scripture teacheth to be true and to serve for the promotion of Godlinesse not what Doctrine soever any darke brainesicke Creature doth apprehend so to do in the state and Condition wherein the Saints of God walke with him is a branch of the Gospell I adde in the state and condition wherein we walke with God for in the state of innocency the Doctrine of the Law as a Covenant of Life was of singular aptnesse and usefulnesse to promote Obedience which yet is not therefore any branch or part of the Gospell but opposite to it and destructive of it All the advantage then Mr Goodwin can expect from this Argument to his cause dependeth upon the proofe of the minor Proposition which also must be effected in aswerable proportion to the restrictions and qualifications given to the Major or the whole will be void and of none effect That is he must prove it by the Testimony of God to be according to Godlinesse and not give us in by a pure begging of the thing in Question that it is so in his Apprehesion and according to the principles whereon he doth proceed in the teaching and asserting of Godlinesse Mr Goodwin knowes that there is no lesse difference btween him and us about the nature and causes of Godlinesse then there is aboute the Perseverance of the Saints and therefore his asserting any Doctrine to be suited to the promotion of Godlinesse that Assertion being proportioned to his other Hypothesis of his owne wherein we accord not with him and in particular to his notions of the causes and nature of Godlinesse with which conceptions of his we have no communion it cannot be of any weight with us unlesse he prove his affirmation according to the limitations before expressed Now this he attempteth in the words following What Doctrine saith he can there be more proper and powerfull to promote Godlinesse §. 4. in the hearts and lives of men then that which on the one hand promiseth a crowne of Blessednesse and eternall Glory to those that live Godlily without declining and on the other hand threatneth the vengeance of Hell fire eternally against those that shall turne aside into profanenesse and not returne by repentance whereas the Doctrine which promiseth and that withall possible certainty and assurance all fulnesse of Blessednesse and Glory to those that shall at any time be Godly though they shall the very next day or hour degenerate and turne loose and profane and continue never so long in such a course is most manifestly destructive to Godlinesse and encouraging above measure unto profanenesse Ans. There are two parts of this Discourse the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmatory of his owne Thesis §. 5. the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or destructive of that which he opposeth For the first it is upon the matter all that he produceth for the confirmation of his Minor Proposition wherein any singular concernement of his opinion doth lye Now that being in a sould sence the common Inheritance of all that professe the Truth under what deceits or mistakes soever the summe of what is here insisted on is that the Doctrine he maintaineth concerning the possibility of the Saints defection promiseth a crowne to them that continue in Obedience and threatneth vengeance of fire to them that turne to profanenesse which taken as a proofe of his former assertion is lyable to some small exceptions As 1. That this doth not at all prove the Doctrine to be a branch or parcell of the Gospell it being is it standeth severally by it selfe the pure tenor of the Covenant of Workes which we confesse to have been of singular importance for the propagation of Godlinesse Holinesse in them to whom it was given or with whom it was made being given and made for that very end and and purpose but that this alone by its selfe is a peculiar branch or parcell of the Gospell or that it is of such singular importance for the carrying on of Gospell-Obedience as so by it selfe proposed that should here have been proved 2. As it is also a part of the Gospell declaring the Faithfulnesse of God and the End and Issue of the proposall of the Gospell unto men and of their receiving or refusing of it so it is altogether forraigne to the Doctrine of Mr Goodwin under contest he might as well have said that the Doctrine of Apostacy is of singular import for the promotion of Holinesse because the Doctrine of Justification by Faith is so for what force of consequence is betwixt these two that God is a rewarder of them that Obey him and a punisher of them that rebell against him is an incentive to Obedience therefore the Doctrine that true Believers united to Jesus Christ may utterly fall out of the Favour of God and turne from their Obedience and be damned for ever there being no Promise of God for their preservation is also an incentive to Holinesse 3. What virtue soever there may be in this truth for the furtherance and promotion of Holinesse in the world our Doctrine laieth as cleare claime to it as yours that is there is not any thing in the least in it inconsistent therewith all we grant God threateneth the vengeance of Hell fire unto those that turne aside from their profession of Holinesse into profanenesse the Gospell it selfe becoming thereby unto them a savour of death unto death the Lord thereby proclaiming to all the world that the wages of sinne and infidelity is death and that he that believeth not shall be damned but that any thing can hence be inferred for the Apostacie of true Believers or how this assertion cometh to be appropriated to that Doctrine we see not The latter part of this Discourse § 6. whereby its Author aimeth to exclude the Doctrine hitherto asserted by us from any claime laid to usefulnesse for the promotion of Godlinesse is either a mistake of it through ignorance of the opinion he hath undertaken to
