his Sheepe that they know his voice heare him and follow him but a stranger they will not follow John 10. 25. Christ speakes by his Spirit in his guidance and direction is the voice of the Lord Jesus He that hath an eare to heare let him heare what the Spirit saith to the Churches Rev. 2. 29. What Christ saith as to the Fountain of Revelation he being the great Prophet of the Church that the Spirit saith as to the Efficacy of the Revelation unto the Hearts of the Saints And as the Vnction teacheth them so do they abide in Christ 1 John 2. 27. The seducements of the Spirit of the world either immediatly by himselfe or mediately by others are the voice of strangers between these and the voice of the Spirit of Christ that dwells in them the Saints have a Spirit of discerning This the Apostle affirmes 1 Cor. 2. 15. He that is Spirituall judgeth all things He discerneth between things and judgeth aright of them He judgeth all things that is all things of that nature whereof he speakes that is the things which are freely given us of God v. 12. for the discerning knowledge whereof the Spirit is given them For the things of God knoweth no man but the Spirit of God v. 11. They know also the suggestions of the Spirit of the world judge them 2 Cor. 2. 11. We are not ignorant of his devices There is a twofold knowledge of the depths and devices of Sathan one with Approbation to the imbracing and practice of them the other with Condemnation to their hatred and rejection The first ye have mentioned Rev. 2. 24. As many as have not knowne the depths of Sathan as they speake Their Doctrinall depths so they call them Of them our Saviour there speakes New Doctrines were broached by Sathan unintelligible notions some pretended to attaine an acquaintance with them and boasted it seemes in them as very great and high Attainements They called them depths such as poore ordinary Believers that contented themselves with their low formes could not reach unto Saith Christ they are depths as they speake indeed in themselves nothing at all things of no solidity weight nor Wisdome but as managed by Sathan they are depths indeed such as whereby he destroyes their soules And as some approve his Doctrinall depths so some close with his Practicall depths and imbrace them Men that study his wayes and paths becoming desperately wicked maliciously fcoffing at Religion and despising the profession of it But there is a knowledge also of the depths and devices of Sathan leading to judging condemning rejecting and watching against them The suggestions of Sathan in their infinite variety their Rise Progresse Efficacy and Advantages their various aimes and tendencyes unto sinne against Grace I do not now consider But this I say those who are lead by the Spirit of God who have directions from him and guidance they discerne between the voice of the Spirit which dwells in them and the voice of the Spirit which dwells in the world Now because this is not alwaies to be done §. 39. from the manner of their speaking the Serpent counterfeiting the voyce of the Dove and coming on not only with earnestnesse and continuance of impulse but with many faire and specious pretences making good his impressions labouring to win the understanding over to that wherewith he inticeth the Affections and Passions of men they use the helpe of such Considerations as these insuing to give them direction in attending to the voice of that Guide which leades them into the paths of Truth and to stoppe their eares to the songs of Sathan which would transforme them into Monsters of disobedience Thus they know 1. That all the motions of the holy Spirit whereby they are and ought to be lead are regular that he moves them to nothing but what is according to the mind of Christ delivered in the Word which he hath appointed for their Rule to walke by to no duty but what is acceptable to him and what he hath revealed so to be 1 John 4. 1. So that as Believers are to try the spirits of others by that standard whether they are of God or no so because of the subtilty of Sathan transforming himselfe into an Angell of Light yea into a spirit of duty what ever immediate motions and impressions fall upon their Spirits they try them by the Rule 'T is no dishonour to the Holy Spirit yea it is a great Honour to have his motions within us tryed by the Word that he hath given for a Rule without us Yea when any preached by immediate inspiration he commends those Acts 17. 10. who examined what they delivered by that which he had given out before He doth not now move in us to give a new Rule but a new Light and Power as was said before The motions of the Spirit of the World are for the most part unto things wherein though the persons with whom he deales may be in the darke or blind and darkened by him yet themselves are against the Rule or besides it in the whole or in part in respect of some such circumstances as vitiate the whole performance 2. They know that the Commands and motions of the Spirit which dwells in them 1 John 5. 1. are not grievous The commands of Christ for the matter of them Mal. 11. 30. are not grievous his burthen is light his yoake easy and the manner whereby we are carried out to the performance of them is not Grievous where the Spirit of the Lord is there is Liberty 2. Cor. 3. 17. It carries out the soule to duty in a free sweet calme ingenuous manner The motions of the Spirit of the World even unto good things and duties for so for farther ends of his it often falls out that they are are troublesome vexatious perplexing grievous and tumultuating Sathan falls like lightning upon the Soule and comes upon the powers of it as a Tempest Hence acting in any thing upon his closing with and provoking our convictions is called a being under the Spirit of bondage Rom 8. 15. which is opposed to the Spirit of God the Spirit of Adoption of Liberty boldnesse power and a sound mind 3. They know that all motions of the Spirit whereby they are lead are orderly as is Gods Covenant with us ordered in all things so the Spirit of God carries us out unto every duty in its own order and season when as we see some poore soules to be in such bondage as to be hurried up and downe in the matter of duties at the pleasure of Satan They must runne from one to another and commonly neglect that which they should doe When they are at Prayer then they should be at the worke of their calling and when they are at their Calling they are tempted for not laying all aside and running to Prayer Believers know that this is not from the Spirit of God which makes every
That is they cannot-have any goodnesse in them beyond that which is entitative And so farre are we now arrived All efficacious working of the Spirit of God on us must be excluded or all we do is good for nothing Away with all Promises all Prayers yea the whole Covenant of Grace they serve for no other end but to keepe us from doing good Let us heare the Scripture speake a little in this cause Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to Love the Lord thy God with all thy heart and with all thy soule that thou maist live Jere. 31. 33. the 32. 39. This shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my people Chap. 32. 39. I will give them one heart and one way that they may feare me for ever for the good of them and their Children after them Ezek. 36. 26. A new heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes and ye shall keepe my Judgements and do them Act. 16. 14. God opened the heart of Lydia that shee attended to the things spoken of Paul Phil. 1. 29. It is given to you in the behalfe of Christ not only to Believe on him but also to suffer for his sake and Chap. 2. 13. For it is God which worke the in you both to will and to do of his owne good pleasure as also Ephs. 1. 19. That ye may know what is the exceeding greatnesse of his power to us ward who Believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and 2 Thess. 1. 11. We pray alwayes for you that our God would fulfill all the good pleasure of his goodnesse the worke of Faith with power So also in 2 Cor. 5. 17. If any man be in Christ he is a new Creature for Ephes. 2. 4 5. God who is rich in Mercy for his great Love wherewith he Loved us even when we were dead in sinnes hath quickned us together with Christ Causing us Chap 4. 24. to put on that new man which after God is Created in Righteousnesse and true Holinesse with the like Assertions John 3. 3 James 1. 18. 1 Pet. 1. 23. John 5. 21. 2 Cor. 3. 5. c What may be thought of these and the like expressions §. 28. Do they hold out any reall effectuall internall Worke of the Spirit and Grace of God distinct from Morall perswasions or do they not If they do how comes any thing so wrought in us by us to be Morally good If they do not we may bid farewell unto all Renewing Regenerating Assisting Effectuall Grace of God That God then by his Spirit and Grace cannot enable us to act Morally and according to a Rule is not yet proved VVhat followes Saith he So farre as Exhortatious are meanes to produce these Acts §. 29. they must be Morall for Morall causes are not capable of producing Naturall or Physicall effects But if Mr Goodwin think that in this Controversy Physicall and Necessary as applyed to effects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is heavenly wide Physicall denotes only their being Necessary a manner of being as to some of them which have Physically a beeing The tearme Naturall is ambiguous and sometimes used in the one sence sometimes in the other sometimes it denotes that which is only sometimes that which is in such a kind By a Physicall effect we understand an Effect with respect to t is reall existency as by a Morall effect an effect in respect of its Regularity And now why may not a Morall cause have an influence in its owne kind to the production of a Physicall effect I meane an influence suited to its owne Nature and manner of operation by the way of motive and perswasion What would you think of him that should perswade you to lift your hand above your head to try how high you could reach or whether your Arme were not out of joynt Secondly §. 30. It hath been sufficiently shewed before that with these Exhortations which worke as appointed meanes Morally God exerteth an effectuall power for the reall production of that wherento the Exhortation tends dealing thus with our whole soules suitably to the Nature of all their faculties as every one of them is fitted and suited to be wrought upon for the accomplishment of the End he aimes at and in the manner that he intends Briefely to every Act of the VVill as an act in genere entis there is required a really operative and Physicall concurence of the Providentiall power of God in its owne order as the first Cause To every Act as good or gracious the operative concurrence and influence of the Spirit of Grace which yet hinders not but that by Exhortations men may be provoked and stirred up to the performance of Acts as such and to the performance of them as good and gracious This being not the direct Controversy in hand §. 31. I do but touch upon it Concerning that which followes I should perhaps say we have found Anguem in herba but being so toothlesse and stinglesse as it is to any that in the least attend to it it may be only tearmed the padde in the straw Physicall and Morall are taken to be tearmes it seemes Equipollent to Necessary and Not-necessary which is such a wresting of the tearmes themselves and their knowne use as men shall not likely meet withall Hence is it that Acts Physicall and Necessary are the same Every Act of the most free agent under Heaven yea in Heaven or Earth is in its owne Nature and Being Physicall Acts also are Morall i. e. good or evill consequently in order of Nature to their existence of which Necessary or Not-necessary are the Adjunct manner in reference to the Rule or Law whereunto their conformity is required How Morall and Not-necessary come to be tearmes of the same import Mr Goodwin will declare perhaps heareafter when he shall have leisure to teach as much new Philosophy as he hath already done Divinity In the meane time we deny that any influence from God on the wills of men doth make any Act of them Necessary as to the manner of its production And so this first Argument for the Inconsistency of the use of Exhortations with the reall efficiency of the Grace and Spirit of God is concluded That which followes in this Section to the end §. 32. is a pretended Answer to an Objection of our Authors owne framing being only introduced to give farther Advantage to
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
That there is a plurality yea a contrariety of wills in the Scripture sence of the expression of the will of a man was before from the Scripture declared not a plurality of wills in a Physicall sence as the will is a naturall faculty of the soule but in a Morall and Analogicall sence as 't is taken for a habit or principle of good or evill The will is a naturall faculty one nature hath one will in every Regenerate man there are two natures the new or divine and the old or corrupted In the same sence there are in him two wills as was declared But saith he It is an impossibility of the first evidence that there should be a plurality of Acts in the same subject at the same time and these contrary one to another But 1. If you intend acts in a Morall Consideration unlesse you adde about the same Object which you do not this Assertion is so farre from any evidence of truth that it is ridiculously false May not the same person love God and hate the Divell at the same time But 2. How passe you so suddenly from a plurality of wills to a plurality of acts by the will we intend in the sence wherein we speak of it an habit not any act i.e. The will as habitually invested with a new principle not as actually willing from thence by vertue thereof Arminius from whom our Author borrowes this Discourse fell not into this Sophystry he tels you There cannot be contrary wills or volitions about the same Act But is it with M.G. or Arminius an impossibility that there should be a mixt action partly voluntary partly involuntary actions whose principles are from without by perswasion may be so a mans throwing his goods in the Sea to save his owne life Now the principles whereof we speak Flesh Grace are internall contrary shall not the actions that proceed from a faculty wherein such contrary principles have their residence be partly voluntary partly involuntary 3. But he tells you That though there might be lusting of the Spirit against the flesh before the act of sinne yet when it comes to the acting of it then it ceaseth so the act is wrought with the whole will First though this were so yet this doth not prove but that the Action is mixt and not absolutely and wholly voluntary Mixt Actions are so esteemed from the antecedent deliberation and dissent though the will be at length prevailed upon thereunto and I have shewed before that in the very action there is a vertuall dissent because of the opposite principle that is in the will But Secondly How doth it appeare that the Spirit doth not lust against the flesh though not to a prevalency even in the exertion of the acts of sinne In every good act that a man doth because evil is present with him though the prevalency be of the part of the Spirit and the principle of Grace yet the flesh also with its lustings doth alwayes in part corrupt it Thence are all the spots staines and imperfections of the holy things and dutyes of the Saints and if the flesh in its lusting will immix it selfe with our good Actions to their defilement and impairing why may not the Spirit in the ill not immix its selfe and its lustings threwith but beare off from the full influence of the will into them which otherwise it would have But saith he If the spirit doth not cease lusting before the flesh bring forth the act of sinne then is the Spirit conquered by the flesh contrary to that of the Apostle 1 John 4. 