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
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
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
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
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
these persons and their Judgment in the point under debate more afterwards For the thing it selfe last proposed on what foot of account it is placed and on what foundation asserted The Treatise it selfe will discover That the thing aymed at is not to be straightned or restrained to any one peculiar Act of grace will easily appear The main foundation of that which we plead for is The Eternal purpose of God which his owne nature requireth to be absolutely immutable and irreversible The Eternal Act of the will of God designing some to salvation by Christ infallibly to be obtained for the Prayse of the glory of hu grace is The Bottome of the whole Even that foundation which standeth for ever having this seale The Lord knoweth who are his For the Accomplishment of this eternal purpose and for the procurement of all the good things that lye within the compass of it 's in tendment are The Oblation and Intercession the whole mediatory undertaking of Chist taking away sinne bringing in Life and immortality interposed giving further causal influence into the truth contended for In him and for his sake as God graciously powerfully and freely gives his Holy Spirt faith with all the things that accompany salvation unto all them whom he accepts and pardons by his being made sinne â—or them and Righteousness unto them so he takes them therby into an everlasting Covenant that shall not be broken and hath therein given them innumerable promises that he will continue to be their God for ever and preserve them to be and in bâ—ing his people to this end because the principle of Grace and living to him as in them inherent is a thing in i'ts own nature changable and lyable to failing he doth according to his promise and for the Acccomplishment of his purpose dayly make out to them by his Holy Spirit from the great treasury and store-house thereof the Lord Jesus Christ helps and supplies encreasing of faith Love and Holiness recovering them from falls healing their back-slidings strengthening them with all might according to his glorious power unto all patience and long suffering with joyfulness so preserving them by his power through faith unto salvation And in this way of delivering the doctrine contended about it is clearly made out that the disputes mentioned are as needless as groundless so that we shall not need to take them into the state of the controversy in hand though I shall have occasion once more to reflect upon them when I come to the consideration of the doctrine of the School-men in reference to the opinion proposed to debate The mayne of our enquiry is after the Purpose Covenant and promises of God the undertaking of Christ the supplies of Grace promised and bestowed in him on which accounts we doe assert and maintaine That all true Believers who are in being so interested in all those causes of preservation shall infallibly be preserved unto the end in the favour of God and such a course of Gospel obedience as he will accept in Jesus Christ. That as was formerly sayd which at present I ayme at in Reference to this Truth is to declare it's Rise and Progress it 's course and opposition which it hath found in several Ages of the Church with it's state and condition at this day in respect of Acceptance with the people of God It 's rise with all other divine truths it owes only to Revelation from God manifested in the Scriptures of the Old and new Testament some of the most eminent places wherein it is delivered in the old Testament are Gen 3. 17. chap 17. 1. Deut 33. 3. Josh 1. 5. 1 Saw 12. 22. Psal 1. 3. Psal 23. 4 6. Psal 37. 39 40. Psal 52. 8 9. Psal 89. 31 32 33 34 35. Psal 33. 9 10 11. Psal 92. 13. c. Is 27. 3 4. Is 46. 4. Is 59. 21. Is 54 9. 10. Is 4. 4 5. Is 40. 27 28 26 30. Is 43. 1 2. 3 4 5 6 7 8. Jer 3 3 31 32 33 34. Jer 32. 38 39. 40. Ezek 36. 25 26 27. Hosea 2. 19 20. Zach 10. 12. Mal 3. 6 with innumerable other places In the new Testament God hath not left this truth and work of his Grace without witness as in sundry other places so it is testified unto Math 6. 13. Mat 7. 24 25 Mat. 12. 20. Mat 16. 18. Mat 24. 24. Luk 1. 70 71 72 73 74 75. Luk 8. 5 8. Luk 22. 32. Joh 3. 36. Joh. 4. 13 14 16. Joh. 5. 24. Joh 6. 35 36 37 38 39 57. Joh 7. 38. Joh 8. 35 Joh 10. 27 28 29 30. Joh 13. 1. Joh 14 15 16 17. Joh 16. 27 Joh 17. throughout Act 2. 47. Act 13 48. Ro 6. 14. Rom 8. 1 16 17 28 29 30 31 32 33 34 c. 1 Cor 1. 8 9. 1 Cor 10. 13 14. 1 Cor 15. 49 58. 2 Cor 1. 21. Eph 1. 13 14. Eph. 3. 17. Eph 4 30. Eph. 5. 23. Gal 2. 20 Phil 1. 6. Phil 2. 13. 1 Thes 5 24. 2 Tim 4. 17 18. Tit 1.1 Heb 6. 19. Heb 10. 38 39. Heb 12. Heb 9. 14. Heb 13. 5 21. 1 Pet. 1. 2 3 4 5. 1 Joh. 2. 19 24. 1 Joh 3. 9,19 1 Joh. 5. 14 18. Jude 1 Rev 20. 6. So plentifully hath the Lord secured this sacred Truth wherein he hath enwrapped so much if not as in the meanes of conveyance the whole of that peace consolation and Joy which he is willing the heires of promise should receive Whether the faith hereof thus plentifully delivered to the Saints found Acceptance with the primitive Christians to the most of whom it was given not only to believe but also to suffer for Christ to me is unquestionable And I know no better proof of what those first Churches did believe than by shewing what they ought to believe which I shall unquestionably be perswaded they did believe unless most pregnant Testimony be given of their Apostacy That Paul believed it for himselfe and concerning others is evident Ro. 8. 38 39. 1 Cor. 1. 8 9. Phil 1. 6. Heb. 6. 9 10 are sufficient proof of his faith herein That he built up others in the same perswasion to the enjoyment of the same peace and Assurance with himselfe is undenyable And if there be any demonstration to be made of the beliefe of the first Christians of any evidence comparable unto this I shall not deny but that it ought to be attended unto But that we may not seem willing to decline the Consideration of what those who went before us in the several Ages and Generations past apprehended and have by any means communicated unto us of their thoughts about the businesse of our contest having no reason so to be I shall after a little preparation made to that work present the Reader with something of my Observations to that end and purpose Of the Authority of the Ancients in matters of Religion and worship of God of the Right use and
free and that they are so proved all flowing from the first great Promise of giving a Redeemer 6. How they are discoveries of Gods good-will How made to Sinners consequentiall Promises made also to Believers 7. Given in and through Christ in a Covenant of Grace Their certainty upon the Account of the engagement of the Truth and Faithfulnesse of God in them of the maine matter of these promises Christ and the Spirit 8. Of particular Promises all flowing from the same Love and Grace 9. Observations of the Promises of God subservient to the End intended 1. They are all true and faithfull the ground of the Assertion 2. Their accomplishment alwaies certaine not alwaies evident 3. All conditionall Promises made good and how 10. 4. The Promise of Perseverance of two sorts 5. All Promises of our abiding with God in Faith and Obedience absolute The vanity of imposing conditions on them discovered 6. Promises of Gods abiding with us not to be separated from Promises of our abiding with him 7. That they doe not properly depend on any condition in Believers demonstrated instances of this Assertion given 8 Making them conditionall renders them voyd as to the Ends for which they are given given to persons not Qualifications 11. The Argument from the Promises of God stated 12. Mr G's Exceptions against the First Proposition cleared and his Objections Answered The Promises of God alwaies fulfilled Of the Promise made to Paul Acts 27. 24. c. Good men make good their Promises to the utmost of their abilities The Promise made to Paul absolute and of infallible accomplishment Of the promise of our Saviour to his Disciples Mat. 19. 28. Who intended in that Promise not Judas the accomplishment of the Promise The Testimony of Peter Martyr Considered The conclusion of the forementioned Objection 13. The ingagement of the Faithfulnesse of God for the accomplishment of his Promise 1 Cor. 1. 9. 1 Thes. 5. 23 24. 2 Thes. 3. 3. 14. The nature of the Faithfulnesse of God expressed in the foregoing places inquired into perverted by M. G. His notion of the Faithfulnesse of God weighed and rejected what intended in the Scriptures by the Faithfulnesse of God The close of the confirmation of the proposition of the Argument proposed from the Promises of God 15. The assumption thereof vindicated The sence put upon it by M. G. The Question begged THe consideration of the Promises of God §. 1. which are all branches of the forementioned Roote all streaming from the fountain of the Covenant of Grace is according to the method proposed in the next place incumbent on us The Argument for the Truth under contest which from hence is afforded and used is by Mr Goodwin termed the first-borne of our strength cap. 11. Sect. 1. pag. 225. and indeed we are content that it may be so accounted desiring nothing more ancient nothing more strong effectuall and powerfull to stay our soules upon then the Promises of that God Heb. 6. 18. Titus 1. 2. who cannot lye I shall for the present insist only on those which peculiarly assert and in the name and Authority of God confirme that part of the Truth we are peculiarly in Demonstration of namely the Unchangeable stability of the Love and Favour of God to Believers in regard whereof he turneth not from them nor forsaketh them upon the Account of any such Interveniences what ever as he will suffer to be interposed in their communion with him leaving those wherein he gives Assurance upon Assurance that he will give out unto them such continuall supplies of his Spirit and Grace that they shall never depart from him to their due and proper place I am not unacquainted with the usuall Exception §. 2. that lyeth against the Demonstration of the Truth in hand from the Promises of God to wit that they are conditionall depending on some things in the Persons themselves to whom they are made upon whose change or Alteration they also may be frustrated and not receive their accomplishment Whether this plea may be admitted against the particular Promises that we shall insist upon will be put upon the tryall when we come to the particular handling of them For the present being resolved by Gods Assistance to pursue the Demonstration proposed from them it may not be amisse yea rather it may be very usefull to insist a little upon the Promises themselves their Nature and Excellency that we may be the more stirred up to enquire after every Truth sweetnesse of the Love Grace and kindnesse they being the peculiar way chosen of God for the manifestation of his good will to sinners that is in them and I shall doe it briefely that I may proceed with the businesse of my present Intendment Gospell Promises then are §. 3. 1. The free and gracious dispensations and 2. Discoveries of Gods good will and Love to 3. Sinners 4. through Christ 5 In a Covenant of Grace 6. Wherein upon his Truth and Faithfulnesse he engageth himselfe to be their God to give his Sonne unto them and for them and his Holy Spirit to abide with them with all things that are either required in them or are necessary for them to make them accepted before him and to bring them to an enjoyment of him I call them Gospell Promises § 4. not as though they were onely contained in the Bookes of the New Testament or given only by Christ after his coming in the flesh Gen. 3. 14 15 Gal. 3. 17. for they were given from the beginning of the World or first entrance of sinne Titus 1. 2. and the Lord made plentifull provision of them and by them for his People under the Old Testament but only to distinguish them from the Promises of the Law which hold out a word of Truth Faithfulnes engaged for a reward of Life to them that yeeld obedience thereunto there being an indissolveable connexion between entring into life and keeping the Commandements and so to manifest Gal. 3. 12. Luk. 2. 10. that they all belong to the Gospell properly so called Ephes 2. 15. or the tidings of that peace for sinners which was wrought out Isa. 52. 7. and manifested by Jesus Christ. 2. Farther I doe not give this for the description of any one single individuall Promise as it lyeth in any place of Scripture as though it expresly contained all the things mentioned therein though vertually it doth so but rather to shew what is the designe ayme and good will of God in them all which he discovers and manifests in them by severall parcells according as they may be suited to the Advancement of his Glory in reference to the persons to whom they are made Upon the matter all the Promises of the Gospell are but one and every one of them comprehend and tender the same Love the same Christ the same Spirit which are in them all None can have an interest in any one but he hath
