sinne the body of it or the ruling of Originall sinne the old man and the full fruit of actuall sinne in the body of it is by the death of Christ crucified and destroyed and in that whole Chapter from our participation in the death of Christ he argues to such an abolition of the Law and Rule of sinne to such a breaking of the power and strength of it that it is impossible that it should any more rule in us or have dominion over us Of the way whereby virtue flowes out from the death of Christ for the killing of sinne I am not now to speake And this is the first way whereby the death of Christ hath an influence into the safegarding of Believers in their continuance of the Love and Favour of God He so takes away the guilt of sinne that it shall never be able utterly to turne the Love of God from them and so takes away the rule of Sathan and power of sinne destroying the one and killing the other that they shall never be able to turne them wholly from God Farther §. 19. to secure their continuance with God he procureth the Holy Spirit for them as was shewed before But because much weight lyes upon this part of our foundation I shall a little farther cleare it up That the Spirit of Grace and Adoption with all those Spirituall Mercyes and operations wherewith he is attended and accompanied is a Promise of the new Covenant doubtlesse is by its own evidence put out of question There is scarce any Promise thereof wherein he is not either clearly expressed or evidently included Yea and often times the whole Covenant is stated in that one Promise of the Spirit the actuall collation and bestowing of all the Mercy thereof being his proper worke and peculiar dispensation for the carrying on the great designe of the Salvation of sinners So Isa. 59. 20. As for me saith God this is my Covenant with them my Spirit that is upon thee and my word which I have put in thy mouth shall not depart from thee This is my Covenant saith God or what in my Covenant I do faithfully ingage to bestow upon you But of this Text and its vindication more afterwardes Many other places not only pregnant of proofe to the same purpose but expressly in termes affirming it might be insisted on Now that this Spirit §. 20. promised in the Covenant of Grace as to the bestowing of him on the elect of God or those for whom Christ dyed is of his purchasing and procurement in his Death is apparent 1. Because he is the Mediator of the Covenant by whose hands and for whose sake all the Mercyes of it are made out to them who are admitted into the bond thereof Gen. 17. 1. Though men are not compleatly stated in the Covenant before their owne Believing Ierem. 31. 32. 32. 38 39 40 which brings in what of their part is stipulated yet the Covenant and Grace of it layes hold of them before even to bestow Faith on them Ezek. 11. 19. 36. 25 26. or they would never Believe for Faith is not of our selves it is the Guift of God God certainely bestowes no such Guifts but from a Covenant Spirituall Graces are not administred soly in a providentiall dispensation Heb. 8. 9 10 11. Faith for the receiving the pardon of sinne is no guift nor product of the Covenant of workes Now as in generall the Mercies of the Covenant are procured by the Mediator of it so this whereof we speake in an especiall manner Heb. 9. 15. For this cause he is the mediator of the New Testament that by meanes of death they which are called might receive the Promise of Eternall Inheritance By his death they for whom he dyed and who thereupon are called Deut 27 29. being delivered from their sinnes which were against the Covenant of workes Gal. 3 12. receive the Promise Rom. 3. 21. or pledge of an Eternall Inheritance What this great Promise here intended is and wherein it doth consist the Holy Ghost declares Acts 2. 23. The Promise which Jesus Christ received of the Father upon his exaltation was that of the Holy Ghost having purchased and procured the bestowing of him by his Death upon his Exaltation the dispensation thereof is committed to him as being part of the Compacte and Covenant which was between his Father and himselfe The grand bottome of his satisfaction merit This is the great Originall radicall Promise of that Eternall Inheritance By the Promised Spirit are wee begotten a new into a hope thereof Rom. 8. 11. made meet for it Col. 1. 12. and sealed up unto it Ephes. 4. 30. Yea do but looke upon the Spirit as promised and yee may conclude him purchased for all the Promises of God are yea and a men in Jesus Christ 2 Cor. 1. 20. They all have their Confirmation Establishment and Accomplishment in by and for Jesus Christ. And if it be granted that any designed appointed Mercy whatever that in Christ the Lord blesseth us withall be procured for us by him in the way of merit being given freely to us through him but reckoned to him of debt it will easily be manifested that the same is the condition of every Mercy whatever promised unto us and given us upon his Mediatory interposition 2. It appears from that peculiar promise § 21. that Christ makes of sending his Holy Spirit unto his owne He tels them indeed once and againe that the Father will send him Ioh. 14. 16 26. As he comes from that originall and Fountaine Love from which also himselfe was sent But withall he assures us that he himselfe will send him Ioh. 15. 26. When the Comforter is come whom I will send unto you from the Father even the Spirit of truth It is true that he is promised here only as a Comforter for the performance of that part of his Office But look upon what account he is sent for any one Act Ioh. 16. 7. or Worke of Grace on that he is sent for all I will send him then saith Christ and that as a fruit of his death as the procurement of his Mediation for that alone he promiseth to bestow on his And in particular he tells us that he receives the spirit from the Father for us upon his Intercession wherein as hath been elsewhere demonstrated he askes no more nor lesse Salus Electorum sanguis Iesu. then what by his death is obtained Iohn 14. 16 17. I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of Truth whom the World cannot receive he tells us v. 13. that whatsoever we aske he will doe it But withall in these verses how he will doe it even by interceding with the Father for it as a fruit of his Bloodshedding and the Promise made to him upon his undertaking to Glorify his Fathers
is equally provoked and had not Christ answered for the sinnes of Believers they could not they should not have escaped the wrath due to them 2. That the same sinnes doe not argue men alwaies under the Gospell to be in the same Condition as shall be afterwards fully manifested for 1. They doe not find them in the same state some are in a state of Death and sinne others of Life and Grace being translated from the one to the other having a Title to the Promise of Mercy in Christ. 2. And chiefly as there is a twofold justification of the Person and of the Fact and the one may be without the other so there is a twofold condemnation or dis-approbation of the Fact and of the Person As to the particular dis-approbation of God in respect of any sinfnll Act it is the same in reference unto all Persons Believers and Unbelievers As to their Persons there are in the Gospell other ingredients to the judgement of them beside particular Facts or Acts in answer to the Law or the rule of Righteousnesse viz. Faith and Repentance which alter the case of the Person even before the judgement seat of God To suppose the Saints to fall into the same sinnes with other men in the same manner and to continue in them without Faith and Repentance is to begge the thing in Question Suppose them to have what we affirme God hath promised those conditions of Evangelicall mercie and M. Goodwin himselfe will grant it no acceptance of Persons to deale otherwise with them then with others who have committed like sinnes with them in whom those conditions are not wrought or found that is he that Believeth shall be Saved he that Believeth not shall be Damned This is all we say in this thing but of the difference between Believers and unbelievers in their sining we shall speake afterwards at large to the full removall of this and another Objection For the present this shall suffice though Believers fall or may fall into the same sinnes with other men yet they fall not into them in the same manner with them and they have a reliefe provided to prevent the deadly malignity of sinne which those who believe not have no interest in no right unto Mr Goodwins second Argument is §. 8. that which of all others in this case hee seemeth to lay most weight upon and which he pursueth at large in 17 Pages and as many Sections treating in it concerning the Ministry of the Gospell and the usefulnesse of the Exhortations Threatnings and Promises thereof For an entrance into the consideration of it I must needs say Non venit ex pharetris ista sagitta tuis For besides that M. Goodwin hath taken very little paines in the improvement of it considering how it was provided to his hand by the Remonstrants at the Synod of Dort and that which he hath done farther consisting in a meere uselesse and needlesse stuffing of it with sundry Notions taken out of their first Argument and fifth De modo conversionis of the manner of the Spirits operation in and upon the Soule in its first conversion to God it was the old song of the Pelagians and Semi-Pelagians in their dealing with Austine Fulgentius Hilarius Prosper by them at large confuted renewed by Castallio and Erasmus against Luther after it had been sifted and rejected by the more learned Schoolemen in former ages What ever it be and how ever it is now come to hand being taught to speake out Language and that in the best fashion the consideration of it must not be declined And thus it is proposed If the common Doctrine of Perseverance rendreth the Ministry of the Gospell §. 9. so farre as it concerneth the Perseverance of the Saints vaine impertinent and void then is it not a Doctrine of God but of men and consequently that which opposeth it is the truth But certaine it is that the said Doctrine is of this unchristian tendency and import Ergo. The first part of the consequent of the Major is granted The Work of the Ministry being for the edification of the body of Christ and the perfecting of the Saints Ephes. 4. 12 13. that which frustrateth the End whereunto of Christ himselfe it is designed can be no Truth of his Of the farther inference That the Doctrine which opposeth it or is set up in opposition to it is the Truth more will be spoken afterwards For the present I cannot but insist upon the former observation That notwithstanding Mr Goodwins pretence of proving and arguing for the Doctrine he maintaines yet upon the matter he hath not any thing to say in the carrying on of that designe but instantly falls to his old work of raising Objections in their very setting up prepared to be cast downe for the most part which with all his might he laboureth to remove The stresse of the whole as farre as we are concerned in it lieth on the Minor which is thus farther attempted to be made good The Minor Proposition is Demonstrated thus The Doctrine which rendreth the Labour and Faithfulnesse of a Minister in pressing such Exhortations Threatnings and Promises which tend to the preservation of the Saints in Faith and holinesse to the end uselesse rendreth the Ministry of the Gospell as farre as it concerneth the encouragement or inabling of the Saints to Persevere needlesse and vaine but guilty of such a tendency as this is the commonly received Doctrine of Perseverance Ergo. Ans. This labour might have been saved and both these Syllogismes very easily reduced to one but then another seeming Argument as we shall find afterwards insisted on would have been prevented Our trade in such cases as this is by weight and not by number the Minor then is still to be confirmed which he laboureth thus to doe The common Doctrine of Perseverance requireth and commandeth all Saints or true Believers to be fully perswaded and this with the greatest and most indubitable certainty of Faith that there is an absolute and utter impossibility either of a totall or finall defection of their faith that though they should fall into ten thousand enormous and most abominable sinnes and lyewallowing in them like a swine in the mire yet they should remaine all the while in an estate of Grace and that God will by a strong hand of irresistible grace bring them off from their sinnes by Repentance before they dye but the Doctrine which requireth and commandeth all this and much more of like import to be confidently believed by true Believers rendreth the pressing of all Exhortations Threatning Promises upon them in order to prevaile with them or make them carefull to Persevere bootlesse and unnecessary Ergo. Ans. 1. §. 10. What weight M. Goodwin with all those with whom as to his undertaking under consideration He is in fellowship doth lay upon this Argument is known to all The whole foundation of what is afterwards at large insisted on for the establishment of
Its Power the Apostle calls it a Law a Law in his members a Law of sinne Rom. 7. 21 23. Such a Law as Fights makes warre and leads captive selling us under sinne not suffering us to doe the good we would forceing us to the evill we would not drawing us off from that we delight in bringing us under bondage to that which we abhorre a powerfull unmercifull cruell Tyrant it is Oh! wretched men that we are vers 24. There is no Saint of God but in the inward man doth hate sinne every sinne more then Hell it selfe knowing the world of evills that attend the least sinne yet is there not one of them but this powerfull Tyrant hath compelled and forced to so many as have made them a burthen to their own Soules 4. Fourthly It s Cunning Craft and Policy It is called in Scripture the Old Man not from the weaknesse of its strength but from the strength of its Craft Heb. 3. 13. Take heed saith the Apostle least any of you be hardened by the deceitfulnesse of sinne There is abundance of deceitfulnesse in it being ready fit and prompt to beguile lying in wayt for advantages furnished for all opportunities and ready to close with every temptation yea the wayes of it are so large various its Wiles and Methods for deceiving so innumerable its fruitfulnesse in conceiving and bringing forth of sinne so abundant its advantages and opportunities so many that it is like the way of a Serpent upon a stone there is no tracing or finding of it out A serious consideration of the opposition made unto our Perseverance by this one Enemy which hath so much ability and is so restlesse in its warfare never quiet conquering nor conquered which can be kept out of none of our Councells excluded from none of our actings is abundantly sufficient to evince that it is not want or weaknesse of Enemies which putteth Believers out of danger of falling away But all this perhaps will be granted Enemies they have enough §. 36. and those much more diligent and powerfull every one of them then all we have spoken of that now described amounteth unto but the meanes of Preservation which God affords the Saints is that which puts them almost out of Gun-shot and gives them that Golden security mentioned which cometh not in administring consolation one steppe behind that which ariseth from the Doctrine of absolute Perseverance Let then this be a little considered and perhaps it will allay this whole contest Is it then that such is the Grace that is bestowed upon them in respect of the Principle whence it is bestowed the eternall Love of God and the way whereby it is for them procured the Blood-shedding and Intercession of Christ with the nature of it being the seed of God which abideth and withereth not and that such seemes to be the nature of infused Habits that they are not removed but by the power and immediate hand of him by whom they are bestowed Is it from hence that their Assurance and security doth arise Alas all this is but a fiction there is no Faith that is the fruit of Election Christ purchased it not for any by his Death Infused Habits are not the Grace that perisheth and that that abideth are the same these things are but pretences Is it then that God hath purposed from Eternity to continue Constant in his Love towards them never to Leave them nor Forsake them Nay but of all things Imaginable this is the greatest Abomination which if the Scriptures did any where Affirme it were sufficient to make a rationall considering man to Question their Authority What then hath the Lord Promised to give themsuch continued supplyes of his Spirit Grace in Jesus Christ as that they shall be supported against all opposition and preserved from all or any such sinnes as will certainely make a separation betweene God and their Soules Nay there is not one such Promise in all the Booke of God they are Conditionall for the injoyment of the good things whereof Believers stand all their dayes upon their good behaviour Is it then that the Lord Jesus who is alwais heard of his Father intercedes for them that their Faith faile not that they may be preserved by the power of God unto Salvation that not only upon Condition of their Believing but cheefly that they may be kept and preserved in Believing Or is it that their Enemies are so conquered for them and on their behalfe in the Death and Resurrection of Christ that they shall never have dominion over them that their Security doth arise Neither the one nor the other nor any nor all of these are the Grounds and Foundations of their Establishment but they are wholy given up to the powerfull hand of some Considerations which M. Goodwin expresseth and setteth out to the life Cap. 9. Sect. 32 33 34. Pag. 174 175. Now because the Remonstrants have always told us §. 