4. % Stronger is he that is in you than he that is in the world But First If from hence the flesh must be though conceived to be stronger than the Spirit because it prevailes in any act unto sin notwithstanding the contending of the Spirit how much more must it be judged to prevaile over it and to conquer it if it cause it utterly to cease and not to strive at all He that restraines an other that he shall not oppose him at all hath a greater power than he who conquers him in his resistance But why doth Mr Goodwin feare least the flesh should be asserted to be stronger in us than the Spirit Is not his whole designe to prove that it is or may be so so much stronger and more prevalent than it that whereas it is confessed on all hands that the Spirit doth never wholly conquer the flesh that it shall not remaine in the Saints in this life yet that the flesh doth wholly prevaile over the Spirit and conquer it to an utter expulsion of it out of the hearts of them in whom it is Secondly In the prevalency of the flesh it is not the Spirit himselfe that is conquered but only some motions actings of him in the heart Now though some particular actings and motions of his may not come out eventually unto successe yet if he generally beares Rule in the heart he is not to be said even as in us and acting in us not to be stronger than the flesh He is as in us on this account said to be stronger than he that is in the world because notwithstanding all the opposition that is against us he preserveth us in our state and condition of Acceptation with God and walking with him with an upright heart in good workes and dutyes for the most part though sometimes the flesh prevailes unto sinne from which yet he recovers us by Repentance Thirdly To speake a little to Mr Goodwin's sence By the Spirits insufficiency it is manifest from the Text urged and from what followes in the same place that he intends not a Spirituall vitall principle in the will having its residence there with its contrary principle the flesh perhaps he will grant no such thing but the Spirit of God himselfe How now doth this Spirit lust Not formally doubtlesse but by causing us so to do and how doth it do that in Mr Goodwin's judgement Meerely by perswading of us so to do so that to have the flesh prevaile against the Spirit is nothing in his sence but to have sinne prevaile and the motives of the flesh above the motives used by the Spirit which may be done and yet the Spirit continue unquestionably stronger than the flesh Fourthly The summe is If the Spirit and the flesh Lust and Grace may be lookt on as habituall qualityes and principles in the wills of the same persons so that though a man hath but one will yet by reason of these contrary qualityes He is to be esteemed as two diverse principles of operation it is evident that having contrary inclinations continually the will hath in its actings a Relation to both these principles so that no sinne is commited by such an one with his whole will and full consent That contrary qualityes in a Remisse degree may be in the same subject is knowne Lippis Tonsoribus These adverse
principles the Flesh and Spirit are as those contrary qualityes of the same subject and the inclinations yea and the elicite acts of the will are of the same nature with them so that in the same act they may both be working though not with equall efficacy Notwithstanding any thing then said to the contrary it appeares that in the sinnes which the Saints fall into they do not sinne with their whole wills and full consent which of it selfe is a sufficient Answer to the foregoing Argument Sect. 25. containes a discourse §. 17. too long to be imposed upon the Reader by a transcription There are three parts of it the first rendring a Reason whence it is that if the Spirit be stronger than the flesh yet the flesh doth often prevaile in its lustings The second The way of the Spirits returne to act in us after its motions have been rejected The third endeavours a proofe of the Proposition denied That the Saints sinne with their full and whole consent by the example of David For the first he tells you That the spirit acts not to the utmost efficacy of its vigour and strength but only when his preventing motions are entertained and Seconded with a suitable concurrence in the hearts and wills of men through a deficiency and neglect whereof he is said to be grieved and quenched i. e. to cease from other actings or movings in men This Truth is the ground of such and such sayings in the sayings of Paul for if you live after the flesh ye shall dye but if ye through the spirit doe mortify the deeds of the Body ye shall live for as many as are led by the spirit of God they are the Sonnes of God c. Ans. The Spirit here intended by M. Goodwin is the Holy and Blessed spirit of Grace What his actings to the just efficacy of his vigour and strength are M. Goodwin doth not explaine nor indeed notwithstanding the seeming significacy of that expression is able It must be to act either as much as he can or as much as he will That the Holy Spirit in opposing sinne acts to the utmost extent of his Omnipotency in any I suppose will not be affirmed If it be as much as he will then the sence is he will not in such cases act as much as he will what that signifies we want some other expressive phrase to declare To let this passe let us see in the next place what his actings to this just efficacy are suspended upon it is them in cafe his first preventing motions be received and seconded But then secondly What are these first preventing motions of the spirit §. 18. And what is it to entertaine them with a suitable concurrence of the Will For the First M. Goodwin tells us in this Section they are motions of a coole and soft inspiration such clowdy expressions in a thing of this moment are we forced to embrace preventing motions of the spirit are either Internall Physicall Acts in with and upon the Wills of men working in them to will and to doe called preventing from the actings of the wills themselves or they are Morall insinuations and perswasions to good according to the Analogy of the Doctrine M. Goodwin hath espoused it is the latter only that are here intended The preventing motions of the spirit are his Morall perswasions of the Will to the good proposed to its consideration See then in the next place what it is to second entertane these motions with a sutable concurrence in the heart and Will Now this must be either to yeeld Obedience to these motions and to doe the good perswaded unto or something else if any thing else we desire to know of M. Goodwin what it is and wherein it consists if it be to doe the good perswaded too then what becomes I pray you of those subsequent Helps which are suspended upon this obedience when the thing it selfe is already performed which their help and assistance is required unto They may well be called subsequent motions which are never used nor applyed but when the things whereunto they move and provoke are before hand accomplished and performed yea they are suspended on that condition Farther wherein do these subsequent helps as it is expressed which move at a more high and glorious rate consist We have had it sufficiently argued already to a thorough conviction of what is Mr Goodwins judgment in this matter viz. That he acknowledgeth no operations in or upon the wills of men but what are Morall by the way of perswasion contending to the utmost efficacy of his vigour and strength in disputing that there is an inconsistency between Physicall internall operations in or upon the Will of men and Morall exhortations or perswasions as to the production of the same effect This then is the frame of this fine Discourse If upon the Spirits first perswasion to good men yeild Obedience and do it accordingly the Spirit will then with more power and vigour move them when they have done it and perswade them to doe it That this discourse of his doth readily administer occasion and advantage to retort upon him his third Argument formerly considered of imposing incoherent and inconsistent reasonings and actings upon God in his dealings with men the intelligent Reader will quickly find out and it were an easy thing to erect a Theater and upon Mr Goodwins principles to personate the Almighty with an incongruous and incoherent discourse but we feare God Thirdly That the Spirit is grieved with the sinnes of Believers and their walking unworthily of or not answerable to the grace they have received is cleare Ephesians 4. 31. The Apostle admonisheth Believers to abstaine from the sinnes he there enumerates and consequently others of the like import having put on and learned Christ unto sanctification that they doe not grieve the Spirit from whom they have received that great mercy and priviledge of being sealed to the day of Redemption But that therefore the subsequent and more effectuall motions of the spirit are not free as the first but supended on our performance of that which he first moves unto and so consequently that there is neither first our second motion of the Spirit but may be rendred uselesse and fruitlesse or be for ever prevented is an Argument not unlike that of the Papists Peter feed my sheep therefore the Pope is head of the Church The ensuing discourse also is not to be passed without a little Animadversion §. 20. thus then he proceeds Believers saith he doe then mortify the deeds of the body by the spirit when they joyne their Wills unto his in his preventing motions of grace and so draw and obtaine farther strength and assistance from him in order to the great and difficult work of mortification in respect of which concurrence also with the spirit in his first and more gentle applications of himselfe to them they are said to be led by the Spirit as in
he knoweth it to be but positively to judge and conclude of it accordingly If then it be possible for men by any such fruits workes or expressions to know true Believers the persons we speake of may be known to have been such Though the words of our Saviour principally lye on the other side of the way giving a Rule for a condemnatory Judgment of men Ans. whose evill Fruits declare the Root to be no better wherein we cannot well be deceived the workes of the flesh being manifest and he that worketh wickednesse openly and brings forth the effects of sinne visibly Gal. 2. 19. in a course as a Tree doth its fruit may safely be cōcluded Rom. 6. 16. whatsoever pretence in words he makes to be a false corrupt Hypocrite yet by the way of Analogie and proportion it is a Rule also whereby our Saviour will have us make a Judgement of those Professors and Teachers with whom we have to do as to our Reception and Approbation of them He bids his Disciples tast try the Fruit that such persons beare and acording to that not any specious pretences they make or innocent Appearances which for a season they shew themselves in let their Estimation of them be Yea but sayes Mr Goodwin we doe not only stand bound by the Law of Charity but by the Law of a Righteous and strict Judgment it selfe to judge such persons Believers This distinction between the Law of Charity and the Law of a Righteous Judgment I understand not Though Charity be the principle exerted eminently in such dijudications of men yet doubtlesse it proceeds by the rules of Righteous Judgment When we speake of the Judgment of Charity we intend not a loose conjecture much lesse a Judgment contradistinct from that which is Righteous but a Righteous and strict Judgment according to the exactest rules whatsoever that we have to Judge by free from evill surmises and such like vices of the minde as are opposed to the grace of Love By saying it is of Charity we are not absolved frō the most exact procedure according to the Rules of judging given unto us but only bound up from indulging to any Fnvy Malice or such like works of the flesh which are opposite to Charity in the subject wherein it is Charity in this assertion denotes only a gracious qualification in the subject and not any condescension from the Rule and therefore I something wonder that Mr Goodwin should make a Judgment of Charity as afterwards a meere conjecture and allow beyond it a Righteous and strict Judgement which amounts to knowledg It is true our Saviour tells us §. 21. that by their fruits we shall know them But what knowledge is it that he intendeth is it a certain knowledge by demonstration of it or an infallible assurance by revelation I am confident M. Goodwin will not say it is either of these but only such a perswasion as is the result of our thoughts concerning them upon the profession they make the works they doe upon which we may according to the minde of Christ who bare with them whom he knew to be no Believers having taken on them the profession of the faith know how to demeane our selves towards them so farre we may know them by their fruits and judge of them other knowledge our Saviour intendeth not nor I believe does M. Goodwin pretend unto Now notwithstanding all this even on this account and by this rule it is very possible yea very easy and practically proved true in all places and at all times that we may judge yea so farre know men to be or not to be seducers by their fruits as to be able to order aright our demeanour towards them according to the will of Christ and yet be mistaken though not in the performance of our duty in walking regularly according to the lines drawne out for our paths in the persons concerning whom our judgement is the knowledge of them being neither by demonstration nor from revelation such as cui non potest subesse falsum we may be deceived The Saints then or believers §. 22. of whom alone our discourse is may be briefely delineated by these few considerable concernements of their Saintship 1. That whereas by nature they are children of wrath as well as others and dead in trespasses and sinnes Rom. 8. 28 29. that faith and holinesse which they are in due time invested withall whereby they are made Believers and Saints and distinguished from all others whatever is an effect and fruit of and flowes from God's eternall purpose concerning their salvation or election Act. 13. 4. Eph. 1. 4. 1 Pet. 1. 2 3 4 5. their faith being as to the manner of its bestowing peculiarly of the operation of God and as to its distinction from every other gift that upon any account what ever is so called T it 1 1. in respect of its fountaine termed The faith of Gods elect 2. For the manner of their obtaining of this pretious faith it is by Gods giving to them that holy Spirit of his 2 Pet. 1. 1. Rom. 8. 11. whereby he raised Jesus from the dead to raise them from their death in sinne Eph. 1. 19 20. 2. 1 5 5 8 10. to quicken them unto newnesse of life endowing them with a new life with a Spirituall gracious supernaturall habit spreading it selfe upon their whole soules making them new creatures throughout in respect of parts investing them with an abiding principle Mat. 7. 17. 12. 33. being a naturall genuine fountaine of all those Spirituall acts Galat. 2. 20. 1 Ioh. 5. 12. 2 Cor. 5. 17. 1 Thes. 5. 25. Gal. 5122 23. 1 Ioh. 3. 9. Eph. 2. 10. 1 Pet. 1. 22. Philip. 12. v. 13. workes and duties which he is pleased to worke in them and by them of his own good pleasure 3. That the holy and blessed Spirit which effectually and powerfully workes this change in them Ioh. 4 16 26. 15. 26. 16. 7 8 9. Rom. 8. 10 11. is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ to dwell in them and abide in them for ever upon the account of which inhabitation of the Spirit of Christ in them they have union with him 1 Cor. 6. 19. Rom. 5. 5. 1 Ioh. 4. 4 13. i. e. one and the same spirit dwelling in him the Head and them the Members 2 Tim. 1. 14. 1 Cor. 6. 17. 12. 12 13. Ephes. 4. 4. 4. By all which as to their actuall state and condition they are really changed from a 1 Ioh. 3. 14. Eph. 2. 2. Col. 2. 13. Rom. 6. 11 13. 8. 2 8 9. death to life from b Act. 26. 18. Eph. 5. 8. 1 Thes. 5. 4. Col. 1. 13. 1 Pet. 2. 9. darknesse to light from c Ezek. 36. 25. Zach. 13. 1. Isa. 4. 3 4. Eph. 5. 6. 1 Cor. 6. 11. Tit. 3.
