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.
that Believers receive the spirit of Adoption to cry Abba Father which being a worke within them cannot be wrought and effected by Adoption it selfe which is an extrinsicall Relation Neither can Adoption and the Spirit of Adoption be conceived to be the same He also farther affirmes it 1 Cor 2. 12. we have received the spirit which is of God that we might know the things that are freely given us of God We have so received him as that he abides with us to teach us to acquaint our hearts with Gods dealing with us bearing witnesse with our spirits to the condition wherein we are in reference to our Favour from God and Acceptation with him and the same he most distinctly asserts Gal. 4. 6. God hath sent forth the spirit of his Sonne into our hearts crying Abba Father The distinct Oeconomy of the Father Sonne and Spirit in the work of Adoption is clearly discovered He is sent sent of God that is the Father That name is Personally to be appropriated when it is distinguished as here from Sonne and Spirit That is the Fathers work that work of his Love he sends him He hath sent him as the spirit of his Sonne procured by him for us promised by him to us proceeding from him as to his personall subsistence and sent by him as to his office of Adoption and Consolation Then whether the Father hath sent the spirit of his Sonne where he is to abide and make his residence is expressed it is into our Hearts saith the Apostle there he dwells and abides And lastly what there he doth is also manifested he setts them on worke in whom he is gives them priviledges for it Ability to it Incouragement in it causing them to cry Abba Father Once and againe to Timothy doth the same Apostle assert the same truth 1 Epist. 3. 14. the good thing committed unto thee keep by the Holy Spirit which dwelleth in us The Lord knowing how much of our Life and Consolation depends on this Truth redoubles his Testimony of it that wee might receive it even wee who are dull and slow of heart to believe the things that are written 3. Whereas some may say §. 3. it cannot be denyed but that the Spirit dwels in Believers but yet this is not personally but only by his Grace though I might reply that this indeed and upon the matter is not to distinguish but to deny what is positively affirmed To say the Spirit dwells in us but not the Person of the Spirit is not to distinguish de modo but to deny the thing it selfe To say the Graces indeed of the Spirit are in us not dwell in us for an Accident is not properly said to dwell in its subject but the Spirit it selfe doth not dwell in us is expressly to cast downe what the word sets up If such distinctions ought to be of force to evade so many positive and plaine Texts of Scripture as have been produced it may well be questioned whether any Truth be capable of proofe from Scripture or no. Yet I say farther to obviate such Objections and to prevent all quarrellings for the future the Scripture it selfe as to this businesse of the Spirits indwelling plainely distinguisheth between the Spirit it selfe and his Graces He is I say distinguished from them and that in respect to his indwelling Rom. 5. 5. The Love of God is shed abroad in our hearts by the Holy Ghost that is given to us The Holy Ghost is given to us to dwell in us as hath been abundantly declared and shall yet farther be demonstrated Here He is mentioned together with the Love of God and his shedding thereof abroad in our Hearts that is with his Graces is as clearely distinguished and differenced from them as Cause and effect Take the Love of God in either sence that is controverted about this place for our Love to God or a sence of his Love to us and it is an eminent Grace of the Holy Spirit If then by the Holy Ghost given unto us yee understand only the Grace of the Holy Ghost He being said to be given because that is given then this must be the sence of the place The Grace of the Holy Ghost is shed abroad in our Hearts by the Grace of the Holy Ghost that is given to us Farther if by the Holy Ghost be meant only his Grace I require what Grace it is hereby the expression intended Is it the same with that expressed the Love of God This were to confound the efficient cause with its effect Is it any other Grace that doth produce the great worke mentioned Let us know what that Grace is that hath this power energie in its hand of shedding abroad the Love of God in our Hearts So Rom. 8. 11. He shall quicken your mortall bodyes by the Spirit that dwelleth in you This quickning of our mortall bodies is generally confessed to be and the scope of the place inforceth that sence our Spirituall quickning in our mortall bodyes mention being made of our bodyes in Analogie to the body of Christ by his death we have life and quickning Donbtlesse then it is a Grace of the Spirit that is intended Yea the habitual principle of all Graces And this is wrought in us by the Spirit that dwelleth in us There is not any Grace of the Spirit whereby he may dwell in men antecedent to his Quickning of them Spirituall Graces have not their residence in dead soules So that this must be the Spirit himselfe dwelling in us that is here intended and that personally or the sence of the words must be The Grace of quickning our mortall bodyes is wrought in us by the Grace of Quickning our mortall bodyes that dwels in us which is plainely to confound the Cause and Effect Besides it is the same Spirit that raised up Jesus from the dead that is intended which doubtlesse was not any inherent Grace but the Spirit of God himselfe working by the exceding greatnesse of his Power Thus much is hence cleared Antecedent in order of nature to our Quickning there is a Spirit given to us to dwell in us Every efficient Cause hath at least the precedency of its effect No Grace of the Spirit is bestowed on us before our Quickning which is the preparation and fitting of the subject for the receiving of them the planting of the Roote that containes them vertually and brings them forth actually in their order Gal. 5. 22. All Graces whatsoever come under the name of the fruit of the Spirit that is which the Spirit in us brings forth as the Roote doth the fruit which in its sodoing is distinct therefrom Many oher instances might be given but these may suffice 4. There is a Personallity ascribed to the Holy Ghost in his dwelling in us and that in such a way §. 4. as cannot be ascribed to any Created Grace which is but a Quality in a subject and this the Scripture doth three wayes 1. In
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
I know not Must that little evidence which they have of their acceptance with God be therefore necessarily built upon such bottomes or rather topps as are visible to them in hypocrites so that upon their Apostasie they must needs not only trye and examine themselves but conclude to their disadvantage and disconsolation that they have no true faith Credat Apella Secondly §. 9. the comfortablenesse he tells us of the testimony of a mans conscience concerning his uprightnesse with God depends mainly and principally upon his uniforme and regular walking with God now this being by the neglects of the Saints often interupted with many staines of unworthinesse the testimony it selfe must needs be often suspended now true believers finding themselves outgon in wayes of obedience by them that impenitently Apostatize if from hence they must conclude them Hypocrites they have no evidence left for the soundnesse of their owne Faith which their consciences beare Testimony unto upon the fruitfullnesse of it which is inferiour by many degrees to that of them who yet finally fall away This is the substance of one long Section pag. 109 110. But First here is the same supposall included as formerly that the only Evidence of a true Faith and acceptance with God is the testimony of a mans conscience concerning his regular upright walking with God For an obstruction in this being supposed his comfort and consolation is thought to vanish but that the Scripture builds up our assurance on other foundations is evident and the Saints acknowledge it as hath been before delivered Nor Secondly doth the Testimony of a mans owne conscience as it hath an influence into his consolation depend solely nor doth Mr Goodwin affirme it so to doe on the constant regularity of his walking with God Job 35. 10. It will also witnesse what former experience it hath had of God Psal. 77. 5 6. 7. calling to mind its song in the night all the tokens and pledges of its fathers love all the gracious visits of the holy and blessed Spirit of grace Isa. 40. 28 29 30. all the imbracements of Christ all that intimacy and communion it hath formerly been admitted unto Canti 3. 1 2. 5. 4 5. the healing and recovery it hath had of wounds Psal 42. 6 7 8 9 10 11. and from back-slidings with all the spirituall intercourse it ever had with God Hos. 2. 7. 14. 2. 8. to confirme and strengthen it selfe in the beginning of its confidence to the end And Thirdly in the testimony that it doth give from its walking with God and the fruits of Righteousnesse it is very farre and remote from giving it only or chiefly Heb. 3. 14. or indeed at all from those waies workes and fruits which are exposed to the eyes of men Isa. 38. 3. and which in others they who have that Testimony may behold Psal. 139. 23 24. It resolves it selfe herein in the frame principles and life of the hidden man of the heart Revel 3. 1. which lies open and naked to the eyes of God 1 Pet. 3. 4. but is lodged in depths not to be fathom'd by any of the Sons of Men 2 Cor. 2. 12. There is no comparison to be instituted between the obedience and fruites of Righteousnes in others whereby a believer makes a judgement of them and that in himselfe from whence the testimony mentioned doth flow that of other men being their visibly practicall conversation his being the hidden habituall frame of his heart and spirit in his waies and actings so that though through the fallings of them he should be occasioned to question his own faith as to triall and examination yet nothing can thence arise sufficient to inforce him to let goe even that part of his comfort which flowes from the weakest witnesse and one of the lowest voyces of all his store Hee eyes others without doores but himself within Fourthly §. 10. whereas 1 Iohn 3. 7. Little Children let no man deceive you he thâ—t doth righteousnesse is righteous is produced and two things argued from thence First that the caveat be not deceived plainly intimates that true believers may very possibly be deceived in the estimate of a righteous man and secondly that this is spoken of a man judging himselfe and that emphatically and exclusively he and he only is to be judged a righteous man I say 1. That though I grant the first Ans. that we may very easily be and often are deceived in our estimate of righteous persons yet I doe not conceive the inference to be inforced from that expression let no man deceive you the Holy Ghost using it frequently or what is equivalent thereunto not so much to caution men in a dubious thing wherein possibly they may be mistaken as in a way of detestation scorne and rejection of what is opposite to that which he is urging upon his Saints which he presseth as a thing of the greatest evidence and cleernesse as 1 Cor 6. 9. chap 15. 32. Gal 6. 