any one can be certaine of it upon such supposals as are here mentioned such a perswasion would not be from him that calls them Nor Thirdly That the End can be obtained without the use of meanes though by them it shall certainely be so But Fourthly That all the hope of their Perseverance is built on the Promises of God to preserve them by and in the use of meanes So that in Truth there is no need of any farther processe for the removing of the Argument insisted on but only a disclaimer of the Doctrine by it oposed if it be that which is here exprest That indeed which Mr Goodwin hath to dispute against §. 12. if he will deale fairely and candidly in the carrying on of his designe is this That the certainty of an end to be obtained by meanes suited thereunto doth not enervate nor render vaine the use of those meanes appointed for the accomplishment of that end The Perseverance of the Saints is the thing here proposed to be accomplished that this shall be certainely effected and brought about according to the Promises of God for the effectiug of it God hath appointed the meanes under debate to be managed by the Ministry of the Gospell that the Promise of God concerning the Saints Perseverance to be wrought and effected as by others so by these meanes in their kind doth not invalidate or render uselesse and vaine the use of those meanes but indeed establishes them and ascribes to them their proper efficacy is that which in this Doctrine is asserted and which Mr Goodwin ought to have disprooved if he would have acquitted himselfe as a faire Antagonist in this cause The Promse we say that Hezekiah had of the continuance of his Life Isa. 33. 5. 21. did not make uselesse but called for the plaister of figges that was appointed for the healing of his sore I might then as I said save my selfe the labour of farther ingaging §. 13. for the casting downe of this Fabricke built on the sandy foundations of falsehood and mistake But because something may fall in of that which followeth more indeed to the purpose than an orderly pursuit of these Assertions laid downe in the entrance would require that may more directly rise up against the cause in whose defence I am ingaged I shall consider the whole ensuing Discourse which without doubt will administer farther occasion for the Illustratihn or Confirmation of the Truth in hand He proceeds then The reason of the Minor is §. 14. because a certain knowledge and perswasion that God will by an irresistable hand of power preserve a man in the state of Grace how desperately carelesse negligent or wicked so ever he shall be clearely disolves the usefulnesse and necessity of all other meanes whatsoever in reference to this end If I know certainely that the corne which I have sowen in my field will whether I wake or sleepe grow and prosper would it not be a very impertinent addresse for any man to come to me admonish me in a serious grave manner to take heed I sleepe not but keepe my selfe waking least my corne should not grow or prosper or that it may grow prosper if my corne growes thrives prospers by the irresistable hand of God by the course of a Naturall standing providence my watchfulnesse in order to a procurement of these things is absolutely vaine c. Ans. That this is not the Doctrine which Mr Goodwin hath undertaken to oppose hath been more than once already declared That he is not able with any colonr of Reason to oppose it unlesse he first impose his owne false vaine inferences upon it them upon his Reader for the Doctrine it selfe from his constant course of proceeding against it is also evident What advantage this is like in the close to prove to his cause in the Judgment of considerate men the event will discover The Assertion of the stability of the Promises of God in Jesus Christ given to Believers concerning his effectuall preserving them to the End from such sinnes as are Absolutely inconsistent with his Grace and Favour according to the tenour of the new Covenant or such continuance in any sinne as is of the same importance by his Spirit and Grace in the use of meanes doth no way tend to the begetting in any a certaine Knowledge Assurance and perswasion that God will continue them in a state of Grace how desperately carelesse or wicked soever they shall be What is intended by the frequent repetition of this grosse Sophistry §. 15. or what successe with the intelligent Christian ponderers of things he can hope for thereby I am not able to guesse Neither is any improvement in the least given to what the intendment of this Argument is so farre as the Common Doctrine of Perseverancc is concerned therein from the comparison insuing instituted between the growth of Corne and the walking of Believers in Obedience before God For notwithstanding the Identity in respect of the comparison of that expression Irresistible which indeed is proper to neither there is a wide difference betweene the growing of corne in a meere naturall way and the morall actings of an Intelligent Rationall Creature What ever operations of God are about and in the one or the other yet they are suited to their Subejects about which they are God carryes on the growth of corne by a way of Naturall and necessary causes but his acting of Rationall Agents is by such wayes and meanes as may entirely preserve their Liberty that is preserving them in their being and leaving them to be such Agents As then God causeth the corne to grow by the shining of his sunne and the falling of his raine so he causeth Believers to persevere in Obedience by Exhortations Promises and Threatnings and such wayes and meanes as are suited to such Agents as they are The fallacy of this Discourse lyes in an insinuation that God by his Effectuall or as they are called irresistible operations for the preservation of Believers in Gospell Obedience a thing he hath undertaken over and over to performe doth change their nature and render them not free and intelligent Agents fit to be wrought upon by the proposall of suitable and desirable Objects to their understandings but meere bruit and naturall principles of all operations flowing from them a conceit as grosse and ridiculous as certainely destructive to all the efficacy of the Grace of God All the rest of this Section as farre as it concernes us is only an affirming this way and that that an Assurance of the End to be obtained by the use of meanes renders those meanes altogether uselesse which when he proves the Controversy may be nearer to an issue than otherwise he hath any Reason to hope that t is or will be to his advantage Sect. 4. Leaving the farher confirmation of his Argument he enters upon the removeall of a plea insisted on §. 16.
