of God according to Election or the Purpose of his Will in Jesus Christ Rom. 9. 11. which though it comprize his Will of not punishing them in their own persons Joh. 3. 36. that are within the verge of this his Purpose Eph. 2. 3. yet it is not properly an Act of forgivenesse of sinns Rom. 5. 6 8. nor are they pardoned by it Gal. 3. 23. nor is the Law actually innovated 2 Cor. 5 21. or its obligation on them unto punishment dissolved Rom. 3. 23 24 25. nor themselves justified in any sence thereby 2. That interposition of the Lord Christ 2 Cor. 1. 30. whereof we have been treating being a medium indispensably necessary as to satisfaction Math. 17. 5. and freely designed by the will and Wisdome of God for such a procurement of the good things designed in his Eternall Counsell as might advance the Glory of his Grace and make knowne his Righteousnesse also And this being fixed on by God as the only thing by him required that all the Mercies all the Grace of his eternall Purpose might be dispensed in the order by him designed unto them Rom. 5. 9 10. upon the performance of it God resteth as well pleased and they for whom he hath mediated by his Blood 2 Cor. 5. 18 19 21. or for whom he is considered so to have done 1 Pet. 2. 24. are reconciled unto God as to that part of Reconciliation which respects the Love of God as to the dispencing the fruits of it unto them even whilest they are enemies upon the accounts before mentioned 3. Things being thus stated between God 2 Cor. 5. 20. and them Rom 8. 11. for whom Christ dyed on the account of his death God actually absolves them from under that sentence and Curse of the Law by sending the Spirit of his Sonne into their hearts to quicken them and to implant Faith in them Aud in what Act of God to place his actuall absolution of sinners ungodly persons whom Christ dyed for but in this actuall collation of the Spirit and habit of Grace on them I am not as yet satisfyed neither doth this in any measure confound our Justification and Sanctification For nothing hinders but that the same Act as it is of free Grace in opposition to workes or any thing in us may justify us or exert the fruit of his Love which was before purchased by Christ in our Gracious Acceptation notwithstanding all that was against us and also by principling us with Grace for Obedience Sanctify us throughout 4. This being done they with whom God thus Graciously deales receive the Attonement and being Justifyed by Faith have peace with God But this is not the matter or subject of our present Contest This then is the first influence which the Bloodshedding in the death Oblation of Christ hath into the Saints continuance of the Love and Favour of God It taketh away the guilt of sinne that it shall not be such a provocation to the eyes of his Glory his Law being fulfilled and Justice satisfyed as to cause him utterly to turne away his Love from them 2 Cor. 5. 21. And they becoming the Righteousnesse of God in him to all intents and purposes what should separate them from the Love of God Eph. 2. 14 15 He hath made peace in the Blood of the Crosse of his Sonne Rom. 8. 32 33. and will not ingage in enmity against his Elect any more to Eternity But in his owne way and own time as he hath the Soveraignty of all in his hands he will bring them infallibly to the enjoyment of himselfe And thus much by this discourse about the effects of the Death of Christ have we clearely obtained what Christ aymes to accomplish by his Death and what was the designe and intention of the Father that he should accomplish that cannot faile of its issue and appointed event by any interposure whatever That the effectuall removall of every thing that might intercept hinder or turne aside the Love and Favour of God from them for whom he dyed is the designed effect of the death of Christ hath been demonstrated This then in the order wherein it hath seemed good to the infinite Wisdome of God to proceed in dispencing his Grace unto sinners shall certainely be fulfilled and all Believers saved to the utmost I come §. 15. in the second place to demonstrate that as our Saviour secures the stability of the Love of the Saints to God and their abiding with him by taking away and removing what ever might hinder them therein or prevaile upon them utterly and wickedly to depart from him That which meritoriously might cause God to turne from us he utterly destroies and abolishes and that which efficiently might cause us to turne from God that also he destroyes and and removes Now all that is of this kind that workes effectually and powerfully for the alienating of the hearts of Believers from God or keeping men in a state of alienation from him may be referred unto two principles Gen. 3. 17. 1. Sathan himselfe 2. His Workes The world as under the Curse is an instrument in his hand who is called the God thereof to allure 2 Cor. 4. 4. vex and mischiefe us withall neither hath it the least power or efficacy in it selfe Math. 4. 9. but only as 't is managed in the hand of Sathan to turne men from God And yet the Lord Christ hath not let that goe free neither without its deaths wound John 16. 32. but bids his followers be of good comfort for he had overcome the World Gal. 1. 4. that is 1 John 5. 4 5. for them and in their stead so that it should never be used nor heightned in its enmity to a conquest over them I meane a totall and finall Conquest such as might frustrate any intention of God in his undertaking for them It is not our losse of a little bloud but our losse of Life that makes the enemy a Conqueror But now for Satan 1. First he overcomes §. 16. destroyes and breakes him in pieces with his power Heb 2. 14. by death he destroyed him that had the power of death that is the Divell The first thing that was promised of him was That he should breake the head of the Serpent Gen. 3. 15. He doth it also in and for the seed of the Woman all the Elect of God opposed to the seed of the Serpent or Generation of Vipers In pursuit hereof he spoyles Principalities and Powers and makes a shew of them openly triumphing over them in his Crosse Col. 2. 15. In the bloud of his Crosse he conquered and brake the power of the Divell binding that strong man Armed and spoyling his goods making a shew of him and them as great Conquerors were wont to doe with their Captives and their spoyles Now there are two waies whereby the bloud of
them to dwell in them personally for the Accomplishment of all the ends and purposes of his Oeconomie towards them to make them meet for and to bring them unto the inheritance of the Saints in Light Personally I say in our Persons not by Assumption of our Natures giving us mysticall union with Christ not Personall Union with himselfe that is not one Personality with him which is impious and blasphemous to imagine by a Gracious inhabitation distinct from his Essentiall filling all things and his energeticall operation of all things as he will as shall afterwards be declared Now this being a Doctrine of pure Revelation our Demonstrations of it must be meerely Scriptuall and such as will instantly appeare we have provided in great plenty In the carrying on then of this undertaking I shall do these two things 1. Produce some of those many Texts of Scripture which are pregnant of this Truth 2. Shew what great things do issue from thence and are affirmed in reference thereunto being inferences of a supposall thereof all conducing to the preservation of Believers in the Love and Favour of God unto the end For the first I shall referre them to 4. heads unto 1. Promises that he should so dwell in us 2. Positive Affirmations that he doth so 3. Those Texts that hold out his being distinguished from all his Graces and Guifts in his so doing 4. Those that ascribe a Personality to him in his indwelling in us Of each sort one or two places may suffice 1. The indwelling of the Spirit is the great and solemne Promise of the Covenant of Grace The manner of it we shall afterwards evince Ezek. 36. 27. I will put my Spirit within you and cause you to walke in my wayes In the verse foregoing he tels them He will give them a new heart and a new Spirit which because it may be interpreted of a renewed frame of Spirit though it rather seemes to be the renewing Spirit that is intended as also Cap. 11. 19. he expressly points out and differences the Spirit he will give them from all workes of Grace whatsoever in that Appellation of him my Spirit my Holy Spirit Him will I put with in you I will give him or place him in interiori vestro in your inmost part in your heart or in visceribus vestris in your bowels as the Soule is frequently signifyed by expressions of sensuall things within you In his giving us a new heart new Spirit by putting in us his Spirit certainly more is intended then a meere working of Gracious qualities in our Hearts by his Spirit which he may do yet be no more in us then in the greatest Blasphemers in the world And this in the carrying of it on to its accōplishment God calls his Covenant Isa. 59. 21. This is my Covenant with them saith the Lord my Spirit that is upon thee shall not depart from thee upon thee in thee that dwels in thee as was promised And this Promise is evidently renewed by the Lord Christ to his Disciples clearely also interpreting what that Spirit is which is mentioned in the Promise of the Covenant Luk. 11. 13. Your Heavenly Father will give the Holy Spirit to them that aske him of him that is that pray to him for the Holy Spirit Our Saviour instructs his Disciples to aske the Holy Spirit of God upon the account of his being so promised as Acts 2. 23. All our supplications are to be regulated by the Promise And surely he who as shall afterwards appeare did so plentifully Rom. 8. 27. and richly Promise the bestowing of this Spirit on all those that believe on him did not instruct them to aske for any inferion Mèrcy and Grace under that name That Spirit which the Lord Christ instructs us to aske of the Father is the Spirit which he hath promised to bestow so on us as that he shall dwell in us That the Spirit which Christ instructs us to aske for and which himselfe promiseth to send unto us is the Holy Ghost himselfe the Holy Spirit of Promise by whom wee are Sealed to the day of Redemption I suppose will require no labour to prove what is needfull to this end shall be afterward insisted on 2. Positive affirmations that he doth so dwell in § 2. and remaine with the Saints are the second ground of the Truth we assert I shall name one or two Testimonies of that kind Psal. 51. 11. saith David take not thy Holy Spirit from me It is the Spirit and his presence as unto Sanctification not in respect of Prophesy or any other gift whatever that he is treating of with God All the Graces of the Spirit being almost dead and buried in him he cries aloud that He whose they are and who alone is able to revive and quicken them may not be taken from him With him in him he was or he could not be taken from him And though the Gifts or Graces of the Spirit only may be intended where mention is made of giving or bestowing of him sometimes yet when the Saints begge of God that he would continue his Spirit with them though they have grieved him and provoked him that no more is intended but some Gift or Grace is not so cleare I know men possessed with prejudice against this Truth will think easily to evade these Testimonies by the Distinction of the Person and Graces of the Spirit Wherefore for the manner how he is with them with whom he is the Apostle informes us Rom 8. 9. yee are in the spirit that is spirituall men opposed to being in the flesh that is carnall unregenerate unreconciled and enemies to God if so be the spirit of Christ dwell in you and if any man have not the spirit of Christ he is none of his Not only the thing it selfe is asserted but the weight of our Regeneration and Acceptation with God through Jesus Christ is laid upon it If the Spirit dwell in us we are spirituall and belong to Christ otherwise not wee are none of his This the Apostle farther confirmes v. 11. if the spirit of him that raised up Jesus dwell in you I know not how the Person of the Holy Ghost can be more clearely decyphered then here he is The spirit of him that raised Jesus from the dead Why that is mentioned shall afterwards be considered And this Spirit as he bears Testimony of himselfe dwells in Believers which is all we say and without farther curious enquiry desire to rest therein Doubtlesse it were better for men to captivate their understandings to the obedience of Faith then to invent Distinctions and Evasions to escape the power of so many plaine Texts of Scripture and those litterally and properly not Figuratively and Metaphorically expressing the Truth contained in then which though it may be done sometimes yet is not in a constant uniforme tenure of expression any where the manner of the Holy Ghost The Apostle also affirmes farther v. 15.
on the wills of men M. G. discourse and judgement 24. Considered 25. Effects follow as to their kind their next causes 26. The same Act of the will Physicall and Morall upon severall accounts Those accounts considered 27. God by the reall efficacy of the Spirit produceth in us Acts of the will morally good that confirmed from Scripture 28. Conclusion from thence 29. Of the termes Physicall Morall and necessary and their use in things of the nature under consideration Morall causes of Physicall effects 30. The concurrence of Physicall and Morall causes for producing the same effect the efficacy of Grace and exhortations 31. Physicall and necessary how distinguished Morall and not necessary Confounded by M. G. 32. M. G. farther progresse considered 33. What operation of God on the will of man he allowes All Physicall operation by him excluded 34. M. G's sence of the difference between the working of God and a Minister on the will that it is but graduall 35. Considered and removed All working of God on the will by him confined to perswasion perswasion gives no strength or ability to the person perswaded 36. All immediate acting of God to good in men by M G. utterly excluded 37. Wherein Gods perswading men doth consist according to M. G. 1 Cor. 3. 9. considered 38. Of the concurrence of diverse Agents to the production of the same effect 39. The summe of the 7 Section of Gh. 13. The will how necessitated how free 40. In what seuce M. G. allowes Gods perswasions to be irresistible 41. The dealings of God and men ill compared 42. Pauls exhortation to the use of meanes where the end was certaine Acts 24. câ—dfâ—dered God deals with men as men exhorting them and as corrupted men assisting them 43. Of Promises of Temporall things whether all conditionall 44. What condition in the Promise made to Paul Act. 27. 45. Farther of that Promise its infallibility and meanes of Accomplishment 46. The same considerations farther prosecuted 47. 48. Of Promises of Perseveranâ—e and what relations to performe in conjuction 49. M. G. opposition hereunto 50. Promises and protestations in conjunction 1 Cor. 10. 12 13. discussed An absolute Promise of Perseverance therein evinced 51. Phil. 1. 12 13. to the same purpose considered M. G. Interpretation of that place proposed removed 52. Heb. 6. 4 5 9. to the same purpose insisted on 53. Of the consistency oâ— Threatnings with the Promises of Perseverance 54. M. G. opposition hereunto 55. Considered and removed What Promises of Perseverance are asserted how absolute and infrustable Feare of Hell and punishment twofold The feare intended to be ingenerated by threatnings not inconsistent with the Assurance given by promises 56. Five Considerations about the use of Threatnings the first c. 57. Hipocrites how threatned for Apostasy of the End and Aime of God in Threatnings 58. Of the proper End and Efficacy of Threatnings with reference unto true Believers 59. Feare of Hell and punishment how farre a principle of Obedience in the Saints 60. Of Noahs feare Heb. 11. 7. 61. M. G's farther arguings for the Efficacy of the feare of Hell unto Obedience in the Saints proposed considered removed 62. 1 Ioh. 4. 18. consâ—dered 63. Of the Obedience of Saints to their heavenly Father compared to the obedience of Children to their naturall Parents M. G's monstrous conception about this thing 64. How Feare or Love and in what sence are principles of Obedience That which is done from Feare not done willingly not chearfully 65. How Feare and what feare hath torment 66. Of the nature and use of Promises Close of the Answer to this Argument IT will be needlesse to use many words unto the Discourse of the first Section §. 1. seeing it will not in the least prejudice our Cause in hand to leave Mr Godwin in full possession of all the Glory of the Rethoricke thereof For although I cannot close with him in the Exposition given of that expression 1 Tim. 6. 16. God inhabiteth Light inaccessible some thing in my weake apprehension much more glorious divine being comprised therein then what it is here turned aside unto Neither am I in the least convinced of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the former Discourse in the close of the whole asserting a deliverance to be obtained from our thoughts of the Doctrine of the defection of the Saints which he intimateth to be that it is anti-evangelicall tormenting and bringing soules under bondage by a narrow and unprejudicate search into it finding my selfe every day more and more confirmed in thoughts of that kind concerning it by my engagement into such an enquiry which hath been observed in this present Discourse as farre as my weakenesse will permit yet it being not in the least Argumentative but for the whole frame and intendment of it Commune exordium and that which any man of any opinion in the world might make use of I shall not insist upon it His second Section containeth his first Argument §. 2. drawne forth in the defence of his Doctrine of the possibility as he calleth it but indeed what it is we have heard of the defection of Believers Of this I presume he intended no more use but as a forlorne to begin a light Skirmish with his Adversaries ordering it to retreat to his maine Body advancing after or desperately casting it away to abate the Edge of his Combatants Weapons it is so weake and feeble and therefore I shall be very briefe in the consideration of it thus then he proposeth it That Doctrine which rendreth God free from the unrighteousnesse which the Scripture calleth the respecting of persons of men is a Doctrine of perfect consistence with the Scripture and the truth The Doctrine which teacheth the possibility of the Saints declining and this unto death is a Doctrine of this import Ergo. Ans. 1. §. 3. The first proposition must be supposed Vniversall of else the whole will quickly be manifested to be unconclusive If it be only Indefinite and so equivalent as it lieth to a particular the conclusion is from all particulars and of no force as Mr Goodwin well knoweth Take it universally and I say it is evidently false and might easily be disproved by innumerable Instances Not that any errour or falsehood can indeed give God the Glory of any one of his Attributes but that they may be fitted and suited for such a service were not their throates cut and their mouthes stopt by the Lies that are in them which Mr Goodwin's Doctrine is no lesse lyable to then any other and not at all exempted from that Condition by its seeming subserviency unto Gods Aprosopolepsia Doth not the Doctrine of Justification by Workes even in the most rigid sence of it according to the tenor of the old Covenant absolutely render God free from the Unrighteousnesse of Accepting of Persens And yet for all that it hath not one jot the more of Truth in it nor is it the
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
That there is a plurality yea a contrariety of wills in the Scripture sence of the expression of the will of a man was before from the Scripture declared not a plurality of wills in a Physicall sence as the will is a naturall faculty of the soule but in a Morall and Analogicall sence as 't is taken for a habit or principle of good or evill The will is a naturall faculty one nature hath one will in every Regenerate man there are two natures the new or divine and the old or corrupted In the same sence there are in him two wills as was declared But saith he It is an impossibility of the first evidence that there should be a plurality of Acts in the same subject at the same time and these contrary one to another But 1. If you intend acts in a Morall Consideration unlesse you adde about the same Object which you do not this Assertion is so farre from any evidence of truth that it is ridiculously false May not the same person love God and hate the Divell at the same time But 2. How passe you so suddenly from a plurality of wills to a plurality of acts by the will we intend in the sence wherein we speak of it an habit not any act i.e. The will as habitually invested with a new principle not as actually willing from thence by vertue thereof Arminius from whom our Author borrowes this Discourse fell not into this Sophystry he tels you There cannot be contrary wills or volitions about the same Act But is it with M.G. or Arminius an impossibility that there should be a mixt action partly voluntary partly involuntary actions whose principles are from without by perswasion may be so a mans throwing his goods in the Sea to save his owne life Now the principles whereof we speak Flesh Grace are internall contrary shall not the actions that proceed from a faculty wherein such contrary principles have their residence be partly voluntary partly involuntary 3. But he tells you That though there might be lusting of the Spirit against the flesh before the act of sinne yet when it comes to the acting of it then it ceaseth so the act is wrought with the whole will First though this were so yet this doth not prove but that the Action is mixt and not absolutely and wholly voluntary Mixt Actions are so esteemed from the antecedent deliberation and dissent though the will be at length prevailed upon thereunto and I have shewed before that in the very action there is a vertuall dissent because of the opposite principle that is in the will But Secondly How doth it appeare that the Spirit doth not lust against the flesh though not to a prevalency even in the exertion of the acts of sinne In every good act that a man doth because evil is present with him though the prevalency be of the part of the Spirit and the principle of Grace yet the flesh also with its lustings doth alwayes in part corrupt it Thence are all the spots staines and imperfections of the holy things and dutyes of the Saints and if the flesh in its lusting will immix it selfe with our good Actions to their defilement and impairing why may not the Spirit in the ill not immix its selfe and its lustings threwith but beare off from the full influence of the will into them which otherwise it would have But saith he If the spirit doth not cease lusting before the flesh bring forth the act of sinne then is the Spirit conquered by the flesh contrary to that of the Apostle 1 John 4. 4. % Stronger is he that is in you than he that is in the world But First If from hence the flesh must be though conceived to be stronger than the Spirit because it prevailes in any act unto sin notwithstanding the contending of the Spirit how much more must it be judged to prevaile over it and to conquer it if it cause it utterly to cease and not to strive at all He that restraines an other that he shall not oppose him at all hath a greater power than he who conquers him in his resistance But why doth Mr Goodwin feare least the flesh should be asserted to be stronger in us than the Spirit Is not his whole designe to prove that it is or may be so so much stronger and more prevalent than it that whereas it is confessed on all hands that the Spirit doth never wholly conquer the flesh that it shall not remaine in the Saints in this life yet that the flesh doth wholly prevaile over the Spirit and conquer it to an utter expulsion of it out of the hearts of them in whom it is Secondly In the prevalency of the flesh it is not the Spirit himselfe that is conquered but only some motions actings of him in the heart Now though some particular actings and motions of his may not come out eventually unto successe yet if he generally beares Rule in the heart he is not to be said even as in us and acting in us not to be stronger than the flesh He is as in us on this account said to be stronger than he that is in the world because notwithstanding all the opposition that is against us he preserveth us in our state and condition of Acceptation with God and walking with him with an upright heart in good workes and dutyes for the most part though sometimes the flesh prevailes unto sinne from which yet he recovers us by Repentance Thirdly To speake a little to Mr Goodwin's sence By the Spirits insufficiency it is manifest from the Text urged and from what followes in the same place that he intends not a Spirituall vitall principle in the will having its residence there with its contrary principle the flesh perhaps he will grant no such thing but the Spirit of God himselfe How now doth this Spirit lust Not formally doubtlesse but by causing us so to do and how doth it do that in Mr Goodwin's judgement Meerely by perswading of us so to do so that to have the flesh prevaile against the Spirit is nothing in his sence but to have sinne prevaile and the motives of the flesh above the motives used by the Spirit which may be done and yet the Spirit continue unquestionably stronger than the flesh Fourthly The summe is If the Spirit and the flesh Lust and Grace may be lookt on as habituall qualityes and principles in the wills of the same persons so that though a man hath but one will yet by reason of these contrary qualityes He is to be esteemed as two diverse principles of operation it is evident that having contrary inclinations continually the will hath in its actings a Relation to both these principles so that no sinne is commited by such an one with his whole will and full consent That contrary qualityes in a Remisse degree may be in the same subject is knowne Lippis Tonsoribus These adverse
principles the Flesh and Spirit are as those contrary qualityes of the same subject and the inclinations yea and the elicite acts of the will are of the same nature with them so that in the same act they may both be working though not with equall efficacy Notwithstanding any thing then said to the contrary it appeares that in the sinnes which the Saints fall into they do not sinne with their whole wills and full consent which of it selfe is a sufficient Answer to the foregoing Argument Sect. 25. containes a discourse §. 17. too long to be imposed upon the Reader by a transcription There are three parts of it the first rendring a Reason whence it is that if the Spirit be stronger than the flesh yet the flesh doth often prevaile in its lustings The second The way of the Spirits returne to act in us after its motions have been rejected The third endeavours a proofe of the Proposition denied That the Saints sinne with their full and whole consent by the example of David For the first he tells you That the spirit acts not to the utmost efficacy of its vigour and strength but only when his preventing motions are entertained and Seconded with a suitable concurrence in the hearts and wills of men through a deficiency and neglect whereof he is said to be grieved and quenched i. e. to cease from other actings or movings in men This Truth is the ground of such and such sayings in the sayings of Paul for if you live after the flesh ye shall dye but if ye through the spirit doe mortify the deeds of the Body ye shall live for as many as are led by the spirit of God they are the Sonnes of God c. Ans. The Spirit here intended by M. Goodwin is the Holy and Blessed spirit of Grace What his actings to the just efficacy of his vigour and strength are M. Goodwin doth not explaine nor indeed notwithstanding the seeming significacy of that expression is able It must be to act either as much as he can or as much as he will That the Holy Spirit in opposing sinne acts to the utmost extent of his Omnipotency in any I suppose will not be affirmed If it be as much as he will then the sence is he will not in such cases act as much as he will what that signifies we want some other expressive phrase to declare To let this passe let us see in the next place what his actings to this just efficacy are suspended upon it is them in cafe his first preventing motions be received and seconded But then secondly What are these first preventing motions of the spirit §. 18. And what is it to entertaine them with a suitable concurrence of the Will For the First M. Goodwin tells us in this Section they are motions of a coole and soft inspiration such clowdy expressions in a thing of this moment are we forced to embrace preventing motions of the spirit are either Internall Physicall Acts in with and upon the Wills of men working in them to will and to doe called preventing from the actings of the wills themselves or they are Morall insinuations and perswasions to good according to the Analogy of the Doctrine M. Goodwin hath espoused it is the latter only that are here intended The preventing motions of the spirit are his Morall perswasions of the Will to the good proposed to its consideration See then in the next place what it is to second entertane these motions with a sutable concurrence in the heart and Will Now this must be either to yeeld Obedience to these motions and to doe the good perswaded unto or something else if any thing else we desire to know of M. Goodwin what it is and wherein it consists if it be to doe the good perswaded too then what becomes I pray you of those subsequent Helps which are suspended upon this obedience when the thing it selfe is already performed which their help and assistance is required unto They may well be called subsequent motions which are never used nor applyed but when the things whereunto they move and provoke are before hand accomplished and performed yea they are suspended on that condition Farther wherein do these subsequent helps as it is expressed which move at a more high and glorious rate consist We have had it sufficiently argued already to a thorough conviction of what is Mr Goodwins judgment in this matter viz. That he acknowledgeth no operations in or upon the wills of men but what are Morall by the way of perswasion contending to the utmost efficacy of his vigour and strength in disputing that there is an inconsistency between Physicall internall operations in or upon the Will of men and Morall exhortations or perswasions as to the production of the same effect This then is the frame of this fine Discourse If upon the Spirits first perswasion to good men yeild Obedience and do it accordingly the Spirit will then with more power and vigour move them when they have done it and perswade them to doe it That this discourse of his doth readily administer occasion and advantage to retort upon him his third Argument formerly considered of imposing incoherent and inconsistent reasonings and actings upon God in his dealings with men the intelligent Reader will quickly find out and it were an easy thing to erect a Theater and upon Mr Goodwins principles to personate the Almighty with an incongruous and incoherent discourse but we feare God Thirdly That the Spirit is grieved with the sinnes of Believers and their walking unworthily of or not answerable to the grace they have received is cleare Ephesians 4. 31. The Apostle admonisheth Believers to abstaine from the sinnes he there enumerates and consequently others of the like import having put on and learned Christ unto sanctification that they doe not grieve the Spirit from whom they have received that great mercy and priviledge of being sealed to the day of Redemption But that therefore the subsequent and more effectuall motions of the spirit are not free as the first but supended on our performance of that which he first moves unto and so consequently that there is neither first our second motion of the Spirit but may be rendred uselesse and fruitlesse or be for ever prevented is an Argument not unlike that of the Papists Peter feed my sheep therefore the Pope is head of the Church The ensuing discourse also is not to be passed without a little Animadversion §. 20. thus then he proceeds Believers saith he doe then mortify the deeds of the body by the spirit when they joyne their Wills unto his in his preventing motions of grace and so draw and obtaine farther strength and assistance from him in order to the great and difficult work of mortification in respect of which concurrence also with the spirit in his first and more gentle applications of himselfe to them they are said to be led by the Spirit as in