7. neither is any thing more intended in this expression of the Apostle then in that of 1 Cor 6. 9. be not deceived no unrighteous person shall inherit the Kingdome of heaven so here no person not giving himselfe up to the pursuit of righteousnesse in the Generall drift and scope of his life cases extraordinary and particular acts being alway in such rules excepted is or is to be accounted a righteous man Secondly also it may be granted though the intendment of the place leads us another way that this is so farre a Rule of selfe judging that he whose frame and disposition suits it not or is opposite unto it cannot keep up the power or vigor of any other comfortable evidence of his state and condition But that it should be so farre extended as to make the only solid and pregnant foundation that any man hath of assurance and consolation to arise and flow from the Testimony of his own conscience concerning his own regular walking in waies of Righteousness seeing persons that walk in darkness and have no light are called to stay themselves on God Isai 50. 10. and when both heart flesh faileth yet God is the strength of the heart Psal 73. 6. is no way cleare in it selfe and is not by M. Goodwin afforded the least contribution of assistance for its confirmation To returne then from this digression a Temptation we acknowledge and an offence to be given to the Saints by the Apostasie of Professors yet not such but as the Lord hath in Scripture made gracious provision against their suffering by it or under it so it leaves them not without sufficient testimony of their own acceptance with God and sincerity in walking with him This then was the state of old thus it is in the daies wherein we live As the practice and waies of some §. 11. so the principles and teachings of others have an eminent tendance unto
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
Assertion is repeated that God will defend them in Heaven against all opposition Here where their oppositions are innumerable they may shift for themselves but when they come to Heaven where they shall be sure to meet with no opposition at all there the Lord hath engaged his Almighty power for their safety against all that shall arise up against them and this is as is said the naturall and cleare disposition of the Context in this place but Nobis non licet c. There are sundry other texts of Scripture which most clearely and evidently confirme the truth we have in hand which are all well worth our consideration for our consolation and establishment as also something of our labour and diligence to quit them from those glosses and interpretations which turne them aside from their proper intendment that are by some put upon them Amongst which 1 Cor. 1. 8 9. 1. Philip. 6. 1 Thess. 5. 24. Joh. 5. 24. ought to have place But because I will not insist long on any particulars of our Argument from the Promises of God here shall be an end CAP. VII 1. The Consideration of the Oath of God deferred 2. The method first proposed somewhat waved The influence of the mediation of Christ into God's free and unchangeable acceptance of Believers propoâ—ed Reasons of that proposall 3 4. Of the Oblation of Christ. Its influence into the Saints Perseverance All causes of separation between God and Believers taken away thereby Morall and efficient causes thereby removed 5. The guilt of sinne how taken away by the death of Christ Of the Nature of Redemption Conscience of sinne how abolished by the sacrifice of Christ Heb 10. 3 4 14. 6. Dan. 9. 24. opened Rom 2 34. 7. Deliverance from all sinne how by the death of Christ. The Law innovated in respect of the Elect. 8. The vindictive justice of God satisfied by the death of Christ How that is done Wherein satisfaction doth consist Absolute not conditionall 9. The Law how fulfilled in the Death of Christ. 10. The Truth of God thereby accomplished His distributive justice engaged 11. Observations for the clearing of the former assertions Whether any one for whom Christ died may dye in sinne The necessity of Faith and Obedience The Reasons thereof The end of Faith and Holinesse 12. The first Argument for the proofe of the former Assertions concerning the fruit and efficacy of the death of Christ Heb. 9. 14. The second The third The compact between the Father Son about the work of mediation 14. The Fourth Good things bestowed on them for whom Christ died antecedently to any thing spiritually good in them The Spirit so bestowed and Faith it selfe The close of those Arguments 14. Inferences from the foregoing discourse The Efficacy of the death of Christ and the necessity of Faith and Obedience reconciled Sundry considerations unto that end proposed All Spirituall mercies fruits of the death of Christ. 2. All the fruits of Christs death laid up in the hand of Gods Righteousnesse 3. The state of them for whom Christ died not actually changed by his death 4 On what account Believing is necessary 15. Christ secures the stability of the Saints abiding with God What is contrary thereunto how by him removed The World overcome by Christ as mannaged by Sathan in an enmity to the Saints 16. The compleat victory of Christ over the Devill The waies whereby he compleats his conquest The Rule of Sathan in respect of siâ—ners two fold 1. Over them 2. in them 17. The Title of Sathan to a rule over men judged and destroyed by Christ. The exercise of all power taken from him 18. The works of Sathan destroyed by Christ in and for his Elect. 19. The Holy Spirit procured by the death of Christ. 20. The giving of the spirit the great Promise of the New Covenant 21. This farther proved and confirmed 22. The perpetuall Residence of the Holy Spirit with Believers proved by the threefold testimony of Father Sonne and Spirit Isa 59. 21. The Testimony of the Father proposed and vindicated 23. Our Argument from hence farther cleared This Promise Absolute not Conditionall No condition rationally to â—e affixed to it The import of those words â—as for me â— To whom this Promise is made 24. That farther cleared not to all Israel according to the flesh 25. Mr G's Objections answered 26. The Testimony of the Sonne given to the perpetuall abiding of the Spirit with Believers Ioh 14. 16. opened The Promise in those words equally belonging to all Believers 27. Mr G's Objections answered No Promise of the Spirit abiding with Believers on his principle allowed The Promise given to the Apostles personally yet given also to the whole Church Promises made to the Church made to the individualls whereof it is constituted 28. The giving of this Promise to all Believers farther argued from the scope of the place And vindicated from Mr G's exceptions 29. The third Testimony of the Holy Spirit himselfe proposed to consideration His Testimony in sealing particularly considered 2 Cor 1. 22. Ephes 1. 13. 4. 30. Of the nature and use of Sealing amongst men The end aime and use of the sealing of the Holy Ghost 30. Mr G's Objections and Exceptions to our Argument from that sealing of the Spirit considered and removed 31. The â—ame farther carried on c THere remaines nothing for the confirmation of the first branch §. 1. or part of the Truth proposed but only the consideration of the Oath of God which because it ought certainly to be an end of all strife I shall reserve the handling of it to the close of the whole if God be pleased to carry us out thereunto that we may give The Oath of God its due Honour of being the last word in this Contest The order of our method first proposed would here call me to handle our Stedfastnesse with God and the Glory created upon our Grace of Sanctification But because some men may admire and aske whence it is that the Lord will abide so Stedfast in his Love towards Believers as hath been manifested upon severall accounts that he will besides what hath beene said before of his owne Goodnesse and Unchangeablenesse c. I shall now adde that outward consideration which lyes in the Mediation of Christ upon the account whereof he acts his owne Goodnesse and Kindnesse to us with the greatest advantage of Glory ad Honour to himselfe that can be thought upon Only I shall desire the Reader to observe that the Lord Jesus is an undertaker in this businesse of perfecting our Salvation and safegarding our Spirituall Glory not in one regard and respect only There is one part of his Ingagement therein which under the Oath of God is the close of the whole and that is his becoming a surety to us of his Fathers Faithfulnesse towards us and a suerty for us of our Faithfulnesse to him so that upon the whole matter the businesse on each side
sinne the body of it or the ruling of Originall sinne the old man and the full fruit of actuall sinne in the body of it is by the death of Christ crucified and destroyed and in that whole Chapter from our participation in the death of Christ he argues to such an abolition of the Law and Rule of sinne to such a breaking of the power and strength of it that it is impossible that it should any more rule in us or have dominion over us Of the way whereby virtue flowes out from the death of Christ for the killing of sinne I am not now to speake And this is the first way whereby the death of Christ hath an influence into the safegarding of Believers in their continuance of the Love and Favour of God He so takes away the guilt of sinne that it shall never be able utterly to turne the Love of God from them and so takes away the rule of Sathan and power of sinne destroying the one and killing the other that they shall never be able to turne them wholly from God Farther §. 19. to secure their continuance with God he procureth the Holy Spirit for them as was shewed before But because much weight lyes upon this part of our foundation I shall a little farther cleare it up That the Spirit of Grace and Adoption with all those Spirituall Mercyes and operations wherewith he is attended and accompanied is a Promise of the new Covenant doubtlesse is by its own evidence put out of question There is scarce any Promise thereof wherein he is not either clearly expressed or evidently included Yea and often times the whole Covenant is stated in that one Promise of the Spirit the actuall collation and bestowing of all the Mercy thereof being his proper worke and peculiar dispensation for the carrying on the great designe of the Salvation of sinners So Isa. 59. 20. As for me saith God this is my Covenant with them my Spirit that is upon thee and my word which I have put in thy mouth shall not depart from thee This is my Covenant saith God or what in my Covenant I do faithfully ingage to bestow upon you But of this Text and its vindication more afterwardes Many other places not only pregnant of proofe to the same purpose but expressly in termes affirming it might be insisted on Now that this Spirit §. 20. promised in the Covenant of Grace as to the bestowing of him on the elect of God or those for whom Christ dyed is of his purchasing and procurement in his Death is apparent 1. Because he is the Mediator of the Covenant by whose hands and for whose sake all the Mercyes of it are made out to them who are admitted into the bond thereof Gen. 17. 1. Though men are not compleatly stated in the Covenant before their owne Believing Ierem. 31. 32. 32. 38 39 40 which brings in what of their part is stipulated yet the Covenant and Grace of it layes hold of them before even to bestow Faith on them Ezek. 11. 