would be impossible they should once imagine that of it selfe it is apt to draw the Spirits of men into a neglect and contempt of God 2. As the end of God intended in giving that assurance to the effecting whereof it is exceedingly operative and effectuall so you have it Luke 1. 74 75. This is the intendment of God in confirming his Oath and Promise unto us that he may grant unto us that wee being delivered out of the hands of our enemies might serve him without feare in righteousnesse and holinesse all the daies of our lives Now though these forementioned with many other Texts of Scripture are plaine evident and full to the businesse we have in hand yet the Adversaries of this truth having theirhands so full with them that are commonly urged that they cannot attend unto them I shall not need to spend time in their vindication from exceptions which none that I know have as yet brought in against them though upon their principles they might possibly be invented but shall leave them to be mixed with faith according as God by his Spirit shall set them home upon the soules of them who doe consider them The whole 125. Ps. might in the next place be brought in §. 11. to give Testimony to the truth in hand I shall only take a Proofe from the first verses of it They that trust in the Lord shall be as mount Sion which cannot be removed as the mountaines round about Jerusalem so is the Lord round about his people from henceforth even for ever whereunto answereth that of Ps 37. 28. The Lord loveth judgment and forsaketh not his Saints they are preserved for ever as also Deut. 33. 3. Yea he loveth his people all his Saints are in thy hand In the verses named I shall a little fixe upon two things conducing to our purpose which are evidently contained in them 1. A Promise of Gods everlasting presence with his Saints Believers them that trust in him and their stedfastnesse thereupon they shall be as mount Sion that can never be removed and that because the Lord is round about them and that for ever 2. An allusive comparison of both these both their stability and Gods presence with them given for the encouragement of weake Believers with speciall regard to the dayes wherein the Promise was first made which actually also belongs to them on whom the ends of the World are fallen The Psalmist bids them as it were lift up their eyes and look upon mount Sion and the hills that were round about Jerusalem and tells them that God will as certainly and assuredly continue with them and give them establishment as those hills and mountaines which they beheld round about abide in their places so that it shall be as impossible for all the powers of Hell to remove them out of the Favour of God as for a man to pluck up mount Sion by the rootes or to overturne the foundations of the Mountaines that stand round about Jerusalem It is true the Holy Ghost hath speciall regard to the oppositions and Temptations that they were to undergoe from men but bears also an equall regard to all other meanes of separating them from their God It would be a matter of small consolation unto them that men should not prevaile over them for ever if in the meane time there be other more close and powerfull Adversaries who may cast them downe with a perpetuall destruction Some few considerations of the intendment of the place will serve for the inforcing of our Argument from this portion of Scripture 1. That which is here promised the Saints §. 12. is a perpetuall preservation of them in that condition wherein they are both on the part of God he is round about them even henceforth for ever and on their parts they shall not be removed that is from the state and conditon of acceptation with him wherein they are supposed to be but abide for ever and continue therein immoveable unto the end It is I say a plain Promise of their cōtinuance in that condition wherein they are with their safety from thence and not a Promise of some other good thing provided that they continue in that condition Their being compared to Mountaines and their Stability which consists in their being and Continuing so will admit no other sence As Mount Sion abides in its condition so shall they aud as the Mountaines about Jerusalem continue so doth the Lord his presence unto them 2. That expression which is used v. 2. is weighty and full to this purpose The Lord is round about his People henceforth and for ever What can be spoken more fully more pathetically Can any expression of men so set forth the truth which we have in hand The Lord is round about them not to save them from this or that incursion but from all not from one or two evills but from every one whereby they are or may be assaulted He is with them and round about them on every side that no evill shall come nigh them It is a most full expression of universall preservation or of Gods keeping his Saints in his Love and Favour upon all accounts whatsoever And that not only for a season but it is henceforth from his giving this Promise unto their Souls in particular and their receiving of it in all Generations according to their appointed times even for ever Some few exceptions §. 13. with a great surplusage of words and phrases to make them seeme some other things then what have been formerly insisted on againe and againe are advanced by Mr Goodwin to overturne this Sion and to cast downe the mountaines that are about Jerusalem Ch. 11. Sect. 9. pag 230 231 232. The summe of our Argument from hence as of the intendment of this place is this Those whom the Lord will certainly preserve for ever in the state and conditon of trusting in him they shall never be forsaken of him nor separated from him The latter clause of this Proposition is that which we contend for the whole of that whose proofe is incumbent on us of this the former part is a sufficient basis and foundation being comprehensive of all that is or can be required to the unquestionable establishment thereof from the Letter of the Text we assume But God will certainly preserve for ever all his Saints that put their Trust in him in their so doing that they shall not be altered or cast downe from that state and conditon Change but the figurative expressions in the Text and the Allusions used for the accommodation of their Faith in particular to whom this Promise was first given into other termes of a direct and proper significancy and the Text and the Assumption of our Argument will appeare to be the same whence the conclusion intended will undeniably follow unto this cleare deduction of the Truth contended for from this place of Scripture the Discourse ensuing in the place mentioned is opposed
Assertion is repeated that God will defend them in Heaven against all opposition Here where their oppositions are innumerable they may shift for themselves but when they come to Heaven where they shall be sure to meet with no opposition at all there the Lord hath engaged his Almighty power for their safety against all that shall arise up against them and this is as is said the naturall and cleare disposition of the Context in this place but Nobis non licet c. There are sundry other texts of Scripture which most clearely and evidently confirme the truth we have in hand which are all well worth our consideration for our consolation and establishment as also something of our labour and diligence to quit them from those glosses and interpretations which turne them aside from their proper intendment that are by some put upon them Amongst which 1 Cor. 1. 8 9. 1. Philip. 6. 1 Thess. 5. 24. Joh. 5. 24. ought to have place But because I will not insist long on any particulars of our Argument from the Promises of God here shall be an end CAP. VII 1. The Consideration of the Oath of God deferred 2. The method first proposed somewhat waved The influence of the mediation of Christ into God's free and unchangeable acceptance of Believers propoâ—ed Reasons of that proposall 3 4. Of the Oblation of Christ. Its influence into the Saints Perseverance All causes of separation between God and Believers taken away thereby Morall and efficient causes thereby removed 5. The guilt of sinne how taken away by the death of Christ Of the Nature of Redemption Conscience of sinne how abolished by the sacrifice of Christ Heb 10. 3 4 14. 6. Dan. 9. 24. opened Rom 2 34. 7. Deliverance from all sinne how by the death of Christ. The Law innovated in respect of the Elect. 8. The vindictive justice of God satisfied by the death of Christ How that is done Wherein satisfaction doth consist Absolute not conditionall 9. The Law how fulfilled in the Death of Christ. 10. The Truth of God thereby accomplished His distributive justice engaged 11. Observations for the clearing of the former assertions Whether any one for whom Christ died may dye in sinne The necessity of Faith and Obedience The Reasons thereof The end of Faith and Holinesse 12. The first Argument for the proofe of the former Assertions concerning the fruit and efficacy of the death of Christ Heb. 9. 14. The second The third The compact between the Father Son about the work of mediation 14. The Fourth Good things bestowed on them for whom Christ died antecedently to any thing spiritually good in them The Spirit so bestowed and Faith it selfe The close of those Arguments 14. Inferences from the foregoing discourse The Efficacy of the death of Christ and the necessity of Faith and Obedience reconciled Sundry considerations unto that end proposed All Spirituall mercies fruits of the death of Christ. 2. All the fruits of Christs death laid up in the hand of Gods Righteousnesse 3. The state of them for whom Christ died not actually changed by his death 4 On what account Believing is necessary 15. Christ secures the stability of the Saints abiding with God What is contrary thereunto how by him removed The World overcome by Christ as mannaged by Sathan in an enmity to the Saints 16. The compleat victory of Christ over the Devill The waies whereby he compleats his conquest The Rule of Sathan in respect of siâ—ners two fold 1. Over them 2. in them 17. The Title of Sathan to a rule over men judged and destroyed by Christ. The exercise of all power taken from him 18. The works of Sathan destroyed by Christ in and for his Elect. 19. The Holy Spirit procured by the death of Christ. 20. The giving of the spirit the great Promise of the New Covenant 21. This farther proved and confirmed 22. The perpetuall Residence of the Holy Spirit with Believers proved by the threefold testimony of Father Sonne and Spirit Isa 59. 21. The Testimony of the Father proposed and vindicated 23. Our Argument from hence farther cleared This Promise Absolute not Conditionall No condition rationally to â—e affixed to it The import of those words â—as for me â— To whom this Promise is made 24. That farther cleared not to all Israel according to the flesh 25. Mr G's Objections answered 26. The Testimony of the Sonne given to the perpetuall abiding of the Spirit with Believers Ioh 14. 16. opened The Promise in those words equally belonging to all Believers 27. Mr G's Objections answered No Promise of the Spirit abiding with Believers on his principle allowed The Promise given to the Apostles personally yet given also to the whole Church Promises made to the Church made to the individualls whereof it is constituted 28. The giving of this Promise to all Believers farther argued from the scope of the place And vindicated from Mr G's exceptions 29. The third Testimony of the Holy Spirit himselfe proposed to consideration His Testimony in sealing particularly considered 2 Cor 1. 22. Ephes 1. 13. 4. 30. Of the nature and use of Sealing amongst men The end aime and use of the sealing of the Holy Ghost 30. Mr G's Objections and Exceptions to our Argument from that sealing of the Spirit considered and removed 31. The â—ame farther carried on c THere remaines nothing for the confirmation of the first branch §. 1. or part of the Truth proposed but only the consideration of the Oath of God which because it ought certainly to be an end of all strife I shall reserve the handling of it to the close of the whole if God be pleased to carry us out thereunto that we may give The Oath of God its due Honour of being the last word in this Contest The order of our method first proposed would here call me to handle our Stedfastnesse with God and the Glory created upon our Grace of Sanctification But because some men may admire and aske whence it is that the Lord will abide so Stedfast in his Love towards Believers as hath been manifested upon severall accounts that he will besides what hath beene said before of his owne Goodnesse and Unchangeablenesse c. I shall now adde that outward consideration which lyes in the Mediation of Christ upon the account whereof he acts his owne Goodnesse and Kindnesse to us with the greatest advantage of Glory ad Honour to himselfe that can be thought upon Only I shall desire the Reader to observe that the Lord Jesus is an undertaker in this businesse of perfecting our Salvation and safegarding our Spirituall Glory not in one regard and respect only There is one part of his Ingagement therein which under the Oath of God is the close of the whole and that is his becoming a surety to us of his Fathers Faithfulnesse towards us and a suerty for us of our Faithfulnesse to him so that upon the whole matter the businesse on each side
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
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
them that are concerned therein And this I shall do in the Order that I have named giving the Preeminence unto their Obedience which more immediately respecting the Glory of God the honour of the Gospell is to be preferred before their Consolation yea though God should never afford his Saints any drop of that Consolation which we affirme to streame from the Truth discussed yet it is Honour unspeakable for them that he is pleased to admit them and inable them to do him Service in this life and it will be their infinite Consolation that they have done so to Eternity For the making our way cleare to the demonstration of that influence which the Doctrine of the Perseverance of the Saints hath into their Obedâ—ence and close-walking with God and so to manifest what weight is to be lay'd upon it on that Consideration I shall give some previous Observations which may direct and give us light in our passage both concerning Gospell Truths Gospell Obedience and Gospell Motives thereunto I hope it will not be thought amisse if I looke a little backwards to fortify and cleare this part of our progresse there being no concernement of our Doctrine that is more clamoured by the Adversaries of it nor can any respect of it or any Truth of God more causelessly meet with such entertainement as I hope will abundantly in the progresse of our businesse be evinced to the consciences of all who know indeed what it is to walke before God in a course of Gospell Obedience and who have their communion with the Father and his Sonne Jesus Christ. For the first 1. Every Truth revealed from God is to be received not only with Faith and Love but with equall Reverence to any that is revealed though we are not able to discerne such an immediate tendency unto usefullnesse in our Communion with him as in some others we may The formall Reason whereunto our Faith Love and Reverence unto the Word of God is resolved is that it is His Now this is common to the whole for he is the Author of every part and portion a like And though perhaps we may want some part of it at a lesse fatall price then some other yet to reject any one title or jot of it as that which is revealed of God is a sufficient demonstration that no one jot or title of it is received as it ought upon whatever this Title Inscription is Verbum Jehovae there must we stoope and bow downe our soules before it and captivate our Understandings to the obedience of Faith Whatsoever then may hereafter be spoken concerning the usefulnesse of the Truth under Consideration and that comparative regard which in respect of others ought on that account to be had thereunto doth not in the least exalt it as it is in it selfe in respect of Faith and Reverence due thereunto above any other Truth whatsoever that is in Scripture revealed 2. That next to the Revelation of God his Will and his Grace the grand immediate tendency of the whole Scripture is to worke them to whom the Revelation is made into a conformity to himselfe and to mould them into his owne Image All Scripture the Apostle tells us 2 Tim 3.16 is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all Good workes Hereunto all Scripture tends and is usefull profitable for this end And the Gospell is called the Truth that is according to Godlinesse Titus 1. 