gloryings even then when the precedency of that which is bestial in this world force and violence outwardly beares them down with insultation and contempt will rather envie then pity you in any contest that on this foot of account you can be engaged in You are not the first that have fought with men after the manner of Beasts nor will be the last who shall need to pray to be delivered from absurd and unreasonable man seeing all men have not faith Men of prophane Atheistical spirits who are ready to say who is the Lord what is the Almighty that we should feare him or his truth that we should regard it whose Generation is of late multiplied on the face of the earth crying a Confederacy with them who professing better things are yet fiâ—â—ed with grievous indignations at the sacrifice that hath been made of their Abominations before their eyes by that Reformation of this place wherein you have been instrumental are a continual goad on the other side and would quickly be a sword in your very bowels were not He that is higher then the highest your dwelling place and refuge in your Generation These are they upon whom God having poured contempt and stain'd their glory who instead of accepting of his dispensations are filled with wrath and labour to make â—then drink of the cup which hath been offered to themselves With their reproaches sleightings undervaluations slanders do your worth diligence integrity labours contend from one end of this earth to the other He that hath delivered doth deliver and in him we trust that he will deliver What other oppositions you do meet or in your progress may meet withal I shall not mention but waite with patience on him who gives men Repentance and chang of Heart to the Acknowledgment of the things that are of him This in the midst of all hath hitherto been a cause of great rejoyoing that God hath graciously kept off ravenous wolves from entring into your flocks where are so many tender lambes and hath not suffered men to arise from amongst your selves speaking perverse things drawing away disciples after them but as he hath given you ac obey from your heart that forme of doctrine which hath been delivered unto you so He hath preserv'd thâ—â— faith amongst you which was once delivered to the Saints Your peculiar designation to the service of the Gospel and defence of the Truth thereof your Abilities for that works your abiding in it notwithstanding the opposition you meet 〈◊〉 in the midst of a crooked and perverse generation are as I sayd before my Incouragements in this address unto you wherein I shall crave leave a little further to communicate my thoughts unto you as to the matter in hand Next to the Son of his love who is the Truth the greatest and most eminent gift that God hath bestowed on the Sons of men and communicated to them is his Truth revealed in his word The knowledge of him his mind and will according to the discovery which he hath made of himselfe from his own bosome having magnified his word above all his name The importance hereof as to the eternal Concernments of the Sons of men either in ignorance refusing and resisting or accepting and embracing of it is that which is owned and lyes as the bottome and foundation of all that we any way engage our selves into in this world wherein we differ from them whose hope perisheth with them Unto an enquiry after and entertainment of this divine and sacred depositum hath God designed the fruit and labour of that wherein we retaine the resemblance of him which whilest we have our being nothing can abolish The mind of man and divine truth are the two most eminent Excellencies wherewith the Lord hath adorned this lower part of his Creation which when they correspond and are brought into conformity with each other the mind being changed into the Image of Truth there is glory added to glory and the whole rendred exceeding glorious By what sutableness and proportion in the things themselves that is between Truth and the mind of man as we are men by what Almighty secret and irresistible power as we are corrupted men our minds being full of darkness and folly this is wrought is not my business now to discuss This is on all hands confessed that setting aside the consideration of the eternal issues of things every mistake of divine Truth every opposition to it or rejection of it or any part of it is so farre a chaining up of the mind under the power of darkness from a progress towards that perfection which it is capable of It is Truth alone that Capacitates any soule to give glory to God or to be truly useful to them who are partakers of flesh and blood with him without being some way serviceable to which end there is nothing short of the fulness of wrath that can be judged so miserable as the Life of a man Easily so much might be delivered on this account as to evince the dread of that judgment whereto some men in the infallibly wise counsel of God are doomed even to the laying out of the labour and travel of their minds to spend their dayes and strength in sore labour in making opposition to this Truth of God Especially is the sadness of this Consideration encreased in reference to them who upon any account what ever do beare forth themselves and are looked upon by others as Guides of the blind as Lights to them that sit in darkness as the Instuctours of the foolish teachers of Babes For a man to set himselfe or to be set by others in a way wherein are many turnings cross pathes some of them leading and tending to places of innumerabâ—e troubles and perhaps death and slaughter undertaking to be a guide to direct them that travel towards the place of their intendments where they would be and where they shall meet with rest for such an one I say to take hold of every one that passeth by and pretending himselfe to be exceeding skilful in all the windings and turnings of those wayes and pathes and to stand there on purpose to give direction if He shall withal his skill and Rhetorick divert them out of the path wherein they have perhaps safly set out and to guide them into those by wayes which will certainly lead them into snares and troubles if not to death it selfe can he spend his time labour and strength in an imployment more to be abhorred or can he designe any thing more desperately mischievous to them whose good and welfare he is bound and promiseth to seek and promote Is any man's condition under heaven more to be lamented or is any man's imployment more perilous then such an ones who being not only endowed with a mind and understanding capable of the Truth and receiving impressions of the will of God but also with distinguishing Abilities and Enlargements for the receiving of greater measures
forth the virtues of the Corinthiaus before they fell into the schisme that occasioned his Epistle he minds them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God hath a certain number of Elect to be saved and for whose salvation by his Mercy the Church is to contend with him is a principle wholy inconsistent with those on which the doctrine of the Saints Apostacy is bottom'd Corresponding hereunto is that passage of his concerning the will of God p. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mere consideration of this passage causeth me to recal what but now was spoken as though the Testimonie given to the Truth in this Epistle was not so cleare as might be desired The words now repeated containe the very Thesis contended for It is the beloved of God or his Chosen whom he will have made partakers of saving Repentance hereunto he establisheth them for with that word is the defect in the sentence to be supplyed by or with the Almighty will because he will have his beloved partakers of saving Repentance and the benefits thereof he confirmes and establishes them in it with his Omnipotent or Soveraigne will The inconsistency and irreconcileableness of this assertion with the doctrine of these Saints Apostacy the Learned Reader needs not any Assistance to manifest to him Answerably hereunto he saith of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 38 and p 66 mentioning the blessedness of the forgivness of sins out of Ps. 32 he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elect of whom he speaks are those on whom through and for Christ God bestowes the blessedness of Justification Elect they are of God anteecedently to the obteining of that blessedness and through that they doe obteine it so that in that short sentence of this Authour the great pillar of the Saints perseverane which is their free Election the root of all the blessâ—dness which afterward they enjoy is established other passages like to these there are in thâ—t Epistle which plainly deliver the primitive Christians of the Church of Rome from any communion in the doctrine of the Saints Apostacy and manifest their Perseverance in the doctrine of the Saints Perseverance wherein they had been so plentifully instructed not long before by the Epistle of Paul unto them He who upon the Roll of Antiquity presents himselfe in the next place to our consideration is the renowned Ignatius concernig whom I desire to begge so much favour of the learned Reader as to allow me a diversion unto some thoughts and observations that belong to another subject then that which I have now peculiarly in hand before I come to give him a tast of his Judgment in the doctrine under debate As this Ignatius Bishop of the Church at Antioch was in himselfeâ— man of an excellent spirit emâ—nent in holiness and to whom on the behalfe of Christ it was given not only to believe on him but also suffer for him and on that account of very great and high esteem among the Christians of that Age wherein he lived and sundry others following so no great Question can be made but that he wrote toward the end of his pilgrimage when he was on his way to be offered up through the holy Spirit by the mouths of wild beasts to Jesus Christ that he wrote sundry Epistles to sundry Churches that were of cheifest note and name in the Countreys about The concurrent Testimony of the Antients in this matter of fact will give as good Assurance as in this kind we are capable of Eusebius reckons them up in order so doth Hierome After them frequent mention is made of them by others special sayings in them are transcribed And whereas it is urged by some that there is no mention of those Epistles before the Nicene Councell before which time it is as evident as if it were written with the beams of the sun that many false and supposititious writings had been imposed on and were received by many in the Church as the story of Paul and Tecla is mentioned and rejected by Tertull de Baptis Hermae Pastor by others it is answered that they were mentioned by Irenaeus some good while before Lib. 5. cap. 28. saith he Quemadmodum quidam de nostris dixit propter Martyrium in Deum adjudicatus ad bestias quoniam frumentum sum Christi per dentes bestiarum moler ut mundus panis Dei inveniar Which words to the substance of them are found in these Epistles though some say nothing is here intimated of any Epistles or writings but of a speech that might passe among the Christians by Tradition such as they had many among themselves even of our Saviours some whereof are mentioned by Grotius on these words of Paul remember that word of Christ that it is more blessed to give then to receive What probabilitie or ground for conviction there is in these or the like Observations and Answers is left to the judgement of all This is certain that the first mentioning of them in Antiquities is to be clearely received and that perhaps with more then the bare word of him that recites and approves of the Epistles of Jesus Christ to Abgarus the King of the Edessens or of him that reckons Seneca among the Ecclesiasticall writers upon the account of his Epistles to Paul or the following Testimonies which are heaped up in abundance by some who think but falsely that they have a peculiar interest enwrapped in the Epistles now extant will be of very small weight or value For my part I am perswaded with that kind of perswasion wherein in things of no greater moment I am content to acquiesce that he did write 7. Epistles and that much of what he so wrote is preserved in those that are now extant concerning which the contests of learned men have drawne deep and run high in these latter daies though little to the advantage of the most that have laboured in that cause as shall be manifested in the processe of our discourse A late learned Doctor in his dissertations about Episcopacy Unicum D. Blondellum aut alterum fortasse inter omnes mortales Walonem Messalinum cap. 25. s. 3. or dispute for it against Salmasius and Blondellus tells us that we may take a tast of his confidence in asserting Dissert 2. cap. 23. § j. that Salmasius and Blondellus mortalium omnium primi thought these Epistles to be feigned or counterfeit And with more words Cap. 24. 1. he would make us believe that these Epistles of Ignatius where allwaies of the same esteeme with that of Clemens from Rome to the Corinthians of which he treats at large in his fourth Dissertation or that of Polycarpus to the Philippians which we have in Eusebius he addes in the judgment of Salmasius and Blondeâ—lus Solus Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus tamen Epistolae pari semper cum illis per universam ab omni avâ— patrum nostrorum memoriam
Emperour so I am certaine it is most remote from the likeness of any thing that in this affaire we are instructed in from the Scripture Plainly this language is the same with that of the false Impostor Pseudo-Clemens in his pretended Apostolical Constitutions At this rate or somewhat beyond it have you him ranting Lib. 2 cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Popes with all sorts of Persons whatever Priests Kings and Princes Fathers and Children all under the feet of this Exemplar of God and Ruler over men A passage which doubtless eminently interprets and illustrates that place of Peter's Epistle ch 5. v. 1. 2. 3. The Elders that are among you I exhort who also am an Elder and a witness of the sufferingâ— of Christ and also a partaker of the glory that shall be revealed feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over God's heritage but â—eing Examples to the flock But yet as if the man were starke mad with wordldy pride and pompe He afterwards in the name of the Holy Apostles of Jesus Christ commands all the Laity forsooth to honour love and feare the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. Cap 20. And that you may see whither the man drives and what he aimes at after he hath set out his Bishop like an Emperour or an Estern-King in all pompe and glory He addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The paying of tribute to them as Kings is the Issue of these descriptions that they may have wherewithal to maintaine their pompe and greatness according to the institution of our Lord Jesus Christ and his blessed Apostles But I shall not rake farther into this dunghil nor shall I adde any more instances of this kind out of Ignatius but close into one insisted on by our Doctour for the proof of his Episcopacy Dissert 2. Cap. 25. 7. Saith he Quartò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopo attendite ut vobis Deus attendat ego animammeam libenter eorum loco substitui cuperem quod Anglicè optimè dicimus my soul for theirs qui Episcopo Presbyteris Diaconis obsequuntur I hope I may without great difficulty obtaine the Doctours pardon that I dare not be so bold with my soule as to jeopard it in that manner especially being not mine owne to dispose of Upon these and many more the like accounts do the Epistles seeme to me to be like the Children that the Jewes had by their strange Wives Neh 13 who spake part the language of Ashdod and part the language of the Jewes That there are in them many footsteps of a gracious Spirit every way worthy of and becoming the great and holy personage whose they are esteemed so there is evidently a mixture of the working of that worldly and carnal Spirit which in his dayes was not so let loose as in after times For what is there in the Scripture what is in the genuine Epistle of Clêmen's that gives countenance to those descriptions of Episcopacy Bishops and the subjection to them that are in those Epistles as now we have them So insisted on What titles are given to Bishops What Soveraignty Power Rule Dominion is ascribed to them Is there any thing of the like Nature in the writings of the Apostles In Clemens the Epistle of Polycarpus c. Or any unquestionable legitimate off-spring of any of the first Worthies of Christianity Whence have they their three orders of Bishops Presbyters and Deacons upon the distinct observation of which so much weight is laid Is there any one word iota title or syllable in the whole book of God giving countenance to any such distinctions Eph. 4. 8. We have Pastors and Teachers Rom 12. 7.8 Him that teacheth him that exhorteth him that ruleth and him that sheweth mercy Philip. 1. 1. We have Bishops and Deacons and their Institutions with the order of it we have at large expressed 1 Tim 3. 1. 2. Bishops and Deacons without the Interposition of any other order whatever Deacons we have appointed Acts the 7. And Elders Acts 14. 23. Those who are Bishops we find called Presbyters Titus 1. 5. 7. And those who are Presbyters we find termed Bishops Acts 20. 28. So that Deacons we know and Bishops who are Presbyters or Presbyters who are Bishops we know but Bishops Presbyters and Deacons as three distinct orders in the Church from the Scripture we know not Neither did Clemens in his Epistle to the Corinthians know of any more then we do which a few instances will manifâ—st saith he speaking of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Bishops and Deacons as in the Church at Philippi this man knowes but the third order he is utterly unacquainted withal And that the Difference of this man's expressions concerning Church Rulers from those in the Epistle under consideration may the better appear and his asserting of Bishops and Presbyters to be one and the same may the more clearly be evidenced I shall transcribe one other Passage from him whose length I hope will be execused from the usefulness of it to the Parpose in hand Pag. 57. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it seemes was the manner of the Church in his dayes that their officers were appointed by the consent of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Bishops of whom he was speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And sundry other discoveries are there in that Epistle of the like nature It is not my designe nor purpose to insist upon the parity of Bishops and Presbyters or rather the Identity of office denoted by sundry Appellations from these and the like places this work is done to the full by Blondellus that our labour in this kind were that the purpose in hand is prevented He that thinkes the Arguments of that Learned man to this purpose are indeed answered throughly and removed by D. H. in his fourth dissertation where he proposes them to Consideration may one day thinke it needful to be Able to distinguish between words and things That Clemens ownes in a Church but two sorts of Officers the first whereof he calls sometimes Bishops sometimes Presbyters the other Deacons the Doctour himselfe doth not deny That in the Judgment of Clemens no more were instituted in the Church is no less evident And this carries the conviction of it's truth so clearely with it that Lombard himselfe confesseth hos solos ministrorum duos ordines Ecclesiam primitvam habuisse de his solis praeceptum Apostoli nos habere Lib. 4. Sen. D. 24. Lib. 3. ext It seemes moreover that those Bishops and Deacons in those dayes as was observed were appointed to the office by and with the consent of the People or whole body of the Church no less do those words import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Doctour indeed renders these words applaudente aus
25. and his own keeping in a covenant of Workes that of the Saints since the fall is purchased for them laid up in their head dispensed in a covenant of grace whose eminent distinction from the former consists in the permanency and abidingness of the fruits of it But of this afterwards To others adventitious and added as to all that have contracted any qualities contrary to that Originall Holinesse wherewith at first they were indued as have done all the sonnes of men who have sinned and come short of the glory of God Now the Holiness of these is either compleate as it is with the spirits of just men made perfect or inchoate and begunne only as with the residue of Sanctified ones in this life The certain Perseverance of the former in their present condition being not directly opposed by any though the foundation of it be attempted by some we have no need as yet to engage in the defence of it These latter are said to be sanctified or holy two waies upon the twofold account of the use of the word in the Scripture 1. For first some Persons as well as Things are said to be holy especially in the old Testament and in the Epistle to the Hebrewes almost constantly using the termes of Sanctifying and Sanctifyed in a legall or Temple signification in reference unto their being separated from the residue of men with relation to God and his worship Exod. 28. 36 38. or being consecrated and dedicated peculiarly to the performance of any part of his will Levit. 5. 15. Ezek. 22. 8. or distinct injoyment of any portion of his mercy Heb. 2. 11. thus the Arke was said to be holy and the Altar holy the Temple was holy and all the utensils of it ch 10. 10. Ioh. 17. 19. with the vestments of its officers So the whole people of the Iewes were said to be holy the particular respects of Covenant Worship Separation Law Mercy the like upon which this denomination of Holinesse and Saintship was given unto them did depend are known to all yea persons Inherently uncleane and personally notoriously wicked in respect of their designement to some outward work which by them God will bring about are said to be sanctified distinguishing gifts with designation to some distinct employment is a bottome for this Apellation though their gifts may be recalled and the employment taken from them Isai 13. 3. We confesse Perseverance not to be a proper and inseparable adjunct of this subject nor to belong unto such persons as such though they may have a right to it it is upon another account yet in the pursuit of this businesse it will appeare that many of our adversaries Arguments smite these men only and prove that Such as they may be totally rejected of God which none ever denied Againe §. 16. the Word is used in an Evangelicall sence for inward purity and reall Holynesse whence some are said to be Holy Luk. 1. 15. and that also two wayes for either they are so really Rom. 6. 19. 22. and in the Truth of the thing it selfe or in estimation only 2 Cor. 7. 1. and that either of themselves or others That many have accounted themselves to be holy Ephes. 1. 4. 4. 24. and been pure in their owne eyes who yet were never washed from their iniquity have thereupon cryed peace to themselves I suppose needs no proving 1 Thes. 5. 13. 4. 7. It is the case of thousands in the world at this day they thinke themselves Holy Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they professe themselves Holy and our Adversaries proove none gainesaying that such as these may backslyde from what they have and what they seeme to have and so perish under the sinne of Apostacy Prov. 30. 12. Isa. 65. 5. Againe some are sayd to be Holy upon the score of their being so in the steeme of others Isa. 7. 48 49. which was and is the condition of Many false Hypocrites in the Churches of Christ both primitive and Moderne Isa. 9. 40 41. 1 Thes. 5. 3. Like them who are said to believe in Christ upon the account of the profession they made so to doe Math. 25. 29. 2 Pet. 2. 21 Ioh. 6. 16. yet he would not trust himselfe with them because he knew what was in them Such were Judas Simon Magus and sundry others of whom these things are spoken which they professed of themselves and were bound to answer and which others esteemed to be in them These some labour with all their strength 2 Pet. 2. 1. Act. Synod Dec. sent Art 5. p 266 267. c to make true believers that so they may cast the stumbling-block of their Apostacy in the way of the Saints of God closing with the Truth we have in hand But for such as these we are no Advocates let them goe to their owne place according to the Tenor of the Arguments leuyed against them from Heb. 6. 4. 2 Pet. 2. And other places Moreover of those §. 17. who are said to believe and to be holy really and in the Truth of the thing it selfe there are two sorts First such as having received sundry common gifts and Graces of the Spirit Heb. 6. 4. 1 Sam. 10. 10. 2 Pet. 2. 20. 1 King 21. 27. 2 Cor. 7. 10. as Illumination of the Mind Change of affections and thence Amendment of life with sorrom of the World legall Repentance temporary Faith and the like which are all True and Reall in their kind do thereby become Vessells in the great house of God Math. 17. 3 4. Math. 13. 20. Marke 6. 20. 2 Kings 10. 16. being changed as to their use though not in their Nature continueing Stone and Wood still though hewed and turned to the serviceablenesse of Vessels and on that account are frequently termed Saints believers On such as these their is a lower and in some a subordinate work of the Spirit effectually producing in and on all the faculties of their Soules somewhat that is true Hos. 6. 4. 2 Tim. 2. 20. good and usefull in it selfe answering in some likenesse and sutablenesse of operation unto the great worke of Regeneration which faileth not Ioh. 6. 34. Acts 26. 28. Math. 7. 26 27. There is in them Light Love Joy Faith Zeale Obedience c. All true in their kind which make many of them in whom they are do worthily in their Generation Revel 3. 1. Marke 4. 16. howbeit they attaine not to the Faith of Gods Elect neither doth Christ live in them nor is the life which they lead by the Faith of the Sonne of God as shall hereafter be fully declared If ye now casheere these from the roll of those Saints and Believers about whom we contend seeing that they are no where said to be Vnited to◠Christ Quickned and Justified partakers of the first Resurrection Accepted of God c.