19. 36. 25 26. or they would never Believe for Faith is not of our selves it is the Guift of God God certainely bestowes no such Guifts but from a Covenant Spirituall Graces are not administred soly in a providentiall dispensation Heb. 8. 9 10 11. Faith for the receiving the pardon of sinne is no guift nor product of the Covenant of workes Now as in generall the Mercies of the Covenant are procured by the Mediator of it so this whereof we speake in an especiall manner Heb. 9. 15. For this cause he is the mediator of the New Testament that by meanes of death they which are called might receive the Promise of Eternall Inheritance By his death they for whom he dyed and who thereupon are called Deut 27 29. being delivered from their sinnes which were against the Covenant of workes Gal. 3 12. receive the Promise Rom. 3. 21. or pledge of an Eternall Inheritance What this great Promise here intended is and wherein it doth consist the Holy Ghost declares Acts 2. 23. The Promise which Jesus Christ received of the Father upon his exaltation was that of the Holy Ghost having purchased and procured the bestowing of him by his Death upon his Exaltation the dispensation thereof is committed to him as being part of the Compacte and Covenant which was between his Father and himselfe The grand bottome of his satisfaction merit This is the great Originall radicall Promise of that Eternall Inheritance By the Promised Spirit are wee begotten a new into a hope thereof Rom. 8. 11. made meet for it Col. 1. 12. and sealed up unto it Ephes. 4. 30. Yea do but looke upon the Spirit as promised and yee may conclude him purchased for all the Promises of God are yea and a men in Jesus Christ 2 Cor. 1. 20. They all have their Confirmation Establishment and Accomplishment in by and for Jesus Christ. And if it be granted that any designed appointed Mercy whatever that in Christ the Lord blesseth us withall be procured for us by him in the way of merit being given freely to us through him but reckoned to him of debt it will easily be manifested that the same is the condition of every Mercy whatever promised unto us and given us upon his Mediatory interposition 2. It appears from that peculiar promise § 21. that Christ makes of sending his Holy Spirit unto his owne He tels them indeed once and againe that the Father will send him Ioh. 14. 16 26. As he comes from that originall and Fountaine Love from which also himselfe was sent But withall he assures us that he himselfe will send him Ioh. 15. 26. When the Comforter is come whom I will send unto you from the Father even the Spirit of truth It is true that he is promised here only as a Comforter for the performance of that part of his Office But look upon what account he is sent for any one Act Ioh. 16. 7. or Worke of Grace on that he is sent for all I will send him then saith Christ and that as a fruit of his death as the procurement of his Mediation for that alone he promiseth to bestow on his And in particular he tells us that he receives the spirit from the Father for us upon his Intercession wherein as hath been elsewhere demonstrated he askes no more nor lesse Salus Electorum sanguis Iesu. then what by his death is obtained Iohn 14. 16 17. I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of Truth whom the World cannot receive he tells us v. 13. that whatsoever we aske he will doe it But withall in these verses how he will doe it even by interceding with the Father for it as a fruit of his Bloodshedding and the Promise made to him upon his undertaking to Glorify his Fathers
name in the great worke of Redemption And therefore he informes us Ioh. 17. 4. 6. that when the Comforter whom he procureth for us shall come he shall Glorify him and shall receive of his and shew it unto us Ioh. 16. 14. farther manifest his Glory in his bringing nothing with him but what is his or of his procurement so also instructing us clearly and plentifully to aske in his name that is for his sake which to doe plainly and openly is the great priviledge of the New Testament for so he tells his Disciples Ioh. 16. 24. hitherto have you asked nothing in my name who yet were Believers and had made many addresses unto God in and through him but darkely as they did under the Old Testament when they begged mercy for his sake Dan. 9. 17. But to plead with the Father clearly upon the account of the Mediation and Purchase of Christ That I say is the priviledge of the New Testament Now in this way he would have us aske the Holy Spirit at the hand of God Luke 11. 9 13. Aske him that is as to a clearer fuller Administration of him unto us for he is antecedently bestowed as to the working of Faith and Regeneration even unto this Application for without him we cannot once aske in the name of Christ for none can call Jesus Lord or doe any thing in his nane §. 22. but by the spirit of God This I say then He in whom we are blessed with all spirituall blessings Eph. 1. 4. hath procured the Holy Spirit for us and through his Intercession he is bestowed on us Now where the Spirit of God is 2 Cor. 3. 17. there is liberty from sinne peace and acceptance with God But it may be objected although this Spirit be thus bestowed on Believers yet may they not cast him off Rom. 8. 14. so that his abode with them may be but for a season and their Glory not be safegarded in the Issue but their condemnation increased by their receiving of him This being the only thing wherein this proofe of Believers abiding with God seemes lyable to exception I shall give a triple Testimony of the certainty of the continuance of the Holy Spirit with them on whom he is bestowed that in the mouth of two or three witnesses this Truth may be established and they are no meane ones neither but the three that beare witnesse in Heaven the Father the Sonne and the Holy Ghost The first you have Isa. §. 23. 59. 21. But as for me this is my Covenant with them saith the Lord my Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy Seeds Seed saith the Lord hence forth and for ever That which the Lord declares here to the Church he calls his Covenāt Now whereas in a Covenant there are two things 1. What is stipulated on the part of him that makes the Covenant 2. What of them is required with whom it is made which in themselves are distinct though in the Covenant of Grace God hath promised that he will worke in us what he requires of us that here mentioned is clearely an Evidence of somewhat of the first kinde of that Goodnesse that God in the Covenant doth promise to bestow Though perhaps words of the future tense may sometimes have an Imperative Construction where the import of the residue of the words inforces such a sence yet because it may be so in some place therefore it is so in this place and that therefore these words are not a Promise that the Spirit shall not depart but an injunction to take care that it do not depart as Mr Goodwin will have it is a weake inference And the close of the words will by no meanes be wrested to speake significantly to any such purpose Saith the Lord henceforth even for ever which plainely make the words Promissory an ingagement of God himselfe to them to whom they are spoken So that the interpretation of these words this is my Covenant with them by Mr Goodwin Cap. 11. Sect 4. Pag. 227. That Covenant of perpetuall Grace and Mercy which I made with them requireth this of them in order to the performance of it on my part that they quench not my Spirit which I have put into them doth plainly invert the intendment of God in them and substitute what is tacitely required as our duty into the roome of what is expressly promised as his Grace Observe then Secondly that as no Promise of God given to Believers is either apt of it selfe to ingenerate or by them to be received under such an absurd notion of being made good what soever their deportment be it being the nature of all the Promises of God to frame and mould them to whom they are given into all Holinesse and purity 2 Cor. 7. 1. and this in especiall is a Promise of the principall Author and cause all Holinesse to be continued to them and is impossible to beapprehended under any such foolish supposall so also that this Promise is absolute not Conditionall can neither be colourably gainesaid nor the contrary probably confirmed so that the strength of Mr Goodwins two next Exceptions 1. That this cannot be a Promise of Perseverance unto true Believers whatsoever their deportment shall be And 2. That it must be Conditionall which cannot as he saith be reasonably gainesaid The first of them not looking towards our perswasion in this thing And the latter being not in the least put upon the proofe is but very weakenesse For what Condition I pray of this Promise can be imagined God promises his Spirit of Holinesse that sanctifyeth us and worketh all holinesse in us and therewith the holy Word of the Gospell which is also Sanctifying John 17. 7. that they shall abide with us for ever It is the continuance of the presence of God with us for our Holinesse that is here promised On what condition shall this be supposed to depend Is it in case we continue Holy Who seeth not the vanity of interserting any condition I will be with you by my Spirit and Word for ever to keep you Holy provided you continue Holy 3. Thirdly It is a hard taske to seeke to squeeze a condition out of those gracious words in the beginning of the verse As for mee which Iunius renders de me autem words wherein God graciously reveals himselfe as the sole Author of this great blessing promised it being a worke of his owne which he accomplisheth upon the account of his free Grace And therefore God signally placed that expression in the entrance of the Promise that we may know whom to look unto for the fulfilling thereof And it is yet a farther corruption to say that as for me is as much as for my part I will deale bountifully with them provided that they doe so