1. As the end of the Law is Charity out of a pure heart and a Faith unfained 1 Tim. 1. 5. That which in respect of the prime Author of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God 1 Thess. 2 13. and in respect of the principall matter of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Crosse 1 Cor. 1.18 in respect of its end and tendency towards us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Truth that is according to Godlinesse The Word is that revealed Will of God which is our Sanctification 1 Thess. 4. 3. and the Instrument whereby he workes our Holinesse according to that prayer of our Saviour Sanctifie them by thy Word thy Word is Truth John 17. 19. And that which when we are cast into the mould of our Obedience is in some measure wrought Rom. 6. 17 the substance also or matter being written in our hearts is the Grace and Holinesse promised unto us in the Covenant Jere. 31.33 And that this is the Improvement which ought to be made by Believers of every Gospell Truth or rather that it hath an Efficacy to this purpose the Apostle tells us 2 Cor. 3. 18. We all with open face beholding as in a glasse the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord By apprehensions of the glorious Truths discovered in the glasse or mirror of the Gospell we are changed and moulded into the frame and Image therein discovered by the power of the Spirit effectually accompanying the Word in the dispensation thereof And unlesse this be done whatsoever we may pretend we have not received any Truth of the Gospell as it is in Jesus in the power of it Eph. 4. 20 21 22 23 24. Ye have not saith the Apostle so learned Christ If so be that ye have heard him and have been taught by him as the Truth is in Jesus That ye put of as concerning the former conversation the old man which is corrupt according to the deceitfull lusts And be renewed in the spirit of your mind and that ye put on the new man which after God is created in Righteousnesse and true Holinesse Whatsoever men may professe if we have learned the Truth as it is in Jesus it will have these Effects in us even universall relinquishment as to sinceritie of all ungodlinesse and a through change both as to principles and practices unto Holinesse and to Righteousnesse which the Gospell teaches us which if we have not learned we have not yet learn't it as it is in Jesus Tit. 2. 11 12. The Grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live Soberly Righteously and Godlily in this present evill world 3. Some Truths have a more immediate direct and effectuall tendency to the promotion of Godlinesse and Gospell Obedience then others This the Apostle emphatically ascribes as a priviledge to that Doctrine that reveales the Love of Christ unto us 2 Cor. 5. 14. the Love of Christ constraines us other things effectually perswade but the Love of Christ constraines us to live to him it hath an importunity with it not to be denied an efficacy not to be put off or avoided and what is in the things themselves as in the love of Christ that is in its manner in the
included the transgression of the whole Law because the Authority of the Law giver both in the one and the other is despised James 2. 10 11. Whosoever shall keepe the whole Law and yet offend in any one point he is guilty of all For he that said Do not commit Adultery said also Do not kill And 2. I say it is only to the Command for in vaine do men worship him teaching for Doctrines the Traditions of men The most stupendious indeavours of men the most laborious drudgery of their soules in Duties not commanded are so far from Obedience that they are as high Rebellions against God as they can possibly ingage themselves into I might farther distinguish the matter or substance of this Obedience into the internall elicite Act of our soules in Faith Love and the like Acts of morall and everlasting Obedience which are naturally necessarily and indispensably required in us upon the account of the first Commandement and the naturall subjection wherein we stand unto God as his Creatures improved and inlarged by the new Obligation put upon us in being his Redeemed ones wherein indeed the maine of our Obedience doth consist And the outward instituted Duties of Religion which God hath appointed for those former Acts of Obedience to be exercised in and exerted by But the former description of it with the Intimation of its universality may suffice 2. §. 5. Secondly the Formality if I may so speake of this Obedience or that which makes the performance of Duties commanded to be Obedience consists in these three things 1. The Principle that begins it and sets it on worke immediately in us and that is Faith without Faith it is impossible to please God Heb 11. 6. Could a man doe all that is commanded yet if he did it not in Faith it would be of no value hence it is called the Obedience of Faith Rom. 1. 5. not for Obedience to the Faith but the Obedience of Faith which Faith bringeth forth Therefore are Believers called Obedient Children 1 Pet. 1. 14. we are said to purifie our soules in Obedience to the Truth v. 22. Christ dwells in our hearts by Faith and without him we can do nothing John 15. 5. All that we do is no better seeing we can no way draw neare unto God with a true heart but in full Assurance of Faith Heb. 10. 22. 2. The Manner of doing it which consists in a due Spirituall regard to the Will of God in those wayes whereby he calls men out to this Obedience namely in his Precepts and Promises There is no Obedience unto God but that which moves according to his direction it must in every motion eye his Command on the one hand and his Promise whether of Assistance for it or Acceptance in it on the other Saith David I have respect unto all thy Commandements Psal. 119. and saith the Apostle having received these Promises let us cleanse our selves from all filthinesse both of flesh Spirit perfecting Holinesse in the feare of God 2 Cor. 7. 1. 3. The principall End of it which is the Glory of God as a Rewarder for he that comes unto God must believe that he is and that he is the Rewarder of them that seeke him Heb 11. 6. The end of Legall Obedience was the Glory of God as a Rewarder according to Merit in strict justice the end of Gospell Obedience is the Glory of God as a Rewarder according to bounty free Grace and mercy under which consideration neither needs the Obedience rewardable to be commensurate to the Reward nor is the Reward procured by that Obedience If it were then it were of workes and not of Grace as the Apostle tells us Rom. 4. 4. So that the end of our Obedience is to exalt God as a Rewarder yet that being as a Rewarder of Grace and bounty the use of our Obedience is not to procure that Reward for that were to worke and to have a reward reckoned to us of Debt and not of Grace but only to make the Lord gracious and to exalt him in our present subjection and in his future guift of Grace in nature of a free bounteous reward This I say is that Gospell Obedience which by the Doctrine insisted on is promoted in the soules of Believers 2. Secondly §. 6. this being so as was said the Gospell Obedience whereof we speake it is evident what Principle it proceedeth from Whereas there are two contrary Principles in every regenerate man as shall more fully afterwards be declared called in the Scripture flesh and Spirit the Old and New man indwelling sinne and Grace which have both of them their Seats and Places in all and the same Faculties of the soule it is most evident that this Obedience flowes solely and meerely from the latter Principle the Spirit new or inner man the new Creature which is wrought in Believers The strengthning and heightning of this Principle the Holy Ghost layes at the bottome of the renewall and increase of Gospell Obedience Eph 3. 16. 17. 18. 19. I pray saith the Apostle that God would grant you according to the Riches of his Glory to be strengthned with might by his Spirit in the inner man that Christ may dwell in your hearts by Faith that yee being rooted grounded in love may be able to comprehend with all Saints what is the breadth length and depth height and to know◠the Love of Christ which passeth knowledge that ye may be filled with all the fulnes of God Their strengthning with might by the Spirit in the inner man is the foundation of their acting of and increasing in Faith Love Knowledge and Assurance unto all the fulnesse of God It is the New man which after God is Created in Righteousnesse and Holinesse that carries men out unto all acceptable Obedience as c. 4. 23 24. of the same Epistle Look whatsoever influences the other Principle of the flesh hath into our Obedience so farre it is defiled for that which is from the flesh is flesh Ieh 3. 6. all the fruits of it are abominable Hence are all the pollutions that cleave to our Holy things Yea if at at any time poore and meere selfish considerations do put men upon dutyes of Obedience and abstaining from sinne as feare of vengeance and destruction and the like which is made almost the only motive to Obedience by the Doctrine of Saints Apostasie their Obedience in doing or abstaining is but as their feare of the Lord 2 Kings 17. 34. who were taught it by Lions abominable unto him This then being the nature of Gospell Obedience and this the Principle from whence it flowes it is evident 3. Thirdly what are those motives which are suited to the promotion and carrying of it on in the hearts of Believers and what Doctrines have an eminent and singular tendency thereunto §. 7. is also to be considered now these must all of them be such as
thing that is free noble ingenuous filiall and of an heavenly descent in the Saints of God thus 1. It strengthens their Faith in God and in Jesus Christ which is the bottome of all acceptable Obedience whatsoever All that which proceedeth from any other Roote being but a product of labouring in the fire which in the end will consume both Root and Branch That which prevailes upon and drawes out the soule to Faith and believing I meane as it is peculiar to the Gospell and Justifying that is as it is in God as a Father and in the Lord Christ as a Mediator is the discovery of the good will of God to the soule in Christ and his designe to advance his Glory thereby I speake not of the formall cause of Faith in generall but the peculiar motive to Faith and Believing in the sence before mentioned So our Saviour giving the command in generall to his Disciples Ioh. 14 1. ye believe in God believe also in mee in the whole ensuing Chapter provokes them to it with gratious discoveries of the good will of God his Fathers and his own good will towards them And indeed propose what other considerations ye will provoke the soule by all the feare and dread of Hell and the most dismall representation of the wrath to come untill it be convinced of this it will never take one steppe towards God in Christ Now our Adversaries themselves being Judges the Doctrine we have had under consideration abounds above all others with the discoveries of the good will and kindnesse of God to poore sinners yea the great crime that is laid to the charge of it is that it extends it too farre it doth not only assert that God freely beginnes the good worke in them but that he will also powerfully perfect it to the day of Jesus Christ It assures the soules of the poore Saints of God that he who lookt upon them in their bloud and said unto them Live when no eye pittied them who quickned them when they were dead in trespasses and in sinnes begetting them of his own will by the word of Truth that they should be a kind of first fruits to himselfe wasting them in the bloud of his Sonne and delivering them from the old Tyrant Satan that he will not now leave them to themselves and to the Counsell of their own hands to stand or fall according as they shall of themselves and by themselves be able to withstand opposition and seduction but that he will keep them in his own hand giving them such constant supplies of his Grace and Spirit as that in the use of meanes they shall waite upon him to the end And that howsoever or whensoever by the power of Temptation and surprisalls of corruptions they are carried aside from him he will heale their back-slidings and receive them freely and though they change every day yet he changeth not and therefore they are not consumed And hereby I say it confirmes and strengthens their Faith in God as a Father in Jesus Christ taking everlasting care of them 2. Of their Love there is the same reason Gods love to us is of his free Grace he loves us because so it seemes good to him Our Love to him is purely ingenerated by his Love to us and carried on and increased by farther Revelations of his desireablenesse and excellency to our soules Herein is Love not that we loved God but that he loved us first There is no Creature in the least guilty of sinne that can put forth any acceptable Act of Love towards God but what is purely drawn out upon the Apprehension of his Love and lovelinesse in his Grace and mercy A man I confesse may love God when he hath no sence of his Love to him in particular but it must all be built upon an apprehension of his Love to sinners though he may come short in the Application it is the terrour of the Lord that causes us to perswade others but it is the Love of Christ that constraineth us to live to him Shee loved much to whom much was forgiven Looke then the more abundant discoveries are made of the lovelinesse and desirablenesse in the riches of his Grace the more effectuall is the sole and only motive we have to love him with that fiâ—iall chast Holy Love that he requires For the Love of God to his Saints our Doctrine of their Perseverance sets it forth with the greatest Advantage for the indearement of their soules to draw out their streames of Love to God especially doth it give it its Glory in three things 1. In its freedome It setts forth the Love of God to his Saints as that which they have no way in the least deserved as hath been manifested from Isa. 48. 