he knoweth it to be but positively to judge and conclude of it accordingly If then it be possible for men by any such fruits workes or expressions to know true Believers the persons we speake of may be known to have been such Though the words of our Saviour principally lye on the other side of the way giving a Rule for a condemnatory Judgment of men Ans. whose evill Fruits declare the Root to be no better wherein we cannot well be deceived the workes of the flesh being manifest and he that worketh wickednesse openly and brings forth the effects of sinne visibly Gal. 2. 19. in a course as a Tree doth its fruit may safely be cōcluded Rom. 6. 16. whatsoever pretence in words he makes to be a false corrupt Hypocrite yet by the way of Analogie and proportion it is a Rule also whereby our Saviour will have us make a Judgement of those Professors and Teachers with whom we have to do as to our Reception and Approbation of them He bids his Disciples tast try the Fruit that such persons beare and acording to that not any specious pretences they make or innocent Appearances which for a season they shew themselves in let their Estimation of them be Yea but sayes Mr Goodwin we doe not only stand bound by the Law of Charity but by the Law of a Righteous and strict Judgment it selfe to judge such persons Believers This distinction between the Law of Charity and the Law of a Righteous Judgment I understand not Though Charity be the principle exerted eminently in such dijudications of men yet doubtlesse it proceeds by the rules of Righteous Judgment When we speake of the Judgment of Charity we intend not a loose conjecture much lesse a Judgment contradistinct from that which is Righteous but a Righteous and strict Judgment according to the exactest rules whatsoever that we have to Judge by free from evill surmises and such like vices of the minde as are opposed to the grace of Love By saying it is of Charity we are not absolved frō the most exact procedure according to the Rules of judging given unto us but only bound up from indulging to any Fnvy Malice or such like works of the flesh which are opposite to Charity in the subject wherein it is Charity in this assertion denotes only a gracious qualification in the subject and not any condescension from the Rule and therefore I something wonder that Mr Goodwin should make a Judgment of Charity as afterwards a meere conjecture and allow beyond it a Righteous and strict Judgement which amounts to knowledg It is true our Saviour tells us §. 21. that by their fruits we shall know them But what knowledge is it that he intendeth is it a certain knowledge by demonstration of it or an infallible assurance by revelation I am confident M. Goodwin will not say it is either of these but only such a perswasion as is the result of our thoughts concerning them upon the profession they make the works they doe upon which we may according to the minde of Christ who bare with them whom he knew to be no Believers having taken on them the profession of the faith know how to demeane our selves towards them so farre we may know them by their fruits and judge of them other knowledge our Saviour intendeth not nor I believe does M. Goodwin pretend unto Now notwithstanding all this even on this account and by this rule it is very possible yea very easy and practically proved true in all places and at all times that we may judge yea so farre know men to be or not to be seducers by their fruits as to be able to order aright our demeanour towards them according to the will of Christ and yet be mistaken though not in the performance of our duty in walking regularly according to the lines drawne out for our paths in the persons concerning whom our judgement is the knowledge of them being neither by demonstration nor from revelation such as cui non potest subesse falsum we may be deceived The Saints then or believers §. 22. of whom alone our discourse is may be briefely delineated by these few considerable concernements of their Saintship 1. That whereas by nature they are children of wrath as well as others and dead in trespasses and sinnes Rom. 8. 28 29. that faith and holinesse which they are in due time invested withall whereby they are made Believers and Saints and distinguished from all others whatever is an effect and fruit of and flowes from God's eternall purpose concerning their salvation or election Act. 13. 4. Eph. 1. 4. 1 Pet. 1. 2 3 4 5. their faith being as to the manner of its bestowing peculiarly of the operation of God and as to its distinction from every other gift that upon any account what ever is so called T it 1 1. in respect of its fountaine termed The faith of Gods elect 2. For the manner of their obtaining of this pretious faith it is by Gods giving to them that holy Spirit of his 2 Pet. 1. 1. Rom. 8. 11. whereby he raised Jesus from the dead to raise them from their death in sinne Eph. 1. 19 20. 2. 1 5 5 8 10. to quicken them unto newnesse of life endowing them with a new life with a Spirituall gracious supernaturall habit spreading it selfe upon their whole soules making them new creatures throughout in respect of parts investing them with an abiding principle Mat. 7. 17. 12. 33. being a naturall genuine fountaine of all those Spirituall acts Galat. 2. 20. 1 Ioh. 5. 12. 2 Cor. 5. 17. 1 Thes. 5. 25. Gal. 5122 23. 1 Ioh. 3. 9. Eph. 2. 10. 1 Pet. 1. 22. Philip. 12. v. 13. workes and duties which he is pleased to worke in them and by them of his own good pleasure 3. That the holy and blessed Spirit which effectually and powerfully workes this change in them Ioh. 4 16 26. 15. 26. 16. 7 8 9. Rom. 8. 10 11. is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ to dwell in them and abide in them for ever upon the account of which inhabitation of the Spirit of Christ in them they have union with him 1 Cor. 6. 19. Rom. 5. 5. 1 Ioh. 4. 4 13. i. e. one and the same spirit dwelling in him the Head and them the Members 2 Tim. 1. 14. 1 Cor. 6. 17. 12. 12 13. Ephes. 4. 4. 4. By all which as to their actuall state and condition they are really changed from a 1 Ioh. 3. 14. Eph. 2. 2. Col. 2. 13. Rom. 6. 11 13. 8. 2 8 9. death to life from b Act. 26. 18. Eph. 5. 8. 1 Thes. 5. 4. Col. 1. 13. 1 Pet. 2. 9. darknesse to light from c Ezek. 36. 25. Zach. 13. 1. Isa. 4. 3 4. Eph. 5. 6. 1 Cor. 6. 11. Tit. 3.
distinction in and of that People Rom. 9. 4 5. for they are not all Israel that are of Israel the whole lump body of them being the People of God in respect of separation from the rest of the world dedication to his Worship externall profession yet a Remnant only a hidden Remnant being his People upon the account of Eternall designation and actuall Acceptation into Love and Favour in Jesus Christ there must needs be also a twofold Dispensation of God and his will in reference to that People The First Common Generall towards the whole body of them in outward Ordinances and Providentiall Exercises of Goodnesse or Justice In this there was Great variety as to the Latter part comprehending only externall Effects or products of the Power of God in which regard he can pull downe what he hath set up and set up what he hath pulled downe without the least shadow of turning These various Dispensations working Uniformely towards the accomplishment of his Unchangeable Purpose And this is all that Mr Goodwins Exceptions reach too Even a change in the outward dispensation of Providence which none ever denied being that which may nay is done for the bringing about and accomplishment in a way sutable to the advancement of his Glory of his unchangeable Purpose What proportion there is to be argued from betweene the generall effects of various Dispensations and that peculiar Love and Grace of the Covenant thereof wherein God assures his Saints of their Stability upon the account of his own Unchangeablenes I know not Because he may remove his Candlestick from a fruitlesse Faithlesse People and give them up to desolation may he therfore take his holy Spirit from them that Believe For whilst that continues the root of the matter is in them So that Secondly there is a peculiar Dispensation of Grace exerted towards those peculiar ones whom he owneth and receiveth as above mentioned wherein there are such ingagements of the Purpose Decrees and Will of God as that the streame of them cannot be forced back without as Great an Alteration change in God as the thoughts of the heart of the meanest worme in the world are lyable unto And on this the Lord asserts the stedfastnesse of his Love to them in the midst of the changes of outward Dispensations towards the body of that People wherein also their Externall concernments were wrapt up 1 Sam. 12. 22. But this will afterwards be more fully cleared The Substance of this Exception amounts only to thus much there are changes wrought in the workes which outwardly are of God as to generall and common administrations therefore also are his Eternall purposes of Spirituall Grace lyable to the like Alterations Whereas Mr Godwin sayes that this will not import any alteration in God at least any such alteration as is incompetent to him I know not of any shadow of alteration that may be ascribed to him without the greatest and most substantiall derogation from his Glory that you can ingage into And this farther clears §. 18. what is farther excepted to the end of the Sect. 40. in these words Therefore neither the Vnchangeablenesse nor Changeablenesse of God are to be estimated or measured either by any variety or uniformity of dispensation towards one and the same Object and consequently for him to express himselfe as this day towards a Person Man or Woman as if he intended to save them or that he really intended to save them and should on the morrow as the alteration in the interim may be or how ever may be supposed in these Persons expresse himselfe to the contrary as that he verily intends to destroy them would not argue or imply the least Alteration in him It is true Ans. such Dispensations of God as are morally declarative of what God approves of what he rejects not ingagements of any particular intēdment designe or purpose of his Will or such as are meerely outward Acts of his Power may in great variety be subservient to the accomplishment of his Purpose may undergoe the first in respect of the Object the latter of the Works themselves many alterations without prejudice to the Immutability of God The first in themselves are everlastingly unchangeable God alwaies approves the Obedience of his Creatures according to that Light and knowledge which he is pleased to communicate unto them and alway condemnes disallowes their Rebellions yet the same Persons may doe sometimes what he approves and sometimes what he condemnes without the least shadow of change in God Whilest they thus change his Purposes concerning them and what he will doe to them and for them are unchangeable as is his Law concerning Good and Evill For the latter take an instance in the case of Pharaoh God purposeth the destruction of Pharaoh and suites his Dispensations in great variety and with many changes for the bringing about and accomplishing of that his unchangeable Purpose he Plagues him and Frees him he Frees him and Plagues him againe all these things doe not in the least proove any alteration in God being all various effects of his Power suited to the accomplishment of an unchangeable Purpose So in respect of Persons whom he intends to bring through Christ infallibly to himselfe how various are his Dispensations both Temporall and Spirituall He Afflicts them and Relieves them sends them Light and Darkenesse Strength and Weakenesse Forsakes and Appears to them againe without the least alteration in his thoughts and purposes towards them all these things by his infinite Wisdome working together for their good But now if by Dispensation you understand and comprehend also the thoughts and Purposes of God towards any for the bringing of them to such and such an end if these be altered and the Lord doth change them continually I know no reason why a poore Worme of the Earth may not lay an equall claime absit Blasphemia to Immutability and Unchangeablenesse with him who Asserts it as his Essentiall Property and Prerogative whereby he distinguisheth himselfe from all Creatures whatsoever There is also an Ambiguity in that expression §. 19. that God expresseth himselfe this day towards a Man or Woman that he really intends to save them and on the morrow expresseth himselfe to the contrary If our Author intends only Gods Morall approbation of Duties and Performances as was said before with the Conditionall approbation of Persons with respect to them there being therein no Declaration of any Intention or Purpose of God properly so called the instance is not in the least looking toward the businesse we have in hand But if withall he intend the Purposes and Intentions of the will of God as those termes really intend and verily intend doe import I know not what to call or account Alteration and Change if this be not surely if a man like our selves doe really intend one thing one day and verily intend the cleane contrary the next day we may make
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
can prompt thee to Certainely this perwasion is fit only to ingenerate in thee an high contempt of humble and close walking with God What other conclution can ' st thou possibly make of that presumption but only that I may then do what I please what I will let the flesh take its swing in all abominations it matters not Goodnesse and Mercy shall â—ollow me Alas saith the Psalmist these thoughts never come in my heart I finde this perswasion through the Grace of him in whom it is effectuall to ingenerate contrary Resolutions This is that which I am upon the account thereof determined on I will dwell in the house of God for ever seeing Goodnesse and Mercy shall follow me I will dwell in his house and seeing they shall follow me all the dayes of my life I will dwell in his House for ever There are then these two things in this last verse §. 9. pregnant to the purpose in hand 1. The Psalmist's assurance of the presence of God with him for ever and that in kindnesse and pardoning Mercy upon the account of his Promise unto him Goodnesse or benignity saith he shall follow me into every Condition to assist me extricate my Soule even out of the vally of the shadow of death A conclusion like that of Paul 2 Tim. 4. 18. The Lord shall deliver me from every evill worâ— and will preserve me unto his Heavenly Kingdome Having v. 17. given testimony of the Presence of God with him in his great tryall when he was brought before that devouring monster Nero giving him deliverance he manifesteth in the 18. v. that the Presence of God with him was not only effectuall for one or an other deliverance but that it will keepe him from every evill worke not only from the rashnesse cruelty and oppression of others but also from any such way or workes of his owne which should lay a barre against his injoyments of and compleat preservation unto that Heavenly Kingdome whereunto he was appointed What reason now can be imagined why other Saints of God who have the same Promise with David and Paul established unto them in the hand of the same Mediator 2 Cor. 1. 20. being equally taken into the same Covenant of Mercy and Peace with them may not make the same conclusion of Mercy with them viz. That the Mercy Goodnes of God will follow them all the dayes of their lives that they shall be delivered from every evill worke and preserved to God's Heavenly kingdome To fly here to immediate Revelation as though God had particularly and immediately assured some persous of their Perseverance which begat in them a confidence wherein others may not share with them besides that it is destructive of all the vigour and strength of sundry if not all the Arguments produced against the Saints Perseverance it is not in this place of any weight or at all relative to the businesse in hand For evident it is that one of them even David is thus confident upon the common account of Gods Relation unto all his Saints as he is their Shepheard one that takes care of them and will see not only whilst they abide with him that they shall have Pasture and refreshment but also will find them out in their wandrings and will not suffer any of them to be utterly lost And he is a Shepheard equally in care and love to every one of his Saints as he was to David He gives them all the sure Mercies of David Isa. 55. 3. even the Mercy conteined wrapped up in the Promise that was given to them and what by virtue thereof he did enjoy with what he received from God in that Covenant-Relation wherein he stood And for Paul it is most evident that he grounded his Confidence and Consolation meerly upon the generall Promise of the Presence of God with his that he will never leave them nor forsake them but be their God and guide even unto death Neither is there the least intimation of any other bottome of his Consolation herein Now these being things wherein every Believer even the weakest in the world hath an equall share and interest with Paul David or any of the Saints in their generations what should lye in their way but that they also may grow up to this assurance being called thereunto I say they may grow up unto it I doe not say that every believer can with equall assurance of mind thus make their boasts in the Lord and the continuance of his kindnesse to them The Lord knowes we are oftentimes weake and darke at no small losse even as to the main of our interest in the Promises of God But there being an equall certainty in the things themselves of which we speake it being as certaine that the Goodnesse and Mercy of God shall follow them all their dayes as it did David and as certaine that God will deliver them from every evill worke and preserve them to his Heavenly kingdome as he did Panl they also may grow up unto and ought to presse after the like Assurance and Consolation With them whom Goodnesse and Mercy shall follow all their dayes and who shall be of God preserved from every evill worke they can never fall totally and finally out of the Favour of God That this is the state and Condition of Believers is manifested from the Instances given of David and Paul testifying their full perswasion and assurance concerning that Condition on Grounds common to them with all Believers 2. The conclusion and inference thar the Psalmist makes §. 10. from the Assurance which he had of the Continuance of the Goodnesse and Kindenesse of God unto him followeth in the words insisted on All the daies of his life he would dwell in his House He would for ever give up himselfe unto his Worship and service seeing this is the case of my Soule that God will never forsake me let me answer this Loye of God in my constant obedience Now this conclusion followes from the former principle upon a twofold account 1. As it is a motive unto it The Continuance of the Goodnesse and Kindnesse of God unto a Soule is a constreining motive unto that Soule to continue with him in Love Service and Obedience It workes powerfully upon a heart any way enobled with the ingenuity of Grace to make a suitable returne as farre as possible it can to such eminent Mercy and Goodnesse I professe I know not what those men thinke the Saints of God to be who suppose them apt to make conclusions of wantonnesse and rebellion upon the account of the Stedfastnesse of the Love and Kindnesse of God to them I shall not judge any as to their state and Condition yet I cannot but thinke that such mens prejudices and fulnesse of their own perswasions doe exceedingly interpose in their Spirits from receiving that impression of this Grace of God which in its owne nature it is apt to give or it
of the floud I have sworne saith he that is I have entred into a covenant to that end which was wont to be confirmed with an Oath and God being absolutely faithfull in his covenant is said to sweare thereunto though there be no expresse mention of any such oath that the World should no more be so drowned as then it was now saith God see my Faithfulnesse herein it hath never been drowned since nor ever shall be with equall Faithfulnesse have I engaged even in Covenant that that kindnesse which I mentioned to thee shall alwaies be continued so that I will not be wroth to rebuke thee that is so as utterly to cast thee off as the World was when it was drowned But some may say before the floud the Earth was filled with violence and sinne and should it be so againe would it not bring another floud upon it Hath he said he will not drowne it notwithstanding any interposall of sinne wickednesse or rebellion whatever Yea saith he such is my Covenant I took notice in my first engagement therein that the Imagination of mans heart would be evill from his youth Gen 8. 21. and yet I entred into that solemne Covenant so that this exemption of the World from an universall deluge is not an Appendix to the obedience of the World which hath been upon some accounts more wicked since then before as in the crucifying of Christ the Lord of Glory and in rejecting of him being preached unto them but it solely leaneth upon my Faithfulnesse in keeping Covenant and my Truth in the accomplishment of the Oath that I have solemnely entred into So is my kindnesse to you I have made expresse provision for your sinnes and failings therein such I will preserve you from as are inconsistent with my kindnesse to you and such will I pardon as you are overtaken withall When you see an universall deluge covering the face of the Earth that is God unfaithfull to his Oath and Covenant then and not till then suppose that his kindnesse can be turned from Believers Something is excepted against this Testimony §. 19. Ch 11. Sect 4 Pag 227. but of so little importance that it is scarce worth while to turne aside to the consideration of it The summe is that this place speaketh only of Gods Faithfulnesse in his Covenant but that this should be the Tenor of the Covenant that they who once truly believed should by God infallibly and by a strong hand against all interposalls of sinne wickednesse or rebellion be preserved in such a Faith is not by any word syllable or Iota intimated Ans. This is that which is repeated usque ad nauseam and were it not for variety of expressions wherewith some men doe abound to adorne it it would appeare extreame beggerly and over-worne but a sorry shift as they say is better then none or doubtlesse in this place it had not been made use of For 1. This Testimony is not called forth to speake immediately to the continuance of Believers in their Faith but to the continuance and unchangeablenesse of the Love of God to them and consequentially only to their preservation in Faith upon that account 2. It is not only assumed at a cheap and very low rate or price but clearly gratis supposed that Believers may make such interposalls of Sinne Wickednesse and Rebellion in their walking with God as should be inconsistent with the continuance of his Favour and Kindnesse to them according to the tenor of the Covenant of Grace His Kindnesse and Favour being to us things extrinsecall our sinnes are not opposed unto them really and directly as though they might effectually infringe an Act of the Will of God but only meritoriously now when God saith that he will continue his kindnesse to us for ever notwithstanding the demerit of Sinne as is plainly intimated in that Allusion to the Waters of Noah for any one to say that they may fall into such Sinnes and Rebellions as that He cannot but turne his Kindnesse from them is a bold attempt for the violation of his Goodnesse and Faithfulnesse and a plaine begging of the thing in Question Certainly it is not a pious labour to thrust with violence such supposalls into the Promises of God as will stoppe those breasts from giving out any consolation when no place or roome for them doth at all appeare there being not one word syllable Iota or tittle of any such supposalls in them 3. The Exposition and Glosse that is given of these words namely that upon conditon of their Faithfulnesse and Obedience which notwithstanding any thing in this or any other Promise they may turne away from he will engage himselfe to be a God to them is such as no Saint of God without the helpe of Satan and his owne unbeliefe could affixe to the place neither will that at all assist which 4. Is affirmed namely that in all Covenants and his Promise holdeth out a Covenant there must be a condition on both sides For we willingly grant that in this Covenant of Grace God doth promise something to us and requireth something of us and that these two have mutuall dependance one upon another But we also affirme that in the very Covenant it selfe God hath graciously promised to worke effectually in us those things which he requireth of us and that therein it mainly differeth from the Covenant of Works which he hath abolished But such a Covenant as wherein God should Promise to be a God unto us upon a condition by us and in our own strength to be fulfilled and on the same account continued in unto the end we acknowledge not nor can whilest our hearts have any sence of the Love of the Father the Bloud of the Sonne of the Grace of the Holy Spirit the fountaines thereof Notwithstanding then any thing that hath been drawn forth in opposition to it Faith may triumph from the Love of God in Christ held out in this Promise to the full assurance of an everlasting Acceptance with him for God also willing yet more abundantly to give in consolation in this place to the heirs of the Promis assureth the stability of his Love and kindnesse to them by another allusion v. 10. The Mountaines saith he shall depart and the hills be removed but my kindnesse shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee He biddeth them consider the mountaines and hilles and suppose that they may be removed and depart suppose that the most unlikely things in the World shall come to passe whose accomplishment none can judge possible while the World endureth yet my kindnesse to thee is such as shall not fall within those supposalls which concerne things of such an impossibility I am exceeding conscious that all Paraphrasing or Exposition of the words that may be used for their Accommodation to the Truth we plead for doth but darken and Eclipse the Light and Glory