care and Godly feare about the meanes instituted and appointed with respect to the end which Exhortations do beget and will notwithstanding those Promises 5. The greatest inconsistency that can be imagined between Exhortations and Promises as by us explained is no more than this that in one place God promiseth that unto us as his Grace which in an other he requires of us as our duty between which two who ever feignes an Opposition he doth his endeavour to set the Covenant of Grace as to us proposed and declared at variance with it selfe The whole ensuing Discourse unto Sect 12. §. 19. drawing deepe upon an other Controversy viz. the manner of the Operation of Grace and being for the most part borrowed from what is delivered on that head in the Arminian writings Acta Synodal might be past over as not of any necessary consideration in this place What we assigne to the Exhortations of the Word and their consistency with whatever else we teach of the Saints Perseverance being already heard this Argument is at its properissue But the taske undertaken is not to be waved or avoided I shall therefore proceed to the discussion of it Thus then he goes on If saith he such Exhortations as we speake of be a meanes to effect the Perseverance which our Adversaryes suppose to be Promised in the Saints then must the Act of Perseverance in the Saints necessarily depend upon them so as that iâ— cannot nor will not be effected without them i.e. without the Saints submitting themselves to them But persevering upon these tearmes clearely supposeth a possibility of non-persevering for whatsoever dependeth upon a mutable condition and which possibly may not be performed may be also possible never to come to passe Ans. 1. Exhortations are improperly said to be a meanes to effect Perseverance We say only that they are meanes to stirre up quicken and increase those Graces in the exercise whereof the Saints according to the Purpose and Promise of God do persevere 2. The Perseverance of the Saints doth consist in the abiding and continuance of those Graces in them which those Exhortations do so stirre up further or increase And in that regard there is a connexion between the Perseverance of the Saints and the Exhortations mentioned yea a dependance of the one on the other But this dependance ariseth not from the nature of the things themselves whence such a Certainty as is asserted would not arise but from the purpose and Appointment of God that they should be effectuall to that end And therefore 3. A Perseverance on these termes supposeth a possiblity of non-persevering if you regard only the nature of the things themselves and set aside all Consideration of the Purpose and Promises of God concerning the end which is to begge the thingin hand yea the Promise of God extends it selfe to the certaine Accomplishment of the Saints submission to those exhortations So that the end aimed at doth not depend on a mutable condition If I understand any thing of that Expression so unsuited to the businesse in hand the performance of the condition or the yeilding of such Obedience as is required to the essence of the Saints Perseverance being certaine also from the Promises of God His fift Section is as followeth §. 20. If it be said that the said Exhortations are meanes of the Saints persevering in this respect because God by his Spirit irresistibly and infrustrably drawes and perswades the Saints to obey these Exhortations as meanes of their persevering I Answer It cannot be proved that God doth draw or perswade his Saints upon any such tearmes to obey these Exhortations Nay frequent experience sheweth and our Adversaries Doctrrne frequently mentioned expressely granteth that the Saints many times are so farre from obeying these Exhortations that they walke for a long time in full opposition to them is in security loosenesse vile practices nor have they yet proved nor I believe ever will prove but that they may walke yea and that many have thus walked I meane in full opposition to the said exhortations to their dying day Secondly If God by his Spirit irresistibly drawes his Saints to obey the Exhortations we speake of he thus draweth them either by such a force or power immediately acted upon their wills by which they are made willing to obey them or else he maketh use of the said Exhortations so to worke or affect their wills that they become willing accordingly If the former be asserted Then first the said Exhortations are no meanes wereby the Perseverance of the Saints is effected but God alone irresistibly by his Spirit for if the Will be thus immediately affected by God after such a manner and wrought to such a bent and inclination as that it cannot but obey the said Exhortations or do the things which the said Exhortations require Then would it have done the same things whether there had been any such Exhortations in beeing or no and consequenly these Exhortations could have no manner of efficiency about their Perseverance For the Will according to the common saying is of it selfe a blind faculty followes its owne predominant bent inclination without taking knowledge whether the wayes and actions towards which it stands bent be commanded or exhorted unto by God or no 2. If the will of a S t be immediately so affected by God that it stands inclin'd bent to do the things which are proper to cause them to Persevere then is this bent inclination wrought in the Will of such a person after his being a S t consequently is not essentiall to him as a S t but meerely Accidentall Adventitious if so then is there no inclinations or bent in the Will of a S t as such or from his first being a S t to Persevere or to do the things which accompany Perseverance but they come to be wrought in him afterwards Which how consistent it is with the principles either of Reason or Religion or their owne I am content that my Adversaries themselves should judge 3. If God doth immediately irresistibly incline or move the wills of the S t s to do the things which accompany Perseverance the said Exhortations can be no meanes of effecting this Perseverance for the will being Physically irresistibly acted drawne by God to do such such things needeth no addition of Morall meanes such as Exhortations are if they be any in order hereunto What a man is necessitated to he needeth no farther helpe or meanes â—o do it 4. The things which accompany Perseverance import a continuance in Faith Love to the end If then the wills of the S t s be immediately and irresistibly moved by God thus to continue I meane in Faith Love to the end what place is there for Exhortations to come in with their efficiency towards that Perseverance Need they be exhorted to continue in Faith Love or to Persevere after the end