for the preservation of this excellency and glory of his People This Sunne though it may be for a while eclipsed yet shall never set nor give place to an evening that shall make long the shade thereof whom God once freely accepts in Christ he will never turne away his Love from them nor cast them Vtterly out of his Favour The other is within us and that is our Sanctification our Portion from God by the Spirit of Holinesse and the fruits thereof in our Faith Love and Obedience unto him And on this part of our Glory there is this Defence that this Spirit shall never Vtterly be dislodged from that Soule wherein he makes his residence nor resigne his habitation to the Spirit of the World that his fruit shall never so decay as that the Fruits of Sodome and the Grapes of Gomorra should grow in their roome nor they wherein they are Everlastingly Utterly and wickedly grow barren in departing from the Living God these two make up that Perseverance whereof we speake Whom God accepts in Christ he will continue to doe so for ever whom he quickens to walke with him they shall doe it to the end And these three things Acceptance with God Holinesse from God and a Defence upon them both unto the end all Free and in Christ are that threefold cord of the Covenant of Grace which cannot be broken In the handling then of the Doctrine proposed unto consideration § 50. I shall the Lord assisting shew First that the Love and Favour of God as to the free Acceptation of Believers with him in Christ is constant abiding and shall never be turned away handling at largethe Principles both of its being and manifestation Secondly that the Spirit and grace of Sanctification which they freely receive from him shall never utterly be extinguished in them but so remaine as that they shall abide with him for ever the Sophisticall separation of which two parts of our Doctrine is the greatest advantage our Adversaries have against the whole And demonstrate Thirdly the Reall and Causall influences which this Truth hath into the Obedience and Consolation of the Saints considered both absolutely and compared with the Doctrine which is set up in competition with it In the pursuit of which particulars I shall indeavour to Inforce and presse those places of Scripture wherein they are abundantly delivered and vindicate them from all the Exceptions put in to our inferences from them by M. Goodwin in his Redemption Redeemed as also Answer all the Arguments which he hath with much labour and industry collected and improved in opposition to the Truth in hand Take then only these few Previous observations and I shall insist fully upon the proofe and Demonstration of the first Position concerning the Vnchangeablenesse of the Love of God towards his to whom he gives Iesus Christ for Beauty and Glory and freely accepts them in him First §. 51. as to their Inherent Holinesse the Question is not concerning Acts either as to their vigour Revel 2. 5. 3. 2. which may be abated or as to their frequency which may be interrupted Isa. 57. 17. but only as to the Spirit Habit of it which shall never depart Hos. 14. 4. We doe not say they cannot sinne fall into many sinnes great sinnes which the Scripture plainely affirmes of all the Saints Isa. 59. 21. that went before and who of them living doth not this day labour under the Truth of it Ioh. 14. 16. But through the Presence of God with them 1 Ioh. 3. 9. upon such Grounds and Principles as shall afterwards be insisted on 1 Ioh. 1. 8. they cannot shall not sinne away the Spirit and Habit of Grace Iam. 3. 2. which without a miracle cannot be done away by any one Act 1 King 8. 38. and God will not worke Miracles for the destruction of his Children so as to fall into that state Isa. 64. 5 6. wherein they were before they were Regenerate and of the Children of God become Children of the Devill tasting of the second Death Rev. 20. 6. after they have been made Partakers of the first Resurrection Secondly the Question is not about the decay of any Grace but the losse of all not about sicknesse and weakenesses but about death it selfe which alone we say they shall be preserved from Neither doe we say that Believers are endowed with any such rich and plentifull Stock of Grace Psal. 23. 6. as that they may spend upon it without new supplyes all their dayes Isa. 35. 1 2. c. but grant that they stand in continuall need of the renued communication of that Grace Ioh. 15. 3 4 5 6. 7. which hath its abode and residence in their Soules Rom. 11. 18. and of that actuall Assistance whereby any thing that is truly and Spiritually good Ioh. 1. 16. is wrought in them Thirdly whereas there is a twofold Impossibility Col. 2. 19. First that which is absolutely and simply so in its own nature Luk. 17. 5. And Secondly that which is so only upon some suposition Phil. 2. 13. we say the totall falling away of the Saints is imppossible only in this latter sence The unchangeable Decree and Purpose of God his faithfull Promises and Oathes the Mediation of the Lord Jesus being in the Assertion supposed And Fourthly whereas we affirme they shall assuredly continue unto the end the Certainty and Assurance intimated is not mentis but entis Isa. 49. 14 15 16. not subjective but objective not alwayes in the person persevering but alwayes relating to the thing it selfe Isa. 5. 17. Fiftly that the three things formerly mentioned Cantt 5. 2 6. Acceptance with God Psal. 73. 26. Holinesse from God and the Defence upon them both unto the end are that threefold corde of the Covenant which cannot be broken This will appeare by compareing those two eminent places together which afterwards must more fully be insisted on Jerem. 31. 34 35. Cap. 32. 38 39 40. In generall God undertakes to be their God and that they shall be his People Cap. 31. 31. Cap. 32. 38. And this he manifests in three things First that he will Accept them freely give them to finde great Favour before him in the forgivenesse of their sinnes for which alone he hath any quarrell with them I will saith he forgive their iniquities and remember their sinnes no more cap 31. 34. As 't is againe repeated Heb. 8. 12. Secondly that they shall have sanctification and Holinesse from him I will put my Law in their inward parts and write it in their Hearts cap. 31. 33. I will put my feare in their Hearts v 40. with Ezek. 66. 67. calls the putting his Spirit in them who is the Author of that Grace and Holinesse which he doth bestow Thirdly that in both these there shall be a continuance for ever cap 32. 40. I will not turne away from
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
name in the great worke of Redemption And therefore he informes us Ioh. 17. 4. 6. that when the Comforter whom he procureth for us shall come he shall Glorify him and shall receive of his and shew it unto us Ioh. 16. 14. farther manifest his Glory in his bringing nothing with him but what is his or of his procurement so also instructing us clearly and plentifully to aske in his name that is for his sake which to doe plainly and openly is the great priviledge of the New Testament for so he tells his Disciples Ioh. 16. 24. hitherto have you asked nothing in my name who yet were Believers and had made many addresses unto God in and through him but darkely as they did under the Old Testament when they begged mercy for his sake Dan. 9. 17. But to plead with the Father clearly upon the account of the Mediation and Purchase of Christ That I say is the priviledge of the New Testament Now in this way he would have us aske the Holy Spirit at the hand of God Luke 11. 9 13. Aske him that is as to a clearer fuller Administration of him unto us for he is antecedently bestowed as to the working of Faith and Regeneration even unto this Application for without him we cannot once aske in the name of Christ for none can call Jesus Lord or doe any thing in his nane §. 22. but by the spirit of God This I say then He in whom we are blessed with all spirituall blessings Eph. 1. 4. hath procured the Holy Spirit for us and through his Intercession he is bestowed on us Now where the Spirit of God is 2 Cor. 3. 17. there is liberty from sinne peace and acceptance with God But it may be objected although this Spirit be thus bestowed on Believers yet may they not cast him off Rom. 8. 14. so that his abode with them may be but for a season and their Glory not be safegarded in the Issue but their condemnation increased by their receiving of him This being the only thing wherein this proofe of Believers abiding with God seemes lyable to exception I shall give a triple Testimony of the certainty of the continuance of the Holy Spirit with them on whom he is bestowed that in the mouth of two or three witnesses this Truth may be established and they are no meane ones neither but the three that beare witnesse in Heaven the Father the Sonne and the Holy Ghost The first you have Isa. §. 23. 59. 21. But as for me this is my Covenant with them saith the Lord my Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy Seeds Seed saith the Lord hence forth and for ever That which the Lord declares here to the Church he calls his Covenāt Now whereas in a Covenant there are two things 1. What is stipulated on the part of him that makes the Covenant 2. What of them is required with whom it is made which in themselves are distinct though in the Covenant of Grace God hath promised that he will worke in us what he requires of us that here mentioned is clearely an Evidence of somewhat of the first kinde of that Goodnesse that God in the Covenant doth promise to bestow Though perhaps words of the future tense may sometimes have an Imperative Construction where the import of the residue of the words inforces such a sence yet because it may be so in some place therefore it is so in this place and that therefore these words are not a Promise that the Spirit shall not depart but an injunction to take care that it do not depart as Mr Goodwin will have it is a weake inference And the close of the words will by no meanes be wrested to speake significantly to any such purpose Saith the Lord henceforth even for ever which plainely make the words Promissory an ingagement of God himselfe to them to whom they are spoken So that the interpretation of these words this is my Covenant with them by Mr Goodwin Cap. 11. Sect 4. Pag. 227. That Covenant of perpetuall Grace and Mercy which I made with them requireth this of them in order to the performance of it on my part that they quench not my Spirit which I have put into them doth plainly invert the intendment of God in them and substitute what is tacitely required as our duty into the roome of what is expressly promised as his Grace Observe then Secondly that as no Promise of God given to Believers is either apt of it selfe to ingenerate or by them to be received under such an absurd notion of being made good what soever their deportment be it being the nature of all the Promises of God to frame and mould them to whom they are given into all Holinesse and purity 2 Cor. 7. 1. and this in especiall is a Promise of the principall Author and cause all Holinesse to be continued to them and is impossible to beapprehended under any such foolish supposall so also that this Promise is absolute not Conditionall can neither be colourably gainesaid nor the contrary probably confirmed so that the strength of Mr Goodwins two next Exceptions 1. That this cannot be a Promise of Perseverance unto true Believers whatsoever their deportment shall be And 2. That it must be Conditionall which cannot as he saith be reasonably gainesaid The first of them not looking towards our perswasion in this thing And the latter being not in the least put upon the proofe is but very weakenesse For what Condition I pray of this Promise can be imagined God promises his Spirit of Holinesse that sanctifyeth us and worketh all holinesse in us and therewith the holy Word of the Gospell which is also Sanctifying John 17. 7. that they shall abide with us for ever It is the continuance of the presence of God with us for our Holinesse that is here promised On what condition shall this be supposed to depend Is it in case we continue Holy Who seeth not the vanity of interserting any condition I will be with you by my Spirit and Word for ever to keep you Holy provided you continue Holy 3. Thirdly It is a hard taske to seeke to squeeze a condition out of those gracious words in the beginning of the verse As for mee which Iunius renders de me autem words wherein God graciously reveals himselfe as the sole Author of this great blessing promised it being a worke of his owne which he accomplisheth upon the account of his free Grace And therefore God signally placed that expression in the entrance of the Promise that we may know whom to look unto for the fulfilling thereof And it is yet a farther corruption to say that as for me is as much as for my part I will deale bountifully with them provided that they doe so
higher then outward dispensations when the words expressly mention the Spirit already received Evident it is that the whole Grace Love Kindnesse and Mercy of this eminent Promise and consequently the whole Covenant of Grace is enervated by this corrupting Glosse Doe men think indeed that all the mercy of the Covenant of Grace consists in such tenders and offers as here are intimated that it all lyes in outward endearements and such dealings with men as may seeme to be suited to win upon them and that as to the reall exhibition of it it is wholly suspended upon the unstable uncertaine fraile wills of men The Scripture seemes to hold out something farther of more efficacy Ezek. 11. 19. The designe of these exceptions Jere 31. 32. 32. 40. is indeed to exclude all the effectuall Grace of God promised in Jesus Christ upon the account that the things which he promiseth to work in us thereby are the duties which he requireth of us In summe these are the exceptions which are given into this Testimony of God concerning the abiding of the spirit with them on whom he is bestowed and for whom he is procured to whom he is sent by Jesus Christ. And this is the Interpretation of the words As for mee for my part or as much as in me lieth this is my Covenant I will deale bountifully and gratiously with them the whole Nation of the Jewes my spirit that is in thee that they ought to take care that they entertaine and retaine the Holy Spirit and not walk so extremely unworthily that he should depart frō them the residue of the words wherein the maine Emphasis of them doth lye is left untouched The import then of this Promise is the same with that of the Promises insisted on before with especiall reference to the Holy Spirit procured for us and given unto us by Christ. The stability and establishing Grace of the Covenant is here called the Covenant as sundry other particular mercies of it are also Of the Covenant of Grace in Christ the blessed Spirit to dwell in us and rest upon us is the maine and principall Promise This for our consolation is renewed againe and againe in the Old and New Testoment As a Spirit of sanctification he is given to men to make them believe and as a spirit of Adoplion upon their Believing In either sence God even the Father who takes us into Covenant in Jesus Christ affirmes here that he shall never depart from us which is our first Testimony in the case in hand With whom the Spirit abides and whilest he abides with them they cannot utterly forsake God nor be forsaken of him for they who have the spirit of God are the Children of God sonnes and Heyres But God hath promised that his Spirit shall abide with Believers for ever as hath been clearly evinced from the Text under consideration with a removall of all exceptions put in thereto The second witnesse we have of the constant abode and residence of this spirit bestowed on them §. 26. which Believe for ever is that of the Sonne who assures his Disciples of it Joh. 14. 16. I will saith he pray the Father and he shall give you another Comforter that he may abide with you for ever As our Saviour gives a Rule of Interpretation expressely of his Prayers for Believers that he did in them intend not only the men of that present Generation but all that should believe to the end of the World Ioh. 17. 20. I pray not for these alone but for them also who shall believe on me through their word so is it a Rule equally infallible for the interpretation of the gracious Promises which he made to his Disciples that are not peculiarly appropriated to their season and worke in which yet as to the generall Love Faithfulnesse and Kindnesse manifested and revealed in them the concernements of the Saints in all succeeding ages does lye they are proper to all Believers as such For whom he did equally intercede to them he makes Promises alike They belong no lesse to us on whom in an especiall manner the ends of the World are fallen then to those who first followed him in the Regeneration Let us then attend to the Testimony in this place and as he shall be pleased to increase our Faith mix it therewithall that the Spirit he procureth for us and sends to us shall abide with us for ever and whilest the Spirit of the Lord is with us we are his Doubtlesse it is no easy taske to raise up any pretended plea against the evidence given in by this Witnesse the Amen the great and faithfull witnesse in Heaven He tells us that he will send the Spirit to abide with us for ever and therein speaks to the whole of the case in hand and Question under debate All we say is that the Spirit of God shall abide with Believers for ever Christ saies so too and in the issue what ever becomes of us he will appeare to be one against whom there is no rising up Against this Testimony it is objected by Mr Goodwin §. 27. Cap. 11. Sect. 14. Pag. 234. This Promise saith he concerning the abiding of this other Comforter for ever must be conceived to be made either to the Apostles personally considered or else to the whole body of the Church of which they were principall members If the first of these be admitted then it will not follow that because the Apostles had the perpetuall residence of the spirit with them and in them therefore every particular Believer hath the like no more then it will follow that because the Apostles were infallible in their judgments through the teachings of the spirit in them therefore every Believer is infallible upon the same account also If the latter be admitted neither will it follow that every Believer or every member of the Church must needs have the residence of the spirit with them for ever There are principall priviledges appropriated to Corporations which every particular member of them cannot claime the Church may have the residence of the spirit of God with her for ever and yet every present member thereof loose his interest and part in him yea the abiding of the spirit in the Apostles themselves was not absolutely promised Ioh. 15. 10. 1. The designe of this discourse is to prove Ans. that this Promise is not made to Believers in generall or those who through the word are brought to believe in Christ in all Generations to the end of the World and consequently that they have no Promise of the Spirits abiding with them for that is the thing opposed and this is part of the Doctrine that tends to their Consolation and improvement in Holinesse What thankes they will give to the Authors of such an eminent discovery when it shall be determined that they have deserved well of them and the Truths of God I know not especially when it shall be considered that not