antecedently to all the Grace which he worketh in us whether the Spirit be bestowed on men on the account of Christ's undertaking for them none can question but they must withall deny him to be the Mediator of the new Covenant The Spirit of Grace is the principall Promise thereof Isa. 59. 20 21. We are blessed with all Spirituall Blessings in Christ Ephes. 1. 3. Surely the holy Spirit himselfe so often Promised to us of God is a Spirituall Blessing God's bestowing Faith on us is antecedent to our Believing this also is given upon the account of Christ. Phil. 1. 29. It is given to us on the behalfe of Christ to Believe on him If then God for Christs sake antecedently to any thing that is good that is not enmity to him that is not iniquity in men do bestow on them all that ever is good in them as to the root principle of it surely his quarrell against their sins is put to an Issue Thence Christ being said to make Reconciliation for the sins of the people Heb. 2. 17. God as one pacifyed and attoned thereupon is said to be in him reconciling the world unto himselfe 2 Cor. Eph. 2. 13 24 5. 19. And in the dispensation of the Gospell he is still set forth as one carrying on that peace whose foundation is laid in the blood of his Sonne by the Attonement of his Justice and we are said to accept or receive the Attonement Rom. 5. 10. We receive it by Faith it being accepted by him Thus his death and Oblation is said to be a Sacrifice of a sweet smelling savour Eph. 5. 2. that wherein God is abundantly delighted wherewith his soule is fully satisfyed so that as when he smelt a sweet savour from the Sacrifice of Noah Gen. 8. 21. he sware he would curse the Earth no more smelling this sweet savour of the Oblation of Christ on the account of them for whom it was Offered John 17. 19. he will not execute the Curse on them whereof they were guilty Rom. 5. 10. I might also insist on those Testimonies for the further proofe of the former Assertion Rom. 6. 6. where an immediate efficacy for the taking away of sinne 2 Cor. 5. 21. is ascribed to the death of Christ Eph. 5. 25. 26 But what hath been spoken may at present suffice Titus 2. 14. The Premises considered § 14. some Light may be brought forth to discover the various mistakes of men Heb. 9. 14. about the effects of the Death of Christ Heb. 10. 14. as to the taking away of sinne 1 Pet. 2. 24. if that were now the matter before us Some having truly fixed their thoughts on the efficacy of the death of Christ 1 Joh. 1. 7. for Abolition of sin Revel 1. 5 6 doe give their Lusts and darknesse leave to make wretched inferences thereupō as that therefore because we are so compleatly justified accepted before without our believing or the consideration of any thing what ever in us that therefore sinne is nothing nor at all to be accounted of And though they say we must not sinne that Grace may abound yet too many by wofull experience have discovered what such corrupt Conclusions have tended unto Others againe fixing themselves on the necessity of Obedience and the concurrence of actuall Faith to the compleating of justification in the soule of the sinner with a no lesse dangerous reflection upon the Truth do suspend the efficacy of the death of Christ upon our believing which gives life vigour virtue unto it as they say is the sole originally discriminating cause of all the benefits we receive thereby without the antecedent accomplishment of that condition in us or our Actuall believing it is not say they nor will be usefull yea that the intention of God is to bestow upon us the fruits and effects of the death of Christ upon condition we do Believe which that we shall is no part of his purchase and which we can of our selves performe say some of them others not Doubtlesse these things are not being rightly stated in the least inconsistent Christ may have his due and we bound to the performance of our duty which might be cleared by an enlargement of the ensuing Considerations 1. First That all good things that are spirituall whatsoever that are wrought either for men or in them are fruits of the death of Christ. They have nothing of themselves but nakednesse bloud and sinne guilt and impenitency so that it is of indispensable necessity that God should shew them favour antecedently to any Act of their Believing on him Faith is given for Christs sake as was observed 2. Secondly That all the Effects and Fruits of the death of Christ antecedent to our Believing are deposited in the hand of the Righteousnesse and Faithfulnesse of God 1 Tim. 2. 5 6. to whom as a ransome Heb. 2. 17. it was paid as an Attonement it was offered before whom as a price and purchase it was laid downe It is all left in the hands of Gods Faithfulnesse 2 Cor. 5. 18 19. Righteousnesse Mercy and Grace to be made out effectually to them 1 Cor. 6. 19 20. for whom he died in the appointed time or season So that 3. Thirdly The state or condition of those for whom Christ died is not actually and really changed by his death Eph. 2. 1 2 3 4 5. in its selfe but they lye under the curse whilest they are in the state of nature unregenerate and all effects of sinne whatever John 3. 36. That which is procured for them is left in the hand of the Father They are not in the least intrusted with it untill the Appointed time do come 4 Fourthly That Faith and Beliefe are necessary not to adde any thing to compleat the procurement of forgivenesse of sins any or all but only to the Actuall receiving of it when upon the account of the death of Christ it pleaseth God in the Promise of the Gospell to hold it out and impart it unto the soule thereby compleating Covenant-justification And thus the whole businesse of Salvation may be resolved into the mediation of Christ and yet men carried on under an orderly dispensation of Law and Gospell into the enjoyment of it Acts 13. 38 39. Of the whole these degrees are considerable 1 Gods eternall purpose of saving some Rom. 5. 10. in and by the mediation of Christ Joh. 3. 16 that mediation of Christ being interposed between the purpose of God Rom. 5. 7 8. and the accomplishment of the thing purposed 1 Joh. 4. 10. as the fruit and effect of the one Heb. 2. 17. 9. 14. the meritorious procuring cause of the other This Act of the Will of God Eph. 1. 4 5. 6 7 8 9. c. the Scripture knowes by no other name then that of Election or Predestination or the Purpose
name in the great worke of Redemption And therefore he informes us Ioh. 17. 4. 6. that when the Comforter whom he procureth for us shall come he shall Glorify him and shall receive of his and shew it unto us Ioh. 16. 14. farther manifest his Glory in his bringing nothing with him but what is his or of his procurement so also instructing us clearly and plentifully to aske in his name that is for his sake which to doe plainly and openly is the great priviledge of the New Testament for so he tells his Disciples Ioh. 16. 24. hitherto have you asked nothing in my name who yet were Believers and had made many addresses unto God in and through him but darkely as they did under the Old Testament when they begged mercy for his sake Dan. 9. 17. But to plead with the Father clearly upon the account of the Mediation and Purchase of Christ That I say is the priviledge of the New Testament Now in this way he would have us aske the Holy Spirit at the hand of God Luke 11. 9 13. Aske him that is as to a clearer fuller Administration of him unto us for he is antecedently bestowed as to the working of Faith and Regeneration even unto this Application for without him we cannot once aske in the name of Christ for none can call Jesus Lord or doe any thing in his nane §. 22. but by the spirit of God This I say then He in whom we are blessed with all spirituall blessings Eph. 1. 4. hath procured the Holy Spirit for us and through his Intercession he is bestowed on us Now where the Spirit of God is 2 Cor. 3. 17. there is liberty from sinne peace and acceptance with God But it may be objected although this Spirit be thus bestowed on Believers yet may they not cast him off Rom. 8. 14. so that his abode with them may be but for a season and their Glory not be safegarded in the Issue but their condemnation increased by their receiving of him This being the only thing wherein this proofe of Believers abiding with God seemes lyable to exception I shall give a triple Testimony of the certainty of the continuance of the Holy Spirit with them on whom he is bestowed that in the mouth of two or three witnesses this Truth may be established and they are no meane ones neither but the three that beare witnesse in Heaven the Father the Sonne and the Holy Ghost The first you have Isa. §. 23. 59. 21. But as for me this is my Covenant with them saith the Lord my Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy Seeds Seed saith the Lord hence forth and for ever That which the Lord declares here to the Church he calls his Covenāt Now whereas in a Covenant there are two things 1. What is stipulated on the part of him that makes the Covenant 2. What of them is required with whom it is made which in themselves are distinct though in the Covenant of Grace God hath promised that he will worke in us what he requires of us that here mentioned is clearely an Evidence of somewhat of the first kinde of that Goodnesse that God in the Covenant doth promise to bestow Though perhaps words of the future tense may sometimes have an Imperative Construction where the import of the residue of the words inforces such a sence yet because it may be so in some place therefore it is so in this place and that therefore these words are not a Promise that the Spirit shall not depart but an injunction to take care that it do not depart as Mr Goodwin will have it is a weake inference And the close of the words will by no meanes be wrested to speake significantly to any such purpose Saith the Lord henceforth even for ever which plainely make the words Promissory an ingagement of God himselfe to them to whom they are spoken So that the interpretation of these words this is my Covenant with them by Mr Goodwin Cap. 11. Sect 4. Pag. 227. That Covenant of perpetuall Grace and Mercy which I made with them requireth this of them in order to the performance of it on my part that they quench not my Spirit which I have put into them doth plainly invert the intendment of God in them and substitute what is tacitely required as our duty into the roome of what is expressly promised as his Grace Observe then Secondly that as no Promise of God given to Believers is either apt of it selfe to ingenerate or by them to be received under such an absurd notion of being made good what soever their deportment be it being the nature of all the Promises of God to frame and mould them to whom they are given into all Holinesse and purity 2 Cor. 7. 1. and this in especiall is a Promise of the principall Author and cause all Holinesse to be continued to them and is impossible to beapprehended under any such foolish supposall so also that this Promise is absolute not Conditionall can neither be colourably gainesaid nor the contrary probably confirmed so that the strength of Mr Goodwins two next Exceptions 1. That this cannot be a Promise of Perseverance unto true Believers whatsoever their deportment shall be And 2. That it must be Conditionall which cannot as he saith be reasonably gainesaid The first of them not looking towards our perswasion in this thing And the latter being not in the least put upon the proofe is but very weakenesse For what Condition I pray of this Promise can be imagined God promises his Spirit of Holinesse that sanctifyeth us and worketh all holinesse in us and therewith the holy Word of the Gospell which is also Sanctifying John 17. 7. that they shall abide with us for ever It is the continuance of the presence of God with us for our Holinesse that is here promised On what condition shall this be supposed to depend Is it in case we continue Holy Who seeth not the vanity of interserting any condition I will be with you by my Spirit and Word for ever to keep you Holy provided you continue Holy 3. Thirdly It is a hard taske to seeke to squeeze a condition out of those gracious words in the beginning of the verse As for mee which Iunius renders de me autem words wherein God graciously reveals himselfe as the sole Author of this great blessing promised it being a worke of his owne which he accomplisheth upon the account of his free Grace And therefore God signally placed that expression in the entrance of the Promise that we may know whom to look unto for the fulfilling thereof And it is yet a farther corruption to say that as for me is as much as for my part I will deale bountifully with them provided that they doe so
higher then outward dispensations when the words expressly mention the Spirit already received Evident it is that the whole Grace Love Kindnesse and Mercy of this eminent Promise and consequently the whole Covenant of Grace is enervated by this corrupting Glosse Doe men think indeed that all the mercy of the Covenant of Grace consists in such tenders and offers as here are intimated that it all lyes in outward endearements and such dealings with men as may seeme to be suited to win upon them and that as to the reall exhibition of it it is wholly suspended upon the unstable uncertaine fraile wills of men The Scripture seemes to hold out something farther of more efficacy Ezek. 11. 19. The designe of these exceptions Jere 31. 32. 32. 40. is indeed to exclude all the effectuall Grace of God promised in Jesus Christ upon the account that the things which he promiseth to work in us thereby are the duties which he requireth of us In summe these are the exceptions which are given into this Testimony of God concerning the abiding of the spirit with them on whom he is bestowed and for whom he is procured to whom he is sent by Jesus Christ. And this is the Interpretation of the words As for mee for my part or as much as in me lieth this is my Covenant I will deale bountifully and gratiously with them the whole Nation of the Jewes my spirit that is in thee that they ought to take care that they entertaine and retaine the Holy Spirit and not walk so extremely unworthily that he should depart frō them the residue of the words wherein the maine Emphasis of them doth lye is left untouched The import then of this Promise is the same with that of the Promises insisted on before with especiall reference to the Holy Spirit procured for us and given unto us by Christ. The stability and establishing Grace of the Covenant is here called the Covenant as sundry other particular mercies of it are also Of the Covenant of Grace in Christ the blessed Spirit to dwell in us and rest upon us is the maine and principall Promise This for our consolation is renewed againe and againe in the Old and New Testoment As a Spirit of sanctification he is given to men to make them believe and as a spirit of Adoplion upon their Believing In either sence God even the Father who takes us into Covenant in Jesus Christ affirmes here that he shall never depart from us which is our first Testimony in the case in hand With whom the Spirit abides and whilest he abides with them they cannot utterly forsake God nor be forsaken of him for they who have the spirit of God are the Children of God sonnes and Heyres But God hath promised that his Spirit shall abide with Believers for ever as hath been clearly evinced from the Text under consideration with a removall of all exceptions put in thereto The second witnesse we have of the constant abode and residence of this spirit bestowed on them §. 26. which Believe for ever is that of the Sonne who assures his Disciples of it Joh. 14. 16. I will saith he pray the Father and he shall give you another Comforter that he may abide with you for ever As our Saviour gives a Rule of Interpretation expressely of his Prayers for Believers that he did in them intend not only the men of that present Generation but all that should believe to the end of the World Ioh. 17. 20. I pray not for these alone but for them also who shall believe on me through their word so is it a Rule equally infallible for the interpretation of the gracious Promises which he made to his Disciples that are not peculiarly appropriated to their season and worke in which yet as to the generall Love Faithfulnesse and Kindnesse manifested and revealed in them the concernements of the Saints in all succeeding ages does lye they are proper to all Believers as such For whom he did equally intercede to them he makes Promises alike They belong no lesse to us on whom in an especiall manner the ends of the World are fallen then to those who first followed him in the Regeneration Let us then attend to the Testimony in this place and as he shall be pleased to increase our Faith mix it therewithall that the Spirit he procureth for us and sends to us shall abide with us for ever and whilest the Spirit of the Lord is with us we are his Doubtlesse it is no easy taske to raise up any pretended plea against the evidence given in by this Witnesse the Amen the great and faithfull witnesse in Heaven He tells us that he will send the Spirit to abide with us for ever and therein speaks to the whole of the case in hand and Question under debate All we say is that the Spirit of God shall abide with Believers for ever Christ saies so too and in the issue what ever becomes of us he will appeare to be one against whom there is no rising up Against this Testimony it is objected by Mr Goodwin §. 27. Cap. 11. Sect. 14. Pag. 234. This Promise saith he concerning the abiding of this other Comforter for ever must be conceived to be made either to the Apostles personally considered or else to the whole body of the Church of which they were principall members If the first of these be admitted then it will not follow that because the Apostles had the perpetuall residence of the spirit with them and in them therefore every particular Believer hath the like no more then it will follow that because the Apostles were infallible in their judgments through the teachings of the spirit in them therefore every Believer is infallible upon the same account also If the latter be admitted neither will it follow that every Believer or every member of the Church must needs have the residence of the spirit with them for ever There are principall priviledges appropriated to Corporations which every particular member of them cannot claime the Church may have the residence of the spirit of God with her for ever and yet every present member thereof loose his interest and part in him yea the abiding of the spirit in the Apostles themselves was not absolutely promised Ioh. 15. 10. 1. The designe of this discourse is to prove Ans. that this Promise is not made to Believers in generall or those who through the word are brought to believe in Christ in all Generations to the end of the World and consequently that they have no Promise of the Spirits abiding with them for that is the thing opposed and this is part of the Doctrine that tends to their Consolation and improvement in Holinesse What thankes they will give to the Authors of such an eminent discovery when it shall be determined that they have deserved well of them and the Truths of God I know not especially when it shall be considered that not
only this but all other Promises uttered by Christ to his Apostles as we had thought not for their own behoofe alone but also for the use of the Church in all ages are tyed up in their tendency and use to the men of that Generation and to the employment to which they to whom he spoke were designed But let us see whether these things are so or no. I say 2. There is not any necessary cause of that disjunctive proposition The Promise of the perpetuall residence of the Spirit is made either to the Apostles personally or to the whole body of the Church By the Rule formerly given for the Interpretation of these Promises of Christ it appears that what in this kind was made to the one was also given to the other and how Mr Goodwin will inforce any necessary conclusion from this distinction framed by himselfe for his own purpose I know not The Promise was made both to these and those the Apostles and all other Believers because to the Apostles as Believers 3. The making of the Promise to the Apostles personally doth not argue that it was made to them as Apostles but only that it was made to their Persons or to them though under another qualification viz. of Believing 'T is given to them personally as Believers and so to all Believers whatever This also sets at liberty and plainly cashiers the comparison instituted between the Apostles Infallibility as Apostles and their sanctifying grace as Believers by the Spirit of Grace given for that end The Apostles Infallibility we confesse was from the Spirit for they as other Holy men of old wrote as they were moved by the Spirit of God 2 Pet. 1. 21. but that this was a distinct guift bestowed on them as Apostles and not the teaching of the Spirit of Grace which is given to all Believers 1 Ioh. 2. 22. we need not contend to prove Besides to what end doth he contend that it was made to the Apostles in the sence urged and by us insisted on seeing he denies it in the close of this Section and chooseth rather to venture upon an opposition unto that common received perswasion that the Apostles of Christ the sonne of perdition only excepted had an absolute promise of Perseverance then to acknowledge that which would prove so prejudiciall and ruinous to his cause as he knowes the confession of such a Promise made to them would inevitably be He contends not I say about the sence of the Promise but would faine divert it from other Believers at the entrance of the Section by limiting it to the Apostles but considering afterward better of the matter and remembring that the concession of an absolute Promise of Perseverance to any one Saint whatever would evidently root up and cast to the ground the goodliest engine that he hath set up against the Truth he opposeth he suits it in the close of the Section to an evasion holding better Correspondency with its associates in this undertaking 4. I wonder what Chimericall Church he hath found out to which Promises are made and Priviledges granted otherwise then upon the account of the Persons whereof'tis constituted suppose I pray that Promises of the Residence of the Spirit for ever with it be made to the Church which is made up of so many members and that all these members every one should loose their interest in it what subject of that Promise would remaine What Vniversall is this that hath a reall existence of it selfe and by it selfe in abstraction from its particulars in which alone it hath its being Or what whole is that which is preserved in the destruction and dissolution of all its essentially constituent parts The Promises then that are made to the Church are of two sorts 1. Of such Grace and Mercies as whether inherent or relative have their residence in and respect unto particular persons as such of this sort are all the Promises of the Grace of Sanctification as also of Justification c. which are all things of mens personall spirituall interest The Promises made to the Church of this nature are made unto it meerely as consisting of so many and those Elected Redeemed persons whose right and interest as those individuall persons they are 2. Of all such good things as are the exurgency of the collected state of the Saints in reference to their spirituall invisible Communion or visible gathering into a Church constituted according to the mind of Christ and his Appointment in the Gospell and these also are all of them founded in the former and depend wholly upon them and are resolved into them All Promises then whatever made to the Church the Body of Christ doe not respect it primarily as a Corporation which is the second notion of it but as consisting of those particular Believers much lesse as a Chimericall universall having a subsistence in and by it selfe abstracted from its particulars This evasion then not withstanding this Promise of our Saviour doth still continue to presse its Testimony concerning the perpetuall residence of this Holy Spirit with Believers The scope of the place inforces that exception of these words §. 28. which we insist upon Our Blessed Saviour observing the trouble and disconsolation of his followers upon the apprehension of his departure from them stirres them up to a better hope and confidence by many Gracious Promises and ingagements of what would and should be the Issue of his being taken away v. 1. He bids them to free their hearts from trouble and in the next words tells them that the way whereby it was to be done was by acting Faith on the Promises of his Father and those which in his Fathers name he had made and was to make unto them Of these he mentions many in the following verses whereof the Fountaine Head and Spring is that of giving them the Comforter not to abide with them for a season as he had done with his bodily presence but to continue with them as a Comforter and consequently to the discharging of his whole dispensation towards Believers for ever He speakes to them as Believers as disconsolate dejected Believrs quickning their Faith by Exhortations and gives them this Promise as a solid Foundation of peace and composednesse of Sprit which he exhorted them unto And if our Saviour intendeth any thing but what the words import viz. that he will give his Holy Spirit as a Comforter to abide with them for ever the Promise hath not the least sutablenesse to relieve them in their distresse nor to accomplish the end for which it was given them But against this it is excepted Cap. 11. Sect. 13. Pag. 233 1. Evident it is that our Saviour doth not in this place oppose the abiding or remaining of the Holy Ghost to his owne departure from the hearts or soules of men into which he is framed or come but to his departure out of the world by death which was now at hand Ans. 1. This
is a weighty observation yet withall it is evident that he opposeth the abiding of the Spirit with them as a Comforter to his owne bodily presence with them for that end His was for a season the other to endure for ever And I desire to know how our Saviour Christ comes or enters into the soules or hearts of men but by his Spirit and how these things come here to be distinguished But 2. He saies By the abiding of the Comforter with them for ever he doth not meane his perpetuall abode in their hearts or the hearts of any particular man but his constant abiding in the world in and with the Gospell and the Children thereof in respect of which he saith of himselfe elswhere I am with you alwaies even to the end of the world as if he should have said This the purpose of my Father in sending me into the world requiers that I should make no long stay in it I am now upon my returne but when I come to my Father I will intercede for you and he will send you another Comforter upon better termes for staying and continuing with you then those on which I came for he shall be sent not to be taken out of the world by death but to make his residence with and among you my friends and faithfull ones for ever Now from such an abiding of the Holy Ghost with them as this cannot be inferd his perpetuall abiding with any one person or Believer determinately much lesse with every one Ans. 1. §. 29. It was evident before that this Promise was made to the Disciples of Christ as Believers to quicken and strengthen their failing drooping Faith in and under that great Tryall of loosing the presence of their Master which they were to undergoe and being made unto them as Believers though upon a particular occasion is made to all Believers for à quatenus ad omne valet argumentum 2. It is no lesse evident that according to the interpretatiō here without the least attempt of proofe importunately suggested the Promise is no way suited to give the least Incouragement or Consolation unto the Disciples in reference to the Condition upon the account whereof it is now so solemnly given thē It is alone as if our Saviour should have said you are sadly troubled indeed yea your hearts are filled with trouble fear because I have told you that I must leave you be not so dejected I have kept you whilst I have been with you in the world now I goe away and will send the Holy Spirit into the world that whatsoever becomes of you or any of you whether yee have any Consolation or no he shall abide in the world perhaps with some or other that is if any doe believe which it may be some will it may be not untill the end and consummation of it 3. Is this Promise of sending the Holy Spirit given to the Apostles or is it not If you say not assigne who it is given or made unto Christ spake it to them and doubtlesse they thought he intended them and it was wholly suited to their Condition If it were made unto them is it not in the letter of the Promise affirmed that the Spirit shall abide with them for ever to whom it was given If there be any subject of this Promise in receiving the Spirit he must of necessity keepe his residence and abode with it for ever The whole designe of this Section is to put the persons to whom this Promise is made into the darke that we may not see them yea to deny that it is made to any persons at all as the recipient subject of the Grace thereof He tells yee that he abides in the world how I pray Doubtlesse not as the uncleane Spirit that goes up and downe in dry places seeking rest and finding none Christ promiseth his Spirit to his Church not to the world to dwell in the hearts of his not to wander up and downe Nay he abides with the Apostles and their Spirituall posterity that is Believers in our Saviours interpretation John 17. 20. Are they then and their posterity that is Believers the persons to whom this Promise is made and who are concerned in it with whom as he is promised he is to abide This you can scarcely finde out an Answer to in the whole Discourse He tells you indeed the Holy Ghost was not to dye with such other rare notions but for any persons particularly intended in this Promise we are still in the Darke 4. He tells us That from such an abiding of the Holy Ghost with them as this cannot be inferred his perpetuall abiding with any one person determinately But 1. What kind of abiding it is that he intends is not easily apprehended 2. If on the account of this Promise he is given to any person on the same account he is to abide with the same person for ever 3. That which he seemes to intend is the presence of the Spirit in the Administration of the Word to make it effectuall unto them to whom it is delivered when the Promise is to give him as a Comforter to them on whom he is bestowed But he adds Sect. 14. 4. And lastly This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes import the certainty of the thing spoken of by way of event no not when the speech is of God himselfe but oft times the intention only of the Agent so that the words that he may abide with you for ever doe not imply an absolute necessity of his abiding with them for ever but only that it should be the intent of him that should send him and that he would send him in such a way that if they were true to their own interest they might retain him and have his abode with them for ever Turne the words any way with any tolerable congruity either to the scope of the place manner of Scripture expression principles of Reason and the Doctrine of Perseverance will be found to have nothing in them Ans. 1. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when all Medicines will not heale must serve to skinne the wound given our Adversaries cause by the Sword of the Word The Promise is made unto Believers indeed but on such and such conditions as on the account whereof it may never be accomplisht towards them 2. This no way sutes Mr Goodwins interpretation of the place formerly mentioned and insisted on If it be as was said only a Promise of sending his Spirit into the World for the end by him insinuated doubtlesse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must denote the Event of the thing and not only an Intention that might faile of Accomplishment For let all or any individualls behave themselves how they will it is certaine as to the Accomplishment and event that the Spirit of God shall be continued in the World in the sence pleaded for But it is not what is congruous to his