37. that God hath provided sufficiently for the Perseverance of the Saints Coll Hag. A. 5. Act. Synod Decl. sent A. 5. Thes. 2. if they be not supinely wanting to themselves in the use of them but have not hitherto either joyntly or severally that I know of taken the paines to discover in particular wherein that Sufficiency of Provision for their safety doth consist or what the meanes are that God offords them to this end and purpose Mr Goodwin who is a learned Mystes of all their Councels having exactly and fully layd them forth as a solid Foundation of his Assertion concerning only a remote Possibility of the Saints totall Defection let it not seeme Tedious or Impertinent if I Transcribe for the clearer Debate of it before the Reader that whole Discourse of his and consider it in order as it lyes If saith he it be Demanded what are the Meanes which God hath given so abundantly to the Saints to make themselves so free so strong in inclinations to avoid things so apparantly destructive to the Spirituall Peace and Salvation of their Soules as naturally men are to forbeare all such occasions which are apparantly destructive to their naturall lives so that they need not to be any more any whit more afraid of loosing their Soules through their owne actings then men are or need to be of destroying their naturall lives upon the same termes I Answer 1. First he hath given them Eyes wherewith Light whereby Clearaly evidently to see and know that it is not more rationall or manlike for men to refraine all such acts which they know they cannot performe but to the present and unavoidadle destruction of their naturall lives then 't is to forbeare all sinfull Acts whatsoever and especially such which are apparantly destructive to their Soules 2. Secondly God hath not only given them the Eyes and the Light we speake of wherewith and whereby cleerely to see vnderstand the things manifested but hath farther indued them with a faculty of
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
and Decree of God concerning the punishment of wicked and ungodly men is expressed by the Holy Ghost absolutely and certainly without the least mention of any condition of relaxation or reversion yet from other passages of Scripture it is fully evident that this Decree of his is conditionall in such a sence which imports a non-execution of the punishment therein declared upon the repentance of the Persons against whom the Decree is In like manner though the purpose and Decree of God for the justification of those who are called and so for the Glorifying of those that shall be Justified be in the Scripture in hand delivered in an absolute and unconditioned forme of words yet is it no way necessary to supose the most familiar frequent and accustomed expression in Scripture in such cases exempting us from any such necessity that therefore these Decrees must needs bring forth against all possible interveniences whatever so that for example he that is called by the Word and Spirit must needs be Justified whether he truly Believe or no and he that is Justified must needs be Glorified whether he Persevere or no. Ans. 1. That the Threatnings of God are morall Acts not declarative as to Particular Persons of Gods Eternall Purposes but subservient to other ends together with the Law it selfe whereof they are a Portion as the avoyding of that for which men are threatned is knowne They are Appendixes of the Law and in their Relation thereunto declare the Connexion that is betweene Sinne and Pnnishment such Sinnes and such Punishments 2. That the Eternall Purposes of God concerning the workes of his Grace are to be measured by rule and Analogy of his Temporall Threatnings is an Assertion striking at the very Root of the Covenant of Grace and efficacy of the Mediation of the Lord Jesus yea at the very being of Divine Perfections of the nature of God himselfe This there is indeed in all Threatnings declared of the absolute Purpose and Unchangeable Decree of God that all impenitent sinners shall be punished according to what in his Wisdome and Righteousnesse he hath apportioned out unto such deservings and threatneth accordingly In this regard there is no Condition that doth or can in the least import a non-execution of the Punishment Decreed Neither do any of the Texts cited in the Margent of our Author proove any such thing They all indeed positively affirme Faithlesse Impenitent Vnbelievers shall be Destroyed which no supposall whatsoever that takes not away the Subject of the Question and so alters the whole thing in Debate can in the least infringe Such assertions I say are parts of the Law of God revealing his will in Generall to Punish impenitent Unbelievers concerning which his Purpose is absolute Unalterable and Stedfast The conclusion then which Mr Goodwin makes is apparently racked from the words by stretching them upon the unproportioned bed of other Phrases and Expressions wholly Hetcrogeneous to the designe in this place intended Added here are supposed Conditions in generall not once explayned to keepe them from being exposed to that shame that is due unto them when their intrusion without all order or warrant from Heaven shall be manifested only wrapped up in the Clouds of possible Interveniences when the Acts of Gods Grace whereby his Purposes and Decrees are accomplished doe consist in the effectuall removeall of the Interveniences pretended that so the end aimed at in the Uuchangeable Counsell of God may suitably to the determination of his Soveragin Omnipotent Infinite Wise Will be accomplished Neither doth it in the least appeare that any such Calling by the Word and Spirit as may leave the Persons so called in their unbeliefe they being so called in the pursuit of this Purpose of God to give them Faith and make them conformable to Christ may be allowed place or Roome in the Haven of this Text The like may be said of Justification wherein men doe not Persevere Yea these two supposalls are only not an open beging of the thing in Contest but a flat defying of the Apostle as to the validity of his Demonstration That all things shall worke together c. Notwithstanding then any thing that hath been objected to the contrary the Foundation of God mentioned in this place of Scripture stands â—irme and his Eternall Purpose of safegarding the Saints in the Love of Christ untill he bring them to the injoyment of himselfe in Glory stands cleare from the least shaddow of Change or suspension upon any certaine Conditionalls which are confidently but not so much as speciously obtruded upon it The next thing undertaken by Mr Goodwin §. 29. is to vindicate the forementioned Glosses from such oppositions as arise against them from the Context and words themselves with the designe of the Holy Ghost therein These things doth He find his Exposition obnoxious unto The exposition which He pretends to give no strength unto but what is forraigne on all Considerations whatsoever of words and things to the place it selfe This it seemes is to prophesy according to the Analogie of Faith Rom. 12 6. First then Sect. 44. To the Objection that those who are Called are also Justified and shall be Glorified according to the Tenor of the series of the Acts of the Grace of God here layd down he Answereth That where either the one or the other of these Assertions be so or no it must be Judged of by other Scriptures Certain it is by what hath bin argued concerning the frequent usage of the Scripture in point of Expression that it cannot be concluded or determined by the Scripture in hand The Sum of this Answer amounts to thus much Although the sence opposed be cleare in the Letter and Expression of this place of Scripture in the Grammaticall sence and use of the words though it flowes from the whole Context and Answers alone the designe and scope of the place which gives not the least Countenance to the interposing of any such Conditionalls as are framed to force it to speake contrary to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it holds forth yet the mind of God in the words is not from these things to be concluded on but other significations and sences not of any word here used not from the laying downe of the same Doctrine in other places with the Analogie of the Faith thereof not from the proposing of any designe suitable to this here expressed but places of Scripture agreeing with this neither in Name nor Thing Expression nor Designe Word nor Matter must be found out in the sence and meaning of this place and be from them concluded and our interpretation of this place accordingly regulated Nobis non licet c. neither hath M. Goodwin then produced any place of Scripture nor can he parallel to this so much as in expressioÌ„ though treating of any other subject or matter that will endure to have any fuch sence tyed to it as that which he violently imposeth on this place
an interest in the good of them all that being only represented variously for the advantage of them that believe My designe is Gal. 16. 17. to describe the generall intention of God in all Gospell Promises whereby they being equally Spirited Eph. 2. 12. Heb. 6. 17. become as one and concerning these I say 1. That they are free and Gracious as to the rise §. 5. and fountain of them They are given unto us Tit. 1. 2. meerely through the good will and pleasure of God That which is of Promise 2 Pet. 1. 3 4. is every where opposed to that which is of doubt or that which is any way deserved or procured by us Gal. 3. 18. If the inheritance be of the Law which includes all that in us is desireable acceptable and deserving it is no more of Promise that is free and of meere Grace He that can find out any Reason or cause without God himselfe why he should promise any good things whatever to Sinners as all are are shut up under sinne till the Promise came Mat. 20. 15. Gal. 3. 22. may be allowed to Glory in the invention which he hath found out A well conditioned Nature necessitating him to a velleity of doing good and yeelding reliefe to them that are in misery though justly receiving the due reward of their deeds which even among the Sonnes of men is a vertue dwelling upon the confines of vice for their recovery is by some imposed on him But that this is not the fountaine and rise of his Promises needs no other evidence but the light of this Consideration That which is naturall is necessary and universall Promises are distinguishing as to them in misery at least they are given to men and not to fallen Angells But may not God doe what he will with his own Farther Jesus Christ is himselfe in the Promise he is the great originall matter and subject of the Promises and the giving of him was doubtlesse of free Grace and Mercy so Iohn 3. 16. God so Loved the World that he gave his only begotten Sonne and Rom 5. 8. God commendeth his Love towards us in that whilest we were Sinners Christ died for us and in the first of Ioh 4. 10. Herein is Love Mat. 11. 26. not that we Loved God but that he Loved us and sent his Sonne to be a Propitiation for us All is laid upon the account of Love and free Grace I confesse there are following Promises given out for the orderly carrying on of the persons to whom the maine originall fundamentall Promises are made unto the end designed for them that seeme to have Qualifications and Conditions in them but yet even those are all to be resolved into the Primitive grant of Mercy That which promiseth Life upon believing being of use to stirre men up unto and carry them on in Faith and Obedience must yet as to the pure nature of the Promise be resolved into that which freely is promised viz. Christ himselfe and with him both Faith and Life Believing and Salvation As in your Automata there is one originall spring or wheele that giveeth motion to sundry lesser and subordinate movers that are carried on with great variety sometimes with a seeming contrariety one to another but all regularly answering and being subservient to the impression of the first mover The first great Promise of Christ Gen. 3. 15. 16 and all good things in him is that which Spirits and principles all other Promises whatsoever Gen. 49. 10. Isa. 9. 6. and howsoever they may seem to move upon conditionall termes 2 Cor. 1. 20. yet they are all to be resolved into that absolute and free Originall Spring Hence that great Grant of Gospell Mercy is called the Gift by him Rom 5. 16 17. yea all the Promises of the Law as to their Originall Emanation from God and the constitution of the reward in them ingaged to be bestowed for the services required are free and Gracious There is not any naturall indispensable connexion between Obedience and Reward Diatr de Iust. Div. as there is between Sinne and Punishment as I have elsewhere at large Disputed and Proved 2. I call them Discoveries and Manifestations of Gods Good-will and Love §. 6. which is the prime and sole cause of all the good things which are wrapped up and contained in them Of this Good-will of God the Promises which he hath given are the sole discoveries We doe not in this Discourse take Promises meerely for what God hath said he Will doe in termes expresly but for every Assertion of his Good will and Kindnesse to us in Christ all which was first held out under a word of Promise Gen 3. 15. And this the Apostle inferres in Tit. 1. 2 3. In hope of eternall life which God that cannot lye promised before the◠World beganne but hath in due time manifested his Word through Preaching or discovered or made known that good will of his by the Promises in Preaching of the Gospell And to this extent of significancy is that Promise in the Scripture both name and thing in very many places stretched out Every thing whatever that is manifestative of Grace and good will to Sinners is of the Promise though it be not cast into a Promissory forme of expression Yea whereas strictly a Promise respecteth that which is either only future and not of present existence or the continuance of that which is yet even expressions of things formerly done and of a present performance some Individuals to the end of the World being to be made a new partakers of the Grace good will and Mercy in them doe belong to the Promise also in that Acceptation of it which the Holy Ghost in many places leads unto and which we now insist upon Mica 7. 17 18 19. 3. I say they are made unto sinners and that as sinners under no other Qualification whatever it being by the Mercy of the Promise alone that any men are relieved out of that condition of being sinners and morally nothing else Were not the Promises originally made to sinners Ephes. 2. 12. there would never any one be found in any other state or Condition Rom. 3. 19. I know there are Promises made to Believers Gal. 3. 22. even such as are unchangeable and shall beare them into the bosome of God but I say these are all consequentiall and upon supposition of the first and great Promise whereby Christ himselfe and Faith for his sake is bestowed on them This runs through them all as the very tenor of them Ioh. 3. 16. Rom. 8. 32. and method of God in them do manifest as we shall see afterwards So the Apostle Gal. 3. 22 The Scripture hath concluded all under sinne 1 Cor 1. 30. that the Promise by Faith of Jesus Christ might be given to them that Believe Phil. 1. 29. All are shut up under sinne Ephes. 1. 3. untill