is a weighty observation yet withall it is evident that he opposeth the abiding of the Spirit with them as a Comforter to his owne bodily presence with them for that end His was for a season the other to endure for ever And I desire to know how our Saviour Christ comes or enters into the soules or hearts of men but by his Spirit and how these things come here to be distinguished But 2. He saies By the abiding of the Comforter with them for ever he doth not meane his perpetuall abode in their hearts or the hearts of any particular man but his constant abiding in the world in and with the Gospell and the Children thereof in respect of which he saith of himselfe elswhere I am with you alwaies even to the end of the world as if he should have said This the purpose of my Father in sending me into the world requiers that I should make no long stay in it I am now upon my returne but when I come to my Father I will intercede for you and he will send you another Comforter upon better termes for staying and continuing with you then those on which I came for he shall be sent not to be taken out of the world by death but to make his residence with and among you my friends and faithfull ones for ever Now from such an abiding of the Holy Ghost with them as this cannot be inferd his perpetuall abiding with any one person or Believer determinately much lesse with every one Ans. 1. §. 29. It was evident before that this Promise was made to the Disciples of Christ as Believers to quicken and strengthen their failing drooping Faith in and under that great Tryall of loosing the presence of their Master which they were to undergoe and being made unto them as Believers though upon a particular occasion is made to all Believers for à quatenus ad omne valet argumentum 2. It is no lesse evident that according to the interpretatiō here without the least attempt of proofe importunately suggested the Promise is no way suited to give the least Incouragement or Consolation unto the Disciples in reference to the Condition upon the account whereof it is now so solemnly given thē It is alone as if our Saviour should have said you are sadly troubled indeed yea your hearts are filled with trouble fear because I have told you that I must leave you be not so dejected I have kept you whilst I have been with you in the world now I goe away and will send the Holy Spirit into the world that whatsoever becomes of you or any of you whether yee have any Consolation or no he shall abide in the world perhaps with some or other that is if any doe believe which it may be some will it may be not untill the end and consummation of it 3. Is this Promise of sending the Holy Spirit given to the Apostles or is it not If you say not assigne who it is given or made unto Christ spake it to them and doubtlesse they thought he intended them and it was wholly suited to their Condition If it were made unto them is it not in the letter of the Promise affirmed that the Spirit shall abide with them for ever to whom it was given If there be any subject of this Promise in receiving the Spirit he must of necessity keepe his residence and abode with it for ever The whole designe of this Section is to put the persons to whom this Promise is made into the darke that we may not see them yea to deny that it is made to any persons at all as the recipient subject of the Grace thereof He tells yee that he abides in the world how I pray Doubtlesse not as the uncleane Spirit that goes up and downe in dry places seeking rest and finding none Christ promiseth his Spirit to his Church not to the world to dwell in the hearts of his not to wander up and downe Nay he abides with the Apostles and their Spirituall posterity that is Believers in our Saviours interpretation John 17. 20. Are they then and their posterity that is Believers the persons to whom this Promise is made and who are concerned in it with whom as he is promised he is to abide This you can scarcely finde out an Answer to in the whole Discourse He tells you indeed the Holy Ghost was not to dye with such other rare notions but for any persons particularly intended in this Promise we are still in the Darke 4. He tells us That from such an abiding of the Holy Ghost with them as this cannot be inferred his perpetuall abiding with any one person determinately But 1. What kind of abiding it is that he intends is not easily apprehended 2. If on the account of this Promise he is given to any person on the same account he is to abide with the same person for ever 3. That which he seemes to intend is the presence of the Spirit in the Administration of the Word to make it effectuall unto them to whom it is delivered when the Promise is to give him as a Comforter to them on whom he is bestowed But he adds Sect. 14. 4. And lastly This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes import the certainty of the thing spoken of by way of event no not when the speech is of God himselfe but oft times the intention only of the Agent so that the words that he may abide with you for ever doe not imply an absolute necessity of his abiding with them for ever but only that it should be the intent of him that should send him and that he would send him in such a way that if they were true to their own interest they might retain him and have his abode with them for ever Turne the words any way with any tolerable congruity either to the scope of the place manner of Scripture expression principles of Reason and the Doctrine of Perseverance will be found to have nothing in them Ans. 1. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when all Medicines will not heale must serve to skinne the wound given our Adversaries cause by the Sword of the Word The Promise is made unto Believers indeed but on such and such conditions as on the account whereof it may never be accomplisht towards them 2. This no way sutes Mr Goodwins interpretation of the place formerly mentioned and insisted on If it be as was said only a Promise of sending his Spirit into the World for the end by him insinuated doubtlesse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must denote the Event of the thing and not only an Intention that might faile of Accomplishment For let all or any individualls behave themselves how they will it is certaine as to the Accomplishment and event that the Spirit of God shall be continued in the World in the sence pleaded for But it is not what is congruous to his
own thoughts but what may oppose ours that is the plaine and obvious sence of the words that he is concerned to make use of It being not the sence of the place but an escaping our Argument from it that lies in his designe he cares not how many contrary and inconsistent Interpretations he gives of it haec non successit aliâ aggrediemur viâ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes as is confessed the intention of Christ in sending the Spirit that is that he intends to send him to Believers so as that he should abide with them for ever Now besides the impossibility in generall that the intention of God or of the Lord Christ as God and man should be frustrate whence in particular should it come to passe he should faile in this his intention I will send ye the holy spirit to abide with you for ever that is I intend to send you the Holy Spirit that he may abide with you for ever what now should hinder this Why it is given them upon condition that they be true to their own interest and take care to retaine him what is that I pray Why that they continue in Faith Obedience Repentance and close walking with God but to what end is it that he is promised unto them Is it not to teach them to worke in them Faith Obedience Repentance and close walking with God to Sanctifie them throughout and preserve them blamelesse to the end making them meet for the inheritance with the Saints in Light In case they Obey Believe c. the Holy Ghost is promised unto them to abide with them to cause them to Obey Believe Repent c. 4. The Intention of Christ for the sending of the Spirit and his abiding for ever with them to whom he is sent is but one and the same And if any frustration of his intention do fall out it may most probably interpose as to his sending of the Spirit not as to the Spirits continuance with them to whom he is sent which is asserted absolutely upon the account of his sending him He sends him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his abode is the end of his sending which if he be sent shall be obtained Upon the whole doubtlesse it will be found that the Doctrine of Perseverance findes so much for its establishment in this place of Scripture and Promise of our Saviour that by no Art or cunning it will be prevailed withall to let goe its interest therein And though many attempts be made to turne and wrest this Testimony of our Saviour severall wayes and those contrary too and inconsistent with one another yet it abides to looke straight forwards to the proofe and confirmation of the Truth that lyes not only in the wombe and sence of it but in the very mouth and literall expression of it also I suppose it is evident to all that Mr Goodwin knowes not what to say to it nor what sence to fixe upon At first it is made to the Apostles not all Believers then when this will not serve the turne there being a Concession in that Interpretation destructive to his whole cause then it is made as a Priviledge to the Church not to any individuall Persons but yet for feare that this priviledge must be vested in some individualls it is denyed that it is made to any but only is a Promise of the Spirits abode in the world with the Word but perhaps some thoughts coming upon him that this will no way suit the scope of the place nor be suited to the intēdmēt of Christ it is lastly added that let it be made to whom it will it is conditionall though there be not the least intimation of any condition in the Text or Context and that by him assigned be coincident with the thing it selfe promised But hereof so farre And so our second Testimony the Testimony of the Sonne abides still by the Truth for the confirmation whereof it is produced and in the mouth of these two witnesses the abiding of the Spirit with Believers to the end is established Adde here unto thirdly the Testimony of the third that beares witnesse in Heaven §. 29. and who also comes neere and beares witnesse to this Truth in the hearts of Believers even of the Spirit it selfe and so I shall leave it sealed under the Testimony of the Father Sonne and Holy Ghost As the other two gave in their Testimony in a word of Promise so the Spirit doth in a reall worke of Performance wherein as he beares a distinct Testimony of his owne the Saints having a peculiar Communion and fellowship with him therein so he is as the common seale of Father and Sonne set unto that Truth which by their Testimony they have confirmed There are indeed sundry things whereby he confirmes and establisheth the Saints in the Assurance of his abode with them for ever I shall at present mention that one eminent worke of his which being given unto them he doth accomplish to this very end and purpose and that is his Sealing of them to the day of Redemption A worke it is often in the Scripture mentioned and still upon the account of assuring the Salvation of Believers 2 Cor. 1. 22. by whom also ye are sealed Having mentioned the Certainty Unchangeablenesse and efficacy of all the Promises of God in Christ and the end to be accomplished and brought about by them namely the Glory of God in Believers v. 20. all the Promises of God are yea and Amen in him to the Glory of God by us the Apostle acquaints the Saints with one Foundation of the security of their interest in those Promises whereby the end mentioned the Glory of God by them should be accomplished This he ascribes to the efficacy of the Spirit bestowed on them in sundry workes of his Grace which he reckoneth v. 21 22. Among them this is one that he seales them As to the nature of this sealing and what that Act of the Spirit of Grace is that is so called I shall not now insist upon it The end and use of Sealing is more aimed at in this expression then the nature of it what it imports then wherein it consists Being a terme forensicall and translated from the use and practice of men in their Civill Transactions the use and end of it may easily from the originall rise thereof be demonstrated Sealing amongst men hath a two fold use First to give secrecy and security in things that are under present consideration to the things sealed And this is the First use of Sealing by a seale set upon the thing sealed Of this kind of sealing chiefely have we that long Discourse of Salmasius in the vindication of his Jus Atticum against the Animadversions of Heraldus And 2 ly to give an assurance or faith for what is by them that seale to be done In the first sence are things sealed up in Baggs and in Treasuries that they may be kept safe none daring to
such sinnes and unworthinesse as are inconsistent with the state of Acceptation with God which is the very thing he hath to prove 2. In supposing that if Believers are sealed up infallibly to Redemption the Exhortations to the avoidance of sinnes in themselves and to all that continue in them destructive to Salvation are in vaine which is a figment in a case somewhat alike as to the reason of it rejected by men that knew nothing of the nature of Gods Promises nor his commands nor the Accommodation of them both to the fulfilling in Believers all the good pleasure of his Goodnesse 2. The Assurance the Apostle gives of freedome from the wrath of God is inseparably associated with that Assurance that he gives that we shall not be left in or given up to such waies as wherein that wrath according to the tenure of the Covenant of Grace is not to be avoided From this latter Testimony this Argument also doth flow Those who are sealed of God to the day of Redemption shall certainly be preserved thereunto their preservation being the end and aime of God in his sealing of them Mr Goodwins Answer to this Proposition is that they shall be so preserved in case they fall not into abominable sinnes and practises and so Apostatize from the Faith that is in case they be preserved they shall be preserved but wherein their preservation should consist if not in their effectuall deliverance from such waies and courses is not declared That all Believers are so sealed and to that end as above is the plaine Testimony of the Scripture and therefore our Conclusion is undeniably evinced Thus have we through the Lords assistance freed the triple Testimony of Father Sonne and Spirit given to the Truth under Consideration from all Objections and exceptions put in thereunto so that we hope the mouth of iniquity may be stopt and that the cause of the Truth in hand is secured for ever It is a fearfull thing to contend with God Let God be true and all men lyars CAP. VIII 1. Entrance into the Digression concerning the Indwelling of the Spirit The manner of the ahode of the Spirit with them on whom he is bestowed Grounds of the Demonstratious of the Truth 2. The Indwelling of the Spirit proved from the Promises of it 3. Expresse affirmations of the same Truth Psal. 51. 11. Rom. 8. 9. opened v. 11 15. 1 Cor. 2. 12. Gal. 4. 6. opened 1 Tim. 3. 14. 4. The Spirit in his Indwelling distinguished from all his Graces Evasions removed Rom. 5. 5. Explained The Holy Ghost himselfe not the Grace of the Holy Ghost there intended Rom 8. 11. opened Gal 5. 22. 5. A Personality ascribed to the Spirit in his Indwellings 1 In personall Appellations 1 Ioh. 4. 5. Ioh. 14. 19 17. 2. Personall Operations Rom. 8. 11 15. explained 3. Personall circumstances The Spirit dwells in the Saints as in a Temple 1 Cor. 3. 16. Ch. 6. 9. 6. The Indwelling of the Spirit farther Demonstrated from the signall Effects ascribed in the Scripture to his so doing as 1 Union with Christ. 7. Union with Christ wherein it consisteth 8. Union with Christ by the Indwelling of the same Spirit in him and us 9. This proved from 1. Scripturall Declarations of it 2 Pet. 1. 4. How we are made partakers of the Divine Nature 10. Union expressed by caring the flesh and drinking the blood of Christ. Ioh. 6. 56. opened 11. The Prayer of our Saviour for the Union of his Disciples Iâ—h 17. 21. The Union of the Persons in the Trinity with themselves 12. 2 Scripturall illustrations for the manifestation of Union 13. The Union of Head and Members what it is and wherein it doth consist 14. Of the Union between Husband and Wife aud our Union with Christ represented thereby 15. Of a Tree and its branches 16. Life and quickning given by the Indwelling Spirit in Quickning Life and sutable operations 17. 2. Direction guidance given by the Indwelling Spirit Guidance or direction twosold 18. The severall waies whereby the Spirit gives guidance and Direction unto them in whom he dwells The first way by giving a new understanding or a new spirituall light upon the understanding 19. What light men may attaine without the particular guidance of the Spirit 20. Saving Embracements of particular Truths from the Spirit 1 Ioh 2. 20 21. 21. The way whereby the Spirit leads Believers into Truth 22. Consequences of the want of this guidance of the Spirit 23. The 3d thing received from the Indwelling Spirit Supportment 24. The way whereby the Spirit gives supportment 25. 1. By bringing to mind the things spoken by Christ for their Consolation Ioh. 14. 16 26. 26. 2. By renewing his Graces in them as to strength The benefits issuing and flowing from thence 27. Bestraint given by the Indwelling Spirit and how 28. The continuance of the Spirit with Believers for the Renewall of Grace proved Ioh. 4. 14. 29. That Promise of our Saviour at large opened 30. The Water there promised is the Spirit The state of them on whom he is bestowed Spirituall thirst twofold Ioh. 65. 13. 1 Pet. 2. 2. 31. The Reasons why men cannot thirst againe who have once dranke of the Spirit explained 32. Mr G's Exceptions considered and removed 33. The same work farther carried on as also 3â— 35 36. The Indwelling of the Spirit in Believers farther demonstrated by the Inferences made from thence 37. The first Our Persons Temples of the Holy Ghost To be disposed of in all waies of Holinesse 38. Wildome to try Spirits 39. The wayes means and helps whereby the Saints discerne between the voyce of Christ and the voyce of Sathan HAving shewed §. 1. that the Holy Spirit is purchased for us by the Oblation of Christ and bestowed on us through his Intercession to abide with us for Ever a Truth confirmed by the unquestionable Testimonies of the Father Sonne and Spirit I shall in the next place I hope to the advantage and satisfaction of the Christian Reader a little turne aside to consider how and in what manner he abideth with them on whom he is bestowed together with some Eminent Acts and Effects of his Grace which he putteth forth and exerteth in them with whom he abideth all tending to their preservation in the Love and Favour of God A Doctrine it is of no small use and importance in our walking with God as we shall find in our pursuit of it And therefore though not appearing so directly Argumentative and immediately subservient to the promotion of the Dispute in hand yet tending to the establishment guidance and consolation of them who doe receive it and to the cherishing increasing and strengthning of the Faith thereof I cannot but conceive it much conducing to the carrying on of the maine Intendment of this whole undertaking I say then upon the purchase made of all Good things for the Elect by Christ the Holy and Blessed Spirit of God is given to