8 9 11. chap. 54. 9 10. As he first loved them not because they were better then others being by nature Children of wrath and lying in their Blood when he said to them Live quickning them when they were dead in trespasses and sinnes So he doth not continue his love to them nor purpose so to do because he fore sees that they will so so walke with him in Holinesse uprightnesse for he â—oresees no such thing in them but what he himselfe purposeth effectually to worke upon the account of his loving them but he resolves to do it meerely upon the account of his owne Grace He neither resolves to continue his Love to them on Condition that they be so and so holy at randome and with uncertainty of the Event but freely that they may and shall be so Eph. 1. 4. And this is the Glory of Love the most Orient pearl in the Crowne of it 'T is not mercenary nor selfe-ended nor deserved but as a Spring and fountaine freely vents and powers out it selfe upon its owne account And what ingenuous truly noble Heavenly descended heart can hold out against the power of this Love It is effectually constraining to all manner of sutable returnes let the soule but put it selfe in to the actuall Contemplation of the Love of God as it lyes represented in this property of it every way free undeserved the great Love of God to a poore worme a sinner a nothing and it cannot but be wrought to a serious Admiration of it delight in it and be pained and straitned untill it make some suitable Returnes of Love and Obedience unto God If not it may well doubt it never tasted of that Love or enjoyed any fruits of it 2. It gives the Love of God the Glory of its Constancy and Unchangeablenesse This is another Starre of an eminent Magnitude in the Heaven of Love It is not a fading a wavering an altering thing but abides for ever God rests in his Love Zeph. 3. 17. It is a great thing indeed to apprehend that the great God should fixe his Love upon a poore Creature But adde hereunto that he may love them one day and hate them the next embrace them
any one can be certaine of it upon such supposals as are here mentioned such a perswasion would not be from him that calls them Nor Thirdly That the End can be obtained without the use of meanes though by them it shall certainely be so But Fourthly That all the hope of their Perseverance is built on the Promises of God to preserve them by and in the use of meanes So that in Truth there is no need of any farther processe for the removing of the Argument insisted on but only a disclaimer of the Doctrine by it oposed if it be that which is here exprest That indeed which Mr Goodwin hath to dispute against §. 12. if he will deale fairely and candidly in the carrying on of his designe is this That the certainty of an end to be obtained by meanes suited thereunto doth not enervate nor render vaine the use of those meanes appointed for the accomplishment of that end The Perseverance of the Saints is the thing here proposed to be accomplished that this shall be certainely effected and brought about according to the Promises of God for the effectiug of it God hath appointed the meanes under debate to be managed by the Ministry of the Gospell that the Promise of God concerning the Saints Perseverance to be wrought and effected as by others so by these meanes in their kind doth not invalidate or render uselesse and vaine the use of those meanes but indeed establishes them and ascribes to them their proper efficacy is that which in this Doctrine is asserted and which Mr Goodwin ought to have disprooved if he would have acquitted himselfe as a faire Antagonist in this cause The Promse we say that Hezekiah had of the continuance of his Life Isa. 33. 5. 21. did not make uselesse but called for the plaister of figges that was appointed for the healing of his sore I might then as I said save my selfe the labour of farther ingaging §. 13. for the casting downe of this Fabricke built on the sandy foundations of falsehood and mistake But because something may fall in of that which followeth more indeed to the purpose than an orderly pursuit of these Assertions laid downe in the entrance would require that may more directly rise up against the cause in whose defence I am ingaged I shall consider the whole ensuing Discourse which without doubt will administer farther occasion for the Illustratihn or Confirmation of the Truth in hand He proceeds then The reason of the Minor is §. 14. because a certain knowledge and perswasion that God will by an irresistable hand of power preserve a man in the state of Grace how desperately carelesse negligent or wicked so ever he shall be clearely disolves the usefulnesse and necessity of all other meanes whatsoever in reference to this end If I know certainely that the corne which I have sowen in my field will whether I wake or sleepe grow and prosper would it not be a very impertinent addresse for any man to come to me admonish me in a serious grave manner to take heed I sleepe not but keepe my selfe waking least my corne should not grow or prosper or that it may grow prosper if my corne growes thrives prospers by the irresistable hand of God by the course of a Naturall standing providence my watchfulnesse in order to a procurement of these things is absolutely vaine c. Ans. That this is not the Doctrine which Mr Goodwin hath undertaken to oppose hath been more than once already declared That he is not able with any colonr of Reason to oppose it unlesse he first impose his owne false vaine inferences upon it them upon his Reader for the Doctrine it selfe from his constant course of proceeding against it is also evident What advantage this is like in the close to prove to his cause in the Judgment of considerate men the event will discover The Assertion of the stability of the Promises of God in Jesus Christ given to Believers concerning his effectuall preserving them to the End from such sinnes as are Absolutely inconsistent with his Grace and Favour according to the tenour of the new Covenant or such continuance in any sinne as is of the same importance by his Spirit and Grace in the use of meanes doth no way tend to the begetting in any a certaine Knowledge Assurance and perswasion that God will continue them in a state of Grace how desperately carelesse or wicked soever they shall be What is intended by the frequent repetition of this grosse Sophistry §. 15. or what successe with the intelligent Christian ponderers of things he can hope for thereby I am not able to guesse Neither is any improvement in the least given to what the intendment of this Argument is so farre as the Common Doctrine of Perseverancc is concerned therein from the comparison insuing instituted between the growth of Corne and the walking of Believers in Obedience before God For notwithstanding the Identity in respect of the comparison of that expression Irresistible which indeed is proper to neither there is a wide difference betweene the growing of corne in a meere naturall way and the morall actings of an Intelligent Rationall Creature What ever operations of God are about and in the one or the other yet they are suited to their Subejects about which they are God carryes on the growth of corne by a way of Naturall and necessary causes but his acting of Rationall Agents is by such wayes and meanes as may entirely preserve their Liberty that is preserving them in their being and leaving them to be such Agents As then God causeth the corne to grow by the shining of his sunne and the falling of his raine so he causeth Believers to persevere in Obedience by Exhortations Promises and Threatnings and such wayes and meanes as are suited to such Agents as they are The fallacy of this Discourse lyes in an insinuation that God by his Effectuall or as they are called irresistible operations for the preservation of Believers in Gospell Obedience a thing he hath undertaken over and over to performe doth change their nature and render them not free and intelligent Agents fit to be wrought upon by the proposall of suitable and desirable Objects to their understandings but meere bruit and naturall principles of all operations flowing from them a conceit as grosse and ridiculous as certainely destructive to all the efficacy of the Grace of God All the rest of this Section as farre as it concernes us is only an affirming this way and that that an Assurance of the End to be obtained by the use of meanes renders those meanes altogether uselesse which when he proves the Controversy may be nearer to an issue than otherwise he hath any Reason to hope that t is or will be to his advantage Sect. 4. Leaving the farher confirmation of his Argument he enters upon the removeall of a plea insisted on §. 16.
care and Godly feare about the meanes instituted and appointed with respect to the end which Exhortations do beget and will notwithstanding those Promises 5. The greatest inconsistency that can be imagined between Exhortations and Promises as by us explained is no more than this that in one place God promiseth that unto us as his Grace which in an other he requires of us as our duty between which two who ever feignes an Opposition he doth his endeavour to set the Covenant of Grace as to us proposed and declared at variance with it selfe The whole ensuing Discourse unto Sect 12. §. 19. drawing deepe upon an other Controversy viz. the manner of the Operation of Grace and being for the most part borrowed from what is delivered on that head in the Arminian writings Acta Synodal might be past over as not of any necessary consideration in this place What we assigne to the Exhortations of the Word and their consistency with whatever else we teach of the Saints Perseverance being already heard this Argument is at its properissue But the taske undertaken is not to be waved or avoided I shall therefore proceed to the discussion of it Thus then he goes on If saith he such Exhortations as we speake of be a meanes to effect the Perseverance which our Adversaryes suppose to be Promised in the Saints then must the Act of Perseverance in the Saints necessarily depend upon them so as that iâ— cannot nor will not be effected without them i.e. without the Saints submitting themselves to them But persevering upon these tearmes clearely supposeth a possibility of non-persevering for whatsoever dependeth upon a mutable condition and which possibly may not be performed may be also possible never to come to passe Ans. 1. Exhortations are improperly said to be a meanes to effect Perseverance We say only that they are meanes to stirre up quicken and increase those Graces in the exercise whereof the Saints according to the Purpose and Promise of God do persevere 2. The Perseverance of the Saints doth consist in the abiding and continuance of those Graces in them which those Exhortations do so stirre up further or increase And in that regard there is a connexion between the Perseverance of the Saints and the Exhortations mentioned yea a dependance of the one on the other But this dependance ariseth not from the nature of the things themselves whence such a Certainty as is asserted would not arise but from the purpose and Appointment of God that they should be effectuall to that end And therefore 3. A Perseverance on these termes supposeth a possiblity of non-persevering if you regard only the nature of the things themselves and set aside all Consideration of the Purpose and Promises of God concerning the end which is to begge the thingin hand yea the Promise of God extends it selfe to the certaine Accomplishment of the Saints submission to those exhortations So that the end aimed at doth not depend on a mutable condition If I understand any thing of that Expression so unsuited to the businesse in hand the performance of the condition or the yeilding of such Obedience as is required to the essence of the Saints Perseverance being certaine also from the Promises of God His fift Section is as followeth §. 20. If it be said that the said Exhortations are meanes of the Saints persevering in this respect because God by his Spirit irresistibly and infrustrably drawes and perswades the Saints to obey these Exhortations as meanes of their persevering I Answer It cannot be proved that God doth draw or perswade his Saints upon any such tearmes to obey these Exhortations Nay frequent experience sheweth and our Adversaries Doctrrne frequently mentioned expressely granteth that the Saints many times are so farre from obeying these Exhortations that they walke for a long time in full opposition to them is in security loosenesse vile practices nor have they yet proved nor I believe ever will prove but that they may walke yea and that many have thus walked I meane in full opposition to the said exhortations to their dying day Secondly If God by his Spirit irresistibly drawes his Saints to obey the Exhortations we speake of he thus draweth them either by such a force or power immediately acted upon their wills by which they are made willing to obey them or else he maketh use of the said Exhortations so to worke or affect their wills that they become willing accordingly If the former be asserted Then first the said Exhortations are no meanes wereby the Perseverance of the Saints is effected but God alone irresistibly by his Spirit for if the Will be thus immediately affected by God after such a manner and wrought to such a bent and inclination as that it cannot but obey the said Exhortations or do the things which the said Exhortations require Then would it have done the same things whether there had been any such Exhortations in beeing or no and consequenly these Exhortations could have no manner of efficiency about their Perseverance For the Will according to the common saying is of it selfe a blind faculty followes its owne predominant bent inclination without taking knowledge whether the wayes and actions towards which it stands bent be commanded or exhorted unto by God or no 2. If the will of a S t be immediately so affected by God that it stands inclin'd bent to do the things which are proper to cause them to Persevere then is this bent inclination wrought in the Will of such a person after his being a S t consequently is not essentiall to him as a S t but meerely Accidentall Adventitious if so then is there no inclinations or bent in the Will of a S t as such or from his first being a S t to Persevere or to do the things which accompany Perseverance but they come to be wrought in him afterwards Which how consistent it is with the principles either of Reason or Religion or their owne I am content that my Adversaries themselves should judge 3. If God doth immediately irresistibly incline or move the wills of the S t s to do the things which accompany Perseverance the said Exhortations can be no meanes of effecting this Perseverance for the will being Physically irresistibly acted drawne by God to do such such things needeth no addition of Morall meanes such as Exhortations are if they be any in order hereunto What a man is necessitated to he needeth no farther helpe or meanes â—o do it 4. The things which accompany Perseverance import a continuance in Faith Love to the end If then the wills of the S t s be immediately and irresistibly moved by God thus to continue I meane in Faith Love to the end what place is there for Exhortations to come in with their efficiency towards that Perseverance Need they be exhorted to continue in Faith Love or to Persevere after the end