it and to preserve it from being destroyed But may it not at one time or other be surprized into desolation No saith he I will keep it night and day but what if this vineyard prove barren what will he then doe Nay but he will so deale with it that it shall never be so barren as to cause him to cast it up He is not with it for nought his presence is attended with Grace and Kindnesse I water it saith he and that not now and then but every moment He powres out fresh supplies of his Spirit upon it to make it fruitfull Thence it becomes a vineyard of red wine v. 2. the best wine the most delicious the most pretious to cheare the heart of God himselfe as Zep 3. 17. The Lord thy God in the midst of thee is mighty he will Save thee he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing He causes them thereby that come of Iacob to take root he makes Israel blossome and bud to fill the face of the World with fruit This is that which God promiseth his people he will not forsake them he will alwaies give them his presence in the kindnesse and supplies of a God in Covenant to protect them from others to make them fruitfull to himselfe This is his not forsaking them He will preserve them from others who shall take them out of his hand he will make them fruitfull to himselfe he will worke and who shall let him 2. The Reason why the Lord will not forsake his People why he will continue doing them good is expressed in these words for his owne name sake and in this Assertion two things are considerable 1. A tacite exclusion of any thing in themselves for which or upon Consideration whereof God will constantly abide with them It is not for their sakes for any thing in them or what they have done may or can do it is not upon the account of any Condition or qualification whatever that may or may not be found on them but meerely for his name sake which in the like case he expresseth fully Ezek. 36. 32. Not for your sakes doe I this saith the Lord be it knowne unto you be ashamed and confounded for your owne wayes oh House of Israel The truth is they may prove such as on all accounts whatever shall deserve to be rejected that nothing in appearance or in their owne sence as well as others though the root of the matter be in them may be found upon them when God takes delight in them Like those you have described at large Isai. 43. 22 23 24 25. But thou hast not called upon me Oh Jacob but thou hast been weary of me Oh Israel thou hast not brought me the small Cattell of thy burnt offerings neither hast thou honoured me with thy Sacrifices I have not caused thee to serve with an Offering nor wearied thee with Incense thou hast brought me no sweet cane with money neither hast thou filled me with the fat of thy Sacrifices but thou hast made me to serve with thy sinnes thou hast wearied me with thine iniquities I even I am he that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes any more Weary of God they are neglecting his worship making his Patience and Forbearance to serve with their iniquities It seemes to be impossible almost for any Creature to apprehend that God will not give them up to everlasting confusion Yea perhaps they may be forward in their follies and contend with God when he goes to heale them Isai. 57. 17. For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on forwardly in the way of his heart Iniquity is upon them a vile iniquity the iniquity of Covetousnesse God is wroth with them and smites and hides him and they goe on frowardly and yet for all this he forsakes not for ever he abides to be their God and that because his so doing is not bottomed on any consideration of what they are have been or will be but he doth it for his Names sake and with regard unto that which thereupon he will doe for them And upon this account this Promise of Gods abiding and continuing with his let Grace be never so weake corruption never so strong temptations never so violent may be pleaded and the Lord rejoyces to be put in remembrance of it by the weakest frailest sinfullest Saint or Believer in the World 2. The Cause or reason is positively expressed § 6. why God will not forsake them it is for his Great Name sake His Great name is all that he consults withall about his continuance with his people this he calls himselfe Isa. 43. 25. I blot out thy sinnes for my own sake that is for no other cause in world that may by found in thee or upon thee The Name of God is all that whereby to us he is knowne all his Attributes his whole will all his Glory When God is said to doe any thing for his name it is either the Cause and End of what he doth or the Principle from whence with the motive wherefore he doth it that is by him intended In the first sence to doe a thing for his Name sake is to doe it for the manifestation of his Glory that he may be known to be a God in the Excellency of those Perfections whereby he reveals himselfe to his with most frequently a speciall regard to his Faithfulnesse and Grace it is in those properties to make himselfe knowne and to be exalted in the hearts of his So all his dispensations in Jesus Christ are for the praise of his glorious Grace Eph. 1. 6. That he may be exalted lifted up made knowne believed and received as a God pardoning iniquity in the Sonne of his Love And in this sence may the Lord be said to abide with his people for his Name sake for the exalting of his Glory that he may be known to be a God faithfull in Covenant and unchangeable in his Love who will not cast off for ever those whom he hath once received into favour It will not enter into the hearts of Believers sometimes why the Lord should so deale with them as he doth and not cast them off their soules may goe to rest as to this thing he himselfe is glorious herein he is exalted and doth it on that account 2 ly If by his name you understand the principle from whence he worketh and his motive thereunto as it comprehends the whole long-suffering gratious tender unchangeable nature of God according as he hath revealed himselfe in Iesus Christ in whom his name is Ex. 23. 21. and which he hath committed to him to be manifested Ioh 17. 6. so evidently two things in God are engaged when he promiseth to work for his Names sake or according to his great Name 1. His Power or sufficiency
Assertion is repeated that God will defend them in Heaven against all opposition Here where their oppositions are innumerable they may shift for themselves but when they come to Heaven where they shall be sure to meet with no opposition at all there the Lord hath engaged his Almighty power for their safety against all that shall arise up against them and this is as is said the naturall and cleare disposition of the Context in this place but Nobis non licet c. There are sundry other texts of Scripture which most clearely and evidently confirme the truth we have in hand which are all well worth our consideration for our consolation and establishment as also something of our labour and diligence to quit them from those glosses and interpretations which turne them aside from their proper intendment that are by some put upon them Amongst which 1 Cor. 1. 8 9. 1. Philip. 6. 1 Thess. 5. 24. Joh. 5. 24. ought to have place But because I will not insist long on any particulars of our Argument from the Promises of God here shall be an end CAP. VII 1. The Consideration of the Oath of God deferred 2. The method first proposed somewhat waved The influence of the mediation of Christ into God's free and unchangeable acceptance of Believers propoâ—ed Reasons of that proposall 3 4. Of the Oblation of Christ. Its influence into the Saints Perseverance All causes of separation between God and Believers taken away thereby Morall and efficient causes thereby removed 5. The guilt of sinne how taken away by the death of Christ Of the Nature of Redemption Conscience of sinne how abolished by the sacrifice of Christ Heb 10. 3 4 14. 6. Dan. 9. 24. opened Rom 2 34. 7. Deliverance from all sinne how by the death of Christ. The Law innovated in respect of the Elect. 8. The vindictive justice of God satisfied by the death of Christ How that is done Wherein satisfaction doth consist Absolute not conditionall 9. The Law how fulfilled in the Death of Christ. 10. The Truth of God thereby accomplished His distributive justice engaged 11. Observations for the clearing of the former assertions Whether any one for whom Christ died may dye in sinne The necessity of Faith and Obedience The Reasons thereof The end of Faith and Holinesse 12. The first Argument for the proofe of the former Assertions concerning the fruit and efficacy of the death of Christ Heb. 9. 14. The second The third The compact between the Father Son about the work of mediation 14. The Fourth Good things bestowed on them for whom Christ died antecedently to any thing spiritually good in them The Spirit so bestowed and Faith it selfe The close of those Arguments 14. Inferences from the foregoing discourse The Efficacy of the death of Christ and the necessity of Faith and Obedience reconciled Sundry considerations unto that end proposed All Spirituall mercies fruits of the death of Christ. 2. All the fruits of Christs death laid up in the hand of Gods Righteousnesse 3. The state of them for whom Christ died not actually changed by his death 4 On what account Believing is necessary 15. Christ secures the stability of the Saints abiding with God What is contrary thereunto how by him removed The World overcome by Christ as mannaged by Sathan in an enmity to the Saints 16. The compleat victory of Christ over the Devill The waies whereby he compleats his conquest The Rule of Sathan in respect of siâ—ners two fold 1. Over them 2. in them 17. The Title of Sathan to a rule over men judged and destroyed by Christ. The exercise of all power taken from him 18. The works of Sathan destroyed by Christ in and for his Elect. 19. The Holy Spirit procured by the death of Christ. 20. The giving of the spirit the great Promise of the New Covenant 21. This farther proved and confirmed 22. The perpetuall Residence of the Holy Spirit with Believers proved by the threefold testimony of Father Sonne and Spirit Isa 59. 21. The Testimony of the Father proposed and vindicated 23. Our Argument from hence farther cleared This Promise Absolute not Conditionall No condition rationally to â—e affixed to it The import of those words â—as for me â— To whom this Promise is made 24. That farther cleared not to all Israel according to the flesh 25. Mr G's Objections answered 26. The Testimony of the Sonne given to the perpetuall abiding of the Spirit with Believers Ioh 14. 16. opened The Promise in those words equally belonging to all Believers 27. Mr G's Objections answered No Promise of the Spirit abiding with Believers on his principle allowed The Promise given to the Apostles personally yet given also to the whole Church Promises made to the Church made to the individualls whereof it is constituted 28. The giving of this Promise to all Believers farther argued from the scope of the place And vindicated from Mr G's exceptions 29. The third Testimony of the Holy Spirit himselfe proposed to consideration His Testimony in sealing particularly considered 2 Cor 1. 22. Ephes 1. 13. 4. 30. Of the nature and use of Sealing amongst men The end aime and use of the sealing of the Holy Ghost 30. Mr G's Objections and Exceptions to our Argument from that sealing of the Spirit considered and removed 31. The â—ame farther carried on c THere remaines nothing for the confirmation of the first branch §. 1. or part of the Truth proposed but only the consideration of the Oath of God which because it ought certainly to be an end of all strife I shall reserve the handling of it to the close of the whole if God be pleased to carry us out thereunto that we may give The Oath of God its due Honour of being the last word in this Contest The order of our method first proposed would here call me to handle our Stedfastnesse with God and the Glory created upon our Grace of Sanctification But because some men may admire and aske whence it is that the Lord will abide so Stedfast in his Love towards Believers as hath been manifested upon severall accounts that he will besides what hath beene said before of his owne Goodnesse and Unchangeablenesse c. I shall now adde that outward consideration which lyes in the Mediation of Christ upon the account whereof he acts his owne Goodnesse and Kindnesse to us with the greatest advantage of Glory ad Honour to himselfe that can be thought upon Only I shall desire the Reader to observe that the Lord Jesus is an undertaker in this businesse of perfecting our Salvation and safegarding our Spirituall Glory not in one regard and respect only There is one part of his Ingagement therein which under the Oath of God is the close of the whole and that is his becoming a surety to us of his Fathers Faithfulnesse towards us and a suerty for us of our Faithfulnesse to him so that upon the whole matter the businesse on each side
of God hath nothing to lay to their charge That which in God maintaines the Quarrell against sinners Is attoned and is no more their Enemy than Mercy it selfe And this not upon condition of Believing to be antecedently accomplished before this be done The Satisfaction of Justice vindictive depends not at all on any thing in us it requires only that there be vindicta noxae and a vindication of the Soveraignty of God over the sinning Creature by the inflictioon of that punishmient which in his Infininite Wisdome and Righteousnesse he hath proportioned unto sinne on a supposition of sinne in such Creatures as being made meet and fit to yeild voluntary Obedience unto God and so standing in a morall subjection to him being their cutting off what lyes in them their dependance on God which that it should be contlnued is as necessary as that God be God or the Lord of all Those Creatutes are upon the account of the Soveraignty Righteousnesse of God whereof we speake indipensably obnoxious unto punishment which is of necessity required unto Gods retaining his Dominion over them By the Death of Christ this Condition is so farre repaired that the dependance and subjection unto God of those for whom he Dyed is made up so farre as to a deliverance of them from a necessity of being obnoxious unto punishment and that compleately without any Abeyance upon conditions in themselves which can have no influence thereunto So that though the proces of the Law sent forth John 3. 36. be not instantly recalled but man is suffered to lye under that arrest for a season Ephes. 2. 3. yet God le ts fall his suit on this account 2. Cor. 5. 18. and will never passe his first sentence Psal. 21. 3 4. from which we are reprieved unto full and finall execution pronouncing himselfe Math. 17. 5. well pleased with his Sonne resting satifyed with his mediatory performances and seeking no farther 2. The Law of God is fulfilled Unlesse this be answered in all concernements of it the Lord would be thought to change his Will to reverse his Word and to blurre the Coppy of his owne Holinesse There is in the whole Law and every parcell of it an eternall indispensable Righteousnesse and Truth arising either from the nature of things themselves concerning which it is or the Relation of one thing unto another That to feare God to Love him to Obey him to doe no wrong are everlastingly indispensablely good necessary is from the nature of the things themselves only with this supposition that God would make Creatures capable of yeilding him such Obedience That that which is good shall be so rewarded that which is evill so punished is also an everlasting truth upon supposition of such actuall performances Whereas then of this Law there are two parts the one Absolute or Preceptive in the Rule and commands thereof The other Conditionall and rewarding in its Promise or condemning in its curse Christ by his death put himselfe in their behalfe for whom he Dyed to speake to that particular under the curse of it Rom. 8. 3. Gal. 3. 13. He Redeemed us from the curse of the Law Kom 10. 3 4. being made a curse for us Gal. 4. 4 5 6. neither is this at all suspended on our Believing The Law doth not threaten a Curse Philipp 3. 