that Believers receive the spirit of Adoption to cry Abba Father which being a worke within them cannot be wrought and effected by Adoption it selfe which is an extrinsicall Relation Neither can Adoption and the Spirit of Adoption be conceived to be the same He also farther affirmes it 1 Cor 2. 12. we have received the spirit which is of God that we might know the things that are freely given us of God We have so received him as that he abides with us to teach us to acquaint our hearts with Gods dealing with us bearing witnesse with our spirits to the condition wherein we are in reference to our Favour from God and Acceptation with him and the same he most distinctly asserts Gal. 4. 6. God hath sent forth the spirit of his Sonne into our hearts crying Abba Father The distinct Oeconomy of the Father Sonne and Spirit in the work of Adoption is clearly discovered He is sent sent of God that is the Father That name is Personally to be appropriated when it is distinguished as here from Sonne and Spirit That is the Fathers work that work of his Love he sends him He hath sent him as the spirit of his Sonne procured by him for us promised by him to us proceeding from him as to his personall subsistence and sent by him as to his office of Adoption and Consolation Then whether the Father hath sent the spirit of his Sonne where he is to abide and make his residence is expressed it is into our Hearts saith the Apostle there he dwells and abides And lastly what there he doth is also manifested he setts them on worke in whom he is gives them priviledges for it Ability to it Incouragement in it causing them to cry Abba Father Once and againe to Timothy doth the same Apostle assert the same truth 1 Epist. 3. 14. the good thing committed unto thee keep by the Holy Spirit which dwelleth in us The Lord knowing how much of our Life and Consolation depends on this Truth redoubles his Testimony of it that wee might receive it even wee who are dull and slow of heart to believe the things that are written 3. Whereas some may say §. 3. it cannot be denyed but that the Spirit dwels in Believers but yet this is not personally but only by his Grace though I might reply that this indeed and upon the matter is not to distinguish but to deny what is positively affirmed To say the Spirit dwells in us but not the Person of the Spirit is not to distinguish de modo but to deny the thing it selfe To say the Graces indeed of the Spirit are in us not dwell in us for an Accident is not properly said to dwell in its subject but the Spirit it selfe doth not dwell in us is expressly to cast downe what the word sets up If such distinctions ought to be of force to evade so many positive and plaine Texts of Scripture as have been produced it may well be questioned whether any Truth be capable of proofe from Scripture or no. Yet I say farther to obviate such Objections and to prevent all quarrellings for the future the Scripture it selfe as to this businesse of the Spirits indwelling plainely distinguisheth between the Spirit it selfe and his Graces He is I say distinguished from them and that in respect to his indwelling Rom. 5. 5. The Love of God is shed abroad in our hearts by the Holy Ghost that is given to us The Holy Ghost is given to us to dwell in us as hath been abundantly declared and shall yet farther be demonstrated Here He is mentioned together with the Love of God and his shedding thereof abroad in our Hearts that is with his Graces is as clearely distinguished and differenced from them as Cause and effect Take the Love of God in either sence that is controverted about this place for our Love to God or a sence of his Love to us and it is an eminent Grace of the Holy Spirit If then by the Holy Ghost given unto us yee understand only the Grace of the Holy Ghost He being said to be given because that is given then this must be the sence of the place The Grace of the Holy Ghost is shed abroad in our Hearts by the Grace of the Holy Ghost that is given to us Farther if by the Holy Ghost be meant only his Grace I require what Grace it is hereby the expression intended Is it the same with that expressed the Love of God This were to confound the efficient cause with its effect Is it any other Grace that doth produce the great worke mentioned Let us know what that Grace is that hath this power energie in its hand of shedding abroad the Love of God in our Hearts So Rom. 8. 11. He shall quicken your mortall bodyes by the Spirit that dwelleth in you This quickning of our mortall bodies is generally confessed to be and the scope of the place inforceth that sence our Spirituall quickning in our mortall bodyes mention being made of our bodyes in Analogie to the body of Christ by his death we have life and quickning Donbtlesse then it is a Grace of the Spirit that is intended Yea the habitual principle of all Graces And this is wrought in us by the Spirit that dwelleth in us There is not any Grace of the Spirit whereby he may dwell in men antecedent to his Quickning of them Spirituall Graces have not their residence in dead soules So that this must be the Spirit himselfe dwelling in us that is here intended and that personally or the sence of the words must be The Grace of quickning our mortall bodyes is wrought in us by the Grace of Quickning our mortall bodyes that dwels in us which is plainely to confound the Cause and Effect Besides it is the same Spirit that raised up Jesus from the dead that is intended which doubtlesse was not any inherent Grace but the Spirit of God himselfe working by the exceding greatnesse of his Power Thus much is hence cleared Antecedent in order of nature to our Quickning there is a Spirit given to us to dwell in us Every efficient Cause hath at least the precedency of its effect No Grace of the Spirit is bestowed on us before our Quickning which is the preparation and fitting of the subject for the receiving of them the planting of the Roote that containes them vertually and brings them forth actually in their order Gal. 5. 22. All Graces whatsoever come under the name of the fruit of the Spirit that is which the Spirit in us brings forth as the Roote doth the fruit which in its sodoing is distinct therefrom Many oher instances might be given but these may suffice 4. There is a Personallity ascribed to the Holy Ghost in his dwelling in us and that in such a way §. 4. as cannot be ascribed to any Created Grace which is but a Quality in a subject and this the Scripture doth three wayes 1. In
personall Appellations 2. In personall Operations 3. Personall Circumstances 1. First there are ascribed to the indwelling Spirit in his indwelling Personal Appellations He that is in you is greater then he that is in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is in you is a personall Denomination which cannot be used of any Grace or gratious habit whatsoever so John 14 16 17. He shall abide with you he dwelleth with you shall be in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16. 13. But when the Spirit of Truth is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Person is as signally designed and expressed as in any place of Scripture to what intent or purpose soever mentioned Neither is it possible to apprehend that the Scripture would so often so expressly affirme the same thing in plaine proper words if they were not to be taken in the sence which they hold out The maine Emphasis of the Expression lyes upon the Termes that are of a personall designation and to evade the force of them by the fore mentioned distinction which they seeme signally to obviate and prevent is to say what we please so we may oppose what pleases us not 2. Personall Operations such acts and actings as are proper to a person only are ascribed to the Spirit in his indwelling That place mentioned before Rom. 8. 11. is cleare hereunto But if the Spirit of him that raised up Jesus from the dead dwell in you he who raised Christ from the dead shall quicken your mortall bodyes by his Spirit which dwélteh in you or by his indwelling Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To quicken our mortall bodyes is a Personall acting such as cannot be wrought but by an Almighty Agent And this is ascribed to the Spirit as inhabiting whch is in order of nature antecedent to his quickning of us as was manifested And the same is asserted v. 15. The Spirit beareth witnesse with our spirits that we are the Sonnes of God That Spirit that dwells in us beares witnesse in us a distinct Witnesse by himselfe distinguished from the Testimony of our owne spirit here mentioned is either an Act of our naturall Spirits or Gracious fruit of the Spirit of God in our hearts If the first what makes it in the things of God Is any Testimony of our naturall spirits of any value to assure us that we are the Children of God If the latter then is there here an immediate operation of the Spirit dwelling in our hearts in witnesse-bearing distinct from all the fruits of Grace whatever And on this account it is that whereas 1 Epistle of John 5. 7 8. the Father Sonne and Spirit are said to beare witnesse in Heaven the Spirit is moreover peculiarly said to beare witnesse in the Earth together with the Blood and Water 3. There are such Circumstances ascribed to him in his indwelling as are proper only to that which is a Person I will instance only in one his dwelling in the Saints as in a Temple 1 Cor. 3. 16. Yee are the Temple of God and his Spirit dwelleth in you that is as in a Temple so plainely chap. 6. 19. Your body is the Temple of the Holy Ghost which is in you which you have of God giving us both the distinction of the Person of the Spirit from the other Persons he is given us of God and his residence with us being so given he is in us as also the manner of his in-being as in a Temple Nothing can make a place a Temple but the Relation it hath unto a Deity Graces that are but Qualifications of and Qualities in a Subject cannot be said to dwell in a Temple This the Spirit doth and therefore as a voluntary Agent in an habitation not as a necessary or naturall principle in a subject and though every act of his be Omnipotent intensively being the act of an Omnipotent Agent yet he worketh not in the acts extensively to the utmost of his Omnipotency he exerteth and puts forth his Power and brings forth his Grace in the hearts of them with whom he dwells as he pleaseth to one he comunicates more Grace to another lesse yea he gives more strength to one and the same person at one time and in one condition 1 Cor. 12. then another dividing to every one as he will and if this peculiar manner of his personall presence with his Saints distinct from his Ubiquity or Omnipresence may not be believed because not well by reason conceived we shall lay a Foundation for the questioning principles of Faith which as yet we are not fallen out withall And this is our first manifestation of the Truth concerning the Indwelling of the Spirit in the Saints from the Scripture The second will be from the signall Issues and benefits which are asserted to arise from this indwelling of the Spirit in them of which I shall give sundry instances 1. The first signall Issue and Effect which is ascribed to this Indwelling of the Spirit §. 6. is Union not a Personall Union with himselfe which is impossible He doth not assume our natures and so prevent our Personality which would make us one Person with him but dwells in our Persons keeping his owne and leaving us our Personality infinitely distinct But it is a spirituall Union the great Union mentioned so often in the Gospell that is the sole fountain of our Blessednesse our Union with the Lord Christ which we have thereby Many thoughts of heart there have been about this Union §. 7. what it is wherein it doth consist the causes manner and Effects of it The Scripture expresses it to be very Eminent neere durable setting it out for the most part by similitudes and Metaphoricall Illustrations to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery whose depths in this life they shall never fathome That many in the dayes wherein we live have miscarried in their conceptions of it is evident some to make out their Imaginary Union have destroyed the person of Christ and fancying a way of uniting man to God by him have left him to be neither God nor Man Others have destroyed the Person of Believers affirming that in their Union with Christ they loose their own Personality that is cease to be Men or at least these or these Individuall men I intend not now to handle it at large but only and that I hope without offence to give in my thoughts concerning it as farre as it receiveth light from and relateth unto what hath been before delivered concerning the Indwelling of the Spirit and that without the least contending about other wayes of Expression I say then §. 3. this is that which gives us Union with Christ and that wherein it consists even that the one and selfe-same Spirit dwells in him and us The first saving Elapse from God upon the Hearts of the Elect is the Holy Spirit Their quickning is every where ascribed to the Spirit that is
Object or Truth revealed in the word This is common to all that are made partakers of the good Word of God that is to whom 't is Preached and delivered as it is to many whom it doth not profit being not mixt with Faith Heb 4. 2. 3. The way and meanes of Communicating the truth so revealed to their minds or understandings which is the Litterall Grammaticall Logicall delivery of the things contained in the Scriptures as held out to their Minds and Apprehensions in their meditation on them and this meanes of convayance of the sence of the Scripture is plaine obvious and cleare in all necessary Truths A Concurrence of these three will afford and yeild them that have it upon their diligence and enquiry a Disciplinary knowledge of the Litterall sence of Scripture as they have of other things By this meanes the Light shines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sends out some beames of light into their darke minds but the darknesse comprehends it not John 1. 5. receives not the Light in a spirituall manner there is notwithstanding all this still wanting the work of the Spirit before mentioned creating and implanting in and upon their understandings and minds that Light and power of discerning spirituall things which before we insisted on This the Scripture sometimes calls the opening of the understanding Luk 24. 45. sometimes the giving an understanding it selfe 2 Tim 2. 7. 1 John 5. 20 sometimes light in the Lord Ephes. 5. 8. Notwithstanding all the Advantages formerly spoken of without this men are still naturall men and darknesse not comprehending not receiving the things of God that is not spiritually for so the Apostle adds because they Spiritually discerned 1 Cor. 2. 14. Receiving Spirituall things by meere naturall mediums they become foolishnesse unto them This is the first thing that the Spirit dwelling in us doth towards Guidance and Direction he gives a new Light and Understanding whereby in generall we are inabled to discerne comprehend and receive Spirituall things 2. In particular he Guides and leades men to the embracing particular Truthes and to the walking in and up §. 20. unto them Christ promised to give him to us for this end namely to lead us into all Truth John 16. 13. He will guide us into all Truth There is more required to the receiving entertaining embracing a particular Truth rejecting of what is cōtrary unto it then an habituall Illumination This also is the work of the Spirit that dwells in us he works this also in our minds hearts therefore the Apostle secures his little Children that they shall be lead into Truth preserved frō seduction on this account 1 John 2. 20. You have au Vnction from the holy one or ye have received the Spirit from the Lord Jesus and you shall know all things why so because it is his worke to Guide and Lead you into all the things whereof I am a speaking And more fully v 27. You have received an Vnction from him that abideth in you and you have no need that any teach you but as the Vnction teacheth you of all things and is true and is no lye and as he hath taught you abide in him It is received as promised it doth abide as the Spirit is said to do and it teacheth which is the proper worke of the Spirit in an eminent manner Now this Guidance of Believers by the Spirit §. 21. as to the particular Truthes and actings consists in his putting forth of a twofold Act of Light and Power First Of Light and that also is twofold 1. Of Beauty as to the things to be received or done he represents them to the soule as Excellent Comely Desirable and Glorious leading us on in the receiving of truth from Glory to Glory 2 Cor. 2. 