higher then outward dispensations when the words expressly mention the Spirit already received Evident it is that the whole Grace Love Kindnesse and Mercy of this eminent Promise and consequently the whole Covenant of Grace is enervated by this corrupting Glosse Doe men think indeed that all the mercy of the Covenant of Grace consists in such tenders and offers as here are intimated that it all lyes in outward endearements and such dealings with men as may seeme to be suited to win upon them and that as to the reall exhibition of it it is wholly suspended upon the unstable uncertaine fraile wills of men The Scripture seemes to hold out something farther of more efficacy Ezek. 11. 19. The designe of these exceptions Jere 31. 32. 32. 40. is indeed to exclude all the effectuall Grace of God promised in Jesus Christ upon the account that the things which he promiseth to work in us thereby are the duties which he requireth of us In summe these are the exceptions which are given into this Testimony of God concerning the abiding of the spirit with them on whom he is bestowed and for whom he is procured to whom he is sent by Jesus Christ. And this is the Interpretation of the words As for mee for my part or as much as in me lieth this is my Covenant I will deale bountifully and gratiously with them the whole Nation of the Jewes my spirit that is in thee that they ought to take care that they entertaine and retaine the Holy Spirit and not walk so extremely unworthily that he should depart frō them the residue of the words wherein the maine Emphasis of them doth lye is left untouched The import then of this Promise is the same with that of the Promises insisted on before with especiall reference to the Holy Spirit procured for us and given unto us by Christ. The stability and establishing Grace of the Covenant is here called the Covenant as sundry other particular mercies of it are also Of the Covenant of Grace in Christ the blessed Spirit to dwell in us and rest upon us is the maine and principall Promise This for our consolation is renewed againe and againe in the Old and New Testoment As a Spirit of sanctification he is given to men to make them believe and as a spirit of Adoplion upon their Believing In either sence God even the Father who takes us into Covenant in Jesus Christ affirmes here that he shall never depart from us which is our first Testimony in the case in hand With whom the Spirit abides and whilest he abides with them they cannot utterly forsake God nor be forsaken of him for they who have the spirit of God are the Children of God sonnes and Heyres But God hath promised that his Spirit shall abide with Believers for ever as hath been clearly evinced from the Text under consideration with a removall of all exceptions put in thereto The second witnesse we have of the constant abode and residence of this spirit bestowed on them §. 26. which Believe for ever is that of the Sonne who assures his Disciples of it Joh. 14. 16. I will saith he pray the Father and he shall give you another Comforter that he may abide with you for ever As our Saviour gives a Rule of Interpretation expressely of his Prayers for Believers that he did in them intend not only the men of that present Generation but all that should believe to the end of the World Ioh. 17. 20. I pray not for these alone but for them also who shall believe on me through their word so is it a Rule equally infallible for the interpretation of the gracious Promises which he made to his Disciples that are not peculiarly appropriated to their season and worke in which yet as to the generall Love Faithfulnesse and Kindnesse manifested and revealed in them the concernements of the Saints in all succeeding ages does lye they are proper to all Believers as such For whom he did equally intercede to them he makes Promises alike They belong no lesse to us on whom in an especiall manner the ends of the World are fallen then to those who first followed him in the Regeneration Let us then attend to the Testimony in this place and as he shall be pleased to increase our Faith mix it therewithall that the Spirit he procureth for us and sends to us shall abide with us for ever and whilest the Spirit of the Lord is with us we are his Doubtlesse it is no easy taske to raise up any pretended plea against the evidence given in by this Witnesse the Amen the great and faithfull witnesse in Heaven He tells us that he will send the Spirit to abide with us for ever and therein speaks to the whole of the case in hand and Question under debate All we say is that the Spirit of God shall abide with Believers for ever Christ saies so too and in the issue what ever becomes of us he will appeare to be one against whom there is no rising up Against this Testimony it is objected by Mr Goodwin §. 27. Cap. 11. Sect. 14. Pag. 234. This Promise saith he concerning the abiding of this other Comforter for ever must be conceived to be made either to the Apostles personally considered or else to the whole body of the Church of which they were principall members If the first of these be admitted then it will not follow that because the Apostles had the perpetuall residence of the spirit with them and in them therefore every particular Believer hath the like no more then it will follow that because the Apostles were infallible in their judgments through the teachings of the spirit in them therefore every Believer is infallible upon the same account also If the latter be admitted neither will it follow that every Believer or every member of the Church must needs have the residence of the spirit with them for ever There are principall priviledges appropriated to Corporations which every particular member of them cannot claime the Church may have the residence of the spirit of God with her for ever and yet every present member thereof loose his interest and part in him yea the abiding of the spirit in the Apostles themselves was not absolutely promised Ioh. 15. 10. 1. The designe of this discourse is to prove Ans. that this Promise is not made to Believers in generall or those who through the word are brought to believe in Christ in all Generations to the end of the World and consequently that they have no Promise of the Spirits abiding with them for that is the thing opposed and this is part of the Doctrine that tends to their Consolation and improvement in Holinesse What thankes they will give to the Authors of such an eminent discovery when it shall be determined that they have deserved well of them and the Truths of God I know not especially when it shall be considered that not
own thoughts but what may oppose ours that is the plaine and obvious sence of the words that he is concerned to make use of It being not the sence of the place but an escaping our Argument from it that lies in his designe he cares not how many contrary and inconsistent Interpretations he gives of it haec non successit aliâ aggrediemur viâ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes as is confessed the intention of Christ in sending the Spirit that is that he intends to send him to Believers so as that he should abide with them for ever Now besides the impossibility in generall that the intention of God or of the Lord Christ as God and man should be frustrate whence in particular should it come to passe he should faile in this his intention I will send ye the holy spirit to abide with you for ever that is I intend to send you the Holy Spirit that he may abide with you for ever what now should hinder this Why it is given them upon condition that they be true to their own interest and take care to retaine him what is that I pray Why that they continue in Faith Obedience Repentance and close walking with God but to what end is it that he is promised unto them Is it not to teach them to worke in them Faith Obedience Repentance and close walking with God to Sanctifie them throughout and preserve them blamelesse to the end making them meet for the inheritance with the Saints in Light In case they Obey Believe c. the Holy Ghost is promised unto them to abide with them to cause them to Obey Believe Repent c. 4. The Intention of Christ for the sending of the Spirit and his abiding for ever with them to whom he is sent is but one and the same And if any frustration of his intention do fall out it may most probably interpose as to his sending of the Spirit not as to the Spirits continuance with them to whom he is sent which is asserted absolutely upon the account of his sending him He sends him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his abode is the end of his sending which if he be sent shall be obtained Upon the whole doubtlesse it will be found that the Doctrine of Perseverance findes so much for its establishment in this place of Scripture and Promise of our Saviour that by no Art or cunning it will be prevailed withall to let goe its interest therein And though many attempts be made to turne and wrest this Testimony of our Saviour severall wayes and those contrary too and inconsistent with one another yet it abides to looke straight forwards to the proofe and confirmation of the Truth that lyes not only in the wombe and sence of it but in the very mouth and literall expression of it also I suppose it is evident to all that Mr Goodwin knowes not what to say to it nor what sence to fixe upon At first it is made to the Apostles not all Believers then when this will not serve the turne there being a Concession in that Interpretation destructive to his whole cause then it is made as a Priviledge to the Church not to any individuall Persons but yet for feare that this priviledge must be vested in some individualls it is denyed that it is made to any but only is a Promise of the Spirits abode in the world with the Word but perhaps some thoughts coming upon him that this will no way suit the scope of the place nor be suited to the intēdmēt of Christ it is lastly added that let it be made to whom it will it is conditionall though there be not the least intimation of any condition in the Text or Context and that by him assigned be coincident with the thing it selfe promised But hereof so farre And so our second Testimony the Testimony of the Sonne abides still by the Truth for the confirmation whereof it is produced and in the mouth of these two witnesses the abiding of the Spirit with Believers to the end is established Adde here unto thirdly the Testimony of the third that beares witnesse in Heaven §. 29. and who also comes neere and beares witnesse to this Truth in the hearts of Believers even of the Spirit it selfe and so I shall leave it sealed under the Testimony of the Father Sonne and Holy Ghost As the other two gave in their Testimony in a word of Promise so the Spirit doth in a reall worke of Performance wherein as he beares a distinct Testimony of his owne the Saints having a peculiar Communion and fellowship with him therein so he is as the common seale of Father and Sonne set unto that Truth which by their Testimony they have confirmed There are indeed sundry things whereby he confirmes and establisheth the Saints in the Assurance of his abode with them for ever I shall at present mention that one eminent worke of his which being given unto them he doth accomplish to this very end and purpose and that is his Sealing of them to the day of Redemption A worke it is often in the Scripture mentioned and still upon the account of assuring the Salvation of Believers 2 Cor. 1. 22. by whom also ye are sealed Having mentioned the Certainty Unchangeablenesse and efficacy of all the Promises of God in Christ and the end to be accomplished and brought about by them namely the Glory of God in Believers v. 20. all the Promises of God are yea and Amen in him to the Glory of God by us the Apostle acquaints the Saints with one Foundation of the security of their interest in those Promises whereby the end mentioned the Glory of God by them should be accomplished This he ascribes to the efficacy of the Spirit bestowed on them in sundry workes of his Grace which he reckoneth v. 21 22. Among them this is one that he seales them As to the nature of this sealing and what that Act of the Spirit of Grace is that is so called I shall not now insist upon it The end and use of Sealing is more aimed at in this expression then the nature of it what it imports then wherein it consists Being a terme forensicall and translated from the use and practice of men in their Civill Transactions the use and end of it may easily from the originall rise thereof be demonstrated Sealing amongst men hath a two fold use First to give secrecy and security in things that are under present consideration to the things sealed And this is the First use of Sealing by a seale set upon the thing sealed Of this kind of sealing chiefely have we that long Discourse of Salmasius in the vindication of his Jus Atticum against the Animadversions of Heraldus And 2 ly to give an assurance or faith for what is by them that seale to be done In the first sence are things sealed up in Baggs and in Treasuries that they may be kept safe none daring to