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
of the consistency of Effectuall Grace and Gospell Exhortations A Third Argument is proposed Sect. 18. Cap. 13. in these words §. 1. That Doctrine which representeth God as weake Incongruous and In coherent with himselfe in his applications unto men is not from God and consequently that which contradicteth it must needs be the truth but the Doctrine of Perseverance opposed by us putteth this great dishonour upon God representeth him weake Incongruous c. Ergo. For the proofe of the Minor Proposition to make good the charge in it exhibited against the Doctrine of Perseverance there is a Drammaticall scheme induced to whose framing and Application M. Goodwin contributed no more but the paines of a Translator taking it from the Anti-Synod p. 276. 277. in these words You that truly Believe in my Sonne and have beene once made partakers of my Holy Spirit and therefore are fully perswaded assured from my will and command given unto you in that behalfe yea according to the infallible word of Truth which you have from me that you cannot possibly no not by all the most horrid sinns and abominable practices that you shall or can commit fall away either totally or finally from your Faith for in the midst of your foulest actions courses there remaines a seed in you which is sufficient to make you true Believers to preserve you from falling away finally that it is impossible you should dye in your sinnes you that know are assured that I will by an irresistible hand worke Perseverance in you consequently that you are out of all danger of condemnation and that Heaven and Salvation belong unto you and are as good as yours already so that nothing but giving of thankes appertaines to you which also you know that I will do what you will in the meane time necessitate you unto you I say that are fully and throughly perswaded and possessed with the truth of all these things I earnestly charge admonish exhort and beseech that yee take heed to your selves that yee countinue in the Faith that there be not at any time an evill heart of unbeliefe in any to depart from the Living God that you fall not from your owne stedfastnesse yea I declare and professe unto you that if you shall draw back my soule shall have no pleasure in you that if you shall deny me I will deny you that if you be againe overcome of the lusts of the world and be intangled here with that your latter end shall be worse than your beginning that if you shall turne away all your former Righteousnes shall not be remembred but you shall dye in your sinnes and suffer the veugeance of Eternall fire On the other hand if you shall continue to the end my Promise is that you shall be Saved therefore strive to enter in at the straite gate quit your selves like men labour for the meat that indureth unto Everlasting Life and be not sloathfull but followers of them who through Faith and Patience inherit the Promises He that shall duly weigh and consider what a sencelesse and indeed ridiculous incongruity there is between these Exhortations Adjurations Threatnings and latter Promises and those Declarations Applications and former Promises doubtlesse will confesse that either the one or the other of them are not from God or according to the mind of God Ans. §. 2. The incongruity of this fiction with the Doctrine it is framed against is so easily manifested that it will not much concerne us to consider the incongruity that the severall parts of it have one with an other For First the whole Foundation of this fanatick Fabrick is ridiculous in it selfe and ridiculously imposed on the Doctrine of Perseverance For whereas it sayes not that all Saints have any comfortable Assurance of their Perseverance and so may by all Gospell wayes whatever by Promises and Threatnings be stirred up to the use of those meanes whereby Perseverance is wrought and Assurance obtain'd so it saies that no one Saint in the world ever had can have or was taught to expect his Perseverance or the least sence or Assurance of it under such an uncouth supposition as falling into continuing in sins Abominations the Promises they have to assure thē of their inseparable abode with God to the end are that he will write his Law in their hearts put his Feare in their inward parts that they shall never depart from him and they shall be kept up thereto by the use of meanes suitable as appointed of God for the attaining of the end proposed being kept by the power of God but throngh Faith unto Salvation God doth not call nor doth the Doct of Perseverance of the Saints or of the stability and Unchangeablenesse of his Promises in Christ to Believers assert it any to Believe that they shall never fall away from him what sinnes and Rebellions so ever they fall into neither hath he promised any such things unto thē but only that he will through his Grace preserve them in the use of meanes from such Rebellions as are inconsistent with his Love and free acceptation through Christ according to the Tenor of the Covenant of Grace so that instead of the first part of this fiction whose inconsistency with the latter is after Argued let this acording to the Analogy of our Doctrine be instituted You that truly Believe in my Sonne Jesus Christ § 3. and are made partakers of my Holy Spirit who being heirs of the Promises and so have a Right to that abundant Consolation that Joy in believing which I am willing all of you should receive I know your Feares doubts perplexityes and Temptations your failings sinnes and back-slidings and what sad thoughts on the account of the evill of your owne hearts and wayes you are exposed to as that you shall never abide nor be able to continue with me and in my Love to the end let the feeble knees be strengthned and the hands that hang downe be lifted up behold I have ordained goodworkes for you to walke in as the way wherein you are to walke for the attainement of the end of your Faith the Salvation of your soules And to quicken you and stirre you up hereunto I have provided and established Effectuall Ordinances revealed in the Word of my Grace whereunto you are to attend and in the use of them according to my mind to grow up into Holinesse in all manner of holy conversation Watching Fighting Resisting Contending with and against all the Spirituall Enemy's of your soules And as for me this is my Covenant with you that my Spirit which gives Efficacy to all the meanes Ordinances and Advantages of Gospell Obedience which I have afforded unto you by whom I will fulfill in you all the good-pleasure of my Goodnesse and the worke of Faith with Power so making you meet for the Inheritance of the Saints in Light and Preserving you to my Heavenly Kingdome shall never depart
themselves but all the wayes and meanes leading to them though if any one of them sinne any of those sinnes without the deadly attendants of them mentioned in Scripture they have an Advocate with the Father Jesus Christ the Righteous but that from thence it may be inferred that Believers may and some doe so sinne and that God intends as it is expressed to destroy them if they so doe when he hath promised they shall never doe so is a very weake and ridiculous Argumentation They are a medium of acquainting them with the desert of sin the tenour of the Law to them that are under it and the riches of Grace in their deliverance It is true §. 30. unbelievers are as you say in our judgement and I wonder what yours is in the case in a state of exclusion from the Kingdome of God whether they perpetrate the workes of the flesh mentioned or no Unbeliefe is in our Judgement sufficient of it selfe to exclude any one from the Kingdome of God But yet withall in our Judgment and we desire to know yours it is impossible that Unbelievers we meane those who are Adulti should not perpetrate the same evills mentioned or others of the import all the thoughts imaginations of their hearts being evill that continually thereupon be farther exposed to the wrath of God which is revealed against all that do evill If therefore the discovery of a mans desperate condition that he may be stirred up to labour strive for a deliverance from it doth concerne him then these the like passages do properly primarily concerne Unbelievers whose state with the issue of it is particularly described therein And to say as our Author doth that it is a vaine thing for the Spirit of God to threaten wrath to men upon the committing of sinne if by unbeliefe they are exposed antecedently to that wrath is to question the wisdome of him with whom whatever become of us poore wormes he cannot contend He hath told us that all men by nature are Children of wrath and uncleane so farre as not to be able to enter into the Kingdome of Heaven unlesse they be washed and borne againe and yet we hope without the least deficiency in wisdome hath farther revealed his wrath from Heaven against the ensuing ungodlinesse that is committed by these Children of wrath to be executed in tribulation and anguish against every soule that so doth evill not to detaine the Reader what hath been said and shall farther be argued concerning the difference that is between Believers and unbelievers in their sinning with that also which hath been spoken of the concernement of Believers in these and the like passages of Scripture sufficiently arguing that no such inference as is made for the confirmation of the Assumption of the Argument under consideration according to Mr Goodwins thoughts and apprehensions of it can possibly be drawne out from them Sect. §. 31. 22. is a pretty pageant and by the Readers favour I shall shew it him once more If it be objected that true Believers have a Promise from God that they shall never loose their Faith I answer first that this hath of been said but never so much as once proved Secondly upon examination of those Scriptures wherein such Promises of God are pretended to reside or to be found we finde no such thing in them we find indeed many Pomises of their Perseverance but all of them Conditionall and such whose Performance in respect of actuall and compleate Perseverance is suspended upon the diligent and carefull use of meanes by men to persevere And lastly to affirme that true Believers can by no commission of sinne or sinnes whatsoever how freequently soever reiterated how long continued in soever ever make shipwracke of their Faith or fall away from the Grace and Favour of God so as to perish what is it but to provoke the flesh to an outragiousnesse in sinning and to encourage that which remaines of the old man in them to bestirre it selfe in all wayes of unrighteousnesse and doubtlesse the bringing of that Doctrine hath been the casting of a snare upon the World and hath caused many whose feet God hath guided into wayes of peace to adventure so farre into desperatenesse of sinning that through the just Judgement of God their hearts never served them to returne Ans. First The foundation of this whole discourse is a supposall of promises of preserving believers in their Faith upon the ridiculous supposition after mentioned to be asserted by the Doctrine of the Saints perseverance and the defenders of it which Mr Goodwin knows fulwell to be far otherwise Secondly It hath sufficiently been proved that Believers have a promise yea many promises to be kept by the power of God from all and any such sinne or any such circumstance of sinne or continuance in sinne as is wholly inconsistent with Believing and that therefore they shall be preserved in Believing Thirdly Upon our calling the examination of the proofes of this assertion to an account we have found them to be made up of triviall exceptions and sophisticall suppositions confident beggings and cravings of the things under contest and debate all the endeavours to prove the promises of Perseverance to be conditionall having also involved in them an absolute contradiction to the Truth and to themselves no way sufficient to evince that the promises and work of Gods grace are suspended upon any conditions in men whatsoever And Fourthly We say that the intrusion of this vaine Hypothesis that believers should continue so under the consideration here intimated by you of sinne when the maine of the Doctrine contended for consists in a full and plaine deniall that they can or shall fall under them according to the import of 1 Ioh. 3. 9. immediately to be insisted on being preserved by the Spirit and grace of him who so workes his Law in their hearts that they shall never depart from him is the great engine you have used in all your attempts against it being indeed a meere begging of the thing in question Fifthly That there is nothing in this Doctrine in the least suited to turne aside the Saints of God from the holy Commandement but that on the contrary it is of an excellent usefulnesse and effectuall influence for the promotion of all manner of Godlinesse in those that are truly Saints howsoever any man may abuse it as any other discovery of the grace of God turning it into Lasciviousnesse hath been declared what use hath been made of the contrary Doctrine in the world we have hitherto had experience only in the Pelagians Papists Socinians and Arminians and with what fruits of it they have abounded the Church of God doth partly know What it is like to bring forth being now translated into another soile or rather having wonne over to it men sometimes of another profession is somewhat though not altogether yet in obeyance Let us then with the Apostle §. 33.