18. He puts upon every Truth a new Glory making and rendring it desirable to the soule without which it cannot be closed withall as not discovering either suitablenesse or proportion unto the minds and hearts of men And 2. By some actuall elevation of the minde and understanding to goe forth unto and receive into it selfe the Truth as represented to it by both of them sending forth Light and Truth Psal. 43. 3. blowing of the Cloudes and raising up the day Starre that rises in our hearts Secondly 2 Pet. 2. 19. Of Power Isa. 35. 6. The breaking forth of Streames makes not only the blind to see but the lame to leape Strength comes as well as Light by the powring out of the Spirit on us Strength for the receiving and practice of all his Gracious discoveries to us He leades us not only in Generall implanting a saving Light in the minde whereby it is disposed and enabled to discerne Spirituall things in a Spirituall manner but also as to Particular Truths rendring them Glorious and Desirable opening the mind and Understanding by new beames of Light he leades the soule irresistably into the receiving of the truths revealed which is the second thing we have by him I shall only observe for a close of this §. 22. one or two Consequences of the weight of this twofold Operation of the indwelling of Christ. 1. From the want of the first or his creating a new light in the minds of men it is that so many Labour in the fire for an acquaintance with the things of God It is I say a consequence of it as darknesse is of absence of the Sunne Many we see after sundry years spent in considerable labours and diligence reading of many bookes with a contribution of assistance from other usefull Arts and Sciences Rom. 1. 21 22 in the issue of all their indeavours do wax vaine in their imaginations having their foolish hearts darkned professing themselves wise they become fooles being so farre from any Sappe and savour that they have not the leaves of ability in things Divine Others indeed make some progresse in a disciplinary knowledge of Doctrines of the Scriptures and can accurately reason and distinguish about them according to the formes wherein they have been exercised and that to a great height of conviction in their owne spirits and permanency in the profession they have taken up But yet all this while they abide without any effectuall power of the Truth Rom. 6. 17. conforming and framing their spirits unto the likenesse and mould thereof They doe but see men walking like trees some shines of the light breake in upon them which rather amaze then guides them they comprehend it not They see Spirituall things in a Naturall Light and presently forget what manner of things they were and in the species wherein they are retained 1 Cor. 2. 12 13 14. they are foolishnesse 2. From the want of the latter it is that we our selves are so slow in receiving some partes of Truth and do find it so difficult to convince others of some other parts of it which to us are written with the beames of the Sunne Unlesse the
performances And how comes that about saith the Psalmist it is by Gods satisfying my mouth with good things he satisfyed his mouth with good things or answered his prayers What these good things are which the Saints pray for and wherewith their mouthes are satisfied our Saviour tells us your Father saith he knoweth how to give good things to them that aske them of him which expressing in another place he saith your Father will give the Holy Spirit to them that aske him of him He is given us and he renewes our strength as the Eagles making our soules which were ready to languish prompt ready cheerefull strong in the wayes of God To this purpose is that Prayer of the Spouse Cant. 4. 6. Awake O North wind and come thou South and blow upon my Garden that the savour of my spices may flow out let my beloved come into his Garden that he may eate of the fruit of his precious things Shee is sensible of the withering of her Spices the decayes of her Graces and her disability thereupon to give any suitable entertainment unto Jesus Christ Hence is her earnestnesse for new breathings and operations of the Spirit of Grace to renew and revive and set on worke againe her Graces in her which without it could not be done All Graces are the fruits of the Spirit Gal. 5. 25 26. The fruit of the Spirit is Love Joy Peace Long-suffering Kindnesse Goodnesse Faith Gentlenesse Temperance if the Root doe not communicate fresh juyce and sappe continually the fruit will quickly wither were there not a continuall communication of new life and freshnesse unto our Graces from the Indwelling Spirit we should soone be poore withered Branches this our Saviour tells us Ioh. 15. 4 5. abide in mee and I in you as the branches cannot bring forth fruit of themselves unlesse they remaine in the Vine no more can yee unlesse ye abide in mee I am the Vine yee are the Branches he who abideth in mee and I in him he bringeth forth much fruit for separate from mee ye can doe nothing Our Abiding in Christ and his in us is as was declared by the Indwelling of the same Spirit in him and us Hence saith Christ have you all your fruit-bearing vertue and unlesse that be continued to us we shall wither and consume to nothing David in his spiritually declined condition intangled under the power and guilt of sinne cries out for the continuance of the Spirit and the restoring him as to those ends and purpose◠in reference whereunto he was departed from him Ps 51. 21 22. This the Apostle praies earnestly that the Ephesians may receive Ch. 3. 16 17. I bow my knees to the Father of our Lord Jesus Christ that he will give unto you according to the riches of his Glory that ye may be strengthened with might by his spirit in the inward man that Christ may dwell in your hearts by Faith that yee being rooted and grounded in Love c. The inward Man is the same with the new Creature the new principle of Grace in the Heart This is apt to be sick to faint and decay the Apostle prayes that it might be strengthened how is this to be done how is it to be renewed increased enlivened It is saith he by the mighty power of the Spirit and then gives you particular instances in the Graces which flourish and spring up effectually upon that strengthening they receive by the might and power of the Spirit as of Faith Love Knowledge and Assurance the increasing and establishing of all which is ascribed there unto him He who bestowes these Graces on us and workes them in us doth also carry them on unto perfection Were it not for our inflowings from that spring our Cisternes would quickly be dry therefore our Saviour tells us that he the Spirit is unto Believers as Rivers of living water flowing out of their bowels Ioh 7. 38 39. A never failing fountaine that continually puts forth living waters of Grace in us This may a little farther be considered and insisted on being directly to our main purpose in hand It is true indeed it doth more properly belong unto that which I have assigned for the Second Part of this Treatise concerning the Ground or Principle of the Saints abiding with God for ever but falling in conveniently in this order I shall farther presse it from Ioh. 4. 14. whosoever saith our Saviour shall drink of the water which I shall give unto him shall not thirst for ever but the water which I shall give unto him shall be in him a fountain of water springing up unto eternall life The occasion of these words is known §. 29. they are part of our Saviours Colloquie with the poore Samaritan Harlot having told her that he could give her another manner of water and infinitely better then that which she drew out of Jacobs well for which the poore Creature did almost contemne him and askt him whence he had that water whereof he spake how he came by it or what he made of himselfe Did he think himselfe a better man then Iacob who dranke of that well which shee was drawing water out of to convince her of the Truth and reality of his Promise he compares the water that he would and could give with that which she drew out of the Well especially as to one eminent effect wherein the water of his Promise did infinitely surmount that which she so magnifyed for v. 13. he tells her for that water in the well though it allayed thirst for a season yet within a little while she would thirst againe and must come thither to draw but saith he whosoever drinketh of the Water I shall give him thirsts no more and this he proveth from the Condition of the Water he giveth it is a well of Water not a drought not a Pitcherfull as that thou carryest away but it is a Fountaine a Well yea perhaps in it selfe it is so a Fountaine or Well but he that drinkes of it he hath but one draught of that water Nay saith Christ it shall become a Well in him not a Well whereunto he may goe but a Well that he shall carry about in him He that hath a continuall spring of living water in him shall doubtlesse have no occasion of fainting for thirst any more This our Saviour amplifies and clears up unto her from the nature and energy of this Well of water it springeth up unto everlasting life in these last words instructing the poore sinfull Creature in the use of the Parable that he had used with her Having taken an occasion to speake to her of heavenly things from the nature of the employment that she was engaged in at present Two or three things may be observed from the words to give Light unto their tendency to the Confirmation of the Truth we have under consideration First §. 30. the Water here Promised by our Saviour is the Holy and Blessed Spirit this
thing beautifull in its season 4. They know that all the workings of the Spirit of God as they are good so also they tend unto a good end Doth that stirre them up to close walking with God It is that God may be glorified his Graces exercised in them their soules strengthened in obedience and their progresse in Sanctification furthered Doth it assure them of the love of God It is that they may be more humble thankefull watchfull When all the compliances and combinations of Sathan and mens corrupt hearts even when they compell to good duties are for false evill and corrupt ends Duty is prest to pacify Conscience Peace is given to make men secure Gifts are stirred up to tempt to Pride and indeed it may easily be observed that the Divell never doth any work but he will quickly come for his Wages By the help I say of these and such like Considerations the Saints of God in whom this Spirit doth dwell are inabled to discerne and know the voyce of their Leader and Guide from the neerest resemblance of it that the Spirit which is in the World doth or at any time can make shew of And this Indwelling of the Spirit yeelds a considerable contribution of strength toward the confirmation of the maine Theses undertaken to be proved Our Adversaries dispute about the removall of acquired habits but how infused habits may be cast out or expelled they have not any tolerable measure been able to declare If moreover it shall be evinced as it hath been by plentifull Testimonies of Scripture that the Holy Ghost himselfe dwelles in Believers what way can be fixed on for his Expulsion That he cannot be removed but by his own will the will of him that sends him I suppose will easily be granted Whilest he abides with them they are accepted with God and in Covenant with him That God whilest his Children are in such a state and condition doth take away his Spirit from them and give them up to the power of the Divell is incumbent on our Adversaries to prove But to returne at length from this digression Thus farre have wee proceeded in manifesting upholding and vindicating that influence which the Oblation of Christ hath into the preservation of the Saints in the Love and Favour of God unto the end His Intercession being Eminently effectuall also to the same end and purpose comes in the next place to be considered CAP. IX 1. The Intercession of Christ. 2. The nature of it It s ayme not only that Believers continuing so may be saved but that they may be preserved in Believing 3. This farther proved from the Typicall Intercession of the Judaicall High Priest 4. The Tenor of Christs Intercession as manifested loh 17. v. 11. opened and v. 12. 13. 14. 15. 5. The result of the Argument from thence The Saints Perseverance fully confirmed 6. Rom. 8. 33 34. at large explained 7. 8. M. G's Interpretation of the place in all the parts of it confuted Vaine supposalls groundlessely interserted into the Apostles discourse What Christ Intercedes for for Believers farther manifested The summe of what is assigned to the Intercession of Christ by M. G. How farre it is all from yeelding the least consolation to the Saints manifested 9. The Reasons of the foregoing Interpretation proposed and answered 10. The end assigned of the Intercession of Christ Answered God works persevere actually a supply of mercies that may not be effectuall not to be ascribed thereunto 11. Farther objections Answered Christ not the minister of sinne by this Doctrine 12. Supposalls and Instances upon the former Interpretation disproved and rejected 13. A briefe account of our Doctrine concerning the Intercession of Christ for Believers and of the true end of the Act of his Mediation 14. The close of the Argument and of the first Part of this Treatise OF the Intercession of Christ §. 1. both as to the nature of its typicall Representation by the high Priests entring into the Holy of Holyes every yeare with blood Heb. 9. 7. and its effectuall influence into the perfect compleate Salvation of Believers so much hath been spoken by others and the whole of the Doctrine delivered with so much clearnesse spirituallnesse and strength that I shall not need to adde any thing thereunto That Christ intercedes for the preservation of Believers in the Love and Favour of his Father to the end is that which I intend to manifest and which may as I suppose be very easily undeniably evinced Some few Considerations will make way for the demonstration of the Truth which is under Consideration or Confirmation of the Perseverance of Saints from the Intercession of Christ. First the Intercession of Christ being his Appearance for us in the presence of God Heb. 9. 24. He is gon into Heaven §. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a legall Appearance for our defence before the Judgment seat of God by being there is our Advocate I John 2 1. he is said to save us to the utmost Heb 7. 25. There is certainely some thing or other that he puts in for in the behalfe of them in whose Cause he appeares and sues that so he may save them to the utmost Now this must be either that being and continuing Believers they may be Saved or that they may believe and continue Believers unto Salvation That the first is not the sole import and aime of the Intercession of Christ may be manifested from this double Consideration 1. From the nature of the thing it selfe There is nothing but the establishment of the very Law of the Gospell He that believeth shall be Saved wrapt up in this interpretation of the Intercession of Christ. But this neither hath Christ any need to intercede for it being ratified confirmed and declared from the beginning neither is there or can there any Opposition be made against it to shake weaken or disturbe it in the least it depending solely on the Truth and Unchangeablenesse of God not being vested by any Condition whatsoever in any other subject nor would this be availing to his Militant Church whose preservation he aimes at and intends in his Intercession For the whole of his desires may be granted him to the uttermost and yet his whole Church at any time militant perish for ever Though not one soule should continue believing to the end though the gates of Hell should prevail against every one that names the name of Christ in the world yet that Truth He that believeth shall be Saved taken in the sence of our Adversaries for a Promise to Perseverance in believing and not a promise to actuall true Believers might stand firme for ever To say then that this is the whole Intercession of Christ for his Church is to say that in his whole Intercession he Interceded not at all for his Church Ioh. 11. 44. He is heard in his Intercession and he may be heard to the uttermost in this and yet his