such sinnes and unworthinesse as are inconsistent with the state of Acceptation with God which is the very thing he hath to prove 2. In supposing that if Believers are sealed up infallibly to Redemption the Exhortations to the avoidance of sinnes in themselves and to all that continue in them destructive to Salvation are in vaine which is a figment in a case somewhat alike as to the reason of it rejected by men that knew nothing of the nature of Gods Promises nor his commands nor the Accommodation of them both to the fulfilling in Believers all the good pleasure of his Goodnesse 2. The Assurance the Apostle gives of freedome from the wrath of God is inseparably associated with that Assurance that he gives that we shall not be left in or given up to such waies as wherein that wrath according to the tenure of the Covenant of Grace is not to be avoided From this latter Testimony this Argument also doth flow Those who are sealed of God to the day of Redemption shall certainly be preserved thereunto their preservation being the end and aime of God in his sealing of them Mr Goodwins Answer to this Proposition is that they shall be so preserved in case they fall not into abominable sinnes and practises and so Apostatize from the Faith that is in case they be preserved they shall be preserved but wherein their preservation should consist if not in their effectuall deliverance from such waies and courses is not declared That all Believers are so sealed and to that end as above is the plaine Testimony of the Scripture and therefore our Conclusion is undeniably evinced Thus have we through the Lords assistance freed the triple Testimony of Father Sonne and Spirit given to the Truth under Consideration from all Objections and exceptions put in thereunto so that we hope the mouth of iniquity may be stopt and that the cause of the Truth in hand is secured for ever It is a fearfull thing to contend with God Let God be true and all men lyars CAP. VIII 1. Entrance into the Digression concerning the Indwelling of the Spirit The manner of the ahode of the Spirit with them on whom he is bestowed Grounds of the Demonstratious of the Truth 2. The Indwelling of the Spirit proved from the Promises of it 3. Expresse affirmations of the same Truth Psal. 51. 11. Rom. 8. 9. opened v. 11 15. 1 Cor. 2. 12. Gal. 4. 6. opened 1 Tim. 3. 14. 4. The Spirit in his Indwelling distinguished from all his Graces Evasions removed Rom. 5. 5. Explained The Holy Ghost himselfe not the Grace of the Holy Ghost there intended Rom 8. 11. opened Gal 5. 22. 5. A Personality ascribed to the Spirit in his Indwellings 1 In personall Appellations 1 Ioh. 4. 5. Ioh. 14. 19 17. 2. Personall Operations Rom. 8. 11 15. explained 3. Personall circumstances The Spirit dwells in the Saints as in a Temple 1 Cor. 3. 16. Ch. 6. 9. 6. The Indwelling of the Spirit farther Demonstrated from the signall Effects ascribed in the Scripture to his so doing as 1 Union with Christ. 7. Union with Christ wherein it consisteth 8. Union with Christ by the Indwelling of the same Spirit in him and us 9. This proved from 1. Scripturall Declarations of it 2 Pet. 1. 4. How we are made partakers of the Divine Nature 10. Union expressed by caring the flesh and drinking the blood of Christ. Ioh. 6. 56. opened 11. The Prayer of our Saviour for the Union of his Disciples Iâ—h 17. 21. The Union of the Persons in the Trinity with themselves 12. 2 Scripturall illustrations for the manifestation of Union 13. The Union of Head and Members what it is and wherein it doth consist 14. Of the Union between Husband and Wife aud our Union with Christ represented thereby 15. Of a Tree and its branches 16. Life and quickning given by the Indwelling Spirit in Quickning Life and sutable operations 17. 2. Direction guidance given by the Indwelling Spirit Guidance or direction twosold 18. The severall waies whereby the Spirit gives guidance and Direction unto them in whom he dwells The first way by giving a new understanding or a new spirituall light upon the understanding 19. What light men may attaine without the particular guidance of the Spirit 20. Saving Embracements of particular Truths from the Spirit 1 Ioh 2. 20 21. 21. The way whereby the Spirit leads Believers into Truth 22. Consequences of the want of this guidance of the Spirit 23. The 3d thing received from the Indwelling Spirit Supportment 24. The way whereby the Spirit gives supportment 25. 1. By bringing to mind the things spoken by Christ for their Consolation Ioh. 14. 16 26. 26. 2. By renewing his Graces in them as to strength The benefits issuing and flowing from thence 27. Bestraint given by the Indwelling Spirit and how 28. The continuance of the Spirit with Believers for the Renewall of Grace proved Ioh. 4. 14. 29. That Promise of our Saviour at large opened 30. The Water there promised is the Spirit The state of them on whom he is bestowed Spirituall thirst twofold Ioh. 65. 13. 1 Pet. 2. 2. 31. The Reasons why men cannot thirst againe who have once dranke of the Spirit explained 32. Mr G's Exceptions considered and removed 33. The same work farther carried on as also 3â— 35 36. The Indwelling of the Spirit in Believers farther demonstrated by the Inferences made from thence 37. The first Our Persons Temples of the Holy Ghost To be disposed of in all waies of Holinesse 38. Wildome to try Spirits 39. The wayes means and helps whereby the Saints discerne between the voyce of Christ and the voyce of Sathan HAving shewed §. 1. that the Holy Spirit is purchased for us by the Oblation of Christ and bestowed on us through his Intercession to abide with us for Ever a Truth confirmed by the unquestionable Testimonies of the Father Sonne and Spirit I shall in the next place I hope to the advantage and satisfaction of the Christian Reader a little turne aside to consider how and in what manner he abideth with them on whom he is bestowed together with some Eminent Acts and Effects of his Grace which he putteth forth and exerteth in them with whom he abideth all tending to their preservation in the Love and Favour of God A Doctrine it is of no small use and importance in our walking with God as we shall find in our pursuit of it And therefore though not appearing so directly Argumentative and immediately subservient to the promotion of the Dispute in hand yet tending to the establishment guidance and consolation of them who doe receive it and to the cherishing increasing and strengthning of the Faith thereof I cannot but conceive it much conducing to the carrying on of the maine Intendment of this whole undertaking I say then upon the purchase made of all Good things for the Elect by Christ the Holy and Blessed Spirit of God is given to
personall Appellations 2. In personall Operations 3. Personall Circumstances 1. First there are ascribed to the indwelling Spirit in his indwelling Personal Appellations He that is in you is greater then he that is in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is in you is a personall Denomination which cannot be used of any Grace or gratious habit whatsoever so John 14 16 17. He shall abide with you he dwelleth with you shall be in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16. 13. But when the Spirit of Truth is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Person is as signally designed and expressed as in any place of Scripture to what intent or purpose soever mentioned Neither is it possible to apprehend that the Scripture would so often so expressly affirme the same thing in plaine proper words if they were not to be taken in the sence which they hold out The maine Emphasis of the Expression lyes upon the Termes that are of a personall designation and to evade the force of them by the fore mentioned distinction which they seeme signally to obviate and prevent is to say what we please so we may oppose what pleases us not 2. Personall Operations such acts and actings as are proper to a person only are ascribed to the Spirit in his indwelling That place mentioned before Rom. 8. 11. is cleare hereunto But if the Spirit of him that raised up Jesus from the dead dwell in you he who raised Christ from the dead shall quicken your mortall bodyes by his Spirit which dwélteh in you or by his indwelling Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To quicken our mortall bodyes is a Personall acting such as cannot be wrought but by an Almighty Agent And this is ascribed to the Spirit as inhabiting whch is in order of nature antecedent to his quickning of us as was manifested And the same is asserted v. 15. The Spirit beareth witnesse with our spirits that we are the Sonnes of God That Spirit that dwells in us beares witnesse in us a distinct Witnesse by himselfe distinguished from the Testimony of our owne spirit here mentioned is either an Act of our naturall Spirits or Gracious fruit of the Spirit of God in our hearts If the first what makes it in the things of God Is any Testimony of our naturall spirits of any value to assure us that we are the Children of God If the latter then is there here an immediate operation of the Spirit dwelling in our hearts in witnesse-bearing distinct from all the fruits of Grace whatever And on this account it is that whereas 1 Epistle of John 5. 7 8. the Father Sonne and Spirit are said to beare witnesse in Heaven the Spirit is moreover peculiarly said to beare witnesse in the Earth together with the Blood and Water 3. There are such Circumstances ascribed to him in his indwelling as are proper only to that which is a Person I will instance only in one his dwelling in the Saints as in a Temple 1 Cor. 3. 16. Yee are the Temple of God and his Spirit dwelleth in you that is as in a Temple so plainely chap. 6. 19. Your body is the Temple of the Holy Ghost which is in you which you have of God giving us both the distinction of the Person of the Spirit from the other Persons he is given us of God and his residence with us being so given he is in us as also the manner of his in-being as in a Temple Nothing can make a place a Temple but the Relation it hath unto a Deity Graces that are but Qualifications of and Qualities in a Subject cannot be said to dwell in a Temple This the Spirit doth and therefore as a voluntary Agent in an habitation not as a necessary or naturall principle in a subject and though every act of his be Omnipotent intensively being the act of an Omnipotent Agent yet he worketh not in the acts extensively to the utmost of his Omnipotency he exerteth and puts forth his Power and brings forth his Grace in the hearts of them with whom he dwells as he pleaseth to one he comunicates more Grace to another lesse yea he gives more strength to one and the same person at one time and in one condition 1 Cor. 12. then another dividing to every one as he will and if this peculiar manner of his personall presence with his Saints distinct from his Ubiquity or Omnipresence may not be believed because not well by reason conceived we shall lay a Foundation for the questioning principles of Faith which as yet we are not fallen out withall And this is our first manifestation of the Truth concerning the Indwelling of the Spirit in the Saints from the Scripture The second will be from the signall Issues and benefits which are asserted to arise from this indwelling of the Spirit in them of which I shall give sundry instances 1. The first signall Issue and Effect which is ascribed to this Indwelling of the Spirit §. 