9. only if we do not Believe but if we do not all things written therein Deut. 27. 26. whether we believe or not the Law takes no notice as to the Curse that it denounceth If there hath been any sinne that must be executed Gen. 27. 28. And the Law is for the Curse as Isaac for the the great Spirituall Blessing He had but one it hath but one great Curse and that being underrgone by Christ it hath not an other for them in whose stead Christ underwent it 2 Cor. 5. 21. God having made him to be sin for us who knew no sin we become the Righteousnesse of God in him All separation from God is by the Curse of the Law All that is required in it by it is that it be undergone this is done by Christ for all Believers that thereby is taken away which alone can separate them from God or put any distance between them But of this and their subjection to the Curse before their Believing more afterwards 3. The Truth §. 10. or veracity of God was particularly ingaged to see sin punished upon the account of the Promulgatiō of the first expres Sanction of the Law In the day thou eatest Gen. 2. 17. thou shalt dye For the satisfying the ingagement of God's Truth there seem'd to be a tender made in the Sacrifices instituted of old but it was rejected as insufficient to make good that Word of God so eminently given out There was neither any such Relation Union or Conjunction between the sinner and the innocent Creature Sacrificed or any such reall worth in the Sacrifice it selfe as that the Death of the substituted beast might by any meanes be so interpreted as to amount to the accomplishment of the Truth of God Death being once denounced as the reward of sinne Heb. 10. 5 6. Sacrifices and Offerings for sinne thou wouldest not in burnt-Offerings and Sacrifices for sinne thou hadst no pleasure but saith our Saviour Lo I come to do thy will O God v. 7. Will that do it Yea it will assuredly for in the volume of his Booke it is written that he should so do All that God willed to be done for the accomplishment of his Truth was fulfilled by Christ when he came to give up himselfe a sweet smelling Sacrifice Ephes. 5. 2. God then may be true His Truth being salved to the utmost though never any one of them for whom Christ Dyed doe dye But this to the Salvation of Believers is only as removens prohibens 4. The distributive Justice of God is Isa. 53. 10 11. upon this Oblation of Christ ingaged upon the Covenant and compact made with Christ as Mediator to that purpose to bestow on them for whom he Offered and Dyed all the good things which he promised him for them in and upon the account of his undertaking in their behalfe The distributive Justice of God is that perfection of his Nature Gen. 18. 24. whereby he rendreth to every one according to what either his vindictive Justice on the one side Psal. 5. 31 35. 65. 5. 71. 2. 96. 13. 98. 2. 103. 17. 141. 1. 11 or his Uprightnesse and Faithfulnesse on the other do require In rewarding it respects his owne Faithfulnesse in all his ingagements immediately in punishing the demerit of the Creature there being no such naturall connexion and necessary coherence from the nature of the things themselves between Obedience and Reward as there is between Sinne and Punishment Now the Lord having given many eminent and Glorious Promises to his Sonne Jesus Christ Psal. 2. 7
8. 110. 3. 7. 45. 13 14 some wherof we shall mention afterwards concerning his Seed Isa. 49. 5 6 8. 52. 13 14. 53. 11. 59. 20. and Ofspring or those that he committed to his charge to be Redeemed from their sinnes it is incumbent on him in regard of his Righteousnesse to make out all those things in due time unto them And therefore that he might magnify that Righteousnesse Truth of his Joh. 12. 51 52. he hath cast the whole procedure of his Grace into such a way and all the Acts of it into such a dependance upon one another as that the one of them should have infallible influence into the other and the effects of every one of them be rendred indubitably certaine Thus upon the Account of the Death of Christ antecedently to all considerations of Faith Isa 53. 6 or Beliefe in them for whom he Dyed thus much is done Gal. 4. 4 5. for the extinguishing the quarrell about sinne Heb. 10. 5 6 7 8. The vindictive Justice Law and Truth of God are disingaged from pursuing the Sentence of Death and Everlasting Separation from God Rom. 8. 33 34. against them as sinners Neither have they at all any thing to lay to their charge for which they should be cast out of the presence of God Isa. 53. 11 12. Yea the Lord is moreover in his owne Faithfulnesse Righteousnesse Rom. 4. 25. with respect to the Covenant of the Mediator ingaged to doe that which is needfull Phil. 1. 29. to the bringing of them to himselfe After some previous Observations Eph. 1. 3. I shall confirme what hath been spoken by sundry Arguments I say then First that it is a most vaine supposall which some make What if any one of them for whom Christ Dyed should dye in an Unregenerate Condition Would not the Justice and condemning Power of the Law of God notwithstanding the Death of Christ lay hold upon them It is I say a supposall of that which in sensu composito is impossible so in that sence◠however upon other respects it may not to be argued from Joh. 3. 16 17. 7. 33. Christ Dyed that those for whom he Dyed might Live that they might be quickned and borne againe And so they shall 2 Cor. 5. 14 15. in their due season every one undoubtedly be and not any of them dye in their sinnes Secondly that our Affirmation is not in the least lyable to that Exception which usually men insist upon in opposition unto it viz. That if Christ hath so satsfyed Justice and fulfilled the Law in reference to all them for whom he dyed that the sentence of Condemnation should not be issued out against them but they must infallibly be Saved then there is no necessity either that they doe at all Believe or if they do that they live in Holinesse and the avoidance of Sinne Isa. 53. 5 6 11 12. all that being accomplished which by these mediums is sought for Dan. 9. 24. I say our position in it selfe is no way lyable to this Exception For First Rom. 8. 32 33 though the Justice Law Gal. 3. 13. and Truth of God be satisfyed and fulfilled as to their sinnes Heb. 2. 14 15. that he hath not as on that account any thing to lay to their charge Rom 1. 16 17 3. 23 24 25. 4. 16. 9. 31 32. yet this hinders not at all but that God may assigne and ascribe such a way for their coming to him as may be suited to the exalting of his Glory the Honour of Jesus Christ who hath brought all this about and the preparing of the soule of the sinner for the full enjoyment of himselfe Joh. 5. 23. this he hath done by the Law of Faith which gives him the Glory of his Grace Rom. 3. 27. and all his other Attibutes exalts Jesus Christ whom it is his will we should Honour as we Honour himselfe Eph. 1. 6. emptyes the poore sinfull Creature of it selfe Philip. 3. 8 9 10 11. that it may be made meet for the Inheritance of the Saints in Light Secondly This consideration of the Death of Christ Eph. 5. 25 26 27. of his freeing us from condemnation for any Tit. 2. 14. or all of our sinnes is not to be taken apart or separated from the other Gal. 4. 4 5 6. of his procuring the Holy Spirit and Grace for us that we should not commit sinne Joh. 17. 7. being borne of God with all the dispensations of Precepts and Promises Mat. 28. 18 19 20. Exhortations and Threatnings whereby he morally carryes on the worke of his Grace Eph. 4. 12 13 14. in the hearts of his Saints setting us free from the guilt of sinne Rom. 6. 2 3 4 5 6. c. he so farre also sets us free from the Power of sinne that we should be dead to it live no longer in it that it should not raigne in us nor prevaile to turne us utterly from God Thirdly they seeme not much to be acquainted with the nature of Faith Holinesse and Communion with God who suppose the end of them is only for the escapeing of the Wrath that is to come Eph. 4. 22. they are the things 2 Cor. 5. 15. whereby we are daily renewed Rom. 12. 1 2. and changed into the Image of the Glory of God and so not only made usefull 2 Cor. 3. 18. and serviceable to him here but also prepared for the fullnesse of his Likenesse wherewith we shall be satisfyed hereafter Wherefore observe Fourthly that though this complete Attonement be made in the Death of Christ Mat. 20. 5 6. yet it remaines free in the bosome of God when he will begin our Actuall Deliverance from under that arrest of Death that was gone out against us 2 Thess. 1. 11. and how farre in this Life he will carry it towards perfection It is I say in his bosome Joh. 3. 8. when he will bestow his Spirit on us for Regeneration Faith when he will actually absolve us from under the arrest of the Law by the Application of his Mercies in Christ unto us by the Promise of the Gospell how farre he will carry on the worke of our deliverance from sinne 2 Pet. 1. 1. in this Life Only that is done upon the account whereof it is impossible that the quarrell against sinne should be carryed on to the utmost Execution of the sentence denounced towards those sinners for whom Christ dyed which I prove by these following Arguments First §. 12. it is plainely affirmed that Christ by his Death obtained everlasting redemption Heb 9. 12. he obtained everlasting Redemption before his ascending into the most holy place Heb. 1. 3. called elsewhere the purging of our sinnes Now this Redemption as was said the Apostle informes us to consist in the forgivenesse of sinnes
hath abounded that they may live in all filth and folly because God hath promised never to forsake them not turne away his Love from them they doe not looke upon it as an hellish abuse of the Love of God which they labour to crucifie no lesse then any other worke of the flesh whatsoever Presuppose indeed the Saints of God to be Dogges and swine wholly sensuall and unregenerate that is no Saints and our Doctrine to be such that God will Love them and save them continuing in that state wherein they are and you make a bed for Iniquity to stretch it selfe upon But suppose that we teach that the wrath of God will certainly come upon the Children of disobedience that he that Believeth not shall be damned and that God will keepe his owne by his power through Faith unto Salvation and that in and by the use of meanes they shall certainly be preserved to the end and the mouth of iniquity will be stopped 2. They say it takes away that strong curbe and bridle §. 14. which ought to be kept in the mouth of the flesh to keepe it from running headlong into sin and folly namely the feare of Hell and punishment which alone hath an influence upon it to bring it to subjection and under Obedience But now if there be nothing in the world that is of use for the mortification and crucifying of the flesh and the lusts thereof but it receives improvement by this Doctrine this crimination must of necessity vanish into nothing 1. Then it tells that the flesh and all the deeds thereof are to be crucifyed and slaine God having ordained good workes for us to walke in That for the workes of the flesh the wrath of God comes upon the Children of disobedience if any say let us continue in sinne because we are not under the Law or the condemning power of it for sinne but under Grace it cries out God for bid Rom. 6. 15 16. And saith this is Argument enough and Proofe snfficient that sinne shall not have dominion over us because we are not under the Law but under Grace It tells you also that there is a twofold feare of Hell and punishment of sinne First of Anxietie and doubtfullnesse in respect of the end Secondly Of Care and diligence that respecteth the meanes And for the first it saith that this is the portion of very many of the Saints of God of some all their dayes though they are so yet they know not that they are so and therefore are under anxious and doubtfull feares of Hell and Punishment notwithstanding that they are in the armes of their Father from whence indeed they shall not be cast downe as a man bound with chaines on the toppe of a tower he cannot but feare and yet he cannot fall He cannot fall because he is fast bound with strong chaines He cannot but feare because he cannot actually and clearely consider often times the meanes of his preservation And for the latter a feare of the wayes and meanes leading to punishment as such that continues upon all the Saints of God in this life neither is there any thing in this Doctrine that is suited to a removall thereof And this it saies is more much more of use for the mortification of the flesh then the former 2. It sayes that the great and Principall meanes of mortification of the flesh is not feare of Hell and Punishment but the Spirit of Christ as the Apostle tells us Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh yee shall live It is the Spirit of Christ alone that is able to do this great Worke We know what bondage and Religious drudgery some have put themselves 〈◊〉 upon this account and yet could never in their lives attaine to the mortification of any one sinne It is the Spirit of Christ alone that hath soveraigne power in our soules of killing and making alive As no man quickneth his owne soule so no man upon any Consideration whatsoever or by the power of any threatnings of the Law can kill his own sinne There was never any one sinne truly mortified by the Law or the threatning of it All that the Law can do of it selfe is but to intangle sinne and thereby to irritate provoke it like a Bull in a net or a beast lead to the slaughter It is the Spirit of Christin the Gospell that cuts its throate destroyes it Now this Doctrine was never in the least charged with denying the Spirit of God to Believers which whilst it doth grant maintaine in a way of opposition to that late Opinion which advanceth it selfe against it it maintaines the mortification of the flesh and the lusts thereof upon the only true and unshaken foundations 3. It tells you that the great meanes whereby the Spirit of Christ worketh the mortification of the flesh and the Lusts thereof is the Application of the Crosse of Christ and his Death and Love therein unto the soule and saies that those vaine endeavours which some promote and encourage for the mortification of sinne consisting for the most part in slavish bodily exercises are to be bewayled with teares of bloud as abominations that seduce poore soules from the Crosse of Christ For it saies this work is truly and in an acceptable manner only performed when we are planted into the likenesse of the death of Christ having our old man crucified with him and the body of sinne destroyed Rom. 6. 5 6. and thereupon by Faith reckoning our selves dead unto sinne but alive unto God v. 11. It is done only by knowing the fellowship of the sufferings of Christ and being made conformable to his death Phil. 3. 10. by the Crosse of Christ is the world crucified unto us and we unto the world The Spirit brings home the power of the Crosse of Christ to the soule for the accomplishing of this work and without it it will not be done Moreover it saies that by the way of motive to this duty there is nothing comes with that efficacy upon the soule as the love of Christ in his death as the Apostle assures us 2 Cor. 5. 14. for the Love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe now it was never laid to the charge of this Doctrine that it took off from the vertue of the Death and Crosse of Christ but rather on the contrary though falsely that it ascribed too much thereunto so that these importune exceptions notwithstanding the Doctrine in hand doth not only maintaine its own innocency as to any tendency unto loosenesse but also manifestly declareth its own usefulnesse to all ends and purposes of Gospell Obedience whatsoever For 3. It stirres up §. 15. provokes and drawes out into action every