care and Godly feare about the meanes instituted and appointed with respect to the end which Exhortations do beget and will notwithstanding those Promises 5. The greatest inconsistency that can be imagined between Exhortations and Promises as by us explained is no more than this that in one place God promiseth that unto us as his Grace which in an other he requires of us as our duty between which two who ever feignes an Opposition he doth his endeavour to set the Covenant of Grace as to us proposed and declared at variance with it selfe The whole ensuing Discourse unto Sect 12. §. 19. drawing deepe upon an other Controversy viz. the manner of the Operation of Grace and being for the most part borrowed from what is delivered on that head in the Arminian writings Acta Synodal might be past over as not of any necessary consideration in this place What we assigne to the Exhortations of the Word and their consistency with whatever else we teach of the Saints Perseverance being already heard this Argument is at its properissue But the taske undertaken is not to be waved or avoided I shall therefore proceed to the discussion of it Thus then he goes on If saith he such Exhortations as we speake of be a meanes to effect the Perseverance which our Adversaryes suppose to be Promised in the Saints then must the Act of Perseverance in the Saints necessarily depend upon them so as that iâ— cannot nor will not be effected without them i.e. without the Saints submitting themselves to them But persevering upon these tearmes clearely supposeth a possibility of non-persevering for whatsoever dependeth upon a mutable condition and which possibly may not be performed may be also possible never to come to passe Ans. 1. Exhortations are improperly said to be a meanes to effect Perseverance We say only that they are meanes to stirre up quicken and increase those Graces in the exercise whereof the Saints according to the Purpose and Promise of God do persevere 2. The Perseverance of the Saints doth consist in the abiding and continuance of those Graces in them which those Exhortations do so stirre up further or increase And in that regard there is a connexion between the Perseverance of the Saints and the Exhortations mentioned yea a dependance of the one on the other But this dependance ariseth not from the nature of the things themselves whence such a Certainty as is asserted would not arise but from the purpose and Appointment of God that they should be effectuall to that end And therefore 3. A Perseverance on these termes supposeth a possiblity of non-persevering if you regard only the nature of the things themselves and set aside all Consideration of the Purpose and Promises of God concerning the end which is to begge the thingin hand yea the Promise of God extends it selfe to the certaine Accomplishment of the Saints submission to those exhortations So that the end aimed at doth not depend on a mutable condition If I understand any thing of that Expression so unsuited to the businesse in hand the performance of the condition or the yeilding of such Obedience as is required to the essence of the Saints Perseverance being certaine also from the Promises of God His fift Section is as followeth §. 20. If it be said that the said Exhortations are meanes of the Saints persevering in this respect because God by his Spirit irresistibly and infrustrably drawes and perswades the Saints to obey these Exhortations as meanes of their persevering I Answer It cannot be proved that God doth draw or perswade his Saints upon any such tearmes to obey these Exhortations Nay frequent experience sheweth and our Adversaries Doctrrne frequently mentioned expressely granteth that the Saints many times are so farre from obeying these Exhortations that they walke for a long time in full opposition to them is in security loosenesse vile practices nor have they yet proved nor I believe ever will prove but that they may walke yea and that many have thus walked I meane in full opposition to the said exhortations to their dying day Secondly If God by his Spirit irresistibly drawes his Saints to obey the Exhortations we speake of he thus draweth them either by such a force or power immediately acted upon their wills by which they are made willing to obey them or else he maketh use of the said Exhortations so to worke or affect their wills that they become willing accordingly If the former be asserted Then first the said Exhortations are no meanes wereby the Perseverance of the Saints is effected but God alone irresistibly by his Spirit for if the Will be thus immediately affected by God after such a manner and wrought to such a bent and inclination as that it cannot but obey the said Exhortations or do the things which the said Exhortations require Then would it have done the same things whether there had been any such Exhortations in beeing or no and consequenly these Exhortations could have no manner of efficiency about their Perseverance For the Will according to the common saying is of it selfe a blind faculty followes its owne predominant bent inclination without taking knowledge whether the wayes and actions towards which it stands bent be commanded or exhorted unto by God or no 2. If the will of a S t be immediately so affected by God that it stands inclin'd bent to do the things which are proper to cause them to Persevere then is this bent inclination wrought in the Will of such a person after his being a S t consequently is not essentiall to him as a S t but meerely Accidentall Adventitious if so then is there no inclinations or bent in the Will of a S t as such or from his first being a S t to Persevere or to do the things which accompany Perseverance but they come to be wrought in him afterwards Which how consistent it is with the principles either of Reason or Religion or their owne I am content that my Adversaries themselves should judge 3. If God doth immediately irresistibly incline or move the wills of the S t s to do the things which accompany Perseverance the said Exhortations can be no meanes of effecting this Perseverance for the will being Physically irresistibly acted drawne by God to do such such things needeth no addition of Morall meanes such as Exhortations are if they be any in order hereunto What a man is necessitated to he needeth no farther helpe or meanes â—o do it 4. The things which accompany Perseverance import a continuance in Faith Love to the end If then the wills of the S t s be immediately and irresistibly moved by God thus to continue I meane in Faith Love to the end what place is there for Exhortations to come in with their efficiency towards that Perseverance Need they be exhorted to continue in Faith Love or to Persevere after the end
the tendernesse of the heart of Josiah under the preaching of the Law mentioned in the second place and therefore I shall not need to call it into Examination But it is added farther Sect. 14. p. 314. The present state and frame of the hearts and soules of the Saints duly considered § 61. which are made up as well of flesh and corruption as of Spirit and Grace the former having need of bridles for restraint as well as the latter of spurres for quickning evident it is that Arguments or motives drawne from feare of punishment are as necessary and proper for them in respect of the one as incitements from Love in respect of the other A whip for the Horse saies Solomon a bridle for the Asse and a rod for the Fooles backe The flesh even in the wisest of men is a foole and would be unruly without a rod ever and a non shaken over it nor should God have made such gracious bountifull and effectuall provision for the Perseverance of the Saints as now he hath done had he not ingaged as well the passion of Feare within them as of Love to be their guardian keeper 'T is true perfect love casteth out Feare but who amongst the Saints themselves can say either that his heart is cleane or his Love perfect Perfect Love casteth out flesh as well as Feare yea true Love untill flesh be cast out preserveth feare for its Assistant and fellow helper the flesh would soone make Love a wanton and intice her unto folly did not feare dissolve the inchantment and protect her Chastity Of this last Division of the 34. Section there are two parts The first Confirmative of what was spoken before concerning the usefullnesse of the Feare of Hell punishment for the furthering of the Saints Obedience The other Responsatory to what is urged to the contrary from 1 John 4. 18. Perfect Love casteth out Feare For the first it is granted that there are those two contrary principles of Flesh and Spirit Corruption and Grace in the hearts of all even even the best and most eminent Saints whilst they continue here below But that these two should be principles acting themselves in their Obedience the one moved incited and stirred up by Love the other from the Feare whereof we are speaking is a Fleshly Darke Anti-evangelicall conceit That the principle in Believers which the Scripture calls Flesh Corruption needs incitement to Obedience or is to be incited there unto as is affirmed is no lesse corrupt than what was before mentioned Looke whatsoever Influence Flesh or Corruption hath into any of our Obedience so far that Obedience is vitiated corrupted rendered uncleane and unacceptable before God The Flesh is to be crucified slaine destroyed not stirred up and provoked to Obedience being indeed Disobedience in the Abstract enmity to God You may as well perswade darkenesse to shine as the Flesh to Obâ—y It is not a foole as that Allusion bespeakes it from Prov. 26. 3. that would ever and anon be unruly were not a rod shaken over him but it is folly it selfe that is not to be cur'd but kill'd not stirred up but mortifyed How that is to be done hath been formerly at large declared It is by the Spirits bringing the Crosse and power of the death of Christ into the heart of the sinner and not by any consideration of Hell and punishment that we can take upon our selves which never did nor never will fortify any sinne to the end of the world that this worke is to be wrought Secondly that which is added of God's bountifull provision for the Perseverance of the Saints by ingaging the passion of Feare as well as Love is of no better a frame or Constitution than that which went before That our gratious Father hath made fuller larger and more certaine provision for our Perseverance than any can be afforded by the ingaging of our passions by consideration of punishment or reward I hope hath been sufficiently demonstrated And if Mr Goodwin intend no more by his Love and Feare of God than the ingaging of those naturall passions in us by the consâ—derations intimated I shall not be Rivall with him in his Perswasion The Love we intend is a Fruit of the Spirit of God in us and the Feare contended about of the Spirit of Bondage which though it be not pressed on us as our duty yet we hope that bountifull provision is made for our Perseverance as shall effectually support and preserve us to the end Blessed be his name his Saints have many better Guardians and keepers then a bondage frame of Spirit upon the account of the wrath to come from whence they are delivered by Christ They are in his own hand and in the hand of his Sonne and are kept through Faith by his power to Salvation If this be the end of Mr Goodwin's Preaching the threatnings of God at any time viz. that the naturall passion of Feare being stirred up with the apprehensions of Hell the Flesh that is in Man may be incited to obedience I hope he hath not many consenting with him in the same intendment Thirdly To an Objection framed from 1 Ioh 4. 18. That perfect Love casts out feare §. 62. First That it may be so but whose Love is perfect Secondly That Love cherisheth Feare untill the Flesh be quite cast out Thirdly That the Flesh would make Love wanton and intice it to folly did not Feare dissolve the inchantment But First Though Love be not perfect to all degrees of Perfection here yet it may have yea it hath in the Saints the perfection of Uprightnesse and Sincerity which is all that is here intended and all that is required to it for the casting out of that Tormenting Feare of which the Apostle speaks Feare saith he hath torment And if our Love cannot amount to that perfection as to cast it out it being only to be cast out thereby it is impossible we should ever be freed from Torment all our daies or be fill'd with joy Consolation in believing which would frustrate the glorious designe of God which he hath sworne himselfe willing to pursue Heb 6. 13. and the great End of the death of Christ which he hath perfectly accomplished Heb 2. 15. Secondly It is true there is a Feare that Love cherisheth the Feare that God hath promised in the Covenant of Grace to preserve in our hearts all our daies But to say it cherisheth the Feare we speake of and which the Holy Ghost in this place intendeth is expressely to make the Holy Ghost a lyar and 〈◊〉 contradict him to his face Thirdly What Love in us is that that the Flesh can or may intice to follyâ— Are the fruits of the Spirit of God Graces of his own working and creating in us of such a Temper and Constitution as that they may be inticed to uncleannesse and folly And is it possible that such a thought should enter into the heart of
their comportments with him in his higher and farther application they become filled with the spirit according to the expression of the Apostle Be ye filled with the spirit i.e. follow the spirit close in his present motions and suggestions within you and you shall be filled with him i.e. ye shall find him moving and assisting you upon all occasions at a higher and more glorious rate Ans. First what this joyning of our Wills of the spirit is was in part manifested before The Will of the spirit is that we be mortified His motions hereunto are his perswasions that we be so To joyne our Wills to his is in our Will to answer the Will of the spirit that is upon the spirits motions we mortify our selves By this also he tells us we draw or obtaine farther strength or assistance from the spirit for that worke which we have done already but how so why he tells you afterward that this is the Law of the Spirit It seems then that by doing one thing we obtaine or procure the assistance of the spirit for another and that by a Law I aske by what Law by the Law of workes by that Law the Apostle tells you that we doe not at all receive the spirit therefore by a parity of Reason we obtaine not any farther supplies from him by that Law By the Law of Faith or Grace that Law knows nothing of such termes as that we should by any acting of ours procure the Holy Spirit of God which he freely bestowes according to the maine tenour of that Law Farther How is this second grace obtained and what is the Law of the Spirit therein is it obtained ex congruo or ex condigno produce the Rule of Gods proceeding with his Saints or any of the sonnes of men in the matter of any gratious behovement of his and you will out-doe what ever your Predecessors whether Pelagians Papists Arminians or Socinians could yet attaine unto Our Lord hath told us that without him we can doe nothing yea all our sufficiency is of God and without him we cannot think a good thought that he workes in us to will and to doe not only beginning but perfecting every good worke fulfilling in us all the good pleasure of his goodnesse and the work of Faith with power ascribing the whole of the great work of Salvation to Himselfe and his Holy Spirit working freely and gratiously as he wills and pleaseth Of this order of his dealing with men that his first or preventing Grace should be free but his subsequent Grace procured by us and bestowed on us according to our working and cooperation with his first grace invented by Pelagius Iulianus and Celastinus and here introduced a new by M. Goodwin he informes us nothing at all In briefe this whole discourse is the meere Pelagian figment wrapt up in generall clowdy expressions with allusions to some Scripture Phrases which prophane as well as erring spirits are prone to concerning the bestowing of the Grace of God according to the differing deportments and deservings of men differencing themselves from others and in comparison of them holding out what they have not received But Secondly §. 21. to Answer the first and gentle motions of the spirit is to be led by him and then we shall be filled by the spirit But how doth M. Goodwin prove that to be led by the spirit is to answer his first gentle motions and thereby to obtaine his farther and more glorious actings and perswasions Is it safe thus to make bold with the word of God or is not this to wrest it as ignorant and unstable men doe unto perdition Saints being led by the spirit of God and walking after the spirit are in Rom 8. expressions of that Effectuall sanctification exerting it selfe in their conversation and walking with God which the spirit of God worketh in them and which is their duty to come up unto in opposition to living or walking after the flesh If this now be attained and the Saints come up unto it antecedently to the subsequent Grace of the Spirit what is that subsequent grace which is so gloriously expressed and wherein doth it consist Neither doth that expression of led by the Spirit hold out the concurrence or comportment of their Wills as it is phrased with the gentle motion of the spirit but the powerfull and effectuall Operation of the spirit as to their Holinesse and walking with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not they comport or concurre with the Spirit in his motions but by the spirit they are acted and carried out to the things of God Neither hath this any relation to or coherence with that of the Ephesians 5. 18. % Be filled with the spirit neither is there any such intendment in the expression as is here intimated of a promise of receiving more of the spirit on condition of that compliance concurrence and comportance with his motions as is intimated That the spirit is sometimes taken for his Graces sometimes for his Gifts habitually sometimes for his actuall operations is known The Apostle in that place disswading the Ephesians from turning aside to such carnall sinfull Refreshments as men of the world went out unto bids them not be drunke with Wine wherein is excesse but to be filled with the Spirit to take their refreshment in the joyes of the spirit speaking to themselves in Psalmes and Hymnes and spirituall Songs v. 20. Could I once imagine that M. Goodwin had the least thought that indeed there was any thing in the Scripture looking towards his intendment in the producing of it I should farther manifest the mistake thereof To play thus with the word of God is a liberty we dare not make use of yet Thirdly he concludes That the reason why Believers are overcome by the Lustings of the flesh is not because the Spirit is not stronger than the flesh but because men have more will to harken to the Lusts of the Flesh than to the Spirit Fortunam Priami cantabo nobile bellum This is the issue of all the former swelling Discourse mens sinnes are from their owne willes and not because the Spirit is not stronger than the flesh And who ever doubted it the Conclusion you were to prove is That Believers sinne with their whole will and full consent of their wills and that the new principle that is in them doth not cause their wills to decline from acting in sinne to the just efficacy of all their strength and vigour But of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the insinuation in that expression of the Will hearkening to the lusts of the flesh and not the lusting of the Spirit in a sovereigne indifferency to both and a liberty for the performance of either in a way exclusive of good or vicious habituall Principles of operation in the will it selfe I shall not now divert to the consideration of What else remaines in this Section §. 22. either doth not concerne the businesse