6. is Union not a Personall Union with himselfe which is impossible He doth not assume our natures and so prevent our Personality which would make us one Person with him but dwells in our Persons keeping his owne and leaving us our Personality infinitely distinct But it is a spirituall Union the great Union mentioned so often in the Gospell that is the sole fountain of our Blessednesse our Union with the Lord Christ which we have thereby Many thoughts of heart there have been about this Union §. 7. what it is wherein it doth consist the causes manner and Effects of it The Scripture expresses it to be very Eminent neere durable setting it out for the most part by similitudes and Metaphoricall Illustrations to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery whose depths in this life they shall never fathome That many in the dayes wherein we live have miscarried in their conceptions of it is evident some to make out their Imaginary Union have destroyed the person of Christ and fancying a way of uniting man to God by him have left him to be neither God nor Man Others have destroyed the Person of Believers affirming that in their Union with Christ they loose their own Personality that is cease to be Men or at least these or these Individuall men I intend not now to handle it at large but only and that I hope without offence to give in my thoughts concerning it as farre as it receiveth light from and relateth unto what hath been before delivered concerning the Indwelling of the Spirit and that without the least contending about other wayes of Expression I say then §. 3. this is that which gives us Union with Christ and that wherein it consists even that the one and selfe-same Spirit dwells in him and us The first saving Elapse from God upon the Hearts of the Elect is the Holy Spirit Their quickning is every where ascribed to the Spirit that is
given unto them There is not a quickning a life-giving Power in a quality a created thing In the state of Nature besides gracious dispensations and habits in the Soule inclining it to that which is good and making it a sutable subject for spirituall Operations John 5. Eph. 2. 1 2. we want also a vitall Principle which should actuate the disposed subject unto answerable Operations this a quality cannot give He that carries on the worke of quickning doth also begin it Rom 8. 11. All Graces whatever Gal. 5. 22. as was said are the fruits of the Spirit and therefore in order of Nature are wrought in men consequentially to his being bestowed on them Now in the first bestowing of the Spirit we have Union with Christ the carrying on whereof consists in the farther manifestation and operations of the Indwelling Spirit which is called Communion To make this evident that our Union with Christ consists in this the same Spirit dwelling in him and us and that this is our Union let us take a view of it First from Scripturall Declarations of it and then Secondly from Scripture Illustrations of it both briefely being not my direct businesse in hand 1. First Peter tells us §. 9. that it is a participation of the Divine Nature 2 Pet. 1. 4. We are by the Promises made partakers of the Divine Nature that is it is promised to be given unto us which when we receive we are made partakers of by the Promises That this participation of the Divine Nature let it be interpreted how it will is the same upon the matter with our Union with Christ is not questioned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be only a gracious habit quality or disposition of Soule in us I cannot easily receive that is somewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5. 17. the New Crea ure but no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Nature The pretended high and spirituall but indeed grosse and carnall conceits of some from hence destructive to the Nature of God and Man I shall not turne aside to consider What that is of the Divine Nature or wherein it doth consist that we are made partakers of by the Promises I shewed before That the Person of the Holy and Blessed Spirit is promised to us whence he is called the Holy Spirit of Promise Eph. 1. 13. hath been I say by sundry evidences manifested Upon the Accomplishment of that Promise he coming to dwell in us we are said in him by the Promises to be made partakers of the Divine Nature We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have our Communion with it Our participation then of the Divine Nature being our Union with Christ consists in dwelling of the same Spirit in him and in us we receiving him by the Promise for that end 2. Christ tells us § 10. that this Union arises from the eating of his flesh and drinking of his bloud Ioh 6. 56. Hee that eateth my flesh and drinketh my bloud dwelleth in me and I in him The mutuall Indwelling of Christ and his Saints is their Union this saith Christ is from their Eating my flesh and Drinking my bloud But how may this be done Many were offended when this saying was spoken neere and close trialls of sincerity drive hypocrites into Apostasy from his Christ takes away this scruple v 63. it is saith he the spirit that quickneth the flesh profiteth nothing It is by the Indwelling of the quickning Spirit whereby we have a reall participation of Christ whereby he dwelleth in us and we in him So 3. He prayes for his Disciples Ioh. 17. 21. that they may be one §. 11. as the Father in him and he in the Father that they may be one in the Father and Sonne and v. 22. let them be one even as we are one And that yee may not think that it is only union with and among themselves that he presses for though indeed that which gives them Union with Christ gives them Union one with another also and that which constitutes them of the Body unites them to the Head there is one Body because there is one Spirit Eph. 4. 4. which even Lombard himselfe had some notion of in his Assertion that Charity which is in us is the person of the Holy Ghost from that place of the Apostle God is Love I say he farther manifests that it is Union with himselfe which he intends v. 23. I in them saith he and thou in mee This Union then with him our Saviour declares by or at least illustrates by resemblance unto his union with the Father Whether this be understood of the Union of the Divine Persons of Father and Sonne in the Blessed Trinity the Union I meane that they have with themselves in their distinct Personality and not their Unity of Essence or the Union which was between Father and Sonne as Incarnate it comes all to one as to the Declaration of that Union we have with him The Spirit is Vinculum Trinitatis the Bond of the Trinity as is commonly and not ineptly spoken proceeding from both the other Persons being the Love and Power of them both he gives that Union to the Trinity of Persons whose substratum and Ground is the inestimable unity of Essence wherein they are one Or if you take it for the Union of the Father with the Sonne Incarnate it is evident and beyond inquiry or dispute that as the Personall Union of the Divine Word and the Humane Nature was by the Assumption of that Nature into one Personall Substance with it selfe so the Person of the Father hath no other union with the Humane Nature of Christ immediatly and not by the Union of his own Nature thereunto in the Person of his Sonne but what consists in that Indwelling of his Spirit in all fulnesse in the Man Christ Jesus Now saith our Saviour this Union I desire they may have with mee by the dwelling of the same Spirit in me and them whereby I am in them and they in me as I am one with thee O Father 2. The Scripture sets forth this Union by many Illustrations §. 12. given unto it from the things of the neerest Union that are subject to our apprehension giving the very termes of the things so united unto Christ and his in their Union I shall name some few of them 1. That of Head and Members making up one Body §. 13. is often insisted on Christ is the Head of his Saints and they being many are Members of that one Body and of one another as the Apostle at large 1 Cor 12. 12. even as the Body is one and hath many members and all the members of that one body being many are one body so is Christ The body is one and the Saints are one Body yea one Christ that is mysticall They then are the Body what part is Christ He is the Head 1 Cor. 11. 3. the Head of every man
performances And how comes that about saith the Psalmist it is by Gods satisfying my mouth with good things he satisfyed his mouth with good things or answered his prayers What these good things are which the Saints pray for and wherewith their mouthes are satisfied our Saviour tells us your Father saith he knoweth how to give good things to them that aske them of him which expressing in another place he saith your Father will give the Holy Spirit to them that aske him of him He is given us and he renewes our strength as the Eagles making our soules which were ready to languish prompt ready cheerefull strong in the wayes of God To this purpose is that Prayer of the Spouse Cant. 4. 6. Awake O North wind and come thou South and blow upon my Garden that the savour of my spices may flow out let my beloved come into his Garden that he may eate of the fruit of his precious things Shee is sensible of the withering of her Spices the decayes of her Graces and her disability thereupon to give any suitable entertainment unto Jesus Christ Hence is her earnestnesse for new breathings and operations of the Spirit of Grace to renew and revive and set on worke againe her Graces in her which without it could not be done All Graces are the fruits of the Spirit Gal. 5. 25 26. The fruit of the Spirit is Love Joy Peace Long-suffering Kindnesse Goodnesse Faith Gentlenesse Temperance if the Root doe not communicate fresh juyce and sappe continually the fruit will quickly wither were there not a continuall communication of new life and freshnesse unto our Graces from the Indwelling Spirit we should soone be poore withered Branches this our Saviour tells us Ioh. 15. 4 5. abide in mee and I in you as the branches cannot bring forth fruit of themselves unlesse they remaine in the Vine no more can yee unlesse ye abide in mee I am the Vine yee are the Branches he who abideth in mee and I in him he bringeth forth much fruit for separate from mee ye can doe nothing Our Abiding in Christ and his in us is as was declared by the Indwelling of the same Spirit in him and us Hence saith Christ have you all your fruit-bearing vertue and unlesse that be continued to us we shall wither and consume to nothing David in his spiritually declined condition intangled under the power and guilt of sinne cries out for the continuance of the Spirit and the restoring him as to those ends and purpose◠in reference whereunto he was departed from him Ps 51. 21 22. This the Apostle praies earnestly that the Ephesians may receive Ch. 3. 