that it was possible in respect of the event that he should be damned Why because he laboured that he might not be so That is no man can use the meanes of avoiding any thing but he must be uncertaine whether in the use of those meanes it may be avoided or no This looketh like begging the thing in question Paul labouring and indeavouring in the wayes expressed evidently manifesteth such a labour and indeavour in such a way to be the appointed meanes of avoiding the Condition of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is an infallible connexion betwixt the use of such meanes the deliverance from that state is proved But that Paul had not assurance of the sufficiency of the Grace of God with him for his certaine use of those meanes certaine infallible deliverance from that end nothing in the least in intimated in the Text or brought in from any place else by Mr Goodwin to give colour thereunto But of this Scripture at large afterwards Supposing himselfe to have fairly quit himselfe of the former plea §. 20. in the behalfe of our Doctrine as by himselfe proposed he addeth another Pretension in the behalfe of the same plea formerly produced which he attempteth also to take out of the way having in some measure prepared it in his proposall of it for an eaâ—y removall Thus then he proceedeth To pretend that the weaknesse of the flesh in the best of Saints considered and their aptnesse to goe astray they must needs lye under many trouble some and tormenting feares of perishing unlesse they have some promise or assurance from God to support them notwithstanding any declinings or goings astray incident unto them yet they shall not loose his favour or perist is to pret and nothing but what hath been throughly answered already especially in Cap. 9. Ans. Before I can admit this plea to be put in in our behalfe I shall crave leave a little to rectify and point it more sharply against the Doctrine it aimeth to oppose I say then 1. It is not the weaknesse of the flesh or the feeblenesse and disability of our naturall man to act in or goe through with great duties and trialls but the strength and wilfulnesse of the flesh i.e. of the corrupted man even in the best of saints continually provoking and seducing them with sometimes an insuperable efficacy leading them captive and working in them continually with a thousand baits and wiles as hath been in part discovered labouring to turne them aside from God That fills the Saints of God with tormenting perplexing feares of perishing and must needs doe so if they have no promise of God for their preservation Besides all this strength and wilfulnesse of the flesh they are exposed to the Assaults of other most dreadfull Adversaries wrestling with Principalities and Powers in heavenly places and contending with the World as it lieth under the curse all their daies To referre all the oppositions that Believers meet withall in the course of their obedience and which may fill them with fears that they shall one day perish if not supported by an Almighty hand and kept by the power of God through Faith unto Salvation unto the weaknesse of the flesh which in the place where the expression is used plainly pointeth at the disability of the naturall man to abide in and goe through with great duties and trialls is a most vaine and empty contemplation Those who have to doe with God in the matter of Gospell obedience and know what it is indeed to serve him under temptations can tell you another manner or story and among them M. Goodwin could doe so to the purpose when his thoughts were not prejudiced by any byasing opinions that must be leaned unto 2. We do not say that the Saints of God in the condition mentioned stand in need of any Promise of God that notwithstanding any declinings or goings astray incident unto them they shall not loose his favour or perish but that they shall have such a presence of his spirit and sufficiency of his grace with them all their daies that they shall never notwithstanding all the oppositions and difficulties they meet withall utterly faile in their Faith nor be prevailed against to depart wickedly and utterly from God And now I see not but that supposing that it is necessary that the Saints be delivered from troublesome perplexing feares of perishing and that God hath made provision for that end and purpose which that he hath seemes to be granted by our Author I say I cannot see but that this Plea striketh at the very heart of the Apostasy of S t s though not very fitly brought in in this place in reference to the Argument that occasioned it but our Author knowing his faculty to lye more in evading what is objected against him than in urging Arguments for his own opinion doth every where upon the first proposall of any Argument divert to other considerations and to the answering of Objections though perhaps not at all to the Plea in hand nor any way occasioned by it But what saith he now in defence of his dearly beloved thus attempted to vindicate it from this sore imputation of robbing and despoiling the Saints of God of their Peace and Assurance purchased for them at no lesse rate then the blood of the Lord Jesus He telleth you then three things 1. That the weakenesse of the flesh or aptnesse of miscarrying through this is no reasonable ground of feare §. 31. to any true Believer of his perishing considering that no manlooseth or forfeiteth the Grace and Favour of God through sinnes of weakenesse or infirmity It is only the strength of sinne and corruption in men that exposeth to the danger of loosing the Love of God Ans. The latter part of these words plainely discovers the vanity of the former as produced for any such end and Purpose as that in hand For though I willingly grant that that which is termed the weakenesse of the flesh is enough to make any man what ever feare that he shall not hold outin the course of his Obedience to the end if he have no Promise of supportment and preservation by an Almighty power notwithstanding it is affirmed that it draweth men only to sinnes of weaknesse or infirmity which I thought had not been called so from the weaknesse of the flesh but of Grace in Believers yet it is the strength the power the Law the subtillty of the flesh or indwelling sinne that is the matter of our plea in this case Not that which Paul gloried in even his infirmity but that which made him cry out Oh! wretched man that I am who shall deliver me from the body of this death Rom. 7. 8. 1. from the distresse by reason whereof he found no deliverance but only in the Assured Love of God in Jesus Christ. So that notwithstanding this Reply shaped to fortifie the minds of men against their failings upon the account
of the weakenes of Grace rather then of the flesh which yet it is not able to do for if there be no Promise to the contrary why may not the principle which carrieth men forth to lesser carry them also forth to greater more provoking sinnes what boundaries will you prescribe unto these sinnes of infirmitie The pretension from the strength of the flesh yea from the weakenesse of it holdeth good against the Saints establishment in Peace and Assurance upon the account of their being destitute of any Promise of preservation by God 2. If the Saints be willing saith he to strengthen the Spirit in them §. 22. and make him willing proportionably to the meanes prescribed and vouchsafed unto them by God for such a purpose this will fully ballance the weakenesse of the flesh prevent the miscarriages breaking out hereof This I say then saith the Apostle walke in the Spirit and ye shall not fulfill the lusts of the flesh and againe If you be lead by the Spirit you are not under the Law and consequently are in no danger of loosing the Favour of God or of perishing for such sinnes which under the conduct of the Spirit you are subject unto Ans. But that all now must be taken in good part and nothing called strange or uncouth since we have passed the pikes in the last Section I should somewat admire at the Doctrine of this Paragraph For 1. Here is a willing in reference to a great Spirituall duty supposed in men antecedent to any Assistance of him who worketh to will and to do of his owne good pleasure What he worketh he worketh by the Spirit But this is a willing in us distinct from and antecedent to the appearing of the Spirit for the strengthning thereof 2. That whereas we have hitherto imagined that the Spirit strengthneth the Saints and that their supportment had been from him as we partly also before declared at least we did our minde to be so perswaded it seemeth they strengthen the Spirit in them and not he them How or by what meanes or by what principles in them it is that so they do is not declared Besides what is here intended by the Spirit is not manifested If it be the Holy and Blessed Spirit of God be hath no need of our strengthning he is able of himselfe to make us meet for the Inheritance of the Saints in Light If it be the gracious principles that are bestowed upon the Saints that are intended the new Creature the inwardman called the Spirit in the Scripture in opposition to the flesh if our strengthning this Spirit be any thing but the acting of the Graces intended thereby in us I know not what you meane Especially in what is or consists their acting to make the Spirit willing proportionably to the meanes we do receive am I to seeke to say that we receave outward meanes of God for so they must be being distinguished from the Spirit and thereupon of our selves do make the Spirit willing and strengthen him to the performance of God surely holdes out a very sufficient power in Spirituall things inbred in us and abiding with us whereof there is not the least Line or appearance in the whole Booke of God nor in any Author urged by Mr Goodwin to give countenance to his perswasion neither 2. Is the summe of all this Answer any other but this If we are willing will prevent all miscarriages from the weakenesse of the flesh we may But how we become willing so to do and what Assurance we have that we shall be so willing seeing all in us by nature John 3. 6. as to any Spirituall duty is flesh is not intimated in the least This is strenuously supposed all along that to be willing unto spirituall good in a spirituall manner is wholly in our owne power and an easie thing it is no doubt The plea in hand is that such is the strength of indwelling sinne in the best of the Saints and so easily doth it beset them that if they have not some Promise of God to assure them that they shall have constant supply of Grace from him and by his power be preserved it is impossible but that they must be filled with perplexing feares that they shall not hold out in giving him willing Obedience to the end Their Will being in an especiall manner entangled with the power of sinne It is answered If men be but willing c. they need not feare this or any such issue i. e. If they do the thing which they feare and have reasons inviucible to feare that they shall not they need not feare but that they shall do it which is nothing but a most absurd begging of the thing in Question Nether is there any thiug in the Scripture that will give a passe to this Begger or shelter him from due correction The Apostle indeed saith that If we walke in the Spirit we shall not fulfil the lusts of the flesh And good Reason there is for it for as he told us these are contrary to one an â—ther and opposite to one another bring forth such divers contrary fruits in them in whom they are that if we walk in the one we shall not fullfill the lusts of the other But what assurance have we that we shall walke in the Spirit if it be not hence that God hath promised that his Spirit shall never depart from us And if we are lead by the Spirit we are not under the Law Which by the way letteth us see that the Spirit leadeth us that is maketh us willing and strengtheneth us not we him But on what account shall or dare any man promise to himselfe that the Spirit will continue so to do if God hath not promised that he shall so do Or if his leading of us be only on condition that we be willing to be lead how shall we be in the least assertained supposing us in any measure acquainted with the power of indwelling sinne that we shall be alway so willing let then this passe with what was said before as nothing to the thing in hand 3. It is answered then 3 ly and lastly there is no such aptnesse or pronenesse unto sinne §. 23. sinnes I meane of a disinheriting import in Saints or true Believers as is pretended But on the contrary a strong propension or inclination unto Righteousnesse raigneth in them we heard formerly from the Apostle 1 John 3. 9. That he that is borne of God cannot sinne and also from the 1 John 5. 3. From these suppositions with many other of like import it is evident that there is a pregnant strong over powring propension in all true Believers to walke Holily and to live Righteously so that to refraine sinning in the kind intended is no such great mastery no such matter of difficulty unto such men and that when they are overcome and fall into sinne it is through a meere voluntary neglect and thus
from you so that you also having my Law written in your hearts shall never utterly and wickedly depart from me And for such sinnes and follies as you shall be overtaken withall I will graciously heale your backslidings and receive you freely This is the Language of the Doctrine we maintaine which is not we full well know obnoxious to any Exceptions or Consequences what ever but such as bold and prejudiced men for the countenance of their vaine conceits and opinions will venture at any time to impose and fasten on the most pretious Truths of the Gospell That God should say to Believers as is imposed on him fall into what sinnes they will or abominations they can yet he will have them believe that by an irresistible hand he will necessitate them to Persevere that is in and under their Apostacy which is evidently implyed in their falling into sinnes and abominations in the manner insisted on is a ridiculous fiction to the imagination whereof the least colour is not supplied by the Doctrine intended to be â—raduced thereby Secondly §. 4. for the ensuing Exhortations Promises and Threatnings as farre as they are really Evangelicall whose use and tendency is argued to be inconsistent with the Doctrine before proposed I have formerly manifested What is their proper use and efficacy in respect of Believers and their consistency with the truth we maintaine apprehended as it is indeed and not visarded with ugly and dreadfull appearances will I presume scarcely be called in question by any who having received a Kingdome that cannot he shaken doe know what it is to serve God acceptably with reverence and Godly feare It is true they are made unto and have their use in reference unto them that Believe and shall Persevere therein but they are not given unto them as men assured of their Perseverance but as men called to the use of meanes for the establishing of their soules in the wayes of obedience They are not in the method of the Gospell irrationally happed on such intimations of unchangeable Love or proposed under such wild Conditionalls and Suppositions as here by our Author but annexed to the Appointment of those wayes of Grace and Peace which God calls his Saints unto being suited to worke upon the new nature wherewith they are indued as spreading it selfe over all the facultyes of their Rationall Soules wherein are Principles fit to be excited to Operation by Exhortations and Promises Thirdly §. 5. all that is indeed Argumentative in this Discourse is built on this Foundation that a Spirituall Assurance of attaining the end by the use of meanes is discouraging and disswasive to the use of those meanes A Proposition so uncouth in it selfe so contradictory to the experience of all the Saints of God so derogatory to the Glory and Honour of Jesus Christ himselfe who in all his Obedience had doubtles an Assurance of the end of it all as any thing that can well fall into the imaginations of the Hearts of men Might not the Devill have thus replyed upon our Saviour when he tempted him to turne Stones into Bread cast himselfe from a pinacle of the Temple received Answer that man lives not by Bread alone but by every word that proceedeth out of the mouth of God but alas thou Jesus the Sonne of the Living God that art perswaded thou art so and that God will preserve thee whether thou usest any meanes or no that thou shalt never be starved for want of Bread nor hurt thy selfe by any fall whatever thou clost the Angells having charge that no evill shall come nigh thee nor thy foot be hurt against a stone thou maist now cast thy selfe headlong from the Temple to manifest thy Assurance of the Love and Faithfullnesse of God with his Promises to thee If our Saviour thought it sufficient to stop the mouth of the Devill to manifest from Scripture that notwithstanding the Assurance from God that any one hath of the end yet he is to use the meanes tending thereunto a neglect whereof is a sinfull tempting of God we shall not need to goe farther for an Answer to the same kind of Objections in the mouth of any Adversary whatever His 19 th Section containeth his fourth Argument §. 