Threatnings be intended by God for the prevention of the Apostacy of the Saints and consequently to effect their Perseverance the way and manner wherein this end intended by God is to be effected by them must needs be by their ingenerating or raising a Feare or Apprehension in the Saints of Eternall Death it being the native property of Feare mixed with hope to awaken and provoke men to the use of such meanes which are proper to prevent the danger or evill feared there is no otherway imaginable how or whereby the Threatnings we speake of should operate towards the Perseverance of the Saints for the preventing of their Apostacy but that mentioned viz. by Working in them a feare or dread of the evil threatned Therefore Secondly evident it is that such Promises made and made knowne unto the Saints by which they are made uncapeable of any such Feare are absolutely destructive of the efficiency which is proper to the said threatnings to exhibit towards the prevention of Apostacy in the Saints or for the causing of them to Persevere And Lastly 't is every whit as evident that such Promises whereby God should assure the Saints that they shall not Apostatize but Persevere are apt and proper to render them uncapable of all feare of Eternall Death and consequently are apperently obstructive of and destructive unto the native tendency of the said Threatnings towards and about the Perseverance of the Saints these Threatnings can doe nothing contribute nothing towards the Perseverance of the Saints but by the mediation of the Feare of evill in them upon their nonpersevering therefore whatsoever hardens them against this feare or renders them uncapeable of it supersedes all the virtue and vigour which are to be found in these Threatnings for or towards the effecting of their Perseverance Ans. §. 55. First be it granted that one end of God in his threatnings is to prevent Apostacy in the S t s by stirring them up to take carefull heed to the wayes and meanes whereby they may persevere and that they no otherwise worke or cause Perseverance but as they so stirre up and provoke men to the things wherein they are to abide But this is not their only end They are also discoveryes to all the world of the severity of God against sinne and that it is his Judgement that they who commit it are worthy of death Secondly If by Absolute Promises of Finall Perseverance you intend such Promises of Perseverance in and by the use of meanes instituted and appointed by God himselfe for the accomplishment of the end promised which are not made or given upon the Consideration of any worth in them to whom they are made nor do depend as to their Accomplishment on any such condition in them as in the event and issue may not be fulfilled this observation also is granted You may adde also that God will certainely effectually and infallibly worke in them an abiding with him to the end or put his Law in their hearts that they shall never depart from him If by infrustrably also you intend only that he will so worke it as that his Counsell and Purpose shall not in the end be frustrated or disappointed we grant that also for he hath said his Counsell shall stand and he will do all his pleasure These things being thus supposed let us try the inferences from them that must make good the former Assertion concerning the frustration of the use of Comminations by them for they are singled out to beare the weight of this charge To the first Assumption then and Inference I say there is a twofold feare of eternall death and destruction 1. An Anxious perplexing Feare in respect of the End it selfe 2. A Watchfull carefull Feare in respect of the meanes leading thereunto In respect of the first it is utterly denyed that the use and end of the Threatnings of God in respect of his Saints are to ingenerate any such Feare in them it being directly opposed to that Faith Assurance Peace Boldnesse Consolation and Joy that God is pleased to afford to them and abundantly exhorts them to live up unto Yea an Anxious abiding Feare of Hell is fully contrary to that very Conditionall Assurance of Salvation which Mr Goodwin hinselfe in respect of their present Condition allowes to them Nor hath the Lord instituted his Ordinances at such a difference and Opposition one to another as that at the same time towards the same persons they should be effectuall to beget opposite and contrary frames and principles For the other or a Watchfull heedfull Feare for the avoiding of the way meanes that would lead them and do lead others to destruction that is not in the least inconsistent with any Assurance that God is pleased by his Promises to give to his Saints of their Perseverance God will have them expect their Perseverance in the way wherein he hath promised it that is by the use of such and such Meanes helpes and Advantages as he hath appointed for the effectuall Accomplishment thereof And therefore nothing is in vaine or useleslly applied to them which according to his appointment is suited to the stirring of them up to the use of the meanes ordained for that end as before mentioned Therefore to Mr Goodwin's second Assertion which he calls evident I say First that it is not the making or the bare making knowne to the Saints of the Promises of God that will worke the end for which they are given to them or enable them to mixe them with Faith and according to the strength of that and not according to the Truth that is in the Promises themselves is their Assurance of the things promised And therefore notwithstanding all the cleare Promises of Perseverance which are made and made knowne to them we see very many of them not to come up to any such Assurance thereof as to be freed from the First sort of Feare mentioned which yet is the proper issue of unbeliefe to the begetting whereof in them God hath not instituted any Ordinance Secondly that none of the Saints of God are by the Promises of Grace which we assert freed from that Feare which is the proper product and effect of Gods Comminations in respect of them and therefore by them there is no obstruction laid in the way of the proper efficiency of those threatings What is added in the third and last place is only a Repetition of what was before spoken without any attempt of Proofe unlesse he would have it look't upon as a Conclusion from the premises whose weakenesse being discovered as to the intent and purpose in hand we need not farther trouble our selves with it Instead of Mr Goodwin's now considered take these few Observations which will give so much light into the whole matter under debate as may supersede his whole insuing Discourse First then § 56. it may be observed as it was by the way in the foregoing Discourse that notwithstanding the Promises of