actings are from habits though to the actuall exercise of any Grace within new helpe and assistance is necessary in that continuall dependance are we upon the fountaine Whether it consists in that which is called habituall Grace or the gracious suitablenesse and disposition of the soule unto Spirituall Operations may be doubted The Apostle tells us Christ is our Life Gol. 3 4. When Christ who is our Life shall appeare and Col. 2. 22. Christ Liveth in me Christ liveth in Believers by his Spirit as hath been declared Christ dwelleth in you and his Spirit dwelleth in you are expressions of the same import and signification But 2. God by his Spirit worketh in us both to will and to do of his owne good pleasure All vitall actions are from him it may be said of Graces and Gratious Operations as well as Guifts all these worketh in us that one and selfe same Spirit dividing to every one as he will But this is not now to be insisted on 3. The Spirit as indwelling gives guidance and direction to them in whom he is as to the way wherein they ought to walke Rom 8 14. As many as are lead by the Spirit of God The Spirit leades them in whom it is and v 1. They are said to walke after the Spirit Now there is a twofold Leading Guidance or direction 1. Morall and Extrinsecall the leading of a Rule 2. Internall and Efficient the leading of a Principle Of these the one layes forth the way the other directs and carryes along in it The first is the Word giving us the Direction of a way of a Rule the latter is the Spirit effectually guiding and leading us in all the paths thereof Without this the other direction will be of no saving use It may be line upon line precept upon precept yet men goe backward and are insnared David notwithstanding the Rule of the Word yea the Spirit of Prophecy for the inditing of more of the mind of God for the use of the Church when moved thereunto yet in one Psalme cryes out four times Oh! give me understanding to keepe thy Commandements concluding that hence would be his life that therein it lay Oh give me saith he understanding and I shall live Psal. 119. 144. so Paul bidding Timothy consider the Word of the Scripture that he might know whence it is that this will be of use unto him he addes I pray the Lord give thee understanding in all things 2 Tim 2. 7. How this Understanding is given the same Apostles informes us Eph. 1. 17 18. The God of our Lord Jesus Christ the Father of Glory give unto us the Spirit of Wisdome Revelation in the knowledge of him the eyes of our understandings being thereby inlightned It is the Spirit of Wisdome and Revelation the Holy Spirit of God from whom is all Spirituall Wisdome and all Revelation of the will of God 1 Cor. 2. 11. who being given unto us by the God of our Lord Jesus Christ and our God in him inlightens our understandings that we may know c. And on this account is the Sonne of God said to come and give us an Vnderstanding to know him that is true that is himselfe by his Spirit 2 Joh. 5. 20. Now there be two wayes §. 18. whereby the Spirit gives us Guidance to walke according to the Rule of the Word 1. By giving us the knowledge of the will of God in all Wisdome and Spirituall Vnderstanding Col. 1. 9. carrying us on unto all Riches of the full assurance of Vnderstanding to the acknowledgment of God and of the Father and of Christ Cap. 2. 2. This is that Spirituall Habituall Saving Illumination which he gives to the Soules of them to whom he is given He who commanded light to shine out of darkenesse by him shining into their minds to give them the knowledge of his Glory in the face of Jesus Christ 2 Cor. 4. 6. This is else where termed translating from darknesse to light opening blind eyes Col. 1. 13. giving light to them that are in darknesse 1 Pet. 2. 9. freeing us from the Condition of naturall men who discerne not the things that are of God Eph. 5. 8. This the Apostle makes his designe to cleare up and manifest 1 Cor. 1. He tells you Luk. 4. 18. the things of the Gospell are the Wisdome of God in a mystery 1 Cor. 2. 14. even the hidden Wisdome which God ordained before the world unto our glory v. 7. And then proves that an acquaintance herewith is not to be attained by any naturall meanes or abilityes whatsoever v 9. Eye hath not seene eare hath not heard nor hath it entred into the heart of man the things which God hath prepared for those that Love him And thence unto the end of the Chapter variously manifests how this is given to Believers and wrought in them by the Spirit alone from whom it is that they know the mind of Christ But saith he God hath revealed them unto us by his Spirit for the Spirit searcheth all things even the deepe things of God for who knoweth the things of a man but the spirit of a man who knoweth the things of God but the Spirit of God and we have received the Spirit not of this world but the Spirit which is of God that we may know the things which are freely given us of God The word is as the way whereby we goe yea an externall Light Ps. 119. 119. as a light to our feet and as a Lanthorne to our paths yea as the Sunne in the firmament sending forth its beames of light abundantly But what will this profit if a man have no Eyes in his head There must not only be light in the object and in the medium but in the subject in our Hearts and Minds And this is of the operation of the Spirit of Light and Truth given to us as the Apostle tells us 2 Cor. 3. 18. we all with open face beholding the Glory of God as in a glasse are changed into the same Image from Glory to Glory as by the Spirit of the Lord This is the first way whereby the Holy Spirit dwelling in us gives Guidance and direction fundamentally habitually he enlightens our mindes gives us eyes understandings shines into us translates us from darknesse into marvelous Light whereby alone we are able to see our way to know our paths and to discerne the things of God without this men are blind and see nothing a farre off 2 Pet 2. 9. There are three things §. 19. which men either have or may be made partakers of without this this communication of Light by the Indwelling Spirit 1. They have the Subject of knowledge a naturall faculty of understanding their mindes remaine though depraved destroyed perverted yea so farre that their eye Math. 6. 23. and the light that is in them is darknesse yet the faculty remaine still 2. They may have the
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
Truth it selfe be rendred a Glory to the understanding and the mind be actually inlightned as to the Truth represented it is not to be received in a spirituall manner Those who know at all what the Truth is as the Truth is in Jesus will not take it up upon any other more common account Somtimes in dealing with Godly Persons to convince them of a Truth we are ready to admire their Stupidity or perversenesse that they will not receive that which shines in with so broad a Light upon our spirits The truth is untill the Holy Spirit sends forth the Light and Power mentioned it is impossible that their minds and hearts should rest and acquiesce in any Truth whatever But 4. From this Indwelling of the Spirit §. 23. we have supportment our Hearts are very ready to sinke and faile under our tryalls indeed a little thing will cause us so to do flesh Psal. 73. 26. and heart and all that is within us are soone ready to faile Whence is it that we do not sinke into the deeps that we have so many and so sweet and gracious Recoveries when we are ready to be swallowed up The Spirit that dwells in us gives us supportment Thus it was with David Psal. 51. 22. He was ready to be overwhelmed under a sence of the Guilt of that great sinne which God then sorely charged upon his Conscience and cryes out like a man ready to sinke under water Oh uphold me with thy free Spirit if that do not support me I shall perish So Rom. 8. 26. The Spirit helpeth beares up that Infirmity which is ready to make us go double How often should we be overborne with our burthens did not the Spirit put under his Power to beare them and to support us Thus Paul assures himselfe that he shall be carried through all his tryalls by the helpe supplyed to him by the Spirit Phil. 1. 19. There are two speciall waies §. 25. whereby the Spirit communicates supportment unto the Saints when they are ready to sinke and that upon two accounts First of Consolation and then of Strength 1. The first he doth by bringing to mind the things that Jesus Christ hath left in store for their supportment Our Saviour Christ informing his Disciples how they should be upheld in their tribulations tells them that the Comforter which should dwell with them and was in them Ioh 14. 16 17. should bring to remembrance what he had told them v. 26. Christ had said many things things gracious and heavenly to his Disciples He had given them many rich and pretious Promises to uphold their hearts in their greatest perplexities But knowing full well how ready they were to forget and to let slip the things that were spoken Heb. 2. 1. and how coldly his Promises would come in to their assistance when retained only in their naturall faculties and made use of by their owne strength to obviate these evills tells them that this work he committeth to the charge of another who will doe it to the purpose When ye are ready to drive away the Comforter saith he who is in you he shall bring to Remembrance apply to your soules the things that I have spoken the Promises that I have made which will then be unto you as Life from the dead And this he doth every day How often when the Spirits of the Saints are ready to faint within them when straites and perplexities are round about them that they know not what to doe nor whether to apply themselves for helpe or supportment doth the Spirit that dwelleth in them bring to mind some seasonable suitable Promise of Christ that bears them up quite above their difficulties and distractions opening such a new spring of Life and Consolation to their soules as that they who but now stooped yea were almost bowed to the ground doe stand upright and feele no weight or burthen at all Often times they goe for Water to the well and are not able to draw or if it be powred out upon them it comes like raine on a stick that is fully dry They seeke to Promises for refreshment and find no more savour in them then in the white of an Egge but when the same Promises are brought to remembrance by the Spirit the Comforter who is with them and in them how full of Life and Power are they 2. As this he doth to support Believers §. 26. in respect of Consolation so as to the Communion of reall strength he stirres up those Graces in them that are strengthning and supporting The Graces of the Spirit are indeed all of them supporting and upholding If the Saints fall and sinke at any time in any duty under any tryall it is because their Graces are decayed and do draw back as to the exercise of them If thou faint in the day of Adversity it is not because thy Adversaries are great or strong but because thy strength is small Prov 24. 10. All our Fainting is from the weaknesse of our strength Faith Waiting Patience are small when Davids Faith and Patience began to sinke and draw back Psal. 116. 11. he cries All men are lyars I shall one day perish by the hand of mine Enemies When Faith is but little and Grace but weake we shall be forced if the Wind do but begin to blow to cry out save Lord or we sinke and perish let a Temptation a Lust a Corruption lay any Grace a sâ—eepe and the strongest Saint will quickly become like Sampson with his haire cut and the Philistims about him he may think to doe great matters but at the first tryall he is made a scorne to his enemies Peter thought it was the greatnesse of the Winds and waves that terrified him but our Saviour tells him it was the weaknesse of his Faith that betrayed him Mat. 14. 31. 32. For reliefe in this condition the Spirit that dwells in the Saints stirres up enlivens and actuates all his Graces in them that may support and strengthen them in their duties and under their Tribulations Rom 5. Paul runs up the influence of Grace into the Saints supportment unto this Fountain v. 3. We glory in Tribulation this is as high a pitch as can be attained to be patient under Tribulation is no small victory to Glory in it a most eminent Triumph a conformity to Christ who in his Crosse triumphed over all his opposers we are not only patient under tribulations and have strength to beare them but saith the Apostle we glory and rejoyce in them as things very welcome to us How comes this about Saith he Tribulation worketh patience that is it sets it a worke for Tribulation in it selfe will never worke or beget patience in us and Patience Experience and Experience Hope and Hope maketh not ashamed It is from hence that these Graces Patience Hope Experience being set on worke doe beare up and support our soules and raise them to such an
needs no labour to demonstrate The Spirit himselfe so interprets it John 7. 38 39. He who believeth on me saith our Saviour as the Scripture saith rivers of living Water shall flow out of his belly But this he said of the Spirit which they should receive who believe on him that which in one place he calleth a Well of Water springing up to Life in us is in the other in equivalent termes called Rivers of living Water flowing out of our bellies And the Holy Ghost tells us that he himselfe the Blessed Spirit is signified by that expression Neither is there any thing bestowed on us that can be compared to a spring of water arising up increasing and flowing out abundantly upon its owne account but the Spirit only It is only the Spirit that is a fountaine of refreshment from whence all Grace doth abundantly flow It is I say the Spirit whereof we have been speaking who is procured for us and bestowed upon us by Jesus Christ which as an everlasting Fountaine continually supplies us with refreshing streames of Grace and fills us a new therewith when the Channells thereof in our soules are ready to become dry And Secondly the state and Condition of them on whom this living Water is bestowed in reference thereunto is described Saith our Saviour he that hath this Spirit of Grace this well of living Water shall never thirst It is most emphatically exprest by two Negatives and an Exegeticall additionall terme for weight and certainty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never thirst to eternity or as it is exprssed John 6. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never thirst at any time There is a two fold thirst 1. There is a thirst totalis indigentiae of a whole and intire want of that men thirst after and this is the thirst that returnes upon men in their naturall lives After they have allayed it once with naturall water they thirst againe and their want of water returnes as intire and full as if they had never dranke in their lives Such a spirituall Thirst doth God ascribe to wicked men Isa. 65. 13. My servants shall eat but you shall be hungry my servants shall drinke but ye shall be Thirsty Their hunger and thirst is the totall want of Grace not that they do desire it but that they have it not And this thirst of totall want of Grace is that that never shall nor can befall them who have received the Spirit of Grace as a Well of Water in them They can never so thirst as to be returned againe into the Condition wherein they were before they dranke of that Spirit 2. There is also a Thirst of desire and complacency of the good Things thirsted after In this sence they are pronounced Blessed who hunger and Thirst after Righteousnesse Math. 5. And Peter instructs us to grow in this Thirst more and more the 1 Pet. 2. 2. As new borne babes desire the sincere milke of the Word that ye may grow thereby The enjoyment of the Spirit doth not take away this Thirst but begin it and increase it and by this Thirst as one meanes are we preserved from that totall want indigency which shall never againe befall us Thirdly §. 31. our Saviour gives the reason why and whence it is that they who drinke of this Water are made partakers of his Spirit shall thirst no more or never be brought to the Condition of totall want of Grace which they were in before they received him because the water which I shall give them saith he the Spirit which I shall bestow upon them dwelleth in them as we have shewed shall be a well of Water a fountaine of Grace springing up in them to everlasting Life continuing and perpetuating the Grace communicated unto the full fruition of God in Glory There are among others three eminent things in this Reason to confirme us in the faith of the former Assertion 1. The condition or nature of the Spirit in Believers He is a Well a Fountain a Spring that never can nor will be dry to Eternity 2. The constant supplyes of Grace that this Spirit affords them in whom he is He is Water alwaies springing up so that to say he will refresh Saints and Believâ—ers with his Grace provided that they turne not profligately wicked is openly to contradict our Saviour Christ with as direct opposition to the design in the words as can be imagined This springing up of Grace which from him is had and received which is his worke in us is that whereunto this profligate wickednesse is opposed and whilst that is this cannot be There is an everlasting inconsistency beâ—ween profligate wickednesse and a never failing spring of Grace 3. His Permanency in this worke and efficacy by it this living Water springs up to everlasting Life He ceases not untill our Spirituall Life be consummated in Eternity This then is the summe of this Promise of our Saviour He gives his holy Spirit to his who lives in them and gives them such continuall supplies of Grace that they shall never come to a totall want of it as they doe of Elementary Water who have once dranke thereof And from this spring doth this Argument flow They on whom the Spirit is bestowed to abide with them for ever and to whom he constantly yeildes such supplyes of Grace as that they shall never be reduced to a totall want for ever they shall certainely and infallibly persevere but that this is the Condition of all that come to Christ by Believing or that Christ hath promised that so it shall be with them is cleare from his owne Testimony now insisted on Ergo. Unto their Argument from the Promise of our Saviour §. 32. Mr Goodwin endeavours an Answer Ch. 11. Sect 10. 11. 12. pag. 232. 233. and in the Preface of it tells us that this Scripture doth but face if so much the businesse in hand To face it I suppose is to appeare at first view in its defence and this indeed cannot well or colourably be denied the words of it punctually expressing the very Truth we intend to prove thereby And this notwithstanding the allaying qualification if so much must needs somewhat prejudice the ensuing evasions But we are yet farther confident that upon the more diligent and strict examination it will be found to speake to the very heart and soule of the businesse in hand and the Considerations of his Reasons to the contrary doth seeme only to give us farther light herein and assurance hereof He saies then Here is no Promise made that they who once believe how unworthily soever they shall behave themselves shall still be preserved by the Spirit of God or the Spirit of God in Believing or that they shall be necessitated alwaies to Believe Ans. This is the old play still It is not at all our intendment to produce any Promise of safe-guarding men in the Love of God how vile soever they may prove but
tending to the end and purpose we have in hand As 1. First §. 37. because the Spirit dwells in us we are therefore to consider and dispose of our persons as Temples of the Holy Ghost that is of this Indwelling Spirit the Scripture manifesting hereby that the Doctrine of the Indwelling of the Spirit is not only a Truth but a very usefull Truth being made the Fountaine of and the inforcement unto so great a duty He dwells in us and we are to look well to his habitation our Saviour tells us that when the evill Spirit finds his dwelling swept and garnished Mat. 12.44 he instantly takes possession and brings company with him he will not be absent from it when 't is fitted for his turne In reference to the Saints and their holy Indweller this the Apostle urgeth 1 Cor. 6. 19. Your Bodies are the Temples of the Holy Ghost which dwells in you whence he concludes whose ye are not your owne and therefore ought to glorify God in your Bodies From hence is the strength of his Argument for the avoiding of all uncleannesse v. 16. 17. Know ye not that he who is joyned to an Harlot is one body he who is joyned to the Lord is one spirit flye Fornication know ye not that your Body is the Temple of the Holy Ghost On this account also doth he presse to universall holinesse 1 Cor 3. 16. 17. Know ye not that ye are the Temples of God and that the Spirit of God dwelleth in you if any man desile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are In v. 12. 13. 14. the Apostle discovers the fruitlesnesse of Building hay and stubble light and unsound Doctrines or practises upon the foundation of Faith in Jesus Christ once laid and tells us that all such things shall burne and suffer losse and put the contrivers and workers of them to no small difficulty in escaping like men when the Garments they are cloathed withall are on fire about them On the account of this sad event of foolish and carelesse walking he presses v. 16 as was said earnestly to universall Holinesse laying downe as the great motive thereunto that which we have insisted on viz. the Indwelling of the Holy Spirit in us know ye not that ye are the Temple of God The Temple wherein God of old did dwell was built with hewen stone Cedar Wood and overlaid with pure Gold and will ye now who are the spirituall Temple of God build up your Soules with hay and stubble Which he furthers by that dreadfull commination taken from the zeale of God for the purity of his Temple so that on each hand he doth presse to the universall close keeping of our Hearts in all Holinesse and purity because of the Indwelling of the Holy Spirit And indeed where ever we are said to be Temples of God or an Habitation for him as it still relates to this cause of the Expression which we now insist upon so there is ever some intimation of Holinesse to be pursued on that account Eph 2. 21. 22. In whom the whole building fitly framed together groweth unto an holy Temple in the Lord in whom ye also are builded together for an habitation of God through the Spirit being made an habitation of the Lord by the Spirits Indwelling in us we grow up or thrive in grace into an Holy Temple to the Lord to be a more compleate and well furnished Habitation for him This then is that which I say The Truth of what hath formerly been spoken concerning the manner of the Spirits abode with us being procured for us by Jesus Christ is farther cleared by this inference that the Scripture makes thereof The Saints are exhorted with all diligence to keepe themselves a fit Habitation for him that they may not be uncleane and defiled lodgings for the Spirit of purity and Holinesse This is and this is to be their daily Labour and indeavour that vaine thoughts unruly passions corrupt lusts may not take up any Roome in their bosome that they put not such unwelcome and unsavory inmates upon the Spirit of Grace that sinne may not dwell where God dwells On this ground they may plead with their owne Souls and say Hath the Lord chosen my poore heart for his Habitation Hath he said I delight in it and there will I dwell for ever Hath he forsaken that goodly and stately Materiall Temple whereunto he gave his speciall presence of old to take up his abode in a farre more eminent way in a poore sinfull soule Doth that Holy Spirit which dwells in Jesus Christ who was Holy Blamelesse Vndefiled separate from sinners who did no sinne neithere was guile found in his mouth dwell also in me that am in and of my selfe wholly corrupted and defiled And shall I be so foolish so unthankfull as willingly to defile the Habitation which he hath chosen Shall I suffer vaine Thoughts foolish Lust distempered Affections worldly aimes to put in themselves upon him there He is a Spirit of Grace can he beare a Gracelesse Corruption to be cherished in his Dwelling He is a Spirit of Holynesse and shall I harbour in his Lodging a frame of worldlynesse He is a Spirit of Joy Consolation shall I fill my bosome with foolish feares and devouring Cares Would not this be a griefe unto him Would it not provoke the eyes of his Glory Can he beare it that when he is with me before his face in his presence I should spend my time in giving entertainement to his enemyes He is the high and the Holy one who dwells in Eternity and he hath chosen to inhabit with me also Surely I should be more bruitish then any man should I be carelesse of his Habitation And should not this fill my soule with an Holy scorne and indignation against sinne Shall I debase my soule unto any vile Lust. which hath this exceeding honour to be an Habitation for the Spirit of God Hence upon a view of any defilement of Lust or passion nothing troubles the Saints more nor fills them with more selfe-abhorrence and confusion of face then this that they have rendred their hearts an unsuitable habitation for the Spirit of God This makes David upon his sinne cry so earnestly that the Spirit might not depart from him Psal. 51. being conscious to himselfe that he had exceedingly defiled his dwelling place And were this Consideration alwayes fresh upon the Spirits of the Saints were it more constant in their thoughts it would keepe them more upon their Guard that nothing might breake in to disquiet their gracious Indweller 2. Secondly §. 38. because be the Spirit we have guidance and direction there is Wisdome given unto us and we are called to a holy discerning between the Directions of the Spirit of Grace and the delusions of the Spirit of the World and the seduction of our owne Hearts Christ gives this character of
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