and his endeavours to vindicate them from exceptions this is the chiefe But yet there being two or three things §. 39. that M. Goodwin is pleased to adde to what went before as objections against his doctrine in generall though not of this last Arguments concernment any more than of any others he makes use of because there are in them Considerations of good advantage to the Truth in hand I shall a little insist upon them before I proceed with my intended discourse The First is §. 40 that the Doctrine of the Saints Apostacy maimeth or dismembreth the Body of Christ and brings in an uncouth and unseemely interchange of members between Christ and the Soule which howsoever slighted by M. Goodwin is a plea not of the least importance in the case in hand The body of Christ intended is that mysticall and spirituall not that Politicall and visible His body in respect of the reall union of every member of it unto him as the head described by the Apostle in its Relation unto him Ephes. 4. 15 16. It growes up unto him in all things which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body unto the edifying of it selfe in Love So also Collos. 2. 19. the Body we intend whereof Christ is the Head is that not only in a Politicall sence as the supreame governour of it but in a Spirituall according to the Analogy of an Head Naturall from whence life all influence of it unto the Members do flow Of this body some are in their Spirits already consummated and made perfect in Heaven some are as yet pursuing their Warfare in all parts of the World pressing forward to the marke of the high-calling set before them Now that any member of his Body bone of the bone flesh of the flesh of Christ given him to make up his fulnesse and mysticall perfection joynted unto him washed in his bloud and loved by him according to the Love and care of a head to its members should be plucked off to be cast into the sire and after it hath so closely and vitally been admitted into the participation of his fulnesse and increase being united to him become a child of the Divell an Enemy to him and his sometimes fellow members so as to hate his head and to be hated of his head when yet no man ever yet hated his own flesh this we suppose no way to answer that inexpressibly intense Love which the Lord Jesus beares towards his members and to be exceedingly derogatory to his honour and Glory in reference with his dealing to Sathan the great enemy of his Kingdome But to this M. Goodwin Answers First For dismembering the Body of Christ is it not the Law of Christ himselfe in every particular Church or body of his that as any of their members putrifie and discover themselves to be rotten and corrupt §. 41. they should be cut off by the Spirituall sword of excommunication and doth not such a dismembring as this rather tend to the honouring adorning the Body of Christ than any wayes to maime or deforme it And for such a dismembring of the Body of Christ which the Doctrine in hand supposeth to be causable by the members themselves by the voluntary dis-faithing of themselves through sinne and wickednesse neither is the permission of this upon such tearmes as it is permitted either unworthy Christ or inconvenient to the Body it selfe Reply First that there is no Argument will tolerably arise from what is practicable and comely in a visible Ecclesiasticall Body of Christ to the Mysticall Spirituall Body that is from a particular visible to the Catholike Church of Christ. As to the matter in hand this is evident by the light of this single consideration that in such an Ecclesiasticall body of Christ there are alwayes or may be and Christ himselfe in the rules and Lawes that he hath given for the government thereof did suppose that there alwayes would be good and bad true Saints and empty professours whereas in the Body whereof we treate there is no soule actually instated but who is actually united to the head by the inhabitation of the same Spirit There never was nor shall to eternity any dead member be of that Body They are all living stones built upon him who is the Foundation now surely this is an inference attended with darknesse to be felt because it may be comely for those to whom the Administratione of Ordinances in the visible Church of Christ is committed to cut of a dead member from the membership which he holds by his confession of the Faith when he discovers himselfe not to answer the confession he hath made in his walking and Conversation Therefore Christ himselfe doth cut off or on way or other loose any living members of his body Mysticall and actually by Faith instated in the unity of his Body with him And if it shall be objected that even living members and such as are truly so may yet for and at a season be cut off from a visible particular body of Christ. I Answer 1. It is true they may so in respect of their ordinary present right to the enjoyment of Ordinances not in respect of their remote fundamentall Right that still abides 2. They are so or may be so for their amendment not for their destruction That separation for a season being an expression of as much Love and tendernesse to them in Christ as his joyning of them to the Body was from whence they are so separated And 3. This makes not at all to the impairing of the true compleatnesse of the mysticall Body of Christ and the perfection of its parts for as in particular visible bodyes of Christ there may be and are dead members which have no place in the body but are as excressencyes in the vine and yet the body is not rendred monstrous by them so a true member may be removed and the Body not be maimed in the least The member though perhaps from any such visible body for a season and yet the true Spirituall sicke and pineing continuing a member thereof still Now there is nothing of all this that will in any measure agree to the plucking off a member from the Mysticall Body of Christ whereof alone we speake If any should be so separated it must not only bee to his present actuall enjoyment of Union but to the losse of his Spirit also and with him of all right and title plea or claime whatever to any interest therein Neither is it possible that it should be a meanes for the correction and amendment of such an one it lying in a direct tendency to inevitable destruction separation from all interest in Christ can looke no other way so that still the uncouthnesse of such a procedure abideth Secondly The reason that
'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
the whole nature of the New-Covenant easily disproved by innumerable instances Fourthly §. 13. That Believers are to be wrought upon to obedience alwaies whatever the frame of their spirits be by the same waies and meanes Thence 't is that promises promises of highest and greatest assurance are in this discourse coupled with cautions of the deepest charge as though they must at the same time operate the same way to Believers or else the Holy-Ghost be liable to be traduced as inconsistent with himselfe When the great variety that is in their spirituall frame and temper the manifold Temptations wherewith they are assaulted the Light and Darke places they walke through c. give occasion sufficient to the exercising towards them all the piping and mourning that is provided for them Fiftly §. 14. That all Believers are assured of their Perseverance that to such a degree as not to feare any Apostasy or to care what becomes of them that is assured to presumption not Believing therefore are those Cautions and Admonitions of the Holy Ghost on that Account tending to stirre up in them any Godly care or feare rendred frustrate when M. Goodwin himselfe thinks that very few of them doe upon any good and abiding foundation know themselves to be Believers And we never once supposed that all of them have Assurance of their Perseverance nor any of them upon the termes here proposed all the strength of what is here insinuated lyes in this that God gives Assurance to men of the stedfastnesse and constancy of his Love under supposall of their falling into all manner of abominable sinnes Which supposall alone renders an inconsistency between the sence of the Promises we embrace and that of the Admonitions that are given to the Saints charging them to walke heedfully and to watch diligently against the attempts and assaults of Sathan Now this supposall is in it selfe false and ridiculous Neither ever did the Lord nor do we ever say he did tender men Assurance of his Love on such termes Neither is it possible for any one for ever to have a true perswasion of his owne Perseverance under such notions Sixtly § 15. That there is an inconsistency betwixt Faithfull Promises of attaining an end by the use of meanes and Exhortation with Admonitions to make use of those meanes so that if it be supposed that God promiseth that Sathan shall not in the issue prevaile over us prescribing to us the meanes whereby we shall be preserved from his prevalency 't is in vaine to deale with us for the application of our selves unto the use of those meanes Seaventhly §. 16. 'T is also supposed that an Assurance of the Love of God and the continuance of it to the Saints unto the end so that they shall be never utterly rejected by him is an effectuall way meanes to induce them to carnall loose walking and a negligence in those things which are a provocation to the eyes of his Glory and therefore if he Promise Faithfully never to leave us nor forsake us it is an inducement for us to conclude let the Divell now take his swing do with us what he pleaseth To exhort us to take care for the avoidance of his subtiltyes and opposition is a thing altogether ridiculous The vanity of this supposall hath been sufficiently before discovered and it selfe disproved Upon such Hypotheses as these I say upon such painted posts §. 17. is the whole pageant erected which we are here ingaged withall and these being easily cast down the whole rushes to the ground in the roome whereof according to our principles this following Discourse may be supplyed You that are true Believers §. 18. called Justifyed Sanctifyed by the Spirit and Bloud of Christ adopted into my family ingrafted in united unto the Son of my Love I know your weakenesse insufficiency disability darkenesse how that without my Sonne and continuall supply of his Spirit you can do nothing the power of your Indwelling sinne is not hid from me how with violence it leads you captive to the Law thereof and though ye do believe yet I know you have yet also some unheal'd unbeliefe and on that account are often overwhelmed with Feares Sorrowes Disconsolations and Troubles and are ready often to thinke that your way is passed over form me and your Judgment hidden from your God And in this Condition I know the Assaults Temptations and Oppositions of Sathan that you are exposed to how he goes up and downe like a roaring Lion seeking to destroy you his wayes Methods wiles and baits that he layes for you and whereby he seekes to destroy you are many he acts against you as a Serpent subtilly and wisely as a Lyon dreadfully and fearefully and with snares not of you by your selves to be resisted you have Principallityes and Powers to wrestle withall and the darts of the wicked one to defend your selves against Wherefore beware of him be not ignorant of his devices stand fast in the Faith take to you the whole armour of God resist him overcome him cast him out by prayer and the bloud of the Lambe watch night and day that you be not surprised nor seduced as Eve was by him that he turne you not out of the way into pathes leading to destruction and thrust you headlong into such sinnes as will be a dishonour to me a griefe to my Spirit a scaudall to the Church and bitternesse to your owne soules And as for me who know your disability of your selves to do any of these things and so to hold to the end because it pleased me to love you set my heart upon you having chosen you before the Foundation of the world that you should be holy and unblameable before me in Love having given my only Sonne unto you who is your peace through whom you have received the Attonement with whom I will not deny you or withhold from you any thing that may safeguard your abiding with me unto Salvation I will through the riches of my Grace worke all your workes for you fulfilling in you all the good pleasure of my Goodnesse the worke of Faith with power I will tread down Sathan this cruell proud Malicious bloudy enemy of your Soules under your feet and though at any time he soile you yet ye shall not be cast down for I will take you up and will certainly preserve you by my power to the end of your hope the Salvation of your soules whatever betide you or befall you I will never leave you nor forsake you the mountaines may depart and the hills be removed but my kindnesse shall never be removed from you comfort ye be of good courage and runne with joy the race that is set before you This I say is the language which according to the tenour of the Doctrine whose maintenance we are ingaged in God speakes to his Saints and Believers and if there be folly and
fastned upon them both for their joynt deliverance In Mr Goodwins 12. § 2. Chapter he takes into participation with him as is pretended 8. places of Scripture endeavouring by all meanes possible to compell them to speake comfortable words for the reliefe of his fainting and dying cause Whether He hath prevailed with them to the least complyance or whether He will not be found to proclaime in their name what they never once acknowledged unto him will be tryed out in the processe of our consideration of them In the first and second Section he fronts the Discourse intended with an eloquent Oration §. 3. partly concerning the tendency of the Doctrine of the Saints Perseverance which he girds himselfe now more closely to contend withall partly concerning Himselfe his own Ability Industry Skill Diligence and Observation of Doctrines and Persons with his rules in judging of the one the other For the First §. 