6. in these words If there be no possibility of the Saints falling away finally then is their Persevering uncapable of reward from God But their finall Perseverance is not uncapable of reward from God Ergo The minor Proposition I presume containes nothing but what is the sence of those who deny the conclusion or how ever it containes nothing but what is the expresse sence of the Lord Christ where he saith that he that endureth to the end the same shall be saved Therefore I suppose we shall bee excused from farther proofe of this without any prejudice to the cause in hand Ans. I grant Eternall Life may be called the Reward of Perseverance in the sence that the Scripture useth that word applyed to the matter in hand It is afterward neither procured by properly and Morally as the deserving cause nor proportioned unto the obedience of them by whom it is attained a Reward it is that withall is the free gift of God and an Inheritance purchased by Jesus Christ a Reward of Bounty and not of Iustice in respect of them upon whom it is bestowed but only of faithfulnesse in reference to the promise of it A Reward by being a gratious incouragement as the end of our obedience not as the procurement or desert of it so we grant it a Reward of Perseverance though those words of our Saviour he that endureth to the end the same shall be saved expressed a consequence of things only and not a connexion of causality of the one upon the other of the foundation of this discourse concerning a possibility of declining immediate consideration shall be had He proceeds then The consequence of the Major Proposition §. 7. stands firme upon this foundation No act of the Creature whereunto it is necessitated or which it cannot possibly decline or but doe is by any Law of God or rule of Iustice rewardable therefore if the Saints be necessitated by God to Persevere finally so that he leaves unto them no possibility of declining finally their finall Perseverance is not according to any Law of God or man nor indeed to any principles of Reason or Equity capable of reward no whit more than actions meerely naturall are Nay of the two there seems be more reason why acts meerely naturall as for example Eating Drinking Breathing Sleeping should be rewarded in as much as these flow in a way of necessity yet from an inward principle and connaturall to the Agent than such actions whereunto the agent is constrain'd necessitated determined by a principle of power from without and which is not intrinsecall to it And this is the strength of the Argument which will quickly appeare to be very weakenesse For First the efficacy of
meanes that this Originall of all sinne useth for the production of it is also discovered and that is Temptation every mans owne lust tempts him The progresse also it makes in carrying on of sin whereunto it tempts is farther described in the severall parts degrees of it 1. It drawes away and intices the persons towards whom it exerts this efficacy are drawne away or inticed 2. It conceives Lust conceives the subject being prepared answering its drawing away and inticing without more adoe it conceives sinne and then it brings it forth into Action that is either into open perpetration or deliberate determination of its accomplishment and then it finisheth sinne or comes up to the whole worke that sinne tends to Whereuuto is subjoyned the dismall end and issue of this progresse of sinne which is Death Eternall Death is in the wombe of finished sinne and will be brought forth by it This being the progresse of sin from the first Rise which is Lust to the last end which is Death the way and path that the best and most refined Unregenerate men in the world do never throughly forsake though they may sometimes step out of it or be stopt in it a way wherein who ever walkes to the end may be sure to find the end I shall consider the severall particulars laid downe and shew in them all at least the most materiall the difference that is betweene Believers Vnbelievers whilest they do walke or may walke in this path and then manifest where and when all Saints breake out of it forever so that they come not to the close thereof and therein shall give a full Answer unto the whole strength and designe of the Argument in hand which consisteth as was said in a comparison instituted between the sins and demerits of Believers and Unbelievers 1. The Fountaine §. 4. principle cause of all sin whatever in all persons whatever is Lust every ones owne Lust is the cause of his owne sin This is the mother wombe fomes of sin which Paul sayes he had not been acquainted withall but by the Law Rom. 7. 7. Nay I had not knowne sin but by the Law for I had not knowne Lust except the Law had said thou shalt not Covet That which in the entrance he calls sin indefinitely in the close he particularly termes Lust as being the hidden secret cause of all sinne and which once discovered swallowes up the thoughts of all other sin it being altogether in vaine to deale with them or to set a mans selfe in opposition to them whilst this sinfull wombe of them is alive and prevalent this is that which we call Originall sinne as to that part of it which consists in the universall alienation of our hearts from God and unconquerable habituall naturall inclination of them to every thing that is evill for this sinne workes in us all manner of concupiscence Rom. 7. 8. This I say is the wombe cause and principle of sinne both in Believers and Vnbelievers The Roote on which the bitter fruit of it doth grow where ever it is no man ever sinnes but 't is from his owne lust And in this there is an agreement between the sinnes of Believers and others they are all from the same Fountaine yet not such an agreement but that there is a difference herein also for the clearing whereof observe First that by nature this Lust §. 5. which is the principle of sinne is seated in all the facultyes of the Soule receiving divers Appellations according to the variety of the subjects wherein it is and is sometimes exprest in tearmes of Privation Want and Deficiency sometimes by Positive inclination to evill In the Understanding t is Blindnesse Darkenesse Giddinesse Folly Madnesse In the Will Obstinacy and Rebellion In the Heart and Affections Pride Stubbornenesse Hardnesse Sensuality In all Negatively and Privatively Death Positively Lust Corruption Flesh Concupiscence Sinne the Old man and the like There is nothing in the soule of a man that hath the least influence into any Action as Morall but it is wholly possessed with this depraved vicious habit and exerts it selfe alwayes and only in a suitablenesse thereunto Secondly thar this Lust hath so taken possession of men by Nature that in reference to any Spirituall Act or duty they are nothing else but Lust and Flesh §. 6. that which is borne of the flesh is flesh John 3. 6. It is all so it is all Spirituall Flesh That is it is wholly and habitually corrupt as to the doing any thing that is good If any thing in a man might seeme to be exempted it should be his minde the seat of all those things which are commonly called the Relickes of the Image of God but that also is flesh as the Apostle at large Asserts it Rom. 8. and enmity to God Neither is it of any weight which is Objected That there is in Unregerate men the knowledge of the Truth which they retaine in ungodlinesse Rom. 1. 18. Conscience accusing and excusing Rom 2. 14. The knowledge of sinne which is by the Law with sundry other endowments which they say doubtlesse are not flesh I Answer they are all flesh in the sence that the Scripture useth that word The Holy Ghost speakes of nothing in man in reference unto any duty of Obedience unto God but it is either Flesh or Spirit these two comprehend every man in the world every man is either in the flesh or in the Spirit Rom. 8. The utmost improvement of all naturall facultyes whatever the most compleat subjection whereunto they are brought by convictions yet leaves the same impotency in them to Spirituall good as they were borne withall the same habituall inclination to sinne however entangled and hampered from going out to the Actuall perpetrating of it neither are they themselves any thing the better nor hath God any thing of that Glory by them which ariseth from the willing Obedience of his Creatures Thirdly §. 7. it being the state of every mans proper Lust which is the Fountain of all sinne two things will follow First That in whomsoever it is in its compasse and power as above described as ' t is in every unregenerate Man how ever convinc'd of sinne he sinnes with his full and whole consent all that is within him consents to every sinne he commits Unregenerate men sinne with their whole hearts and soules In every act their carnall minds are not will not be subject to the Law of God their wills and all their Affections delight in sinne and this because there is no principle in them that should make any opposition to sinne I meane such a spirituall opposition as would really take off from their full consent It is true Conscience repines witnesses against sinne reprooves rebukes excuses or causes but Conscience is no reall principle of operation but either a Judge of what is done or to be done or a morall inducer to doing or not doing and whatever
Conscience doth however it tumultuate rebuke chide perswade trouble cry and the like whatever conviction of the guilt of sinne may shew into the judgement yet sinne hath the consent of the whole soule Every thing that hath a reall influence into operation consents thereto originally and radically how ever any principle may be dared by Conscience To take off any thing from full consent there must be something of a spirituall Repugnancy in the mind and will which when Lust is thus enthroned there is not Secondly That sinne reigneth in such persons Many have been the inquiries of Learned men about reigning of sinne As What sinnes may be said to reigne §. 8. and what not Whether sinnes of ignorance may raigne as well as sinnes against knowledge What little sinnes may be said to reigne as well as great Whether frequent relapses into any sinne prove that sinne to be reigning Whether sinne may reigne in a Regenerate person Or whether a Saint may fall into reigning sinne whereabout Divines of great note and name have differed all upon a false bottome and supposall The Scripture gives no ground for any such inquiries or disputes or Cases of Conscience as some men have raised hereupon And indeed I would this were the only instance of mens creating Cases of Conscience and answering them when indeed and in truth there are no such things so insnaring the Consciences of Men and intangling more by their Cases than they deliver by their Resolutions The truth is there is no mention of any reigning sinne or the Reigning of any sinne in the whole Book of God taking sinne for this or that particular sinne But of the Reigne of this Indwelling originall Lust or fountaine of all finne there is frequent mention Whilest that holds its power and universality in the soule and is not restrained nor straitned by the Indwelling spirit of grace with a new vitall principle of no lesse extent and of more power than it be the Actuall sinnes few or more knowne or unknowne little or great all is one sinne reignes and such a person is under the power and dominion of sinne so that in plain termes to have finne reigne is to be unconverted and to have sinne not to reigne is to be converted to have received a new principle of Life from above This is evident from the 5. and 6. Chapter of the Epist. to the Romans the seate of this Doctrine of reigning sinne The opposition insisted on by the Apostle is between the Reigne of Sinne and Grace and in pursuit thereof he manifests how true Believers are tanslated from the one to the other To have sinne reigne is to be in a state of sinne to have Grace reigne is to be in a state of Grace So Chapter 5. 21. % As sinne reigned unto death so Grace reignes through Righteousnesse unto eternall Life by Jesus Christ our Lord The sinne he speakes of is that whereof he treates in all that Chapter the sinne of Nature the Lust wherof we speake this by nature reigneth unto Death but when Grace comes by Jesus Christ the soule is delivered from the power thereof so in the whole 6. Chap. It is our change of state and Condition that the Apostle insists on in our delivery from the reigne of sinne and he tells us this is that that destroyes it our being under Grace v 14. Sinne shall not have dominion over you because you are not under the Law but under Grace Plainely then there are two Lords and Rulers and these are Originall or Indwelling sinne and Grace or the Spirit of it The first Lord the Apostle discovers with his entrance upon his Rule and Dominion Chap. 5. and this all men by nature are under The second he describes Chap. 6. which sets out the Rule reigne of Grace in Believers by Jesus Christ. And then Thirdly the place that both these Lords have in this life in a Believer Cap. 7. This then is the only reigning sin in whomsoever it is in its power compas as it is in all unregenerate men in them in them only doth sin reigne every sin they commit is with full consent as was manifested before in exact willing Obedience to the soveraigne Lord that reignes in them Fourthly §. 9. observe that the Grace new Creature Principle or Spirituall Life that is Given to bestowed on and wrought in all and only Believers be it in the lowest and most remisse degree that can be imagined is yet no lesse universally spread over the whole soule than the contrary habit and principle of Lust and sinne whereof we have spoken In the Understanding it is Light in the Lord in the Will Life in the Affections Love Delight c. those being reconciled who were alienated by wicked workes Where ever there is any thing the least of grace there something of it is in every thing of the soule that is a capable seat for good or evill habits or dispositions He that is in Christ is a new creature 2 Cor 5. 17. not renewed in one or other particular he is a new Creature Fiftly that where ever true Grace is in what degree soever §. 10. there it bears Rule though sinne be in the same subject with it As sinne reignes before grace comes so Grace reignes when it doth once come And the reason is because sinne having the first Rule and Dominion in the heart abiding there there is neither Roome nor place for Grace but what is made by conquest Now who ever enters into a possession by right of Conquest what resistance soever be made if he prevaile to a Conquest he reignes In every regenerate man though Grace be never so weake and Corruption never so strong yet properly the Soveraignty belongs to Grace Having entered upon the soule and all the powers of it by Conquest so long as it abides there it doth reigne So that to say a Regenerate man may fall into reigning sinne as it is commonly exprest though as we have manifested no sinne reignes but the sinne of Nature as no good Act reigneth but the spirit and habit of Grace and yet continue Regenerate is all one as to say he may have and not have true Grace at the same time Now from these considerations §. 11. some farther inferences may be made First That in every regenerate person there are in a spirituall sence two Principles of all his actings Two Wills There is the Will of the Flesh and there is the Will of the Spirit a Regenerate man is spiritually and in Scripture expression two men a new man and an old an inward man and a body of Death and hath two Wills having two Natures not as Naturall faculties but as Morall principles of operation and this keepes all his actions as Morall from being perfect absolute or compleate in any kind He doth good with his whole heart upon the account of sincerity but he doth not good with his whole heart upon the account