's added to put some colour and glosse upon this Assertion viz. That such persons as are affirmed to be so separated from the Body of Christ do voluntarily disfaith as 't is called themselves is not to the purpose in hand For 1. The question is about the thing it selfe whereunto this Answer de modo is not satisfactory 'T is urged by the Argument that it cannot be allowed any way the answer is t is done this way 2. Were Mr Goodwin desired to explaine unto us the manner how Believers voluntarily do or may disfaith themselves I suppose he would meet with no small difficultyes in the undertaking However this sounds handsomely 3. That they should so disfaith themselves through sinne and wickednesse without being overcome by the temptations of Sathan and the power of the enemyes with whom they have to do and wrestle doubtlesse will not be affirmed whilst they continue in their right witts and if they loose them t will be difficult to manifest how they can voluntarily disfaith themselves The state wherein they are described to be by Mr Goodwin and the considerations which for their preservation he allowes them should not me thinkes suffer him to suppose that of their owne accord without provocations or temptations they will wilfully ruine their owne soules Now that Believers should by the power of any Temptation or opposition whatever or what affliction soever arrising against them be prevailed upon to the losse of their Faith and so to their dismembring from Christ is that which is objected as an unseemely uncouth thing which in this Answer Mr Goodwin earnestly begges may not be so esteemed and more he adds not as yet The following Discourse § 42. wherein he pursues the businesse in hand is so pretty as that I cannot but once more present it to the Reader Saith he As to a politicke or civill corporation 't is better that the Governers should permit the members respectively to go or be at liberty that so they may follow their businesse and occupations in the world upon the better termes though by occasion of this liberty they may behave themselves in sundry kinds very unworthily than it would be to keepe them close prisoners though hereby the said inconveniences certainly be prevented in like manner 't is much better for the Body of Christ and for the respective members of it that he should leave them at liberty to obey and serve God and follow the important affairs of their soules freely and without any Physicall necessitation though some do turne this liberty into wantonnesse and so into destruction than I would be to deprive them of this liberty and to cause and constraine them to any course whatsoever out of necessity though 't is true the committing of much sinne and iniquity would be prevented hereby in many the dismembring of the body of Christs Apostles by the Apostacy of Judas was no disparagement either to Christ himselfe or it Ans. The summe of the whole discourse is that the Lord Jesus Christ hath no way to keepe and secure his members to himselfe that none of them perish but by taking away their liberty which rather than do 't is more to his honour to let them abuse it to their everlasting destruction to this end sundry sine supposalls are scattered through the whole Discourse As 1. That the liberty of Believers is a liberty to sinne which they may abuse to their owne destruction The Apostle is of an other mind Rom. 6. 17 18 19. God bethanked that ye were the servants of sinne but ye have obeyed from the heart that forme of Doctrine which was delivered to you being then made free from sinne ye became the servants of Righteousnesse c. 2. That there is no reall efficacy of Grace that will certainely fulfill in Believers the good pleasure of Gods Goodnesse and bring forth the fruits of an abiding Holinesse but what must needs deprive them in whom it is of their liberty and suitably hereunto 3. That God having through Christ made his Saints Spiritually free frō sin unto Righteousness so that with the utmost liberty that they are capable of as Creatures they shall surely do good cannot by his Spirit continue them in that condition infallibly without the destruction of their liberty 4. That the Spirituall operation of God in with the wills of men induceth a necessitation as to their manner of operation that they must act on that account as necessary not as free Agents with such other the like supposals which are so many grosse figments whereof M. G. shall be able to prove no one to Eternity For the removeall then of all the fine words here tendered out of our way it may suffice to tell their Author that he who is made Redemption to his Saints that sets them free from their bondage to sinne by his Spirit which is allwayes accompanied with Liberty and makes them willing ready and free to Righteousnesse and Holinesse in the day of his power towards them whose effectuall Grace enlargeth and improves all their facultyes in their operations with the choicest attendences as to the manner their of working can and doth by in and with the perfect exercise of their liberty keepe them to himselfe in their union and communion with him for ever That this pretended liberty unto sinne is a bondage from which Christ frees his Saints neither is any thing that can be imagined more derogatory to the glory of his Grace than to affirme that he cannot keepe those committed to him infallibly to the end without depriving them of the liberty which they have alone through him Of Physicall necessitation enough hath been spoken before Judas was never a member of the Body of Christ or of Christ in the acceptation whereof we speake By the body of the Apostles is intended only their number of which Judas though he was never of that body whereof they were members was one Farther the wickednesse of this Apprehension §. 43. that Christ should loose any of those who are true and living members of his Mysticall body is aggravated upon the accovnt of that state and condition whereinto he parts with them They being thereby made members of Sathan and his Kingdome God and the Divell so interchanging Children to the great dishonour and reproach of his name to his M. Goodwin replyes in the 28. Section For the interchange of members between Christ and Sathan the Scripture presenteth it as a thing possible yea as frequent and ordinary know ye not saith the Apostle that your Bodyes are the members of Christ Shall I then take the members of Christ and make them the members of an harlot in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. taking away the members of Christ shall I make them c. meaning that true Believers who only are the members of Christ disrelate themselves to him cease to be members of his body whilst they live in a course of
condition They are no lesse obnoxious to that death from whence our Regeneration is a delivery by the bestowing of a new Spirituall life than a sinner of an hundred yeares old A returning to this condition it seemes is Regeneration Quantum est in rebus inane Thirdly The qualifications of Infants not Regenerated are meerely negative and that in respect of the acts of sinne not the habituall seed and root of them for in them dwells no good that in respect of these qualifications of Innocency that are in them by nature Antecedent to any Regeneration all which are resolved into a Naturall impotency of perpetrating sinne they are accepted in Grace and favour with God had been another new notion had not Pelagius and Socinus before you fallen upon it without Faith it is impossible to please God Heb. 11. 6. And his wrath abides on them that Believe not Iohn 3. 36. That Infants have or may have Faith and not be regenerated will scarcely be granted by them who believe the Spirit of Christ to cause Regeneration where he is bestowed Tit. 3. 5. And all Faith to be the Fruit of that Spirit Gal 5. 26 27. Farther for the qualifications of Infants by Nature how are they brought cleane from that which is uncleane Are they not conceived in sinne and brought forth in iniquity Or was that Davids hard case alone If they are borne of the flesh and are flesh if they are uncleane how come they to be in that estate upon the account of their Qualifications accepted in the Love and favour of him who is of purer eyes than to behold iniquity If this be the Doctrine of Regeneration that M. G. preaches I desire the Lord to blesse them that belong unto him in a deliverance from attending thereunto Of the Effects of the death of Christ in respect of all children I shall not now treat That they should be saved by Christ not washed in his Bloud not sanctifyed by his Spirit which to be is to be Regenerate is another new notion of the new Gospell The Countenance which Mr Goodwin would begge to his Doctrine from that of our Saviour to his Disciples Except ye be turned and become as little Children ye cannot enter into the Kingdome of God reproving their ambition and worldly thoughts from which they were to be weaned that they might befit for that Gospell state imployment whereunto he called them wherein they were to serve him does no more advantage him nor the cause he hath undertaken than that other caution of our Saviour to the same persons to be wise asserpents innocent as Doves would do him that should undertake to prove that Christians ought to become pigeons or snakes Thus much then we have learned of the mind of M. G. by this digression 1. That no children are Regenerate 2. That they are all accepted with God through Christ upon the account of the good Qualifications that are in them 3. That Regeneration is a mans returing to the state wherein he is borne And having taken out this Lesson which we shall never learne by heart whilst we live we may now proceed I shall only adde to the maine of the businesse in hand §. 49. that so long as a man is a child of God he cannot he need not to repeat his Regeneration But that one who hath been the child of God should cease to be the child of God is somewhat strange How can that be done amongst men that he should cease to be such a mans sonne who was his sonne Those things that stand in Relation upon any thing that is past and therefore irrevocable cannot have their beings continued and their Relation dissolved it is impossible but that cause and effect must be related one to another such is the relation between Father and Sonne The foundation of it is an act past and irrevocable and therefore the Relation it selfe is indissoluble Is it not so with God and his Children when they once stand in that Relation it cannot be dissolved But of these things hitherto To proceed with that place of Scripture which I laid as the foundation of this discourse §. 50. The generall way of Lusts dealing with the soule the bringing forth of sinne whereof there are two acts expressed v. 14. the one of drawing away the other inticing is to be insisted on Upon the first the person tempted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn off or drawne away and upon the second he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inticed or intangled The First stirring of sinne is to draw away the soule from what it ought to be fixed upon by its rising up irregularly to some delightfull object For a man to be drawne away by his lust is to have his Lust drawne out to some object suited to it wherein it delighteth Now this drawing away denoteth two things 1. The turning of the soule from the actuall rectitude of its frame towards God Though the soule cannot alwayes be in actuall Exercise of Grace towards God yet it ought alwayes to be in an immediate readinesse to any Spirituall duty upon the account whereof when occasion is administred it doth as naturally goe forth to God as a vessell full of water floweth forth when vent is given unto it Hence we are commanded to pray alwayes Our Saviour giveth a Parable to instruct his Disciples that they ought to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 1. And we are commanded to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ceasing or intermission 1 â—hess 5. 17. Which the same Apostle in an other place calleth praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place namely as occasion is administred It is not the perpetuall exercise of this duty as the Iewes some of them have ridiculously interpreted the first Psalme of reading the Law day and night which would shut out and cut off all other dutyes not only of mens Callings and Employments as to this Life but all other dutyes of the wayes worship of God whatever But it is only the readinesse and promptitude of the heart in its constant frame to that necessary duty that is required Now he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lust is drawne off from this frame that is he is interrupted in it by his lust diverting unto some sinfull object And as to this particular there is a great difference betwixt the sinning of Believers and those who arise not beyond that height which the power of Conviction beareth them oftentimes up unto For 1. The maine of a true Believers watching in his whole life § 51. and in the course of his walking with God is directed against this off-drawing from that habituall frame of his heart by lust and sinne His great businesse is as the Apostle telleth us to take the whole armour of God to him that sinne if it be possible may make no approach to his soule Eph. 6. 13. It is to keepe up their spirits to a hate of
Believers Againe if true Believers shall live and continue to the saving of their soules in opposition to them that fall away to perdition then they shall certainly persevere in their Faith for these two are but one the same but that true Believers shall live believe to the saving of their soules in opposition to them that draw back or subduct themselves to perdition is the assertion of the Holy Ghost Ergo I presume by this time Mr Goodwin is plainly convinced that indeed he had as good yea and much better for the Advantage of his cause in hand have let his witnesse have abode in quietnesse and not entreated him so severely to denounce judgment against that Doctrine which he seekes by him to confirme Sect. 32. §. 41. the parable of the stony ground Mat. 13. 20 21. comes next to consideration the words chosen to be insisted on are in the verses mentioned but he that received the seed into stony places is he that heareth the Word anon with joy receiveth it yet hath be not root in himselfe but dureth for a while c. That by the stony ground is meant true Believers is that which Mr Goodwin undertakes to prove but how in his whole Discourse I professe I perceive not I must take leave to professe that I cannot finde any thing looking like a prâ—â—fe or Argument to evince it from the beginning to the end of this Discourse though something be offered to take off the arguments that are used to prove it to be otherwise doth Mr Goodwin think that men will easily Believe that Faith which hath neither root fruit nor continuance to be true and saving Faith doubtlesse they might have very low apprehensions of saving faith union with Christ justification sanctification adoption c. wherewith it is attended who can once entertaine any such imagination that which is tendered to induce us to such a perswasion may briefly be considered Saith he Sect. 32. §. 42. Now those signified by the stony ground he expressely calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Persons who continue for a time or a season i.e. as Luke explaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who believe for a season so that those who only for a time believe and afterward make defection from Christ and from the Gospell are neverthelesse numbred and ranked by him amongst Believers The words in Luke are very particular They on the Rock are they which when they heare receive the word with joy and those have no root which for a while Believe and in time of temptation fall away From whence it appeares that the hearers here described are not compared to the Rock or stony ground for the hardnesse of their hearts for as much as they are said to receive the word with joy which argues an ingenuity and teachablenesse of spirit in them and is elsewhere viz. Acts 2. 41. taken knowledge of by the Holy Ghost as an Index or signe of a true Believer but for such a Property Disposition or Temper as this viz. not to give or afford the word so received a radication in their hearts and soules so intimous serious and solid which should be sufficient to maintaine their beliefe of it and good affections to it against all such occurrences in the World which may oppose or attempt either the one or the other Ans. 1. The first Reason intimated is that they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a terme given them plainly to distinguish them from true Believers men that make a profession for a season expressly opposed to them who receive the word in good and honest hearts if the word had denoted any excellency any thing that was good in them then there had been some pretence to have insisted on it to prove them true Believers But to demonstrate the truth of their Faith from their Hypocrisy and their excellencies from that which expressely denotes their unworthinesse is a strange way of arguing They are persons saith our Saviour that make profession for a little while and then decay not like them who receive the Word in good and honest soules therefore saith M.G. they are true believers but 2. In Luke they are said to Believe for a season Mr Goodwin is not now to learne how often in the Scripture they are said to believe who only professe the Faith of the Gospell though the root of the matter be not in them that of John 2. 23 24 25. may suffice for undenyable instance or John 6. 64. may farther expound it their believing for a season is but the lifelesse worthlesse fruitlesse profession for a season as their destruction from the good ground doth manifest But 3. They are said to receive the word with joy which argues ingenuity and tractablenesse of spirit in them No more than in Herod who heard the Word gladly or in the Jewes when the preaching of Ezechiel was pleasant or desirable to them or those described Isai. 58. 2. % who sought God dayly and delighted to know his wayes in the middest of the abominable practices From the similitude it selfe He yet farther attempts this uncouth Assertion But as the blade which springs from one and the same kind of seed as suppose from Wheat or any other graine though sown in different yea or contrary soyles is yet of the same species or kind the nature of the soyle not changing the specified nature of the seed that is sowne in it and God giving to every seed it s owne body of what temper so ever the ground is where it is sown in like manner that Faith which springs from the same seed of the Gospell must needs be of one and the same nature and kind though this seed be sowne in the hearts of never so differing a constitution and frame the temper of the heart be it what it will be not being able specifically to alter either the Gospell or the naturall fruit issuing from it And as a blade or eare of Wheate though it be blasted before the Harvest is not hereby proved not to have been a true blade or eare of wheate before it was blasted in like manner the withering or decay of any mans faith by what meanes or occasion soever before his death doth not prove it to have been a false counterfeit or Hypocriticall Faith or a Faith of any other kind than that which is true reall and permanent unto the end Ans. 1. It hath been formerly observed that sâ—militudes are not argumentative beyond the extent of that particular wherein their nature as such doth consist The intendment of Christ in this Parable is to manifest that many heare the word in vaine and bring forth no fruit of it at all of these one sort is compared to stony ground that brings forth a blade but no fruit no fruit is no spirit though there be a blade or no blade the difference between the ones receiving of seed and the others manifested by our Saviour in this Parable is