Austine more particularly stood for the possibility of the Saints defection both totall and finall wherein it seemeth the greater part of our Moderne Reformed Divines have departed from them That this pretence is no whit better than that that went before will be evidenced by the light of this one consideration viz. That those among the Bishops and their adherents who were indeed most zealous of and best versed in the Writings of the Fathers were generally of the same judgement about the Grace of Christ and the Will of Man c. with the residue of the reformed Churches and the Puritan Preachers of our own Nation They were a company of Sciolists in comparison and men of Nothing who Arminianized Men as the Bishop of Lincolne once told them whose Learning lay in a few unlearned Liturgies It is true they had gotten to such a Head and to such a Height not long before their fall that they were ready to accuse and charge their Associates as to Discipline Worship and Ceremony of Puritanisme who failed not to retort Arminianisme and Popery back againe to them We know who said of the other that they were Tantum non in Episcopatu Furitani and who returned to him and his Associates Tantum non in Vxoratu Pontificii The truth is those among them as there were many among them both Bishops and men as they speak and think of Inferior Orders who were solidly Learned especially in the writings of the Ancients of whom many are yet alive and some are fallen a sleepe were universally almost to a man of the same judgement with Calvin in the heads of our Religion under consideration Jewell Abbot Morton Vsher Hall Davenant and Prideaux great names among the World of Learned men with a considerable retinue of men of repute for Literature and Devotion with whom on no account whatever the Arminianizing party of the Prelates and their followers are to be named the same day have sufficiently testified their thoughts in this matter to all the World From what Ambiguity of expression it is that any sentence is stolne from Austine and others of the Ancients seeming to countenance the Doctrine of the Saints Apostacy hath been elsewhere discovered and may farther be manifested as occasion shall be administred And without pretence to any great skill in the old Learning this I dare assert whereof I have given some account in the Preface to the Reader that not one of the Ancients much lesse Austin did ever maintaine such an Apostacy of Saints and such a Perseverance as that which M. Goodwin contendeth for This being that which M. Goodwin hath to offer for the clearing of the Doctrine he maintaineth §. 21. from the two first parts of the charge exhibited against it he applieth himselfe in the last place to contend with a common Observation made by Christians weighing and pondering the principles and wayes of men in the daies wherein we live Namely the degeneracy of the most of men who at any time embrace it from their former Profession and their turning aside to the paths of loosenesse and folly An observation which if true though M. Goodwin is pleased to assert that any considering man like himselfe will laugh it to scorne will not easily be digested in the thoughts of them that are willing to weigh aright the usuall presence of God with his Truths especially at the first embracement and entertainement of them Neither will this observation be diverted from pursuing the Doctrine against which it is lifted up by comparing it with that of the Vnhappinesse of Marriages made between Cousen-Germans there being nothing in that Relation that should be a disposing cause to any such issue as is pretended much lesse with that farther observation That some Apostatise from the Protestant Religion yea from Christianity it selfe there being not the least Parity or indeed Analogy in the instances If it might be affirmed of men that after their embracing of Christianity or the Protestant Religion they generally decline and grow worse as to their Morall Conversation then they were before I doe not know at present what Apology could be readily fixed on that might free the one and the other from grievous Scandall To fall from a Profession of any Religion or any head or part of a Religion upon the account of the corruption that is in them that so fall from it is rather an honour then a reproach to the Religion so deserted But in and upon the embracement of any Religion or any Doctrine in Religion for men to decline from that which is the proper end of all true Religion which is the observation that riseth up against the Doctrine M. Goodwin asserteth in reference to very many that embrace it doubtlesse is not the Crowne and Glory of that which they professe Neither is this observation built on so slight experience as to be muzled with Proverbs of Swallowes and Woodcocks The streets of our Cities and paths of our Villages being full of those fowles or rather fowle spirits that give strength unto it This is the whole of what M. Goodwin thought good to tender for the protection of his Doctrine §. 22. from the charge laid downe at the entrance of this digression on the consideration whereof I doubt not but it is evident how unable he is to shield it from the wound intended unto it thereby And shall we now Can we entertaine any other thoughts of it but that having constantly hitherto been denied and opposed by the most zealous painefull Godly successefull Preachers of the Gospell that these latter Ages have been through the goodnesse of God blessed withall entertained chiefely by Men of loose dissolute principles and practises enemies to the power of Godlinesse and the profession thereof and strongly suspected to corrupt the minds and conversations of Men that doe embrace it it is the only serviceable reliefe and assistance for the making of the Ministry of the Gospell usefull and fruitfull ingenerating holinesse and obedience in the Lives and wayes of Men. CAP. XIV 1 Mr. G's Third Argument proposed and considered The Drama borrowed by M. G. to make good this Argument 2. The frame of speech ascribed to God according to our Doctrine by the Remonstrants weighed and considered 3. The dealing of God with Man and the importance of his exhortations according to the Doctrine of the Saints Perseverance manifested 4. In what sence and to what end Exhortations and Threatnings are made to Believers 5. The fallacious Ground of this Argument of M. G. 6. M. G. Fourth Argument proposed to consideration considered Eternall Life how and in what sence a Reward of Perseverance 7. The enforcement of the Major proposition considered 8. The Proposition new moulded to make it of concernement to our Doctrine and denied from the example of the obedience of Jesus Christ. 9. Efficacy of Grace not inconsistent with Reward 10. The Argument enforced with a new consideration that consideration examined and removed 11. Farther