of perfection and when he doth evill there is still a non-submitting an unconsenting principle this the Apostle complains of and declares Rom. 7. 19. 20. The good that I would I doe not but the evill which I would not that doe I now if I doe that I would not it is no more I that doe it but sinne that dwelles in mee I find then a Law that when I would doe good evill is present with mee For I delight in the Law of God after the inward man There is an I and an I at opposition a will and not willing a doing and not doing a delighting and not delighting all in the same person so that there is this difference at the entrance between what sinne soever of Regenerate persons and others though the principle of sinning be the same for the kind and nature of it in them and others all sinne every mans sinnes be who he will be believer or unbeliever being tempted by his own Lust yet that Lust possesseth the whole soule and takes in the vertuall consent of the whole man notwithstanding the controwle and checks of conscience the light of the judgement in him that is unregenerate but in every Regenerate person there is an unconsenting principle which is as truly the man himselfe that doth not concurre in sinne that doth expressely dissent from it as the other is from whence it flowes Secondly §. 12. That sinne neither can doth nor ever shall reigne in Regenerate Persons The reason of this I acquainted you with before and the Apostle thinks this a sufficient proofe of this assertion because they are under grace Rom. 7. 14. Whilest the principle of Grace abides in them which reignes where ever it be or the free acceptance of God in the Gospell is towards them it is impossible upon the account of any actuall sinne whatever whereinto they may fall that sinne should reigne in them nothing gives Sinne a Reigne and dominion but a totall defect of all true grace whatever not only as to the exerting it selfe but as to any habituall relicts of it It may be overwhelmed sometimes with Temptations and corruptions but it is Grace still as the least sparke of fire is fire though it should be covered with never so great an heape of ashes and it reignes then Thirdly That Regenerate persons sinne not with their whole and full consent §. 13. Consent may be taken two wayes First Morally for approbation of the thing done so the Apostle saies that in the inward man he did consent to the Law that it was good Rom. 7. 16. that is he did approve it as such like it delight in it as good and thus a Regenerate man never consents to sinne no nor unregenerate persons neither unlesse they are such as being past feeling are given up to work lasciviousnesse with greedinesse a Regenerate person is so farre from thus consenting to sinne that before it in it after it he utterly condemnes disallowes hates it as in himselfe and by himselfe committed Secondly Consent may be taken in a Physicall sence for the concurrence of the commanding and acting principles of the soule unto its operations and in this sence an unregenerate man sinnes with his full consent and his whole will a Regenerate man doth not cannot doe so For though there is not in that consent to sinne which his will inclined by the remaining disposition of sinne in it doth give an actuall sensible Reaction of the other principle yet there is an expresse not consenting and by the power that it hath in the soule for habits have power in and over the Subjects wherein the are it preserves it from being wholly ingaged into sinne and this is the great intendment of the Apostle Rom. 7. 19 20. 21. 22. From what hath been spoken will easily appeare what Answer may be given to the former Argument to wit That notwithstanding any sinnes that either the Scripture or the experience of men do evince that the Saints may fall into yet that they never sinne or perpetrate sinne with their full and whole consent whereby they should be lookt upon in and under their sinnes in the same state and condition with unregenerate persons in whom sinne reigneth committing the same sinne and how insufficient any thing produced by Mr Goodwin in defence of the argument layd downe at the entrance of this Chapter is to remove the Answer given unto it from Believers not sining with their whole consent may easily be demonstrated This he thus proposeth Some to mainetaine this position That all the sinnes of true Believers are sinnes of infirmity lay hold on this shield such men they say never sinne with their whole wills or with full consent therefore they never sinne but through infirmity that they never sinne with full consent they conceive they prove sufficiently from that of the Apostle for the good that I would I do not but the evil that I would not that I do Now if I do that I would not it is no more I that do it but sinne that dwelleth in me I Answer first that the Saints cannot sinne but with their whole wills or full consents is undeniably proved by this consideration viz. Because otherwise there should be not only a plurality or diversity but also a contrariety of wills in the same persō at one the same instant of time viz. when the supposed act of evill is produced now it is an impossibility of the first evidence that there should be a plurality of acts these contrary one to the other in the same subject or agent at one or the same iustant of time it is true between the first movings of the flesh in a man towards the committing of the sinne and the compleating of the sinne by an Actuall and Externall patration of it there may be successively in him not only a plurality but even a contrariety of Volitions or Motions of the will according to what the Scripture speaketh concerning the flesh lusting against the Spirit and the Spirit against the flesh But when the flesh having prevailed in the combate bringeth forth her desire into act the Spirit ceaseth from his act of Lusting otherwise it would follow that the flesh is greater aud stronger in her lusting than the Spirit of God in his and that when the flesh lusteth after the perpetration of such or such a sinne the Spirit as to the hindering of it lusteth but in vaine which is contrary to that of the Apostle greater is he that is in you speaking as t is cleare of the Spirit of God unto true Believers than he that is in the world meaning Sathan and all his Auxiliaries Sinne Flesh Corruption Ans. What we intend by the Saints not sinning with their whole wills hath been declared §. 16. that there is not a consistency in the explanation we have given Mr Goodwin asserts because it would inferre a plurality yea a contrariety of wills in the same person at the same time
every evill way and to delight in God continually and because they cannot attaine in this life unto perfection they cry out of the power of sin leading them captives to the Law thereof They would have their wills dead to sinne wholly dead and have trouble that they are not so as to the generall frame of of their spirits how oft so ever they be drawne off For other persons they have truly no such frame at all whatever they may be cut into the likenesse of by the sharpnesse of Scripturall convictions that come upon them and therefore they watch not as to the keeping of it The deeper you dive into them the more neere you come to their hearts the worse they are their very inward parts is wickednesse I speak now of the ordinary frame of the one and other This drawing of by sinne in Believers is by the power of sinne in opposition to their Will Their wills lye against it to the utmost thev would not as was shewed be so drawne off But as for the others as hath been shewen however their minds may be inlightned and their consciences awakned and their Affections corrected and restrained their wills are wholly dead in sinne Secondly when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or drawne away there are stricken out between the lust and the pleasing object some glances of the heart with thoughts of sinne When lust hath gon thus farre if a violent temptation fall in the person to whom it doth so befall may be carryed or rather hurried out and surprized into no small advance towards the perpetration of sinne without the least delight in the sinne or consent of the will unto it if he be a godly man So was it in the case of David in the cutting of the lap of the garment of Saul Lust stirred in him drew him off from his frame of dependance on God and by the advantage of Sauls presence stirred up thoughts of selfe-security and advantage in him which carryed him almost to the very act of sinne before he recovered himselfe Then I say is a man drawn away not only in respect to the Terme from whence but also of that whereunto when the thoughts of the object presented as suitable to lust are cast in though immediately rejected This I intend by this acting of sinne Which although it be our sinne as having its rise and spring in us and is continually to be lamented yet when it is not accompaned with any delight of the Heart or consent of the Will but the thought of it is like a piece of fiery iron cast into water which maketh a sudden commotion or noise but yet is suddenly quenched it is that which regenerate men are may be subject to which also keepeth them humble all their dayes There is more in this drawing away than a single thought or apprehension of evill amounts to which may be without the least sinne To know evill is not evill but yet is short of the soules consent unto it The second way wherein lust proceedeth in tempting is by inticing the soule § 53. he who is so dealt withallby it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be inticed There is something more in this than in being only drawn away The word here used is twice mentioned in the 2 Epistle of Peter 2 chapter Once it is rendred to beguile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. And in the other alluring v. 18. It commeth as is commonly known from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bait which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit because the end of a bait is to deceive to catch by deceiving Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to intice to allure to intangle as men do fishes and birds with baits That which by this expression the Holy Ghost intendeth is the prevalency of Lust in drawing the soule unto that which is by the Casuists termed Delectatio morosa a secret delight in the evill abiding some space upon it So that it would do that which it is tempted and inticed unto were it not forbidden as the fish liketh the bait well enough but is affraid of the Hooke The soule for a season is captivd to like the sinne and so is under the power of it but is affraid of the guilt It sticketh only at this how shall it do this great thing and sinne against the Lord. Now though the mind never frame any intention of fulfilling the evill wherewith the soule is thus intangled or of committing that sinne whereunto it is allured and inticed yet the affections having been cast into the mould of sin for a season conformed unto it by delight which is the conformity of the affections to the thing delighted in This is an high degree of sin and that because it is directly contrary to that death unto sin and the crucifying of the flesh and the lusts thereof which we are continually called unto It is in a sence a making provision for the flesh to fulfill the lusts thereof provision is made though the flesh be not suffered to feed thereon but only delight it selfe with beholding of it I shall not deny but this also may befall a true Believer §. 54. it being chiefely implyed in Rom. 7. But yet with wide difference from the condition of other persons in their being under the power of the deceits and beguilements of sin For first this neither doth nor can grow to be the habituall frame of their hearts because as the Apostle telleth us they are dead to sinne and cannot live any longer therein Rom. 6. 2. And their old man is crucified with Christ that the body of sinne might be destroyed v. 6. Now though a man should abstâ—ine from all actuall sinnes or open committing of sinne all his dayes yet if he have any habituall delight in sinne and defileth his soule with delightfull contemplations of sinne he liveth to sinne and not to God which a Believer cannot do for he is not under the Law but under Grace To abide in this state is to weare the garment spotted with the flesh But now take another Person however heightned and wrought up by convictions unlesse it be when Conscience is stirred up and some affrightment is put upon him he can as his leisure affords give his heart the swing in inordinate affections or what else pleaseth suiteth his state condition temper and the like 2. A Believer is exceedingly troubled upon the account of his being at any time led captive to the power of sinne in this kind and the review of the frame of his spirit wherein his affections were by delight conformed to any sinne is a matter of sore trouble and deep humiliation to him I am of Austins mind De Nup-Concupis Cap. 8 that it is this perpetrating of sinne and not the actuall committing of it which the Apostle complaineth of Rom. 7. Two things perswade me hereunto First That it is the
not the least service for God but labouring to stirre up strife in his Family to set his poore children and their heavenly Father at variance filling them with hard thoughts of him As one that takes little or no care for them And discouraging them in that obedience which he requireth at their hands continually belying their Father to them and that in reference to the most desireable Excellencies of his Faithfulnesse Truth Mercy and Grace never speaking one good or comfortable word to them all their daies nor once urging them to doe their duty But with-holding a rodde yea Scorpions over their backs And casting the eternall flames of Hell into their faces this is that sanguine indeed truly spiritually bloudy Complexion of this new Nurse which is offered to be received in the roome of that sad Melancholy piece of the Perseverance of the Saints Thus then he proceeds The Consolation of true Believers depends upon their obedience their obedience is farthered by this Doctrine and therefore their Consolation also Ans. What are the springs of true spirituall heavenly Consolation the consolation which God is willing Believers should receive whence it flowes the meanes of its continuance and increase how remote it is from a sole dependency on our own Obedience hath been in part before declared But yet if the next Assertion can be made good viz. That the Doctrine of the Saints Apostasy hath a tendency instituted of God to the promotion of their Obedience and Holinesse I shall not contend about the other concerning the issuing of their consolation from thence All that really is offered in the behalfe of Apostasy as to its serviceablenesse in this kind is that it is suited to ingenerate in Believers a feare of Hell which will put them upon all wayes of mortifying the flesh and the fruits of it which otherwise would bring them thereunto And is this indeed the great mistery of the Gospell Is this Christs way of dealing with his Saints Or is it not a falling from Grace to returne againe unto the Law Those of whom alone we speak who are concerned in this busines are all of them taken into the Glorious liberty of the Sonnes of God are every one of them partakers of that Spirit with whom is liberty are all indued with a living principle of Grace Faith and Love and are constrained by the Love of Christ to live to him are all under Grace and not under the Law have their sinnes in some measure begun to be mortifyed and the flesh with the lusts thereof the old man with all his wayes and wiles crucifyed by the Death and Crosse of Christ brought with their power and efficacy by the Spirit into their hearts are all delivered from that bondage wherein they were for feare of Death and Hell all their dayes by having Christ made Redemption unto them I say that these persons should be most effectually stirred up to Obedience by the dread and terrour of that Iron rod of vengeance and Hell and that they should be so by Gods appointment is such a new such another Gospell as if preached by an Angell from Heaven we should not receive That indeed no motive can be taken from hence or from any thing in the Doctrine by Mr Goodwin contended for suited to the principle of Gospell Obedience in the Saints that no sin or lust whatsoever was ever mortifyed by it that it is a clog hinderance burthen to all Saints as far as they have to do with it in the wayes of God hath bin before demonstrated And therefore leaving it withall the Consolation that it affords unto those who of God are given up thereunto we proceed to the Consideration of another Argument his eighth in this case which is thus proposed Sect. 37. That Doctrine which evacuates and turnes into weakenesse and folly §. 