hath abounded that they may live in all filth and folly because God hath promised never to forsake them not turne away his Love from them they doe not looke upon it as an hellish abuse of the Love of God which they labour to crucifie no lesse then any other worke of the flesh whatsoever Presuppose indeed the Saints of God to be Dogges and swine wholly sensuall and unregenerate that is no Saints and our Doctrine to be such that God will Love them and save them continuing in that state wherein they are and you make a bed for Iniquity to stretch it selfe upon But suppose that we teach that the wrath of God will certainly come upon the Children of disobedience that he that Believeth not shall be damned and that God will keepe his owne by his power through Faith unto Salvation and that in and by the use of meanes they shall certainly be preserved to the end and the mouth of iniquity will be stopped 2. They say it takes away that strong curbe and bridle §. 14. which ought to be kept in the mouth of the flesh to keepe it from running headlong into sin and folly namely the feare of Hell and punishment which alone hath an influence upon it to bring it to subjection and under Obedience But now if there be nothing in the world that is of use for the mortification and crucifying of the flesh and the lusts thereof but it receives improvement by this Doctrine this crimination must of necessity vanish into nothing 1. Then it tells that the flesh and all the deeds thereof are to be crucifyed and slaine God having ordained good workes for us to walke in That for the workes of the flesh the wrath of God comes upon the Children of disobedience if any say let us continue in sinne because we are not under the Law or the condemning power of it for sinne but under Grace it cries out God for bid Rom. 6. 15 16. And saith this is Argument enough and Proofe snfficient that sinne shall not have dominion over us because we are not under the Law but under Grace It tells you also that there is a twofold feare of Hell and punishment of sinne First of Anxietie and doubtfullnesse in respect of the end Secondly Of Care and diligence that respecteth the meanes And for the first it saith that this is the portion of very many of the Saints of God of some all their dayes though they are so yet they know not that they are so and therefore are under anxious and doubtfull feares of Hell and Punishment notwithstanding that they are in the armes of their Father from whence indeed they shall not be cast downe as a man bound with chaines on the toppe of a tower he cannot but feare and yet he cannot fall He cannot fall because he is fast bound with strong chaines He cannot but feare because he cannot actually and clearely consider often times the meanes of his preservation And for the latter a feare of the wayes and meanes leading to punishment as such that continues upon all the Saints of God in this life neither is there any thing in this Doctrine that is suited to a removall thereof And this it saies is more much more of use for the mortification of the flesh then the former 2. It sayes that the great and Principall meanes of mortification of the flesh is not feare of Hell and Punishment but the Spirit of Christ as the Apostle tells us Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh yee shall live It is the Spirit of Christ alone that is able to do this great Worke We know what bondage and Religious drudgery some have put themselves 〈◊〉 upon this account and yet could never in their lives attaine to the mortification of any one sinne It is the Spirit of Christ alone that hath soveraigne power in our soules of killing and making alive As no man quickneth his owne soule so no man upon any Consideration whatsoever or by the power of any threatnings of the Law can kill his own sinne There was never any one sinne truly mortified by the Law or the threatning of it All that the Law can do of it selfe is but to intangle sinne and thereby to irritate provoke it like a Bull in a net or a beast lead to the slaughter It is the Spirit of Christin the Gospell that cuts its throate destroyes it Now this Doctrine was never in the least charged with denying the Spirit of God to Believers which whilst it doth grant maintaine in a way of opposition to that late Opinion which advanceth it selfe against it it maintaines the mortification of the flesh and the lusts thereof upon the only true and unshaken foundations 3. It tells you that the great meanes whereby the Spirit of Christ worketh the mortification of the flesh and the Lusts thereof is the Application of the Crosse of Christ and his Death and Love therein unto the soule and saies that those vaine endeavours which some promote and encourage for the mortification of sinne consisting for the most part in slavish bodily exercises are to be bewayled with teares of bloud as abominations that seduce poore soules from the Crosse of Christ For it saies this work is truly and in an acceptable manner only performed when we are planted into the likenesse of the death of Christ having our old man crucified with him and the body of sinne destroyed Rom. 6. 5 6. and thereupon by Faith reckoning our selves dead unto sinne but alive unto God v. 11. It is done only by knowing the fellowship of the sufferings of Christ and being made conformable to his death Phil. 3. 10. by the Crosse of Christ is the world crucified unto us and we unto the world The Spirit brings home the power of the Crosse of Christ to the soule for the accomplishing of this work and without it it will not be done Moreover it saies that by the way of motive to this duty there is nothing comes with that efficacy upon the soule as the love of Christ in his death as the Apostle assures us 2 Cor. 5. 14. for the Love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe now it was never laid to the charge of this Doctrine that it took off from the vertue of the Death and Crosse of Christ but rather on the contrary though falsely that it ascribed too much thereunto so that these importune exceptions notwithstanding the Doctrine in hand doth not only maintaine its own innocency as to any tendency unto loosenesse but also manifestly declareth its own usefulnesse to all ends and purposes of Gospell Obedience whatsoever For 3. It stirres up §. 15. provokes and drawes out into action every
of the weakenes of Grace rather then of the flesh which yet it is not able to do for if there be no Promise to the contrary why may not the principle which carrieth men forth to lesser carry them also forth to greater more provoking sinnes what boundaries will you prescribe unto these sinnes of infirmitie The pretension from the strength of the flesh yea from the weakenesse of it holdeth good against the Saints establishment in Peace and Assurance upon the account of their being destitute of any Promise of preservation by God 2. If the Saints be willing saith he to strengthen the Spirit in them §. 22. and make him willing proportionably to the meanes prescribed and vouchsafed unto them by God for such a purpose this will fully ballance the weakenesse of the flesh prevent the miscarriages breaking out hereof This I say then saith the Apostle walke in the Spirit and ye shall not fulfill the lusts of the flesh and againe If you be lead by the Spirit you are not under the Law and consequently are in no danger of loosing the Favour of God or of perishing for such sinnes which under the conduct of the Spirit you are subject unto Ans. But that all now must be taken in good part and nothing called strange or uncouth since we have passed the pikes in the last Section I should somewat admire at the Doctrine of this Paragraph For 1. Here is a willing in reference to a great Spirituall duty supposed in men antecedent to any Assistance of him who worketh to will and to do of his owne good pleasure What he worketh he worketh by the Spirit But this is a willing in us distinct from and antecedent to the appearing of the Spirit for the strengthning thereof 2. That whereas we have hitherto imagined that the Spirit strengthneth the Saints and that their supportment had been from him as we partly also before declared at least we did our minde to be so perswaded it seemeth they strengthen the Spirit in them and not he them How or by what meanes or by what principles in them it is that so they do is not declared Besides what is here intended by the Spirit is not manifested If it be the Holy and Blessed Spirit of God be hath no need of our strengthning he is able of himselfe to make us meet for the Inheritance of the Saints in Light If it be the gracious principles that are bestowed upon the Saints that are intended the new Creature the inwardman called the Spirit in the Scripture in opposition to the flesh if our strengthning this Spirit be any thing but the acting of the Graces intended thereby in us I know not what you meane Especially in what is or consists their acting to make the Spirit willing proportionably to the meanes we do receive am I to seeke to say that we receave outward meanes of God for so they must be being distinguished from the Spirit and thereupon of our selves do make the Spirit willing and strengthen him to the performance of God surely holdes out a very sufficient power in Spirituall things inbred in us and abiding with us whereof there is not the least Line or appearance in the whole Booke of God nor in any Author urged by Mr Goodwin to give countenance to his perswasion neither 2. Is the summe of all this Answer any other but this If we are willing will prevent all miscarriages from the weakenesse of the flesh we may But how we become willing so to do and what Assurance we have that we shall be so willing seeing all in us by nature John 3. 6. as to any Spirituall duty is flesh is not intimated in the least This is strenuously supposed all along that to be willing unto spirituall good in a spirituall manner is wholly in our owne power and an easie thing it is no doubt The plea in hand is that such is the strength of indwelling sinne in the best of the Saints and so easily doth it beset them that if they have not some Promise of God to assure them that they shall have constant supply of Grace from him and by his power be preserved it is impossible but that they must be filled with perplexing feares that they shall not hold out in giving him willing Obedience to the end Their Will being in an especiall manner entangled with the power of sinne It is answered If men be but willing c. they need not feare this or any such issue i. e. If they do the thing which they feare and have reasons inviucible to feare that they shall not they need not feare but that they shall do it which is nothing but a most absurd begging of the thing in Question Nether is there any thiug in the Scripture that will give a passe to this Begger or shelter him from due correction The Apostle indeed saith that If we walke in the Spirit we shall not fulfil the lusts of the flesh And good Reason there is for it for as he told us these are contrary to one an â—ther and opposite to one another bring forth such divers contrary fruits in them in whom they are that if we walk in the one we shall not fullfill the lusts of the other But what assurance have we that we shall walke in the Spirit if it be not hence that God hath promised that his Spirit shall never depart from us And if we are lead by the Spirit we are not under the Law Which by the way letteth us see that the Spirit leadeth us that is maketh us willing and strengtheneth us not we him But on what account shall or dare any man promise to himselfe that the Spirit will continue so to do if God hath not promised that he shall so do Or if his leading of us be only on condition that we be willing to be lead how shall we be in the least assertained supposing us in any measure acquainted with the power of indwelling sinne that we shall be alway so willing let then this passe with what was said before as nothing to the thing in hand 3. It is answered then 3 ly and lastly there is no such aptnesse or pronenesse unto sinne §. 23. sinnes I meane of a disinheriting import in Saints or true Believers as is pretended But on the contrary a strong propension or inclination unto Righteousnesse raigneth in them we heard formerly from the Apostle 1 John 3. 9. That he that is borne of God cannot sinne and also from the 1 John 5. 3. From these suppositions with many other of like import it is evident that there is a pregnant strong over powring propension in all true Believers to walke Holily and to live Righteously so that to refraine sinning in the kind intended is no such great mastery no such matter of difficulty unto such men and that when they are overcome and fall into sinne it is through a meere voluntary neglect and thus
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
a man professing the Doctrine of the Gospell that inke should staine paper with such filth cast upon the Spirit and Grace of God The Feare of Hell ere-while was suited to the use of the Flesh but now it seems it serves to keep the Love of God it selfe in order that otherwise would wax wanton fleshly and foolish Foolish Love that will attempt to cast out this tormenting Feare not being able to preserve it selfe from folly without its assistance Sect 15. is spent in an Answer endeavoured to an Objection placed in the beginning of it in these words If it be farther demanded But doth it not argue servility in men to be drawn by the Iron cord of the Feare of Hell to doe what is their duty to doe Or doth any other Service or Obedience become Sonnes and Children but only that which is free and proceedeth from Love Hereunto you have a threefold Answer returned First That God requires that it should be so which is a downeright begging of the Question Secondly He puts a difference between the Obedience of Children to their Parents and of the Saints unto God The discourse whereof discovering some mysteries of the new Doctrine of Grace much pressed and insisted on take as followes There is a very different consideration of the Obedience of Children to their Naturall Parents of the obedience of the Children of God unto their Heavenly Father The Obedience of the former is but by the Inspiration of Nature and is an act not so much raised by Deliberation or flowing from the will by an interposure of judgment and conscience to produce the Election as arising from an innate propension in men accompanying the very constituting principles of their Nature and being Whereas the latter the Obedience of the Children of God is taught by Precepts and the Principle of it I mean that Rationall frame of Heart out of which they subject themselves to God is planted in the soules of men by the ingagement of Reason Judgement and Conscience to consider those grounds arguments and motives by which their Heavenly Father judgeth it meet to work and fashion them unto such a frame So that though the obedience of Naturall Children to their Naturall Parents be the more genuine and commendable when it flowes freely from the pure instinct of Nature and is not drawn from them by feare of punishment yet the Obedience of the Children of God is then most genuine and commendable and like unto it selfe when it is produced and raised in the soule by a joynt influence and contribution not of one or of some but of all those Arguments Reasons Motives Inducements whatsoever and how many soever they be by which their Heavenly Father useth to plant and work it in them for in this case and in this only it hath most of God of the Spirit of God of the Wisdome of God of the Goodnesse of God in and upon this account it is likeliest to be most free uniforme and permanent The summe of this Answer amounts to these three things First that there is an Instinct or inspiration of Nature in Children to yeild Obediedce to their Parents Secondly that there is no such Spirituall Instinct or inclination in the Saints to yeild Obedience to God Thirdly that the Obedience of the Saints ariseth meerely and solley from such Considerations of the Reason of that Obedience which they apprehend in contradiction to any such genuine principles as might incline their hearts thereunto For the first That the obedience of Children to their Parents though it be a prime dictate of the Law of Nature wherewith they are indued proceedeth from a pure Instinct any otherwise than as a principle suiting inclining them to the Acts of that Obedience so as to exclude the promoting and carrying of it on upon the Morall condsideration of Duty Piety c. it is in vaine for Mr Goodwin to goabout to perswade us unlesse he could not only corrode the Word of God where it presseth that Obedience as a Duty but also charme us into beasts of the feild which are acted by such a bruit instinct not to be improved stirred up or drawne forth into exercise by Deliberation or Consideration There is it is true in Children an impresse of the power of the Law of nature suiting them to Obedience which yet in many hath been quite cast out and obliterated being not of the constituting principles of their Nature which whilst they haue their being as such cannot be throwne out of them and carrying them out unto it with Delight Ease and Complacency as habits do to suitable actings but withall that this principle is not regulated and directed as our Obedience to God by a Rule and stirred up to exert it selfe and they in whom it is provoked by Rationall and Conscientious considerations to the performance of their duty in that Obedience is so contrary to the experience I suppose of all sharers with us in our Mortality that it will hardly be admitted into debate But Secondly the worst part of this Story lyes in the middle of it in the exclusion of any such Spirituall principle in Believers as should carry them out unto Obedience at least to any such as is not begotten in their minds by Rationall considerations What ever may be granted of acquired habites of Grace which that the first should be that a Spirituall habit should be acquired by naturall actings is a most ridiculous fiction all infused Habits of Grace that should imprint upon the soule a new naturall inclination to Obedience that should fashion and frame the hearts of men into a state and Condition suited for and carry them out unto Spirituall Obedience are here decryed All it seemes that the Scripture hath told us of our utter Insufficiency Deadnesse Disability indisposednesse to any thing that is good without a new Life and principle all that we have apprehended and Believed concerning the new Heart and Spirit given us the new Nature new Creature divine Nature inward man Grace in the Heart making the Roote good that the Fruit may be so All that the Saints have expressed concerning their Delight in God Love to God upon the account of his writing his Laws in their hearts and Spirits is a meere delusion There is no principle of any Heavenly Spirituall Life no new Nature with its bent and instinct lying towards God and Obedience to him wrought in the Saints or bestowed on them by the Holy Spirit of Grace If this be so we may even fairely shut our Bibles and go learne this new Gospell of such as are able to instruct us therein Wherefore I say Thirdly that as in Children there is an instinct an inclination of nature to induce them and carry them out to Obedience to their naturall Parents which yet is directed regulated provoked and stirred up and they thereby to that Obedince by Motives and Considerations suited to worke upon their Minds and Consciences to prevailewith them thereunto so also
the consideration of what hath been from a like disposition of Causes to an Answerablenesse of Events What Mr Goodwin hath to plead in this Case he insists on §. 4. Chap. 9. Sect. 24 25 26 27. Pag. 167 168 169 170 171 172. The summe and aime of his Discourse is to Apologize for his Doctrine against sundry Objections which in the Observations of men it is lyable and obnoxious unto Now these are such as whatever the Issue of their Consideration prove doubtlesse it can be of no Advantage unto his Cause that his Doctrine is so readily exposed to them The first of these is §. 5. that the Doctrine he Opposeth and in Opposition whereunto that is set up which he so industriously asserts hath generally been received and imbraced by men eminent in Piety and Godlinesse famous on that account in their Generations with the generality of the People of God with them And this is attended with that which naturally insues thereon viz. The Scandalousnesse of the most of them yea of them all of this Nation is it spoken who have formerly asserted the Doctrine which Mr Goodwin hath lately espoused Whereunto in the third place an Observation is subjoyned of the Ordinary defection of men to loose and unsavory practises after they have once drunke in the principles of that opinion which he now so industriously mixeth and tempereth for them It is usually said there is no smoake but where there is some fire It would be strange if such Observations as these should be readily and generally made by men concerning the Doctrine under Contest unlesse there were some evident occasion Administred by it thereuto And I must needs say that if they prove True and hold under Examination they will become as urging a prejudice as can lightly be laid against any cause in Religion whatsoever The Gospell being a Doctrine according unto Godlinesse severall perswasions pretending to be parts and portions thereof if one shall be found to be the constant Faith and profession of those who also have the life and power of Godlinesse in them the other to be maintained by evill men aud seducers who upon their receiving it doe also wax worse and worse it is no small advantage to the first in its plea for admittance to the right and title of a truth of the Gospell To Evade this charge Mr Goodwin premises this in Generall §. 6. The experience Asserted in the Objection is not so unquestionable in point of Truth But that if the Asserters were put home upon the proofe they would I seare doubtlesse he rather hopes it accompt more in presumption than in reasonablenes of Argument For if Persons of the one judgement of the other were duly compared together I verily believe there would be found every whit as full a proportion of men truly Conscientious and Religious amongst those whose judgements stand and have stood for a possibility of falling away As on the other side but through a foolish and unsavoury kind of partiality we are apt on all hands according to the Proverb to account our own Geese for Swannes and other mens Swannes Geese Certaine I am that if the writings of men of the one judgement and of the other be compared together and an estimate made from thence of the Religion Worth and Holinesse of the Authors respectively Those who oppose the common Doctrine of Perseverance doe account it no Robbery to make themselves every way equall in this honour with their opposers The truth is If it be lawfull for me to utter what I really apprehend and judge in the case I doe not find that spirit of holinesse to breath with that Authority height or Excellency of power in the writings of the latter which I am very sensible of in the writings of the former These call for Righteousnesse Holinesse and all manner of Christian conversation with every whit as high a hand as the other and adde nothing to check obstruct or infeeble the Authority of their demands in this kind when as the other though they before many times in their exhortations and conjurements unto holinesse yet other while render both these and themselves in them contemptible by avouching such principles which cut the very sinews and strength of such their exhortations and fully ballance all the weight of those motives by which they seek to bind them upon the Consciences of men And for men truly holy and Conscientious doubtlesse the Primitive Christians for three hundred years together and upwards next after the times of the Apostles will fully ballance with an abundant surplusage both for numbers and truth of Godlinesse All those in the Reformed Churches who since Calvins daies have adhered to the common Doctrine of Perseverance And that the Churches of Christ more generally during the said space of three hundred years and more held a possibility of a totall and finall defection even in true and soun◠Believers is so cleare from the Records yet extant of those times that it cannot be denied Ans. To let passe M. Goodwins Proverb with its Applycation it being very facile to returne it to its Author there being nothing in the World by him proposed to induce us to such an estimation of his associates in the work of teaching the Doctrine of the Saints Apostasy and their labours therein or any other undertaking of theirs as he labours to beget in guilding over their Worth and Writings but only his own judgment an overweening of their Geese for Swans Let us see what is offered by him to evince the Experience Asserted not to be so unquestionable as is pretended He offers First his own Affirmation That if an estimate may be made of mens Worth and Holinesse by their writings Those who oppose the Doctrine of the Saints Perseverance will be found in the promotion of Holinesse and the practice of it to out goe their Adversaries Their writings he tells us breath forth a spirit of holinesse such as he cannot find in the writings of others But first for this you have only M. Goodwins naked single Testimony And that opposed to the common experience of the people of God What weight this is like to beare with men the event will shew It is a hard thing for one man upon his bare word to undertake to perswade a multitude that what their eyes see and their eares heare is not so M. Goodwin had need have Pythagorean Disciples for the imbracing of these dictates of his The experience of Thousands is placed to confirme the observation insisted on saith M. Goodwin It is not so they are in my judgement all deceived But Secondly § 7. who are they in whose writings Mr Goodwin hath found such a Spirit of Holinesse breathing with Authority as is not to be found out nor perceived in the writings of them that assert the Doctrine of the Perseverance of the Saints Calvin Zanchius Beza c. and to confine our selves home Reynolds Whitaker Perkins Greenham