4. He informes us that his judgement is that many who might have attained a Crowne of Glory by a presumptuous conceit of the Impossibility of their miscarrying are now like to suffer the vengeance of eternall fire men thereby gratifying the flesh with wresting the Scripture to the encouragement thereof That the Proud and Presumptuous conceits of men are like to have no other issue or effect than the betraying of their soules to all manner of Loosenesse and Abomination so exposing them to the vengeance of eternall fire we are well assured therefore knowing the terrour of the Lord do perswade men what we are able to cast downe all high thoughts and imaginations concerning their owne Abilities to doe good to believe to obey the Gospell or to abide in the Faith thereof and to rowle themselves freely fully wholly on the free Grace and faithfulnesse of God in the covenant of Mercy ratifyed in the bloud of his Sonne wherein they shall be assured to find Peace to their soules On this foundation doe we build all our endeavours for the exalting the soveraigne free effectuall grace of God in opposition to the proud and presumptuous conceits of men concerning their own imbred native power in spirituall things an Apprehension whereof we are well assured disposeth the heart into such a frame as God abhorres and prepares the soule to a battle against him in the highest and most abominable Rebellion imaginable I no waies doubt but that the way and meanes whereby innumerable poore creatures have been hardened to their eternall Ruine have had all their springs and fountaines ly in this one wretched reserve of a power in themselves to turne to God and to abide with him That any one by mixing the promises of God with Faith wherein the Lord hath gratiously assured him that seeing he hath no strength in himselfe to continue in his mercy he will preserve and keep him in and through the Sonne of his Love hath ever been or ever can be turned wholly aside to any way or path not acceptable to God or not ending in everlasting peace will never be made good whilest the Gospell of Christ finds honour and credit amongst any of the sonnes of men There may be some indeed who are strangers to the covenant of promise what ever they doe pretend who may turne this Grace of God in the Gospell as also that of the Satisfaction of Christ Redemption by his bloud and Justification by Faith the whole Doctrine of the covenant of Grace in Christ into lasciviousnesse but shall their unbeliefe make the Faith of God of none effect◠shall their wickednesse and Rebellion prejudice the mercy peace and Consolation of the Saints Because the Gospell is to them the savour of Death unto Death may it not be the savour of Life unto Life unto them that doe embrace it What ever then be the disasters of which themselves are the sole cause of men with their presumptuous conceits of the impossibility of miscarrying seeing every presumptuous conceit of what kind soever is a desperate miscarriage their ruine and destruction cannot in the least be ascribed to that Doctrine which calls for Faith in the promises of God a Faith working by Love and decrying all presumptuous conceits whatever A Doctrine without which and the necessary concomitant Doctrines thereof the whole bottome of mens walking with God and of their obedience is nothing but presumption and conceit whereby setting aside the cold sitts they are sometimes cast into by the checks of their consciences they spend their daies in the distemper of a Feaver of Pride and Folly In the insuing Discourse Mr Goodwin informes us of these two things §. 5. First What Rule he proceeds by in judging of the Truth of contrary opinions when as he phraseth it the toung of the Scripture seemes to be cloven about them And Secondly Of his owne Advantages and abilityes to make a right judgment according to that Rule The Rule he attends unto upon the information he hath given us is The Consideration of which of the Opinions that are at any time Rivalls for his judgement and acceptation tend most unto Godlinesse the Gospell being the truth which is according to Godlinesse of his owne advantages and abilityes to make a right judgment according to this rule there are severall heads and springs as his knowledge of the generall course of the Scripture the Experience of his owne heart his long observation of the Spirits and wayes of men but chiefely that light of Reason and Vnderstanding which he hath And by this Rule with these Abilityes proceeding in the examination of the Doctrine of the Saints Perseverance He condemnes it and casts it out as an abominable thing preferring that concerning their finall defection farre above it Some Considerations I shall adde to attend upon his Rule and principles First §. 6. It is most certaine that the Gospell is a Doctrine according unto Godlinesse whose immediate and direct tendency as in the whole frame and course of it so in every particular branch and streame is to promote that Obedience to Go◠in Christ which we call Godlinesse This is the will of God revealed therein even our Sanctification and whatever Doctrine it be that is suited to turne men off from walking with God in that way of Holinesse it carryes its brand in its face whereby every one that finds it may know that it is of the uncleane Spirit the evill one But yet that there may be fearefull and desperate deceits in the hearts of men judging of truths pretending their rise and originall from the Gospell by their suitablenesse to the promotion of Godlinesse and Holinesse hath been before in part declared and the Experience of all Ages doth sufficiently manifest Among all those who professe the name of Christ more or lesse in the world though in under the most Antichristian opposition to him who is there that doth not pretend that this tendency of opinions unto Godlinesse or their disserviceablenesse thereunto hath a great influence into the
is so great and so much variety therein that it can scarce be cast into one course and current and if the generall scope aime and tendency of the Scripture may passe for the course of it there is not any one thing that lyes so evident and cleare therein as the decrying of all that Ability and strength and power to doe good in men which M. Goodwin so much pleads for and Asserts to be in them with an Exaltation of that rich and free Grace in the efficacy and the power of it which he so much opposeth The experiment all knowledge he hath of his own heart §. 8. the workings and reasonings thereof a thing common to him with others and what advantages he hath thereby I shall not consider Only this I shall dare to say that I would not for all the World have no experience in my heart of the truth of many things which M. Goodwin in this Treatise opposeth or that my weake experience of the Grace of God should not rise above that frame of heart and spirit which the teachings of it seem to discover I doubt a person under the Covenant of workes heightned with convictions and a low or common worke of the Spirit induced thereby to some Regular walking before God may reach the utmost of what in this Treatise is required to render a man a Saint truly gracious regenerate and a Believer And in this also I doubt not lyes the deceit of what is thirdly insisted on viz. His observation of the wayes and spirits of men their firstings and lastings in Religion A sort of men there are in the world who escape the outward pollution of it and are cleane in their owne eyes though they are never wash't from their iniquityes who having been under strong convictions by the power of the Law and broken thereby from the course of their sinne attending to the Word of the Gospell with a temporary Faith do go forth unto a profession of Religion and walking with God so far as to have all the lineaments of true Believers as Mr Goodwin somewhere speakes drawne in their faces hearing the Word gladly as did Herod receiving it with joy as did the stony ground attending to it with delight as they did in Ezech. 33. 31. Repenting of former sinnes as did Ahab and Judas untill they are reckoned among true Believers as was Judas those John 2. 23. who yet were never united unto Jesus Christ of whose wayes and walking Mr Goodwin seemes to have made observation and found many of them to end in visible Apostacy But that this observation of them should cause him to judg them when Apostatized to have been true Believers or that he is thereby advantaged to determine concerning the truth of severall Opinions pretending to his acceptance I cannot grant nor doth he go about to prove For what he mentions in the last place of the light of reason and understanding §. 9. which he hath I do not only grant him to have it in common as he saith with other men for the kind of it but also as to the degrees of it to be much advanced therein above the generality of men yet I must needs tell him in the close that all these helps and advantages seeming to be drawne forth and advanced in opposition to that one great assistance which we enjoy by promise from Christ of his Spirit leading us into all truth and teaching us from God by his owne anointing are to me hay and stubble yea losse and dung of no value nor esteeme Had we not other wayes meanes helps and advantages to come to the knowledge of the Truth than these here unfolded and spread by Mr Goodwin actum esset we should never perceive the things that are of God The Fox was acquainted with many wiles and devices the Cat knew unum magnum wherein she found safety Attendance to the Word according to the direction of the usuall knowne Rules and helpes agreed on for the interpretation of it with humble dependance on God waiting for the guidance of his Spirit according to the Promise of his deare Sonne asking him of him continually that he may dwell with us anoint and lead us into all truth with an utter abrenunciation of all our skill abilityes wisdome and any resting on them knowing that it is God alone that gives us understanding is the course that hitherto hath been used in our enquiry after the mind of God in the Doctrine under consideration and which the Lord assisting shall be heeded and kept close unto in that discussion of the Texts of Scripture wrested by Mr Goodwin as by others before him to give countenance to his opposition to the Truth hitherto uttered confirmed and vindicated from his contradictions thereunto The place of Scripture first insisted on §. 10. and on the account whereof he triumphs with the greatest confidence of successe is that of Ezech. 18. 24 25. Unwhich words he subjoynes a Triumphant Exulting Exclamation What more saith he can the understanding judgement soule and conscience of a man reasonably desire for the establishment in any truth whatsoever than is delivered by God himselfe in this passage to evince the possibility of a righteous mans declining from his righteousnesse and that unto death The councell given of old to the King may not be unseasonable to Mr Goodwin in that dominion which he exerciseth in his owne thoughts in this worke of his let not him that putteth on this armour boast like him that puteth it off You have but newly entered the lists and that with all pressed Souldiers unwilling so much as once to appeare in that service they are forced to If you will but suspend your triumph untill we have made a little tryall of your forces and your skill in managing of them to the battle perhaps you may be a little taken off from this confidence of successe notwithstanding the facing of this Scripture upon the Truth being cut off and taken away from that coherence and connexion and station wherein it is placed of God which is not at the least enquired into it will be found in that issue to beare it no ill will at all As will also be manifested by the light of the ensuing consideration 1. The matter under enquiry into a disquisition of whose state we have hitherto been engaged in the condition of the Saints of God and his dealing with them in and under the Covenant of Grace in Generall For our guidance and direction herein a Text of Scripture evincing the Righteousnesse of Gods dealings with a number of persons in a peculiar case which was under debate is produced and by the tenour of this and according to the tenour of the reasonings therein must all the Promises of God in the Covenant of Grace mape and ratifyed by the Bloud of Christ be regulated and interpreted We have been told by as Learned a man as Mr Goodwin that Promises made to the people of
now described and not the Believers or Saints concerning whom alone our contest is Mr Goodwin replyes Sect. 19. Pag. 183. To the latter exception which pretends to find only Hypocrites and not true Believers staged in both passages we likewise answer that it glosseth no whit better than the former if not much worse considering that the persons presented in the said passages are described by such characters and signall excellencies which the Scriptures are wont to appropriate unto Saints and true Believers and that when they intend to shew them iu the best and greatest of their glory what we say herein will I suppose be made above all gainesaying by instancing particulars Ans That this is most remote from truth and that there is not here any one discriminating Character of true Believers so farre are the expressions from setting them out in any signall eminency will appeare from these ensuing considerations 1. There is no mention of Faith or Believing either in expresse termes or in termes of an equivalent significancy in either of the places mentioned Therefore true Believers are not the persons intended to be described in these places Did the Holy Ghost intend to describe Believers it is very strange that he should not call them so nor make mention of any one of those principles in them from whence and whereby they are such Wherefore I say 2. There is not any thing ascribed here to the persons spoken of which belongs peculiarly to true Believers as such or that constitutes them to be such and which yet are things plainely and positively asserted and described in innumerable other places of Scripture that the Persons described are called according to the purpose of God quickened borne againe or regenerated Justifyed united to Christ Sanctifyed by the Spirit adopted made sonnes of God and the like which are the usuall expressions of Believers pointing out their discriminating forme as such is not in the least intimated in the Text Context or any concernement of it That they are elected of God Redeemed of Christ Sanctifyed by the Spirit that they are made Holy is not at all affirmed 3. The persons intended are v. 8. ch 6. compared to the ground upon which the raine falls aud beareth thornes and briers True Believers whilst they are so are not such as do bring forth nothing but thornes and briers Faith it selfe being an Herbe meet for him by whom they are dressed 4. Things that accompany Salvation are better things than any in the persons mentioned were to be found This the Apostle asserts v. 9. we are perswaded better things of you and things that accompany Salvation Now neither of these either better things or things that accompany Salvation were upon them whose Apostacy the Apostle supposeth The exceptive particle at the entrance with the Apologeticall designe of the whole verse ascribes such things to the Saints to whom the Apostle speakes as they were not partakers of concerning whom he had immediately before discoursed The Faith of Gods Elect whereby we are Justifyed is doubtlesse of the things that accompany Salvation 5. The persons intended by the Apostle were such as had need to be taught againe the first principles of the Oracles of God Chap. 5. v. 12. that were unskillfull in a word of Righteousnesse v. 15. that had not their sences exercised to discerne good and evill v. 14. and are plainely distinguished from them to whom the Promise made to Abraham doth properly belong Chap. 6. 9 10 11 12 13 14 c. 6. True Believers are opposed in the Discourse of the Apostle Chap. 6. unto these persons lying under a possibility of Apostacy so farre as they are cast under it by the conditionall Discourse of it upon sundry accounts As 1. Of their workes and labour of Love shew'd to the name of God v. 10 of their preservation from the Righteousnes or Faithfulnes of God in his Promises v. 11. Of the mutability of the counsels of God and his Oath for the preservation of them v 13 17 18. Of their sure and steedfast anchor of hope v. 19. c. Upon all which Considerations it is abundantly evident that they are not Believers the Children of God Justifyed Sanctifyed Adopted Saints of whom the Apostle treates in the passages insisted on Sect. §. 29. 28. M. Goodwin urges sundry reasons to prove that they are not Hypocrites or outside professors only but true Believers that are described If by Hypocrites and outside Professors he intends those who are grossely so pretending to be what they are not and what they know themselves not to be we contend not about it if by those expressions he compriseth also those whom we characterized in the entrance of this Discourse who unto their profession of the Faith have also added those guifts and endowments with the like which we mentioned notwithstanding all their Advancement in light conviction joy usefulnesse conversation do yet come short of union with Christ I shall joyne issue with him in the consideration of his reasons offered to be pregnant of proofe for the confirmation of his Assertion He tells you Sect. 28. Pag. 288. 1. There is no Clause Phrase or Word in either of the places any waies characteristicall or Descriptive of Hypocrisy or Hypocrites there are none of those colours to be seen which are wont to be used in drawing or limning the Portraitures or shapes of those Beasts as distinguished from creatures of a better kind All the lineaments of the Persons presented in these tables before the mention of their falling away become the best and fairest faces of the Saints as hath been proved and are not to be found in any other Yea the greatest and most intelligent Believer under heaven hath no reason but to desire part and fellowship with the Hypocrites here described in all those characters and properties which are attributed unto them before their falling away or sinning wilfully Ans. 1. The designe of the Apostle is not to discover or give any characters of Hypocrites to manifest them to be such but to declare the excellencies that are or may be found in them from the enjoyment of all which they may decline and sinne against the mercy and grace of them to the aggravation of their condemnation Neither had any lines used to particularise those beasts in their shape wherein they differ from Believers been at all usefull to the Apostles purpose his ayme being only to draw those wherein they are like them and conformeable to them Neither 2. Is it questioned whether these things here mentioned may be found in true Believers and become them very well rendering their faces beautifull but whether there be not something else then what is here mentioned that should give them being as such and life without which these things are little better than painting Nor 3. Is it at all to the purpose that Believers may desire a participation in these characters with the persons described but whether they who have no other