5. all the gracious councells of the Holy Ghost which consist partly in the diligent information which he gives unto the Saints from place to place concerning the hostile cruell and bloudy mind and intention of Sathan against them partly in detecting and making knowne all his subtile stratagems his plots methods and dangerous Machinations against them partly also in furnishing them wiih speciall weapons of all sorts whereby they may be able to grapple with him and to tryumph over him partly againe in those frequent admonitions and Exhortations to quit themselves like men in resisting him which are found in the Scripture And lastly in professing his feare least Sathan should circumvent and deceive them that Doctrine I say which reflects disparagement and vanity upon all these most serious and gracious applycations of the Holy Ghost must needs be a Doctrine of vanity and errour And consequently that which opposeth it by a like necessity a truth But such is the common Doctrine of absolute and infallible Perseverance Ergo. Ans. Not to ingage into any needlesse contest about wayes of Arguing §. 6. when the designe and strength of the Argument is evident I shall only remarke two things upon this First the Holy Ghost professing his feare least Sathan should beguile Believers is a mistake It was Paul that was so afraid not the Holy Ghost though he wrote that feare by the appointment and inspiration of the Holy Ghost The Apostle was jealous least the Saints should by the craft of Sathan be seduced into errours and miscarriages which yet argues not their finall defection this indeed he records of himselfe but of the feares of the Holy Ghost arising from his uncertainty of those issue of the things and want of power to prevent the coming on of the things feared I suppose there is no mention And Secondly that the consequent of the supposition in the inference made upon it is not so cleare to me as to Mr Goodwin viz. Suppose any Doctrine to be false whatsoever Doctrine is set up in opposition to it is true I have knowne and so hath Mr Goodwin also when the truth hath layen between opposite Doctrines assaulted by both entertained by neither with these Observations I passe the Major of this Sillogisme the Minor he thus confirmes If the Saints be in no possibility of being finally overcome by Satan or of Miscarrying in the great and most important businesse of their Salvation by his snares and subtilties §. 7. all that operousnesse and diligence of the Holy Ghost in those late mentioned Addressements of his unto them in order to their finall conquest over Satan will be found of very light consequence of little concernement to them yea if the said Addressements of the Holy Ghost be compared with the State and Condition of the Saints as the said Doctrine of Perseverance representeth and affirmeth it to be the utter uselesnesse and impertinency of them will much more evidently appeare Ans. What possibility or not possibility the Saints are in of finall Apostasy from God what assurance themselves have may have or have not concerning their Perseverance with what is the
is so great and so much variety therein that it can scarce be cast into one course and current and if the generall scope aime and tendency of the Scripture may passe for the course of it there is not any one thing that lyes so evident and cleare therein as the decrying of all that Ability and strength and power to doe good in men which M. Goodwin so much pleads for and Asserts to be in them with an Exaltation of that rich and free Grace in the efficacy and the power of it which he so much opposeth The experiment all knowledge he hath of his own heart §. 8. the workings and reasonings thereof a thing common to him with others and what advantages he hath thereby I shall not consider Only this I shall dare to say that I would not for all the World have no experience in my heart of the truth of many things which M. Goodwin in this Treatise opposeth or that my weake experience of the Grace of God should not rise above that frame of heart and spirit which the teachings of it seem to discover I doubt a person under the Covenant of workes heightned with convictions and a low or common worke of the Spirit induced thereby to some Regular walking before God may reach the utmost of what in this Treatise is required to render a man a Saint truly gracious regenerate and a Believer And in this also I doubt not lyes the deceit of what is thirdly insisted on viz. His observation of the wayes and spirits of men their firstings and lastings in Religion A sort of men there are in the world who escape the outward pollution of it and are cleane in their owne eyes though they are never wash't from their iniquityes who having been under strong convictions by the power of the Law and broken thereby from the course of their sinne attending to the Word of the Gospell with a temporary Faith do go forth unto a profession of Religion and walking with God so far as to have all the lineaments of true Believers as Mr Goodwin somewhere speakes drawne in their faces hearing the Word gladly as did Herod receiving it with joy as did the stony ground attending to it with delight as they did in Ezech. 33. 31. Repenting of former sinnes as did Ahab and Judas untill they are reckoned among true Believers as was Judas those John 2. 23. who yet were never united unto Jesus Christ of whose wayes and walking Mr Goodwin seemes to have made observation and found many of them to end in visible Apostacy But that this observation of them should cause him to judg them when Apostatized to have been true Believers or that he is thereby advantaged to determine concerning the truth of severall Opinions pretending to his acceptance I cannot grant nor doth he go about to prove For what he mentions in the last place of the light of reason and understanding §. 9. which he hath I do not only grant him to have it in common as he saith with other men for the kind of it but also as to the degrees of it to be much advanced therein above the generality of men yet I must needs tell him in the close that all these helps and advantages seeming to be drawne forth and advanced in opposition to that one great assistance which we enjoy by promise from Christ of his Spirit leading us into all truth and teaching us from God by his owne anointing are to me hay and stubble yea losse and dung of no value nor esteeme Had we not other wayes meanes helps and advantages to come to the knowledge of the Truth than these here unfolded and spread by Mr Goodwin actum esset we should never perceive the things that are of God The Fox was acquainted with many wiles and devices the Cat knew unum magnum wherein she found safety Attendance to the Word according to the direction of the usuall knowne Rules and helpes agreed on for the interpretation of it with humble dependance on God waiting for the guidance of his Spirit according to the Promise of his deare Sonne asking him of him continually that he may dwell with us anoint and lead us into all truth with an utter abrenunciation of all our skill abilityes wisdome and any resting on them knowing that it is God alone that gives us understanding is the course that hitherto hath been used in our enquiry after the mind of God in the Doctrine under consideration and which the Lord assisting shall be heeded and kept close unto in that discussion of the Texts of Scripture wrested by Mr Goodwin as by others before him to give countenance to his opposition to the Truth hitherto uttered confirmed and vindicated from his contradictions thereunto The place of Scripture first insisted on §. 10. and on the account whereof he triumphs with the greatest confidence of successe is that of Ezech. 18. 24 25. Unwhich words he subjoynes a Triumphant Exulting Exclamation What more saith he can the understanding judgement soule and conscience of a man reasonably desire for the establishment in any truth whatsoever than is delivered by God himselfe in this passage to evince the possibility of a righteous mans declining from his righteousnesse and that unto death The councell given of old to the King may not be unseasonable to Mr Goodwin in that dominion which he exerciseth in his owne thoughts in this worke of his let not him that putteth on this armour boast like him that puteth it off You have but newly entered the lists and that with all pressed Souldiers unwilling so much as once to appeare in that service they are forced to If you will but suspend your triumph untill we have made a little tryall of your forces and your skill in managing of them to the battle perhaps you may be a little taken off from this confidence of successe notwithstanding the facing of this Scripture upon the Truth being cut off and taken away from that coherence and connexion and station wherein it is placed of God which is not at the least enquired into it will be found in that issue to beare it no ill will at all As will also be manifested by the light of the ensuing consideration 1. The matter under enquiry into a disquisition of whose state we have hitherto been engaged in the condition of the Saints of God and his dealing with them in and under the Covenant of Grace in Generall For our guidance and direction herein a Text of Scripture evincing the Righteousnesse of Gods dealings with a number of persons in a peculiar case which was under debate is produced and by the tenour of this and according to the tenour of the reasonings therein must all the Promises of God in the Covenant of Grace mape and ratifyed by the Bloud of Christ be regulated and interpreted We have been told by as Learned a man as Mr Goodwin that Promises made to the people of
from any Love of God whether it be from the common Love of God to man as men and if so why are not all men endowed with those qualifications If from his peculiar Love how come they to be the effects and causes of the same thing Or whether indeed this assertion be not destructive to the whole Covenant of Grace and the effectuall dispensations of it in the bloud of Christ And to his second Testimony I shall adde no more The third place insisted on is that of the Apostle 1 Cor. 9. 27. Hence he thus argueth §. 21. If Paul after his conversion unto Christ was in a possibility of being or becoming a Reprobate or cast away then may true Believers fall away both totally and finally for finally ever includes totally But the Antecedent is true Paul after his conversion was in the possibility mentioned ergo the Major Proposition I presume will passe without controle Ans. That Mr Goodwin is not able to make good eitheir of the Propositions in this syllogisme will evidently appeare in the conclusion of our examination of what he drawes forth new and old to that purpose of the Major he gives you only this account It will passe I presume with out controulc but by his favour unlesse cleared from ambiguity of expressions and fallacy it is not like to obtaine so faire a passage as is presumed and fancyed Though the terme of possibility in the supposition and may be in the inference seeme to be equipollent yet to render them of the same significancy as to the Argument in hand they must both be used in the same respect but if a possibility of being a reprobate that is one rejected of God by a metonymy of the effect be ascribed to Paul in respect of himselfe and the infirmity of his owne will as to abiding with God in which case alone there is any appearance of truth in the Assumption of this supposition and the terme of may be in respect of Believers falling totally finally away respects the event purpose decrees or Promise of God concerning it in which sence alone it is any step to the purpose in hand I deny the inference and thereby at the very entrance give checke and controule to Mr Goodwin's procedure That which is possible to come to passe that terme possible affecting the end or comming to passe must be every way and in all respects possible this is the intendment of the inference That which is possible in respect of some certaine causes or principles the termes of possibility affecting the thing it selfe whereof it is spoken in its next causes may be impossible on another account in this sence only is there any colour of truth contained in the supposition so that the Major Proposition of this Syllogisme is laid up and secured for doing any farther service in this case The Minor is §. 22. But Paul after his conversion was in a possibility of becoming a Reprobate or cast-away Ans. He was not in respect of the event upon the account of the purpose and promises of God of him and to him made in Christ though any such possibility may be affirmed of him in respect of himselfe and his own will not confirmed in Grace unto an impossibility of swerving Now this Proposition he thus farther attempts syllogistically to confirme That which Paul was very sollicitous industrious to prevent he was in a possibility of suffering or being made But Paul was very sollicitous and industrious to prevent his being made a cast-way as the Scripture in hand plainely avoucheth he kept under his body and brought it in subjection in order to prevent his becoming a cast-away Ergo He was in danger or possibility of being made a cast-away The reason of the consequence in the Major Proposition is because no man of understanding will be sollicitous to prevent or hinder the coming to passe of such a thing the comming to passe whereof he knowes to be impossible Ans. Once more The major is questioned Paul might and ought to labour in the use of meanes for the preventing of that which in respect of himselfe he might possibly run into God having appointed those meanes to be used for the prevention of the end feared and avoided although in respect of some other preventing cause it was impossible he should so do He who complained that in him that is in his flesh dwelleth no good that he had a law in his members leading him captive to the Law of sinne and sinne working in him all manner of concupisence for whose prevention from running out into a course of sinning God hath appointed meanes to be used might use those meanes for that end notwithstanding that God had immutably Purposed and Faithfully Promised that in the use of those meanes he should attaine the end aymed at And the Reason Mr Goodwin gives for the confirmation of the consequence is no other but that which we have so often exploded viz. That a man need not ought not to use meanes for attaining of any end though appointed and instituted of God for that end and purpose if so be the end for which they are ordained shall certainely and infallibly be compassed and accomplished by them Our Saviour Christ thought meet to use the ordinary wayes for the preservation of his life notwithstanding the Promise of keeping him by the Angels and Hezechiah neglected not the meanes of Life notwithstanding the infallible promise of Living so long which he had received Paul was carefull in the use of meanes to prevent that which inhimselfe it was possible for him to runne into though he had or might have assurance that through the faithfulnesse and power of God in the use of those meanes as an antecedent of the consequent though not the conditions of the event he should be preserved certainely and infallibly from what he was so in himselfe apt unto So that whatever be the peculiar intendment of the Apostle in this place taking the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the largest sence possible and in a significancy of the greatest compasse yet nothing will regularly be inferred thence to the least prejudice of the Doctrine I have undertaken to maintaine And this may suffice as to the utmost of what Mr Goodwins Argument from this place doth reach unto §. 23. There is another and that a more proper sence of the place and accommodated to the context and scope of the Apostle wherewith the Doctrine indeavoured to be confirmed from hence hath not the least pretence of communication And this ariseth as was before manifested from the scope of the place with the proper native signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated a cast-away The businesse that the Apostle hath in hand from v. 15. of the chapter and which he presses to the end is a relation of his own principles wayes and deportment in the great worke of the preaching of the Gospell to him committed in the