Dodde Preston Boulton Sibbs Rogers Collverwell Cotton c. whose fame upon this very account of the eminent and effectuall breathing of a Spirit of Holynesse in their writings is gone out into all the Nations about us and their Remembrance is blessed at home and abroade are some of the men who have as hath been shewed laboured in watering the Vineyard of the Lord with the dew and raine of this Doctrine Who or where are they who have excelled them in this undertaking Let the men be named and the writings produced that Mr Goodwin may have some joyned with him in a search after and Judgement of that Spirit that breathes so excellently in them that we be not forced to take his Testimony of we know not what nor whom Those amongst our selves of cheifest name who have appeared in the Cause that Mr Goodwin hath now undertaken are Tompson Mountagu c. with an obscure Rabble of that Generation I shall easily allow Mr Goodwin to be a man more sharpe sighted than the most of those with whom he hath to do in this present contest as also to have his sences more exercised in the Writings of those eminent Persons last named But yet that he is sensible of such a Spirit of Holines breathing in their writings which for the most part are stuffed with cruell scoffings at the Professours of it and horrible contempt of all close walking with God I cannot easily readily believe should he adde to them Arminius with all that followed him in the Low Countryes their most Learned Corvinus Drunke and Sober As also such among the Papists and Lutherans as are his Companions in this worke and swell thē all with the Rethorick of his commendations untill they breake I dare say he will never be able before indifferent Judges to make out his Assertion of the excellency of their writings for the futherance of Holinesse compared with the Labours of those great and holy Soules who have both among our selves and abroad Laboured in the worke I am at present ingaged in The World of men professing the Reformed Religion have long since in their Judgments determined this difference nor doth it deserve any farther debate Secondly That those who maintaine the Perseverance of the Saints are sore indeed in their Exhortations to Holinesse § 8. but contemptible in their Principles upon which they should build those Exhortations Is an insinuation that Mr Goodwin sometimes makes use of handsomely to beg the thing in Question when he despaires to carry it by any convincing Argument in a faire dispute That the Principles of this Doctrine are eminently serviceable to the furtherance and promotion of Holinesse hath been formerly evinced beyond all possibility of Contradiction from them who in any measure understand what true Godlinesse is and wherein it doth consist Neither ought Mr Goodwin if he would be esteemed as a man disputing for his perswasion so often to begge the thing in Question knowing fullwell that he hath not so deserved of them with whom he hath to do as to obtaine any thing of this nature on those tearmes at their hands Thirdly §. 9. what was the judgement of the Primitive Christians as in others so in and about this head of Christian Religion is best known from that rule of Doctrine which it is confessed they attended unto being delivered unto them and in the defence whereof and to give Testimony whereto so many Thousands of them loved not their lives unto death Of those that committed over to posterity any thing of their thoughts in that space of time limited by M. Goodwin viz. three hundred years he names but two of whom I shall not say that if they failed in their Apprehensions of the Truth in this matter It is not the only thing wherein they so failed And yet that it can be evident in the least that they were consenting in judgement with M. Goodwin wherewith from us he differs is absolutely denied This elsewhere is already farther considered It is a common observation and not destitute of a great evidence of Truth that the Liberty of Expression which is used by men in the delivery of any Doctrine especially if it be done obiter by the way before some opposition hath been framed and stated thereunto hath given advantage to those following of them when death hath prevented all possibility for them to explaine themselves and their own thoughts to draw them into a participation with them in that which their Soules abhorred The plea of Arius and his Associats concerning the judgement of the Doctors of the Church in the daies before him about the great Article of our Faith The Diety of Christ is known That there are in many of the Ancients sundry expressions seemingly varying from that Doctrine we Assert upon the account of their different apprehensions of the tearmes of Faith being Regenerated Holinesse and the like which are all of them still with us as in the Scripture of various significations and not clearely expressive of any one sence intended by them untill distinguished is not denyed Speaking of all those who had been Baptized and made profession of their Faith as Believers it is no wonder if they granted that some Believers might fall away But yet in the meane time the most eminent of them constantly affirmed that there is a sort of Believers who upon the matter with them were the only true and Reall Believers being such as we formerly described that could not fall either totally or finally but as for this I hope full satisfaction is tendered the Learned Reader in the Preface of this Discourse So that these Exceptions notwithstanding the prejudices that Mr Goodwin's Doctrine labours under from the opposition made to it and against it in the defenee of that which it riseth up to overthrow by that Generation of the Saints of God lyes upon the shoulders thereof as a burthen to heavy for it to beare Secondly §. 10. Mr Goodwin farther proceeds Sect. 27 to informe us of some other mistakes in the instance given to make good the former observation For as for Calvin Musculus Martyr Bucer with the Ministers of this Nation who in the last Generation so Zealously opposed the persecutions and innovations of some returning with speed and violence to Rome He tells us they were very farre from having their Judgments settled as to the Doctrine under contest so as resolvedly to have imbraced the one and rejected the other I should willingly walke in the heigh way for the manifestation and cleare eviction of the untruth of this suggestion viz. by producing their Testimonyes in abundant plentifull manner to confirme their clearenesse and Resolution in the Truth we professe with their Zealous indeavours for the establishment confirmation and propagation of it but that some few Considerations delivered me from ingaging in so facile a taske For First I am not able to perswade my selfe that any man who ever read the writings of the first
these Expressions whereunto it is necessitated and from which they cannot possibly decline as to their influence into this Argument ariseth clearely from their Ambiguity we deny any to be necessitated to Persevere or that our Doctrine affirmes any such thing taking that expression to hold out a power upon their wills in their operations inconsistent with the utmost liberty whereof in Spirituall things having received a Spirituall principle men are capable They are not so necessitated to Persevere as that all the Acts of their Obedience whereby they do Persevere should not be free but necessary indeed they are not at all nor in any sence necessitated to persevere There is no Necessity attends their Perseverance but only in respect of the event with reference to the Vnchangeable purpose and infallible Promise of God the like may be said of that other expression possibility of declining God leaves in them a possibility of declining as to their way and manner of walking with him though he leaves not to them a possibility of declining or falling totally from him as to the issue and event of the whole matter which doth not in the least necessitate them to or in any of their operations Secondly §. 8. the proposition must be cast into an other mould before it will be of any determinate signification in opposition to the Doct it opposeth tuned to an other mood before it will give a certaine sound to any battell against it this is that no Act of the Creature that is wrought in order to the obtaining of any end promised to be certainely attained thereby is rewardable of God though for Perseverance it is not any act of the Creature but only a modus of its Obedience and thus it lookes towards the concernement of this Doctrine yet before this proposition passe to omit sundry other things that would gladly rise to the destruction of it I desire one query may be assailed concerning the Obedience of Jesus Christ Whether it were not necessary that the end of his Obedience should follow and Whether it were not impossible he should decline from his Obedience And if it were whether it were impossible that God should give a Reward thereunto But thirdly §. 9. the intendment of this Proposition as farre as it concernes us and that indeed is with a respect to our Doctrine of the Efficacy of Grace and not this of Perseverance is this That which is wrought in us by the Effectuall Grace of God is not capable of Reward from God A Proposition which though capable of some plea and colour taking Reward in a pure Legall sence supposing the Persons seeking after it to do it by a service and dutyes proportioned unto it yet is so openly and directly contradictory to the tenour designe of God in the Covenant of Grace by Jesus Christ with the whole dispensation of the Spirit given to abide with Believers for all the ends and purposes as to their Obedience as I shall content my selfe to deny it expecting M. Goodwin's proofes of it When rivers runne backward heavy things ascend c. Fourthly for the flourish added to these Assertions by comparing the acts of the Saints Obedience upon a supposition of the Grace of God working them in them with their Naturall actions of eating drinking sleeping as to their tendency to exalt the Glory of God in rewarding it proceedes either from grosse ignorance of the Doctrine opposed or willfull prevaricating from that Light of it which he hath who ever taught that God's operations in and towards Believers as to their Perseverance in Faith and Obedience did consist in an outward constraint of an unwilling principle God gives a principle of Obedience to them he writes and implants his Law in their hearts and moves them effectually to act suitably to that inward principle they have so received which though Spirituall Supernaturall in respect of its rise manner of bestowing yet is connaturall to theÌ„ in respect of its being a Principle of Operation we are not then in the least beholding to our Author for his following concession That as a Prince may give great things to them that eat and drinke and breath but not as rewards so God may give Eternall Life to them that are so necessitated by him to Persevere though not as a reward For although we will not contend with God about Eternall Life that he give it us under the notion of a Reward and desire to be much affected with the Consideration of it as a free guift of Grace an eminent purchase of the Bloud of God and looke upon it meerely as a Reward of bounty so called as being the end whereunto our Obedience is suited and the rest of our Labours yet we say in an Evangelicall sence and acceptation it is properly so proposed to that Obedience and Perseverance therein which is wrought in us by the efficacy of the Grace of God as it lyes in a tendency unto that end which to be attained by those meanes he hath infallibly determined He proceeds therefore to inforce his Argument with a new Consideration §. 10. If we speake of Rewards Promised in order to the mooving or inclining of the wills of men towards such or such actions and wayes of which kind also the Rewards mentioned in the Scriptures as yet remaining to be conferred by God upon men are the case is yet more cleare viz. That they are appropriate unto such actions aud wayes unto the Election and choice whereof men are not necessitated in one kinde or other especially â—ot by any Physicall or forreigne power For to what purpose should a Reward be Promised unto me to Perswade or make me willing to ingage in such or such a course or to performe such such a service in case I be nessitated to the same ingagement or performance otherwayes Or what place is there left for a Morall inducement where a Physicall necessity hath done the executionâ— or if the Morall inducement hath done the execution sufficiently raised ingaged the will to the action with what congruity of Reason yea or common sence can a Physicall necessity be superinduced Ans. What there is more in this than what went before unlesse Sophystry and Falsity I see not For first though I conceive that Eternall Life is proposed in the Scripture as our Reward rather upon the account of supporting chearing our Spirits in the deficiency's Temptations and intanglements attending our Obedience than directly to ingage into Obedience though consequently it doth that also whereunto we have so many other unconquerable ingagements and inducements yet the consideration there of in that sence also as it moves the wills of men to Actions suitable to the attainement of it is very well consistent with the Doctrine in hand That old Calumny an hundred times repeated and insisted on in this contest of our wills being necessitated and deprived of their choise and Election unlesse it could be tolerably
their comportments with him in his higher and farther application they become filled with the spirit according to the expression of the Apostle Be ye filled with the spirit i.e. follow the spirit close in his present motions and suggestions within you and you shall be filled with him i.e. ye shall find him moving and assisting you upon all occasions at a higher and more glorious rate Ans. First what this joyning of our Wills of the spirit is was in part manifested before The Will of the spirit is that we be mortified His motions hereunto are his perswasions that we be so To joyne our Wills to his is in our Will to answer the Will of the spirit that is upon the spirits motions we mortify our selves By this also he tells us we draw or obtaine farther strength or assistance from the spirit for that worke which we have done already but how so why he tells you afterward that this is the Law of the Spirit It seems then that by doing one thing we obtaine or procure the assistance of the spirit for another and that by a Law I aske by what Law by the Law of workes by that Law the Apostle tells you that we doe not at all receive the spirit therefore by a parity of Reason we obtaine not any farther supplies from him by that Law By the Law of Faith or Grace that Law knows nothing of such termes as that we should by any acting of ours procure the Holy Spirit of God which he freely bestowes according to the maine tenour of that Law Farther How is this second grace obtained and what is the Law of the Spirit therein is it obtained ex congruo or ex condigno produce the Rule of Gods proceeding with his Saints or any of the sonnes of men in the matter of any gratious behovement of his and you will out-doe what ever your Predecessors whether Pelagians Papists Arminians or Socinians could yet attaine unto Our Lord hath told us that without him we can doe nothing yea all our sufficiency is of God and without him we cannot think a good thought that he workes in us to will and to doe not only beginning but perfecting every good worke fulfilling in us all the good pleasure of his goodnesse and the work of Faith with power ascribing the whole of the great work of Salvation to Himselfe and his Holy Spirit working freely and gratiously as he wills and pleaseth Of this order of his dealing with men that his first or preventing Grace should be free but his subsequent Grace procured by us and bestowed on us according to our working and cooperation with his first grace invented by Pelagius Iulianus and Celastinus and here introduced a new by M. Goodwin he informes us nothing at all In briefe this whole discourse is the meere Pelagian figment wrapt up in generall clowdy expressions with allusions to some Scripture Phrases which prophane as well as erring spirits are prone to concerning the bestowing of the Grace of God according to the differing deportments and deservings of men differencing themselves from others and in comparison of them holding out what they have not received But Secondly §. 21. to Answer the first and gentle motions of the spirit is to be led by him and then we shall be filled by the spirit But how doth M. Goodwin prove that to be led by the spirit is to answer his first gentle motions and thereby to obtaine his farther and more glorious actings and perswasions Is it safe thus to make bold with the word of God or is not this to wrest it as ignorant and unstable men doe unto perdition Saints being led by the spirit of God and walking after the spirit are in Rom 8. expressions of that Effectuall sanctification exerting it selfe in their conversation and walking with God which the spirit of God worketh in them and which is their duty to come up unto in opposition to living or walking after the flesh If this now be attained and the Saints come up unto it antecedently to the subsequent Grace of the Spirit what is that subsequent grace which is so gloriously expressed and wherein doth it consist Neither doth that expression of led by the Spirit hold out the concurrence or comportment of their Wills as it is phrased with the gentle motion of the spirit but the powerfull and effectuall Operation of the spirit as to their Holinesse and walking with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not they comport or concurre with the Spirit in his motions but by the spirit they are acted and carried out to the things of God Neither hath this any relation to or coherence with that of the Ephesians 5. 18. % Be filled with the spirit neither is there any such intendment in the expression as is here intimated of a promise of receiving more of the spirit on condition of that compliance concurrence and comportance with his motions as is intimated That the spirit is sometimes taken for his Graces sometimes for his Gifts habitually sometimes for his actuall operations is known The Apostle in that place disswading the Ephesians from turning aside to such carnall sinfull Refreshments as men of the world went out unto bids them not be drunke with Wine wherein is excesse but to be filled with the Spirit to take their refreshment in the joyes of the spirit speaking to themselves in Psalmes and Hymnes and spirituall Songs v. 20. Could I once imagine that M. Goodwin had the least thought that indeed there was any thing in the Scripture looking towards his intendment in the producing of it I should farther manifest the mistake thereof To play thus with the word of God is a liberty we dare not make use of yet Thirdly he concludes That the reason why Believers are overcome by the Lustings of the flesh is not because the Spirit is not stronger than the flesh but because men have more will to harken to the Lusts of the Flesh than to the Spirit Fortunam Priami cantabo nobile bellum This is the issue of all the former swelling Discourse mens sinnes are from their owne willes and not because the Spirit is not stronger than the flesh And who ever doubted it the Conclusion you were to prove is That Believers sinne with their whole will and full consent of their wills and that the new principle that is in them doth not cause their wills to decline from acting in sinne to the just efficacy of all their strength and vigour But of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the insinuation in that expression of the Will hearkening to the lusts of the flesh and not the lusting of the Spirit in a sovereigne indifferency to both and a liberty for the performance of either in a way exclusive of good or vicious habituall Principles of operation in the will it selfe I shall not now divert to the consideration of What else remaines in this Section §. 22. either doth not concerne the businesse
's added to put some colour and glosse upon this Assertion viz. That such persons as are affirmed to be so separated from the Body of Christ do voluntarily disfaith as 't is called themselves is not to the purpose in hand For 1. The question is about the thing it selfe whereunto this Answer de modo is not satisfactory 'T is urged by the Argument that it cannot be allowed any way the answer is t is done this way 2. Were Mr Goodwin desired to explaine unto us the manner how Believers voluntarily do or may disfaith themselves I suppose he would meet with no small difficultyes in the undertaking However this sounds handsomely 3. That they should so disfaith themselves through sinne and wickednesse without being overcome by the temptations of Sathan and the power of the enemyes with whom they have to do and wrestle doubtlesse will not be affirmed whilst they continue in their right witts and if they loose them t will be difficult to manifest how they can voluntarily disfaith themselves The state wherein they are described to be by Mr Goodwin and the considerations which for their preservation he allowes them should not me thinkes suffer him to suppose that of their owne accord without provocations or temptations they will wilfully ruine their owne soules Now that Believers should by the power of any Temptation or opposition whatever or what affliction soever arrising against them be prevailed upon to the losse of their Faith and so to their dismembring from Christ is that which is objected as an unseemely uncouth thing which in this Answer Mr Goodwin earnestly begges may not be so esteemed and more he adds not as yet The following Discourse § 42. wherein he pursues the businesse in hand is so pretty as that I cannot but once more present it to the Reader Saith he As to a politicke or civill corporation 't is better that the Governers should permit the members respectively to go or be at liberty that so they may follow their businesse and occupations in the world upon the better termes though by occasion of this liberty they may behave themselves in sundry kinds very unworthily than it would be to keepe them close prisoners though hereby the said inconveniences certainly be prevented in like manner 't is much better for the Body of Christ and for the respective members of it that he should leave them at liberty to obey and serve God and follow the important affairs of their soules freely and without any Physicall necessitation though some do turne this liberty into wantonnesse and so into destruction than I would be to deprive them of this liberty and to cause and constraine them to any course whatsoever out of necessity though 't is true the committing of much sinne and iniquity would be prevented hereby in many the dismembring of the body of Christs Apostles by the Apostacy of Judas was no disparagement either to Christ himselfe or it Ans. The summe of the whole discourse is that the Lord Jesus Christ hath no way to keepe and secure his members to himselfe that none of them perish but by taking away their liberty which rather than do 't is more to his honour to let them abuse it to their everlasting destruction to this end sundry sine supposalls are scattered through the whole Discourse As 1. That the liberty of Believers is a liberty to sinne which they may abuse to their owne destruction The Apostle is of an other mind Rom. 6. 17 18 19. God bethanked that ye were the servants of sinne but ye have obeyed from the heart that forme of Doctrine which was delivered to you being then made free from sinne ye became the servants of Righteousnesse c. 2. That there is no reall efficacy of Grace that will certainely fulfill in Believers the good pleasure of Gods Goodnesse and bring forth the fruits of an abiding Holinesse but what must needs deprive them in whom it is of their liberty and suitably hereunto 3. That God having through Christ made his Saints Spiritually free frō sin unto Righteousness so that with the utmost liberty that they are capable of as Creatures they shall surely do good cannot by his Spirit continue them in that condition infallibly without the destruction of their liberty 4. That the Spirituall operation of God in with the wills of men induceth a necessitation as to their manner of operation that they must act on that account as necessary not as free Agents with such other the like supposals which are so many grosse figments whereof M. G. shall be able to prove no one to Eternity For the removeall then of all the fine words here tendered out of our way it may suffice to tell their Author that he who is made Redemption to his Saints that sets them free from their bondage to sinne by his Spirit which is allwayes accompanied with Liberty and makes them willing ready and free to Righteousnesse and Holinesse in the day of his power towards them whose effectuall Grace enlargeth and improves all their facultyes in their operations with the choicest attendences as to the manner their of working can and doth by in and with the perfect exercise of their liberty keepe them to himselfe in their union and communion with him for ever That this pretended liberty unto sinne is a bondage from which Christ frees his Saints neither is any thing that can be imagined more derogatory to the glory of his Grace than to affirme that he cannot keepe those committed to him infallibly to the end without depriving them of the liberty which they have alone through him Of Physicall necessitation enough hath been spoken before Judas was never a member of the Body of Christ or of Christ in the acceptation whereof we speake By the body of the Apostles is intended only their number of which Judas though he was never of that body whereof they were members was one Farther the wickednesse of this Apprehension §. 43. that Christ should loose any of those who are true and living members of his Mysticall body is aggravated upon the accovnt of that state and condition whereinto he parts with them They being thereby made members of Sathan and his Kingdome God and the Divell so interchanging Children to the great dishonour and reproach of his name to his M. Goodwin replyes in the 28. Section For the interchange of members between Christ and Sathan the Scripture presenteth it as a thing possible yea as frequent and ordinary know ye not saith the Apostle that your Bodyes are the members of Christ Shall I then take the members of Christ and make them the members of an harlot in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. taking away the members of Christ shall I make them c. meaning that true Believers who only are the members of Christ disrelate themselves to him cease to be members of his body whilst they live in a course of
every evill way and to delight in God continually and because they cannot attaine in this life unto perfection they cry out of the power of sin leading them captives to the Law thereof They would have their wills dead to sinne wholly dead and have trouble that they are not so as to the generall frame of of their spirits how oft so ever they be drawne off For other persons they have truly no such frame at all whatever they may be cut into the likenesse of by the sharpnesse of Scripturall convictions that come upon them and therefore they watch not as to the keeping of it The deeper you dive into them the more neere you come to their hearts the worse they are their very inward parts is wickednesse I speak now of the ordinary frame of the one and other This drawing of by sinne in Believers is by the power of sinne in opposition to their Will Their wills lye against it to the utmost thev would not as was shewed be so drawne off But as for the others as hath been shewen however their minds may be inlightned and their consciences awakned and their Affections corrected and restrained their wills are wholly dead in sinne Secondly when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or drawne away there are stricken out between the lust and the pleasing object some glances of the heart with thoughts of sinne When lust hath gon thus farre if a violent temptation fall in the person to whom it doth so befall may be carryed or rather hurried out and surprized into no small advance towards the perpetration of sinne without the least delight in the sinne or consent of the will unto it if he be a godly man So was it in the case of David in the cutting of the lap of the garment of Saul Lust stirred in him drew him off from his frame of dependance on God and by the advantage of Sauls presence stirred up thoughts of selfe-security and advantage in him which carryed him almost to the very act of sinne before he recovered himselfe Then I say is a man drawn away not only in respect to the Terme from whence but also of that whereunto when the thoughts of the object presented as suitable to lust are cast in though immediately rejected This I intend by this acting of sinne Which although it be our sinne as having its rise and spring in us and is continually to be lamented yet when it is not accompaned with any delight of the Heart or consent of the Will but the thought of it is like a piece of fiery iron cast into water which maketh a sudden commotion or noise but yet is suddenly quenched it is that which regenerate men are may be subject to which also keepeth them humble all their dayes There is more in this drawing away than a single thought or apprehension of evill amounts to which may be without the least sinne To know evill is not evill but yet is short of the soules consent unto it The second way wherein lust proceedeth in tempting is by inticing the soule § 53. he who is so dealt withallby it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be inticed There is something more in this than in being only drawn away The word here used is twice mentioned in the 2 Epistle of Peter 2 chapter Once it is rendred to beguile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. And in the other alluring v. 18. It commeth as is commonly known from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bait which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit because the end of a bait is to deceive to catch by deceiving Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to intice to allure to intangle as men do fishes and birds with baits That which by this expression the Holy Ghost intendeth is the prevalency of Lust in drawing the soule unto that which is by the Casuists termed Delectatio morosa a secret delight in the evill abiding some space upon it So that it would do that which it is tempted and inticed unto were it not forbidden as the fish liketh the bait well enough but is affraid of the Hooke The soule for a season is captivd to like the sinne and so is under the power of it but is affraid of the guilt It sticketh only at this how shall it do this great thing and sinne against the Lord. Now though the mind never frame any intention of fulfilling the evill wherewith the soule is thus intangled or of committing that sinne whereunto it is allured and inticed yet the affections having been cast into the mould of sin for a season conformed unto it by delight which is the conformity of the affections to the thing delighted in This is an high degree of sin and that because it is directly contrary to that death unto sin and the crucifying of the flesh and the lusts thereof which we are continually called unto It is in a sence a making provision for the flesh to fulfill the lusts thereof provision is made though the flesh be not suffered to feed thereon but only delight it selfe with beholding of it I shall not deny but this also may befall a true Believer §. 54. it being chiefely implyed in Rom. 7. But yet with wide difference from the condition of other persons in their being under the power of the deceits and beguilements of sin For first this neither doth nor can grow to be the habituall frame of their hearts because as the Apostle telleth us they are dead to sinne and cannot live any longer therein Rom. 6. 2. And their old man is crucified with Christ that the body of sinne might be destroyed v. 6. Now though a man should abstâ—ine from all actuall sinnes or open committing of sinne all his dayes yet if he have any habituall delight in sinne and defileth his soule with delightfull contemplations of sinne he liveth to sinne and not to God which a Believer cannot do for he is not under the Law but under Grace To abide in this state is to weare the garment spotted with the flesh But now take another Person however heightned and wrought up by convictions unlesse it be when Conscience is stirred up and some affrightment is put upon him he can as his leisure affords give his heart the swing in inordinate affections or what else pleaseth suiteth his state condition temper and the like 2. A Believer is exceedingly troubled upon the account of his being at any time led captive to the power of sinne in this kind and the review of the frame of his spirit wherein his affections were by delight conformed to any sinne is a matter of sore trouble and deep humiliation to him I am of Austins mind De Nup-Concupis Cap. 8 that it is this perpetrating of sinne and not the actuall committing of it which the Apostle complaineth of Rom. 7. Two things perswade me hereunto First That it is the