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
downe He hath undertaken to worke and who shall let him The Councell of his heart as to the fulfilling of it doth not depend on any thing in us what sinne thou art overtaken withall he will pardon and will effectually supply thee with his Spirit thatâ— thou shalt not fall into or continue in such sinnes as would cut off thy Communion with him And doth not this mixe the forementioned Promises with Faith and so render it effectuall to the carrying on of the worke of Love and Obedience as was mentioned And as this Doctrine is suited to the establishment of the soule in Believing and to the stirring of men up to mixe the the Promises with Faith so there is not any thing that is or canbe thought more effectuall to the weakening impairing and shattering of the Faith of the Saints then that which is contrary thereunto as shall afterwards be more fully manifested Tell a soule that God will write his Law in him and put his feare in his inward partes that he shall never depart from him what can ye pitch upon possibly to unsettle him as to a perswasion of the Accomplishment of this Promise and that it shall be so indeed as God hath spoken but only this according as thou behavest thy selfe which is left unto thee so shall this be made good or come short of accomplishment If thou continue to walke with God which that thou shalt do he doth not promise but upon Condition thou walke with him it shall be well and if thou turne aside which thou mayst do notwithstanding any thing here spoken or intimated then the word spoken shall be of none effect the Promise shall not be fulfilled towards thee I know not what the most malicious Devill in Hell if they have degrees of malice can invent more suitable to weaken the Faith of men as to the accomplishment of Gods Promise then by affirming that it doth not depend upon his Truth and Faithfulnesse but solely on their good behaviour which he doth not effectually provide that it shall be such as is required thereunto God himselfe hath long since determined this difference might he be attended unto What hath been spoken of the Promises of the first sort might also be manifested concerning those of the second And the like might also be cleared up in reference to those other weapons of Ministers warfare in casting downe the strong holds of sinne in the hearts of men to wit Exhortations and Threatnings But because Mr Goodwin hath taken great paines both in the generall to prove the unsuitablenesse of our Doctrine to the promotion of Obedience and an Holy Conversation and in particular its inconsistency with the Exhortations and Threatnings of the Word managed by the Ordinances of the Ministry What is needfull farther to be added to the purpose in hand will fall in with our vindication rescuing of the Truth from the false criminations wherewith it is assaulted and reproached as to this particular And therefore I shall immediately addresse myselfe to the Consideration of his long Indictment and charge against the Doctrine of the Perseverance of the Saints as to this very thing CAP. XI 1. The Entrance into an Answer to Mr G's Arguments against the Doctrine of the Saints Perseverance His sixt Argument about the usefulnesse of the Doctrine under consideration to the worke of the Ministry proposed 2. His prâ—ofe of the minor Proposition 3. Considered and Answered Many pretenders to promote Godlinesse by false Doctrines M. G.'s common interest in this Argument 4. His proofes of the usefulnesse of his Doctrine unto the promotion of Godlinesse 5. Considered and Answered The inconsequence of his Arguing discovered 6. The Doctrine by him opposed mistaken ignorantly or wilfully 7. Objections proposed by Mr G. to himselfe to be Answered 8. The Objection as proposed disowned Certainty of the Love of God in what sence a motive to Obedience 9. The Doctrine of Apostasy denies the unchangeablenesse of Gods Love to Believers placeth Qualifications in the Roome of persons 10. How the Doctrine of Perseverance promiseth the continuance of the Love of God to Believers 11. Certainty of Reward incouraging to regular Actions Promises made to Persons qualified not suspended upon those Qualifications Meanes appointed of God for the accomplishment of a determined end certaine 12. Meanes not alwaies conditions 13 M. G's strange inference concerning the Scripture 14. Considered The word of God by him undervalued and subjected to the judgement of vaine men as to its Truth and Authority 15. The pretended reason of the former proceeding discussed The Scripture the sole judge of what is to be ascribed to God and believed concerning him 16. The Doctrine of the Saints Perseverance falsely imposed on and vindicated 17. Mr G's next Objection made to himselfe against his Doctrine its unseasonablenesse as to the Argument in hand demonstrated 18. No Assurance of the Love of God not Peace left the Saints by the Doctrine of Apostasy The ground of Peace and Assurance by it taken away 19. Ground of Pauls Consolation 1 Cor. 9. 27. the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Another Plea against the Doctrine attempted to be proved by M. G. That attempt considered Not the weaknesse of the Flesh naturally but the strength of Lust spiritually pretended 21. The cause of Sinne in the Saints farther discussed 22. The Power ascribed by M. G. to men for the strengthning and making willing the Spirit in them considered 23. The Aptnesse of the Saints to performe what and whence The opposition they have in them thereunto 24. Gospell Obedience how easy 25. The Conclusion 26. Answer to Chap. 13. of his Book proposed THE Argument §. 1. wherein Mr Goodwin exposeth the Doctrine under contest to the triall concerning its usefulnesse as to the promotion of Godlinesse in the hearts and wayes of them by whom it is received he thus proposeth Cap. 13. Sect. 32. Pag. 333. That Doctrine which is according to Godlinesse and whose naturall and proper tendencie is to promote Godlinesse in the hearts and lives of men is Evangelicall and of unquestionable comportance with the Truth such is the Doctrine which teacheth the possibility of the Saints declining both totally and finally Ergo Of this Argument he goeth about to establish the respective propositions §. 2. so as to make them serviceable to the enforcement of the Conclusion he aimeth at for the exaltation of the Helena whereon he is enamored and for the major Proposition about which rightly understood we are remote from contesting with him or any else and will willingly and cheerefully at any time drive the cause in difference to Issue upon the singular Testimony of the Truth wrapped up in it he thus conâ—irmeth it The Reason of the major Proposition though the truth of it needeth no light but its owne to be seen by is because the Gospell it selfe is a Doctrine which is according unto Godlinesse a ministry of Godlinesse is a Doctrine
Truth and Mistery calculated contrived and framed by God with a singular aptnesse and choicenesse of ingredients for the advancement of Godlinesse in the world therefore what particular Doctrine is of the same Spirit tendency and import must needs be a naturall branch thereof and bath perfect accord with it this Proposition then it unquestionable Ans. According to the principles formerly laid downe I have something to say though not to the proposition it selfe § 3. as in the termes it lyeth but only as to the fixednesse and stayednesse of it that it may not be a nose of max to be turned to and fro at every ones pleasure to serve their turnes for what sort of men is there in the world professing the name of Christ that do not lay claime to an intrest in this Proposition for the confirmation of their Opinions It is but as a Common Exordium in Rethoricke a uselesse flourish The Doctrine which is according to Godlinesse that is which the Scripture teacheth to be true and to serve for the promotion of Godlinesse not what Doctrine soever any darke brainesicke Creature doth apprehend so to do in the state and Condition wherein the Saints of God walke with him is a branch of the Gospell I adde in the state and condition wherein we walke with God for in the state of innocency the Doctrine of the Law as a Covenant of Life was of singular aptnesse and usefulnesse to promote Obedience which yet is not therefore any branch or part of the Gospell but opposite to it and destructive of it All the advantage then Mr Goodwin can expect from this Argument to his cause dependeth upon the proofe of the minor Proposition which also must be effected in aswerable proportion to the restrictions and qualifications given to the Major or the whole will be void and of none effect That is he must prove it by the Testimony of God to be according to Godlinesse and not give us in by a pure begging of the thing in Question that it is so in his Apprehesion and according to the principles whereon he doth proceed in the teaching and asserting of Godlinesse Mr Goodwin knowes that there is no lesse difference btween him and us about the nature and causes of Godlinesse then there is aboute the Perseverance of the Saints and therefore his asserting any Doctrine to be suited to the promotion of Godlinesse that Assertion being proportioned to his other Hypothesis of his owne wherein we accord not with him and in particular to his notions of the causes and nature of Godlinesse with which conceptions of his we have no communion it cannot be of any weight with us unlesse he prove his affirmation according to the limitations before expressed Now this he attempteth in the words following What Doctrine saith he can there be more proper and powerfull to promote Godlinesse §. 4. in the hearts and lives of men then that which on the one hand promiseth a crowne of Blessednesse and eternall Glory to those that live Godlily without declining and on the other hand threatneth the vengeance of Hell fire eternally against those that shall turne aside into profanenesse and not returne by repentance whereas the Doctrine which promiseth and that withall possible certainty and assurance all fulnesse of Blessednesse and Glory to those that shall at any time be Godly though they shall the very next day or hour degenerate and turne loose and profane and continue never so long in such a course is most manifestly destructive to Godlinesse and encouraging above measure unto profanenesse Ans. There are two parts of this Discourse the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmatory of his owne Thesis §. 5. the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or destructive of that which he opposeth For the first it is upon the matter all that he produceth for the confirmation of his Minor Proposition wherein any singular concernement of his opinion doth lye Now that being in a sould sence the common Inheritance of all that professe the Truth under what deceits or mistakes soever the summe of what is here insisted on is that the Doctrine he maintaineth concerning the possibility of the Saints defection promiseth a crowne to them that continue in Obedience and threatneth vengeance of fire to them that turne to profanenesse which taken as a proofe of his former assertion is lyable to some small exceptions As 1. That this doth not at all prove the Doctrine to be a branch or parcell of the Gospell it being is it standeth severally by it selfe the pure tenor of the Covenant of Workes which we confesse to have been of singular importance for the propagation of Godlinesse Holinesse in them to whom it was given or with whom it was made being given and made for that very end and and purpose but that this alone by its selfe is a peculiar branch or parcell of the Gospell or that it is of such singular importance for the carrying on of Gospell-Obedience as so by it selfe proposed that should here have been proved 2. As it is also a part of the Gospell declaring the Faithfulnesse of God and the End and Issue of the proposall of the Gospell unto men and of their receiving or refusing of it so it is altogether forraigne to the Doctrine of Mr Goodwin under contest he might as well have said that the Doctrine of Apostacy is of singular import for the promotion of Holinesse because the Doctrine of Justification by Faith is so for what force of consequence is betwixt these two that God is a rewarder of them that Obey him and a punisher of them that rebell against him is an incentive to Obedience therefore the Doctrine that true Believers united to Jesus Christ may utterly fall out of the Favour of God and turne from their Obedience and be damned for ever there being no Promise of God for their preservation is also an incentive to Holinesse 3. What virtue soever there may be in this truth for the furtherance and promotion of Holinesse in the world our Doctrine laieth as cleare claime to it as yours that is there is not any thing in the least in it inconsistent therewith all we grant God threateneth the vengeance of Hell fire unto those that turne aside from their profession of Holinesse into profanenesse the Gospell it selfe becoming thereby unto them a savour of death unto death the Lord thereby proclaiming to all the world that the wages of sinne and infidelity is death and that he that believeth not shall be damned but that any thing can hence be inferred for the Apostacie of true Believers or how this assertion cometh to be appropriated to that Doctrine we see not The latter part of this Discourse § 6. whereby its Author aimeth to exclude the Doctrine hitherto asserted by us from any claime laid to usefulnesse for the promotion of Godlinesse is either a mistake of it through ignorance of the opinion he hath undertaken to