their comportments with him in his higher and farther application they become filled with the spirit according to the expression of the Apostle Be ye filled with the spirit i.e. follow the spirit close in his present motions and suggestions within you and you shall be filled with him i.e. ye shall find him moving and assisting you upon all occasions at a higher and more glorious rate Ans. First what this joyning of our Wills of the spirit is was in part manifested before The Will of the spirit is that we be mortified His motions hereunto are his perswasions that we be so To joyne our Wills to his is in our Will to answer the Will of the spirit that is upon the spirits motions we mortify our selves By this also he tells us we draw or obtaine farther strength or assistance from the spirit for that worke which we have done already but how so why he tells you afterward that this is the Law of the Spirit It seems then that by doing one thing we obtaine or procure the assistance of the spirit for another and that by a Law I aske by what Law by the Law of workes by that Law the Apostle tells you that we doe not at all receive the spirit therefore by a parity of Reason we obtaine not any farther supplies from him by that Law By the Law of Faith or Grace that Law knows nothing of such termes as that we should by any acting of ours procure the Holy Spirit of God which he freely bestowes according to the maine tenour of that Law Farther How is this second grace obtained and what is the Law of the Spirit therein is it obtained ex congruo or ex condigno produce the Rule of Gods proceeding with his Saints or any of the sonnes of men in the matter of any gratious behovement of his and you will out-doe what ever your Predecessors whether Pelagians Papists Arminians or Socinians could yet attaine unto Our Lord hath told us that without him we can doe nothing yea all our sufficiency is of God and without him we cannot think a good thought that he workes in us to will and to doe not only beginning but perfecting every good worke fulfilling in us all the good pleasure of his goodnesse and the work of Faith with power ascribing the whole of the great work of Salvation to Himselfe and his Holy Spirit working freely and gratiously as he wills and pleaseth Of this order of his dealing with men that his first or preventing Grace should be free but his subsequent Grace procured by us and bestowed on us according to our working and cooperation with his first grace invented by Pelagius Iulianus and Celastinus and here introduced a new by M. Goodwin he informes us nothing at all In briefe this whole discourse is the meere Pelagian figment wrapt up in generall clowdy expressions with allusions to some Scripture Phrases which prophane as well as erring spirits are prone to concerning the bestowing of the Grace of God according to the differing deportments and deservings of men differencing themselves from others and in comparison of them holding out what they have not received But Secondly §. 21. to Answer the first and gentle motions of the spirit is to be led by him and then we shall be filled by the spirit But how doth M. Goodwin prove that to be led by the spirit is to answer his first gentle motions and thereby to obtaine his farther and more glorious actings and perswasions Is it safe thus to make bold with the word of God or is not this to wrest it as ignorant and unstable men doe unto perdition Saints being led by the spirit of God and walking after the spirit are in Rom 8. expressions of that Effectuall sanctification exerting it selfe in their conversation and walking with God which the spirit of God worketh in them and which is their duty to come up unto in opposition to living or walking after the flesh If this now be attained and the Saints come up unto it antecedently to the subsequent Grace of the Spirit what is that subsequent grace which is so gloriously expressed and wherein doth it consist Neither doth that expression of led by the Spirit hold out the concurrence or comportment of their Wills as it is phrased with the gentle motion of the spirit but the powerfull and effectuall Operation of the spirit as to their Holinesse and walking with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not they comport or concurre with the Spirit in his motions but by the spirit they are acted and carried out to the things of God Neither hath this any relation to or coherence with that of the Ephesians 5. 18. % Be filled with the spirit neither is there any such intendment in the expression as is here intimated of a promise of receiving more of the spirit on condition of that compliance concurrence and comportance with his motions as is intimated That the spirit is sometimes taken for his Graces sometimes for his Gifts habitually sometimes for his actuall operations is known The Apostle in that place disswading the Ephesians from turning aside to such carnall sinfull Refreshments as men of the world went out unto bids them not be drunke with Wine wherein is excesse but to be filled with the Spirit to take their refreshment in the joyes of the spirit speaking to themselves in Psalmes and Hymnes and spirituall Songs v. 20. Could I once imagine that M. Goodwin had the least thought that indeed there was any thing in the Scripture looking towards his intendment in the producing of it I should farther manifest the mistake thereof To play thus with the word of God is a liberty we dare not make use of yet Thirdly he concludes That the reason why Believers are overcome by the Lustings of the flesh is not because the Spirit is not stronger than the flesh but because men have more will to harken to the Lusts of the Flesh than to the Spirit Fortunam Priami cantabo nobile bellum This is the issue of all the former swelling Discourse mens sinnes are from their owne willes and not because the Spirit is not stronger than the flesh And who ever doubted it the Conclusion you were to prove is That Believers sinne with their whole will and full consent of their wills and that the new principle that is in them doth not cause their wills to decline from acting in sinne to the just efficacy of all their strength and vigour But of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the insinuation in that expression of the Will hearkening to the lusts of the flesh and not the lusting of the Spirit in a sovereigne indifferency to both and a liberty for the performance of either in a way exclusive of good or vicious habituall Principles of operation in the will it selfe I shall not now divert to the consideration of What else remaines in this Section §. 22. either doth not concerne the businesse