formerly considered but yet leaving them to the liberty of their judgment who are so minded that the reason given by them and here againe repeated by Mr Goodwin doth not in the least enforce any to let go this Answer to the objection proposed that shall be pleased to insist upon it hath been manifested To this Mr Goodwin farther addes that weighty Observation that the word If is not in the Originall and thence takes occasion to fall foule upon the Translators as having corrupted the passages out of favour to the Doctrine contended for I wish they had never worse mistaken nor shewed more partiality in any other place For first will Mr Goodwin deny that a proposition cannot be Hypotheticall nor an expression conditionall unlesse the word if be expressed were it worth the labour instances might abundantly be given him in that language whereof we speake to the contrary He that shall say to him as he is journying going the right hand way you will meet with theeves may be doubtles said to speake conditionally no lesse than he that should expresly tell him If you go the way on the right hand you shall meet with theeves Secondly what cleare sence significancy can be given the words without the supplement of the conditionall conjunction or some other terme equipollent thereunto Mr Goodwin hath not declared For it is impossible for those who were once enlightned c. And they falling away as the words verbum de verbo lye in the text is scarce in english a congruous or significant expression Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syntaxe and coherence wherein it lyes is most properly and directly rendered if they fall away As is also the force of the expression Chap. 10. 26. Yea thirdly the connexion of the Translation mentioned by Mr Goodwin doth not in the least relieve him as to the delivery of the words from a sence Hypotheticall When they fall away though his when be no more in the text than the Translators if doth either include a supposition that they shall and must fall away certainely and so requiers the event of the thing whereof it is spoken or it is expressive only of the condition wheron the event is suspended if it be taken in the first sence all Believers must fall away if in the latter none may notwithstanding any thing in this Text so learnedly restored to its true significancy the words only pointing at the connexion that is between Apostacy and punishment Notwithstanding then any thing here offered to the contrarary those who affirme that nothing can certainely be concluded from these places for the Apostacy of any be they who they will that are intended in them because they are conditionall Assertions manifesting only the connexion between the sin and punishment expressed need not be ashamed of nor recoyle from their Affirmation in the least For mine owne part §. 27. I confesse I do not in any measure think it needfull to insist upon the conditionalls of these assertions of the Holy Ghost as to the removall of any or all the oppositions that from them of old or of late have been raised and framed against the Doctrine of the Saints Perseverance there being in neither of the Texts insisted on either name or thing enquired after nor any one of all the severalls enquired into and constantly in the Scriptures used in the description of the Saints and Believers of whom we speake This I shall breifely in the first place demonstrate and then proceed with the eonsideration of what is offered by Mr Goodwin in opposition thereunto Some few observations will lead us through the first part of this worke designed I say then 1. There is an inferiour common worke of the Holy Ghost in the dispensation of the word upon many to whom it is preached causing in them a great alteration and change as to Light Knowledge Abilityes Guists Affections Life and Conversation when the persons so wrought upon are not quickned regenerate nor made new creatures nor united to Jesus Christ. I suppose there will not be need for me to insist on the proofe of this Proposition the truth of it being notoriously knowne confessed as I suppose amongst all that professe the name of Christ. 2. That in persons thus wrought upon there is or may be such an assent upon light and conviction to the truths proposed and Preached to them as is true in its kind not counterfeit giving and affording them in whom it is wrought profession of the Faith and that sometimes with constancy to the death or the giving of their bodies to be burned with perswasions whence they are called Believers of a future enjoyment of a glorious and blessed condition filling them with ravished affections and rejoycings in hope which they professe suitable to the expectation they have of such a state and condition This also might be easily evinced by innumerable instances and examples from the Scripture if need required 3. That the persons in and upon whom this work is wrought cannot be said to be hypocrites in the most proper sence of that word that is such as counterfeit and pretend themselves to be that which they know they are not nor to have faith only in shew and not in substance as though they made a shew and pretence only of an assent to the things they professed their high gifts knowledge faith change of affections and conversation being in their own kind true as the Faith of Devills is and yet notwithstanding all this they are in bondage and at best seeke for a righteousnesse as it were by the workes of the Law and in the issue Christ proves to them of none effect 4. That among these persons many are oftentimes endued with excellent gifts lovely parts qualifications and abilities rendring them exceeding usefull acceptable and serviceable to the Church of God becoming vessells in his house to hold and convey to others the precious liquour of the Gospell though their nature in themselves be not changed they remaining wood and stone still 5. That much of the worke wrought in and upon this sort of persons by the Spirit and word lies in its own nature in a direct tendency to their relinquishment of their sinnes and selfe-righteousnesse to a closing with God in Christ having a mighty prevalency upon them to cause them to amend their wayes and to labour after life and salvation from which to Apostatize and fall off upon the account of the tendency mentioned of these beginnings is dangerous and for the most part pernitious 6. That persons under the convictions and workes of the Spirit formerly mentioned partakers of the guifts light and knowledge spoken of with those other endowments attending them are capacitated for the sinne against the Holy Ghost or the impardonable Apostasy from God These things being commonly knowne and as farre as I know universally granted I affirme that the persons mentioned and intended in these places are such as have been
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
any attaine they shall never faile in or fall from but whether they may or shall attaine it or no here is nothing spoken But here is no notice taken of the maine opposition insisted on by our Saviour between the supplies of the Spirit for life Eternall which faile not nor suffers them to thirst to whom they are given and the supplies of naturall life by Elementary water notwithstanding which they who are made partakers thereof doe in a short season come to a totall want of it againe Instead of Answers to our Argument from this place we meet with nothing but perpetuall diversions from the whole scope and intendment of it and at last are told that the Promise signifies only that men should not want Grace when they come to Heaven 2. To prove that there is no Promise of any abiding spirituall Life here those words they shall never thirst are produced That we shall have our life continued to the full injoyment of it unto eternity because such are the supplies of the Spirit bestowed on us that we shall never thirst is the Argument of our Saviour That there is no such life promised or here to be attained because in it we shall not thirst is Mr Goodwins 3. It is not the intendment of our Saviour to prove that we shall not thirst because we shall have such a life but the quite contrary that we shall have such a life and shall assuredly be preserved because the supplies of the Spirit which he gives will certainly take away the thirst which is so opposite to it as to be destructive of it 4. It is true the Saints notwithstanding this Promise are still liable to Thirst that Thirst intimated Mat. 5.6 after Righteousnesse but not at all to that Thirst which they have a Promise here to be freed from a Thirst of an universall want of that water wherewith they are refreshed and that their freedome from this Thirst is their portion in this life we have the Testimony of Christ himselfe he that believes on mee shall thirst no more Ioh. 6. 35. And the reason of their not Thirsting is the receiving and drinking in that water which Christ gives them which as himselfe saies is his Spirit which they receive who believe on him Ioh. 7. 38 39. neither is that Thirst of theirs which doth remaine troublesome as is insinuated it being a grace of the Spirit and so quieting and composing Though they are troubled for the want of that in its fulnesse which they Thirst after yet their Thirst is no way troublesome That then which is farther added by Mr Goodwin is exceeding sophisticall Saith he §. 34. by the way this spirituall thirst which is incident unto the life which is derived from Christ and the waters given by him unto men as 't is enjoyed and possessed by them in this present World is according to the purport of our Saviour's own arguing an Argument that for the present and whilest it is obnoxious to such a thirst it is dissolveable and may faile for in the latter part of the said passage he plainly implies that the eternallnesse of that life which springs from the drinking of this water is the reason or cause why it is exempt from thirst Let the whole passage be read and minded and this will clearly appeare If then the eternality of a life be the cause or reason why t is free from the inconveniency of thirst Evident it is that such a life which is not free from thirst is not during this weaknesse or imperfection of it eternall or Priviledged against dissolution Ans. 1. That we cannot thirst under the enjoyment of the Life promised proves this life not here to be enjoyed is proved because the eternallnesse of this life is the cause of its exemption from Thirst But that the plaine contrary is the intendment of the Holy Ghost I presume is evident to all men The reason of our preservation to Eternall Life and being carried on thereunto is apparently assigned to those supplies of the Spirit whereby our Thirst is taken away The taking away of our Thirst is the certain meanes of our Eternall Life not a consequent of the Eternity of it All the proofe of what is here asserted is Let the whole passage be read and minded in which appeale I dare acquiesce before the judgement seat of any Believer in the World whose concernment this is It is here then supposed that the Eternity of the Life promised is the cause of their not thirsting in whom it is which is besides the Text and that they may thirst againe in the sence spoken of who drink of that water of the Spirit which Christ gives which is contrary unto it and of these two supposalls is this part of this discourse composed The ensuing Discourse rendring a reason upon the account whereof Life may be called eternall though it be interrupted and cut off we shall have farther time God assisting to consider and to declare its utter inconsistency with the intendment of the Holy Ghost in the expressions now before us He addes then in the last place Sect. 12. §. 35. That the intendment of Christ is not that the water he gives shall alway end in the issue of Eternall Life but that it lies in a tendency thereunto Ans. Which upon the matter is all one as if he had said Christ saith indeed that the water which he gives shall spring up unto Everlasting Life and wholly remove that Thirst which is comprehensive of all interveniences that might hinder it as God said to Adam In the day thou eatest of that fruit thou shalt dye but he knew full well that it might otherwise come to passe which whether it doth not amount to a calling of his Truth and credit in his Word and Promises into question deserves as I suppose Mr Goodwins serious consideration To conclude then our Saviour hath assured us that the Living Water wich he gives us shall take away such Thirst all such totall want of Grace and Spirit be it to be brought about not by this or that meanes but by what meanes soever as should cause us to come short of eternall life with himselfe which we shall look upon as a Promise of the Saints Perseverance in Faith notwithstanding all the Exceptions which as yet to the contrary hath been produced Having thus long insisted on this influence of the Mediation of Christ §. 36. into the continuance of the Love and Favour of God unto Believers by procuring the Spirit for them sending him to them to dwell in them and abide with them for ever the most effectuall principle of their continuance with God give me leave farther to confirme the Truth of what hath been spoken by remarking some inferences which the Scripture holds out unto us upon a supposition of those Assertions which we have laid downe concerning the Indwelling of the Spirit and the Assistance which we receive from him on that account all
profession and done some good yet upon the whole matter first or last they had all declined and therefore ought to owne the punishment of their sinnes God dealing severely and unto death and destruction with none but those who either wholly or upon the summe of the matter turned away from his Judgements and Statutes So that 6. This being the tenour and importance of the words insisted on this their tendency aime and accommodation to the objection levyed against the Righteousnesse of God in dealing with that people this their rise and end their spring and fall it is evident beyond all Contradiction from any thing but prejudice it selfe that all the enquiries and disputes about them as whether the declaration of the minde of God in them be Hypotheticall or Absolute what is meant by the Righteous Person what by his turning away and what by the death threatned all which expressions of the Text are in themselves ambiguous and must be limited from the circumstances of place are altogether uselesse and needlesse the words utterly refusing any accommodation to the businesse of our present debate So that 7. This dependance of the words scope of the Context designe of the place and intendment of God in it the accommodation of the whole discourse to the removeall of the Objection and disproving of the proverbiall selfe Justification of a sinfull People the only directoryes in the investigation of the true proper native genuine sence and meaning of them eyed weighed nor considered by Mr Goodwin who knew how much it was to his advantage to rend away these two verses from the body of the Prophets discourse I might well supersede any farther proceeding in the Examination of what he has prepared for a Reply to the Answers commonly given to the Argument taken from this place yet that all security imaginable may be given to the Reader of the inoffensivenesse of this place as to the Truth we mainetaine I shall briefely manifest that Mr Goodwin hath not indeed effectually taken up and off any one Answer or any one parcell of any such that hath usually been given by our Divines unto the Objection against the Doctrine of Perseverance hence levied That which naturally first offers it selfe to our Consideration §. 11. is the forme and tenour of the Expression here used which is not of an absolute nature but Hypotheticall The import of the words is If a righteous man turne from his Righteousnesse and continue therein he shall dy True say they who make use of this Consideration God here proposes the desert of sinne and the connexion that is by his appointment between Apostacy and the punishment thereunto allotted but this not at all inferres that any one who is truly righteous shall or may everlastingly so Apostatize Such comminations as these God maketh use of to caution Believers of the evill of Apostasy and thereby to preserve them from it as their tendency to that end by the appointment of God and their efficacy thereunto hath been declared So that to say because God sayes If a righteous man turne from his Righteousnesse he shall dye the whole Emphasis lying in the connexion that is between such turning away dying to conclude considering what is the proper use intendment of such threatnings that a man truly Righteous may so fall away is to build up that which the Texts contributes not any thing to in the least Against this plea Mr Goodwin riseth up with much contempt and indignation §. 12. Chap. 12. Sect. 9. in these words But this Sanctuary hath also been profaned by some of the chiefe Guardians themselves of that cause for the protection and safety whereof it was built There needs no more be done though much more might be done yea and hath been done by others than that Learned Doctor so lately named hath done himselfe for the demolishing of it Having propounded the Argument from the place in Ezekiel according to the import of the interpretation asserted by us Some saith he answer that a condition proues nothing in being which how true soever it may be in respect of such Hypotheticalls which are made use of only for the amplyfication of matters serve for the aggravating either of the difficulty or indignity of a thing as if I should climbe up into Heaven thou art there Psal. 139. It were ridiculous to inferre therefore a man may climbe up into Heaven yet such conditionoll sayings upon which Admonitions Promises or Threatnings are built do at least suppose something in possibility however by vertue of their tenour forme they suppose nothing in being For no man seriously intending to encourage a student in his way would speak thus to him If thou wilt get all the Books in the Vniversity Library by heart thou shalt be Doctor this Commencement Beside in the case in hand he that had a minde to deride the Prophet might readily come upon him thus But a righteous man according to the Judgement of those that are Orthodox cannot turne away from his righteousnesse therefore your Threatning is in vaine Thus we see to how little purpose it is to seeke for starting holes in such Logicke quirkes as these Thus farre the great Assertor of the Synod of Dort and the cause which they maintained to shew the vanity of such a sence or construction put upon the words now in debate which shall render them meerely conditionall and will not allow them to import so much as a possibility of any thing contained or expressed in them Ans. Doctor Prideaux his choosing not to lay the weight of this Answer to the Argument of the Arminians from this place on the Hypotheticall manner of the expression used therein is called a defiling this Sanctuary by the Guardians of the cause whose protection it undertakes Criminarasis librat in Antithesis doct as posuisse figuras laudatur what are my thoughts of it I need not expresse being unconcerned in the businesse as knowing it not at all needfull to be insisted on for the purpose for which it is produced the Text looking not at all towards the Doctrines under consideration yet I must needs say I am not satisfied with the Doctors attempt for the removall of it nor with what is farther added by the Remonstrants in the place which we are sent unto by M. Goodwins marginall directions though it should be granted that such conditionall expressions do suppose or may for that they alwaies do is not affirmed and in some cases it is evident they doe not that there is something in posse as the Doctor speakes whereunto they doe relate yet they doe not inferre that the possibility may by no meanes be hindred from ever being reduced into Act. We grant a possibility of desertion in Believers in respect of their own principles of operation which is ground sufficient for to give occasion to such Hypotheticall expressions as containe comminations and threatnings in them but yet notwithstanding that possibility on that account
supposed yet the bringing forth of that possibility into an actuall accomplishment may not be effectually prevented by the spirit and grace of God the Doctor saies nothing This I say is ground sufficient for such Hypotheticall comminations that in respect of them to whom they are made it is possible to incurre the thing threatned by the meanes therein mentioned which yet upon other accounts is not possible That God who saies if the Righteous man turne from his Righteousnesse he shall dye and saies so on purpose to preserve Righteous men from so doing knowes full well that the thing in respect of themselves of whom and to whom he speakes is sufficiently possible to give a cleare foundation to that expression So that if M. Goodwin hath not something of his own to adde he will find little reliefe from the conceptions of that Learned Doctor wherein yet I should not have translated some phrases and expressions as M. G. hath made bold to doe He adds therefore Pag. 276. §. 13. To say that God putteth a case in such solemnity and emphaticalnesse of words and phrase as are remarkeable all along in the carriage of the place in hand of which there is no possibility that is should ever happen or be exemplifyed in reality of event and this in vindication of himselfe and the equity of his dealings and proceedings with men is to bring a scandall and reproach of weakenesse upon that infinite Wisdome of his which magnifyes it selfe in all his workes which also is so much the more unworthy and unpardonable when there is a sence commodious every way worthy as well the infinite wisdome as the Goodnesse of God pertinent and proper to the occasion he hath in hand which offers it selfe plainely and clearely So far He. And this is all it seemes which Mr Goodwin hath to adde and indeed this all is nothing at all but only the repetition of what was urged before from the Doctor in more swelling and lesse significant termes What possiblity there is in the thing hath been before manifested that this possibility should necessarily be exemplifyed in reality of event to give significancy to this expression I suppose is not Mr Goodwins owne intendment True Believers according to the Doctrine he asserts as he pretends are only in such a remote possibility of Apostasy as that it can scarce be called danger Now doubtlesse it is possible that such a remote possibility may never be reduced into Act. But now if Mr Goodwin will not be contented with such a possibility as may but also will have that must be exemplifyed in reality of event he is advanced from a possibility in all to a necessity in some to Apostatize 2. Had M.G. a little more attended to what here drops from him viz. that the words are used for the vindication of the justice of the proceedings of God namely in the particular case formerly opened and cleared perhaps he would himselfe have judged the edge of this weapon to be so farre blunted as to render it wholly uselesse to him in the combat wherein he is engaged I hope at least that by the light of this sparke he may apprehend the Emphaticallnesse of all the expressions used in this place to be pointed towards the particular case under consideration and not in the least to be expressive of the possibility he contends for God knowes what beseemes his own infinite wisdome and hath given us rules to judge thereof as farre as we are called thereto in his word And from thence whether M. Goodwin will pardon us or no in our so doing we doubt not to evince that it exceedingly becomes the infinite wise God emphatically to expresse that connexion that is between one thing and another sinne and punishment believing and salvation by his appointment though some never believe unto salvation nor some sinne to the actuall inflicting of punishment on them and as for M. Goodwins commodious sence of this place we see not any advantage in it for any but those who are ingaged into an opposition to the Covenant of the grace of God and his faithfulnesse therein so that once more upon the whole matter this Text is discharged from farther attendance in the triall of the truth in hand The severalls of the Text come nextly under consideration §. 14. and amongst them First The subject spoken of that we may take the words in some order M.G. having roved up and downe backwards and forwards from one end of the Text to the other without any at all and this is a Righteous man that is such an one as is described v. 5 6 7 8 9. but if a man c. that is such an one that walkes up to the judgments and statutes and ordinances of God so farre as they were of him required in the Covenant of the Land of Canaan and according to the tenour of it whereby they held their possession therein whereby heavenly things were also shadowed out That this is the person intended this his Righteousnesse and that the matter upon which he is here tryed is cleare in the contexts beyond all possible contradiction So that all farther inquiries into what Righteousnesse is intended is altogether needlesse what with any colour of probability can be pretended from hence as to the matter in hand arises from the analogie of Gods dealings with men in the tenour of the Covenant of Grace and the Covenant of the land of Israel which yet are eminently distinguished in the very foundation of them The one being built upon this bottome the soule that sinneth it shall dye the other upon a dispensation of another import as has been declared We do then plainely supererogate as to the cause in hand by the confutation of the Answers which Mr Goodwin farther attempts to remove and his endeavour therein which yet shall not be declined Sect. 8. one exposition by some insisted on of this terme a righteous man is thus proposed by Mr Goodwin Notwithstanding some formerly it seemes in favour of the Doctrine attempted an escape from that sword of Ezechiel lately drawn against it by pretending that by the Righteous man mentioned in the passages in hand is not meant a person truly and really righteous but a kind of formall Hypocrite or outside professour of Righteousnesse Those who insist on this interpretation of the place tell you that in the commands of God there is the meere end of them considerable and the manner of their performance which is as the life and forme of the obedience to them which is acceptable to God Farther that many persons wrought upon by the power of conviction from the Law of God and enabled in some measure with common guifts and Graces do goe forth in such a way to the performance of the command of God as to the substance and matter of them wherein also they are not Hypocriticall in the strict sence of the word but sincere and so are called and counted righteous