16 17. I bow my knees to the Father of our Lord Jesus Christ that he will give unto you according to the riches of his Glory that ye may be strengthened with might by his spirit in the inward man that Christ may dwell in your hearts by Faith that yee being rooted and grounded in Love c. The inward Man is the same with the new Creature the new principle of Grace in the Heart This is apt to be sick to faint and decay the Apostle prayes that it might be strengthened how is this to be done how is it to be renewed increased enlivened It is saith he by the mighty power of the Spirit and then gives you particular instances in the Graces which flourish and spring up effectually upon that strengthening they receive by the might and power of the Spirit as of Faith Love Knowledge and Assurance the increasing and establishing of all which is ascribed there unto him He who bestowes these Graces on us and workes them in us doth also carry them on unto perfection Were it not for our inflowings from that spring our Cisternes would quickly be dry therefore our Saviour tells us that he the Spirit is unto Believers as Rivers of living water flowing out of their bowels Ioh 7. 38 39. A never failing fountaine that continually puts forth living waters of Grace in us This may a little farther be considered and insisted on being directly to our main purpose in hand It is true indeed it doth more properly belong unto that which I have assigned for the Second Part of this Treatise concerning the Ground or Principle of the Saints abiding with God for ever but falling in conveniently in this order I shall farther presse it from Ioh. 4. 14. whosoever saith our Saviour shall drink of the water which I shall give unto him shall not thirst for ever but the water which I shall give unto him shall be in him a fountain of water springing up unto eternall life The occasion of these words is known §. 29. they are part of our Saviours Colloquie with the poore Samaritan Harlot having told her that he could give her another manner of water and infinitely better then that which she drew out of Jacobs well for which the poore Creature did almost contemne him and askt him whence he had that water whereof he spake how he came by it or what he made of himselfe Did he think himselfe a better man then Iacob who dranke of that well which shee was drawing water out of to convince her of the Truth and reality of his Promise he compares the water that he would and could give with that which she drew out of the Well especially as to one eminent effect wherein the water of his Promise did infinitely surmount that which she so magnifyed for v. 13. he tells her for that water in the well though it allayed thirst for a season yet within a little while she would thirst againe and must come thither to draw but saith he whosoever drinketh of the Water I shall give him thirsts no more and this he proveth from the Condition of the Water he giveth it is a well of Water not a drought not a Pitcherfull as that thou carryest away but it is a Fountaine a Well yea perhaps in it selfe it is so a Fountaine or Well but he that drinkes of it he hath but one draught of that water Nay saith Christ it shall become a Well in him not a Well whereunto he may goe but a Well that he shall carry about in him He that hath a continuall spring of living water in him shall doubtlesse have no occasion of fainting for thirst any more This our Saviour amplifies and clears up unto her from the nature and energy of this Well of water it springeth up unto everlasting life in these last words instructing the poore sinfull Creature in the use of the Parable that he had used with her Having taken an occasion to speake to her of heavenly things from the nature of the employment that she was engaged in at present Two or three things may be observed from the words to give Light unto their tendency to the Confirmation of the Truth we have under consideration First §. 30. the Water here Promised by our Saviour is the Holy and Blessed Spirit this
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
250. unto this Argument §. 12. is either a meere repetition of what was spoken before or a pressing of Consequences upon such supposalls as he is pleased to make concerning the Doctrine that he doth oppose As we cannot hinder any man from making what supposals they please and suiting inferences to them manifesting their skill in casting downe what themselves set up so we are not in the least concerned in such Theatricall contests What it is §. 13. that we teach of the Intercession of Christ for Believers hath been sufficiently explayned The end and aime of it is that they may be kept that they may not be lost that the evill one may not touch them that they may be Saved to the utmost and kept by the Power of God unto Salvation All that the Lord Jesus hath for his Church either by bis Oblation or his Intercession procured or doth procure being made out unto them by the Holy and Blessed Spirit which he sent them from his Father as the first fruits of his undertaking for them by and in the use of such meanes and wayes as he hath appointed for them to walke in in reference to the end proposed He Intercedes that through supplyes of that Spirit their Faith faile not that no temptation prevaile against them that they may have suitable helpes in time of need and so be preserved according to the tenor of that Sanctification which he is pleased to give them in this life which is imperfect not from all sinnes for it is the will of God to keepe them and walke with them in a Covenant of pardoning Mercy not absolutely from this or that great sinne as is evident in the case of David and Peter whereof under such sinnes the one lost not the Spirit nor the other his Faith but from such sinnes or such a course or way in and under sinne as would disappoint him and make his desires frustrate as to the end first proposed of bringing them to Glory so that as the intendment of his Oblation is meritoriously and by way of procurement to take away all our sinnes whatsoever and yet in the application of it unto us as to the taking of them away by purifying us to be an Holy People unto himselfe it is not perfected and compleated at once nor the worke thereof consummated but by degrees so in his Intercession which respecteth the same persons and things with his Oblation he puts in for our deliverance from all sinnes the power of them but so and in a such manner as the nature of our present condition whilst we are in viâ and the condition of the Covenant whereunto God hath graciously taken us doth require Through the Goodnesse of God §. 13. we have now brought this first Part to an end They who are in any measure acquainted in what straights under what pressing imployments and urgent Avocations and in what space of time this Offering was provided for the Sanctuary of God will accept it in him whose it is and from whom it was received CAP. X. 1. The Improvement of the Doctrine of Perseverance in reference to the Obedience and Consolation of the Saints why its tendency to the promoting of their Obedience is first handled before their Consolation 2. Five previous Observations concerning Gospell Truths in generall 1. That all are to be received with equall reverence 2. That the end of them all is to worke the soule into a conformity to God prov'd by severall Scriptures 2 Tim. 3. 16. Tit. 1. 1. c. 3. Some Truths have a more immediate tendency hereunto them others have 2 Cor. 5. 14. 4. Most weight is to be laid by Believers upon such 5. Men are not themselves to determine what Truths have most in them of this Tendency c. 3. Gospell Obedience what it is and why so called 5. It s nature 1 In the matter of it which is All and Only the will of God 5. 2 In the Forme of it which is considered 1. In the Principle setting it on worke Faith 2. In the manner of doing it eying both Precepts and Promises 3. The end aimed at in it the Glory of God as a Rewarder Heb. 11. 6. Rom. 4. 4. 6. The Principle in us whence it proceeds which is the New man the Spirit proved Eph. 3. 16 17. c. 7. What kind of Motives conduce most to the carrying on of this Obedience namely such as most cherish this New man which they doe most that discover most of the Love of God and his good will in Christ such as these are alone usefull to Mortification and the subduing of the contrary Principle of Flesh which hinders our Obedience proved Titus 2. 12. Rom. 6. 8. What Persons the improvement of this Doctrine concernes only true Believers who won't abuse it 9. How this Doctrine of Perseverance conduces so eminently to the carrying on of Gospell Obedience in the hearts of these true Believers 1. By removing discouragements 10 1. Perplexing Fears which impaire their Faith 11. 2. Hard thoughts of God which weaken their Love without which two Faith and Love no Gospell Obedience performed 12. Unspeakable obligations to live to God hence put upon the Soules of the Saints 13. Objection concerning the Abuse of this Truth to presumption and carelessnesse discussed examined at large and removed 14. The mortification of the Flesh wherein it consists how it is performed The influence of the Doctrine of the Saints Perseverance thereinto Dread and terror of Hell not the meanes of mortification at large proved by shewing quite another meanes of mortifying the Flesh viz The spirit of Christ Rom. 8. 13. applying the Crosse and Death of Christ. Rom. 6. 5 6. 15. 3. This Doctrine is usefull to promote Gospell Obedience in that it tends directly to increase and strengthen Faith and Love both towards God and towards our Lord Jesus Christ. 16. How it strengthens their Love to God viz. By discovering his Love to them in three eminent properties of it Freedome Constancy Fruitfulnesse 17. How it strengthens their Love to Jesus Christ viz. By discovering his Love to them in two eminent Acts of it his Oblation and his Intercession 18. 4. This Doctrine conduces c. by giving Gospell Obedience its proper place and due order 19. 5. By closing in with the ends of Gospell Ordinances particularly the Ministry one eminent end whereof is to perfect the Saints Eph. 4. 12 13. Which is done by discovering to them the whole will of God both Precepts on the one hand and Promises Exhortations Threatnings on the other 20. That of the Promises more particularly and more largely insisted on THat which remaines to compleat our intendment §. 1. as to that Part of the worke which now drawes towards a close is the importment of that Doctrine so long insisted on having in some measure vindicated and cleared up the Truth of it as to the effectuall influence it hath into the Obedience and Consolation of