the whole nature of the New-Covenant easily disproved by innumerable instances Fourthly §. 13. That Believers are to be wrought upon to obedience alwaies whatever the frame of their spirits be by the same waies and meanes Thence 't is that promises promises of highest and greatest assurance are in this discourse coupled with cautions of the deepest charge as though they must at the same time operate the same way to Believers or else the Holy-Ghost be liable to be traduced as inconsistent with himselfe When the great variety that is in their spirituall frame and temper the manifold Temptations wherewith they are assaulted the Light and Darke places they walke through c. give occasion sufficient to the exercising towards them all the piping and mourning that is provided for them Fiftly §. 14. That all Believers are assured of their Perseverance that to such a degree as not to feare any Apostasy or to care what becomes of them that is assured to presumption not Believing therefore are those Cautions and Admonitions of the Holy Ghost on that Account tending to stirre up in them any Godly care or feare rendred frustrate when M. Goodwin himselfe thinks that very few of them doe upon any good and abiding foundation know themselves to be Believers And we never once supposed that all of them have Assurance of their Perseverance nor any of them upon the termes here proposed all the strength of what is here insinuated lyes in this that God gives Assurance to men of the stedfastnesse and constancy of his Love under supposall of their falling into all manner of abominable sinnes Which supposall alone renders an inconsistency between the sence of the Promises we embrace and that of the Admonitions that are given to the Saints charging them to walke heedfully and to watch diligently against the attempts and assaults of Sathan Now this supposall is in it selfe false and ridiculous Neither ever did the Lord nor do we ever say he did tender men Assurance of his Love on such termes Neither is it possible for any one for ever to have a true perswasion of his owne Perseverance under such notions Sixtly § 15. That there is an inconsistency betwixt Faithfull Promises of attaining an end by the use of meanes and Exhortation with Admonitions to make use of those meanes so that if it be supposed that God promiseth that Sathan shall not in the issue prevaile over us prescribing to us the meanes whereby we shall be preserved from his prevalency 't is in vaine to deale with us for the application of our selves unto the use of those meanes Seaventhly §. 16. 'T is also supposed that an Assurance of the Love of God and the continuance of it to the Saints unto the end so that they shall be never utterly rejected by him is an effectuall way meanes to induce them to carnall loose walking and a negligence in those things which are a provocation to the eyes of his Glory and therefore if he Promise Faithfully never to leave us nor forsake us it is an inducement for us to conclude let the Divell now take his swing do with us what he pleaseth To exhort us to take care for the avoidance of his subtiltyes and opposition is a thing altogether ridiculous The vanity of this supposall hath been sufficiently before discovered and it selfe disproved Upon such Hypotheses as these I say upon such painted posts §. 17. is the whole pageant erected which we are here ingaged withall and these being easily cast down the whole rushes to the ground in the roome whereof according to our principles this following Discourse may be supplyed You that are true Believers §. 18. called Justifyed Sanctifyed by the Spirit and Bloud of Christ adopted into my family ingrafted in united unto the Son of my Love I know your weakenesse insufficiency disability darkenesse how that without my Sonne and continuall supply of his Spirit you can do nothing the power of your Indwelling sinne is not hid from me how with violence it leads you captive to the Law thereof and though ye do believe yet I know you have yet also some unheal'd unbeliefe and on that account are often overwhelmed with Feares Sorrowes Disconsolations and Troubles and are ready often to thinke that your way is passed over form me and your Judgment hidden from your God And in this Condition I know the Assaults Temptations and Oppositions of Sathan that you are exposed to how he goes up and downe like a roaring Lion seeking to destroy you his wayes Methods wiles and baits that he layes for you and whereby he seekes to destroy you are many he acts against you as a Serpent subtilly and wisely as a Lyon dreadfully and fearefully and with snares not of you by your selves to be resisted you have Principallityes and Powers to wrestle withall and the darts of the wicked one to defend your selves against Wherefore beware of him be not ignorant of his devices stand fast in the Faith take to you the whole armour of God resist him overcome him cast him out by prayer and the bloud of the Lambe watch night and day that you be not surprised nor seduced as Eve was by him that he turne you not out of the way into pathes leading to destruction and thrust you headlong into such sinnes as will be a dishonour to me a griefe to my Spirit a scaudall to the Church and bitternesse to your owne soules And as for me who know your disability of your selves to do any of these things and so to hold to the end because it pleased me to love you set my heart upon you having chosen you before the Foundation of the world that you should be holy and unblameable before me in Love having given my only Sonne unto you who is your peace through whom you have received the Attonement with whom I will not deny you or withhold from you any thing that may safeguard your abiding with me unto Salvation I will through the riches of my Grace worke all your workes for you fulfilling in you all the good pleasure of my Goodnesse the worke of Faith with power I will tread down Sathan this cruell proud Malicious bloudy enemy of your Soules under your feet and though at any time he soile you yet ye shall not be cast down for I will take you up and will certainly preserve you by my power to the end of your hope the Salvation of your soules whatever betide you or befall you I will never leave you nor forsake you the mountaines may depart and the hills be removed but my kindnesse shall never be removed from you comfort ye be of good courage and runne with joy the race that is set before you This I say is the language which according to the tenour of the Doctrine whose maintenance we are ingaged in God speakes to his Saints and Believers and if there be folly and
profes the promotion of those principles so that they are mutuall producers or advantagers one of another This is all at present that was aimed at in the charge upon Mr Goodwin's Doctrine which he undertakes to wave It was generally embraced at its first broaching in our world by men only of a loose scandalous Conversation supersticious in their wayes of worship and enimies of the power of Godlinesse which being confessed for the Argument from thence valeat quantum valere potest But M. Goodwin giveth us two Reasons §. 18. why this Doctrine of his was so gladly received and zealously asserted by that Generation of men The first which he telleth you is plaine and easy to be given in is this Being professed enemies to the most Religious and Zealous Preachers and Ministers of the I and with their adherents whom they termed Puritans whom they both hated and feared as a generation of men by whom rather than any other they apprehended themselves in danger of being dethroned Nec eos fefellit Opinio Vpon this ground they judged it a very materiall point of their interest to oppose and keepe vnder this faction as they termed them In order thereunto they studied and cast about how to weaken their intrest and repute with the generality of the people or at least with all those that were intelligent and in that respect considerable to this end wisely considering that nothing was like to prejudice them more in their esteeme with most men than to detect them of errour and unsoundnesse in their Doctrine and perceiving withall as with halfe an eye they might being so fully disengaged as they were from all high thoughts of those that held them that they were not in any Doctrine besides which they were generally knowne to hold and teach more obnoxious to such a detection than in those which they held taught in opposition to the Remonstrants hereupon they politickly fell to professe and teach Remonstrantisme that so they might have the more frequent occasion and opportunity to lay open the Puritan Doctrine before the people and to shew the inconsistency of it with the Scriptures as also with many of the most manifest principles as well of Reason as Religion besides Ans. That this is a most vaine and groundlesse conjecture §. 19. I presume any one that will but cast back his thoughts upon the posture of Affaires during the reigne of that Generation of men and a little consider the wayes and meanes whereby they were through the righteous Hand of God reduced to that condition and state wherein they now are will quickly determine The truth is they were so far from advantaging themselves against their Adversaryes and prevailing upon them in the esteeme of the most rationall and knowing men in the Nation by their entertaining the Arminian Doctrine that utterly on the other side they dishonoured their cause of Ceremonys discipline conformity which with succes they had so long carryed on with the Generality of the Nation exposed themselves to the power of the people of the Land in Parliament frō whence as to all other differences they were sheltered by an appearance of Legall Constitutions so that after some forward Person of that faction the most contemptible indeed as to any reall worth one or two individualls only excepted of the whole tribe had upon the grounds forementioned taken up made profession of the Opinions and Doctrine we are speaking of they fell daily before their Adversaries as to the esteeme of all or at least the greatest part of those who cordially throughly adhered to them as to the discipline and Worship then established Certainely the Prelaticall party themselves will not say they prevailed on that hand as to any ends and purposes for the establishment of their interest or making good their ground against their opposers Nay the most sober and Learned of that sort of men do to this day ascribe in no small measure the downefall of the whole fabricke whereof they were parts and members to the precipitating rashnesse and folly of some few in advancing and pressing the Arminian errours that they themselves were given up unto As for the zealous and Godly Ministers of the Nation usually termed Puritans who are here acknowledged by Mr Goodwin to have all generally opposed the Doctrine he striveth to build up though they had in many Parliaments wherein the most intelligent and rationall men of the Nation are usually convened made by their friends sundry attempts for their reliefe against the Persecutions of the other as is evidenced by their Peritians and Addresses still on Record yet were never able to attaine the least redresse of their grievances nor to get one step of ground against their Adversaries untill the Advantage of their Arminianisme was administred unto them on which by severall degrees they prevailed themselves in the issue to the utter breaking of the Yoke of their Taske-masters It is true He who takes the crafty in their owne imaginations and mixeth the councell of the Wise with madnesse and folly causing them to erre in their wayes as a drunken man in his vomit doth oftentimes turne the devices of men upon their owne heads and make those things subservient to their ruine which they fixed upon as the most expedient mediums for their establishment and continuance such perhaps was the case with them in their Canonicall Oath attempted to be imposed in one of their last Convocations But that the taking up and asserting of the Arminian Doctrine was a designe of that party of men to get upon the Judgements Affections of the people and to expose the Puritanicall Preachers to their contempt and reproach is an imaginatiō that cannot likely fall upon any one who had his eyes open in the dayes wherein those things were publikely acted on the stage of this Nation For that insinuation in the close of Mr Goodwin's Discourse concerning the Advantages given that sort of men by the inconsistency of the Doctrine of the Puritans which they opposed with the Principles of Religion and Reason I shall only say that it being once more through the Providence of God called forth to a publicke debate it neither standeth nor falleth to the Judgement of any single man muchlesse of one who is professedly ingaged in an opposition thereunto Another Reason of the same evidence with the former §. 20. is tendred in these words It is generally known that the Cathedrall generation of men throughout Christendome were generally great admirers of the old Learning as some call it I meane the Writing and Tenents of the Fathers and of Austine more especially and that they frequently made Shield and Buckler of their Authority to defend themselves against the Pens and Opinions of later Writers whom their manner was according to the exigency of their interest at least as they conceived to slight and vilify in comparison of the other Now the judgments of the Fathers more generally and of