one altogether lovely As exceeding desireable in the work of his Oblation lovely and amiable in the work of his Intercession as hath been manifested 1. It imports him as one who in his death hath made an end of the Controversy between God and our soules Dan. 9. 39. Becoming our peace Eph. 2. 14. having obtained for us Eternall Redemption That he hath not suffered all that sorrow anguish paine torment dereliction whereunto for our sakes he was given up and willingly exposed himselfe for an uncertaine end not fighting in his death as one beating the ayre nor leaving his worke in the dust to be trampled on or taken up as it seemes good to us in our polluted darke dead estate of nature But hath filled it with such immortall seed that of it selfe by it selfe and its own unconquerable Efficacy it hath sprung up to the bringing forth of that whole fruit intended in it and the accomplishment of all the ends aimed at by it That is that it shall certainely and infallibly bring all those to God for whom he offered by Sanctifying Justifying and preserving them through the Communication of his owne Spirit and Grace to them for that end and purpose All his Promises being yea and Amen in him confirmed by his death 2 Cor. 1. 20. Heb. 10. 12 13 14 15 16. Some of those who indeed abuse the Truth we have insisted on pretend to grant That by his death he made satisfaction for sinne but only on condition that men believe on him and continue so doing That they shall so believe and so continue though he is said to be the Captaine of our Salvation and the Author and finisher of our Faith though it be given unto us for his sake to believe on him and we are blessed with all spirituall blessings in heavenly places in him that he takes no care about beyond the generall administration of outward meanes He neither procured any such thing by his Oblation nor doth intercede for it these things are left unto men to be educed drawne forth and exercised by virtue of sundry considerations that they may take upon themselves Never doubtlesse did men take more paines to staine the beauty and comelinesse of our dying Saviour 2. For his Intercession the Doctrine hitherto insisted on renders him therein exceeding lovely and desireable It tells you that he doth pray the Father and thereupon sends us the Comforter the Holy Spirit for all the gratious acts and works ends and purposes before mentioned with innumerable other priviledges that the Saints by him are made partakers of and that to abide with us for ever never to leave us nor forsake us That he continually appears in the presence of God for us interceding that our Faith may not faile pleading for us in and under all our decayes making out to us sutable supplies in all our Distresses Temptations Tryalls Troubles taking care that no Temptation befall us but that a way also of escape be given to us together with it It tells us his Eye even now he is in glory is still upon us seeing our wants taking notice of our weaknesse and providing for us as his only concernment in the World that we be not lost That he hath not left one jot of that kindnesse which he bare to his flock his Lambs his little ones But pursues with all his strength and all the interest he hath in Heaven the worke of their Salvation which he came from his Fathers bosome to enter on and returned to him againe to carry it on unto perfection That as the High Priest of old he beares our names in his breast and on his shoulders continually before his Father So that in all our falls and failings when wee are in our selves helpelesse and hopelesse when there is nothing in us nor about us that can doe us any good or yeeld us any help or Consolation yet on this account we may say the Lord is our Shepheard we shall lack nothing He hath undertaken for us and will beare us in his Armes untill he bring us to the bosome of his Father Now whether such cosiderations as these of the Oblation and Intercession of Christ doe not fill his Love in them with a more constraining efficacy and more draw out the hearts of the Saints unto Faith and Love then any instruction can doe informing men of the uselesnesse of the one or other of these eminent Acts of his Mediation for any of the ends and Purposes mentioned let Believers judge That which men repose upon in their greatest necessities and for the things of the greatest concernement thereof they have the greatest valuation and the thoughts of it are most fixed in their minds What is there of so great concernement in this World unto the Saints as their abiding with God unto the end How many how great urging pressing are the difficulties dangers troubles they meet withall in their so doing What then they have most frequent recourse unto and what they rest most upon under their pressures in the things of that concernement before mentioned that will deserve the name of their Treasure where their hearts will and ought to be Now if this setting aside as things of no Consideration in such a case the Purposes Covenant and Promises of God the Oblation and Intercession of the Lord Christ be mens own rationall Abilities to consider what is for their good and what will be hurtfull and destructive to them what can hinder but that men will yea and that they often should spend the flower and best of their Affections upon and about themselves and their own Wisdome in and for their preservation That doubtlesse will take up their hearts and thoughts so that there will be very little roome left for the entertainement of the Lord Jesus Christ with any regard or respect on this account If that then may passe which was formerly laid downe namely that the Doctrines and things which are Apt and suted to the ingenerating quickning increasing and building up of Faith and Love towards God and our Lord Jesus Christ are the most eminent Gospell motives to spirituall acceptable Obedience as it is an unquestionable Truth and certainty doubtlesse that Doctrine which represents the Father Sonne so rich in mercy so loving lovely to the soule as that doth which we insist upon must needs have a most effectuall influence into that Obedience 4. The Doctrine insisted on §. 18. hath an effectuall influence into the Obedience of the Saints upon the account of giving it its proper place and setting it aright upon its basis carrying it on in due order It neither puts upon it the fetters of the Law nor turnes it loose from the Holy and righteous Rule of it Let men be as industrious as can be imagined in the performance of all commanded duties yet if they doe it on legall motives and for legall ends all their performances are vitiated and all their duties rejected This the Apostle
these persons and their Judgment in the point under debate more afterwards For the thing it selfe last proposed on what foot of account it is placed and on what foundation asserted The Treatise it selfe will discover That the thing aymed at is not to be straightned or restrained to any one peculiar Act of grace will easily appear The main foundation of that which we plead for is The Eternal purpose of God which his owne nature requireth to be absolutely immutable and irreversible The Eternal Act of the will of God designing some to salvation by Christ infallibly to be obtained for the Prayse of the glory of hu grace is The Bottome of the whole Even that foundation which standeth for ever having this seale The Lord knoweth who are his For the Accomplishment of this eternal purpose and for the procurement of all the good things that lye within the compass of it 's in tendment are The Oblation and Intercession the whole mediatory undertaking of Chist taking away sinne bringing in Life and immortality interposed giving further causal influence into the truth contended for In him and for his sake as God graciously powerfully and freely gives his Holy Spirt faith with all the things that accompany salvation unto all them whom he accepts and pardons by his being made sinne â—or them and Righteousness unto them so he takes them therby into an everlasting Covenant that shall not be broken and hath therein given them innumerable promises that he will continue to be their God for ever and preserve them to be and in bâ—ing his people to this end because the principle of Grace and living to him as in them inherent is a thing in i'ts own nature changable and lyable to failing he doth according to his promise and for the Acccomplishment of his purpose dayly make out to them by his Holy Spirit from the great treasury and store-house thereof the Lord Jesus Christ helps and supplies encreasing of faith Love and Holiness recovering them from falls healing their back-slidings strengthening them with all might according to his glorious power unto all patience and long suffering with joyfulness so preserving them by his power through faith unto salvation And in this way of delivering the doctrine contended about it is clearly made out that the disputes mentioned are as needless as groundless so that we shall not need to take them into the state of the controversy in hand though I shall have occasion once more to reflect upon them when I come to the consideration of the doctrine of the School-men in reference to the opinion proposed to debate The mayne of our enquiry is after the Purpose Covenant and promises of God the undertaking of Christ the supplies of Grace promised and bestowed in him on which accounts we doe assert and maintaine That all true Believers who are in being so interested in all those causes of preservation shall infallibly be preserved unto the end in the favour of God and such a course of Gospel obedience as he will accept in Jesus Christ. That as was formerly sayd which at present I ayme at in Reference to this Truth is to declare it's Rise and Progress it 's course and opposition which it hath found in several Ages of the Church with it's state and condition at this day in respect of Acceptance with the people of God It 's rise with all other divine truths it owes only to Revelation from God manifested in the Scriptures of the Old and new Testament some of the most eminent places wherein it is delivered in the old Testament are Gen 3. 17. chap 17. 1. Deut 33. 3. Josh 1. 5. 1 Saw 12. 22. Psal 1. 3. Psal 23. 4 6. Psal 37. 39 40. Psal 52. 8 9. Psal 89. 31 32 33 34 35. Psal 33. 9 10 11. Psal 92. 13. c. Is 27. 3 4. Is 46. 4. Is 59. 21. Is 54 9. 10. Is 4. 4 5. Is 40. 27 28 26 30. Is 43. 1 2. 3 4 5 6 7 8. Jer 3 3 31 32 33 34. Jer 32. 38 39. 40. Ezek 36. 25 26 27. Hosea 2. 19 20. Zach 10. 12. Mal 3. 6 with innumerable other places In the new Testament God hath not left this truth and work of his Grace without witness as in sundry other places so it is testified unto Math 6. 13. Mat 7. 24 25 Mat. 12. 20. Mat 16. 18. Mat 24. 24. Luk 1. 70 71 72 73 74 75. Luk 8. 5 8. Luk 22. 32. Joh 3. 36. Joh. 4. 13 14 16. Joh. 5. 24. Joh 6. 35 36 37 38 39 57. Joh 7. 38. Joh 8. 35 Joh 10. 27 28 29 30. Joh 13. 1. Joh 14 15 16 17. Joh 16. 27 Joh 17. throughout Act 2. 47. Act 13 48. Ro 6. 14. Rom 8. 1 16 17 28 29 30 31 32 33 34 c. 1 Cor 1. 8 9. 1 Cor 10. 13 14. 1 Cor 15. 49 58. 2 Cor 1. 21. Eph 1. 13 14. Eph. 3. 17. Eph 4 30. Eph. 5. 23. Gal 2. 20 Phil 1. 6. Phil 2. 13. 1 Thes 5 24. 2 Tim 4. 17 18. Tit 1.1 Heb 6. 19. Heb 10. 38 39. Heb 12. Heb 9. 14. Heb 13. 5 21. 1 Pet. 1. 2 3 4 5. 1 Joh. 2. 19 24. 1 Joh 3. 9,19 1 Joh. 5. 14 18. Jude 1 Rev 20. 6. So plentifully hath the Lord secured this sacred Truth wherein he hath enwrapped so much if not as in the meanes of conveyance the whole of that peace consolation and Joy which he is willing the heires of promise should receive Whether the faith hereof thus plentifully delivered to the Saints found Acceptance with the primitive Christians to the most of whom it was given not only to believe but also to suffer for Christ to me is unquestionable And I know no better proof of what those first Churches did believe than by shewing what they ought to believe which I shall unquestionably be perswaded they did believe unless most pregnant Testimony be given of their Apostacy That Paul believed it for himselfe and concerning others is evident Ro. 8. 38 39. 1 Cor. 1. 8 9. Phil 1. 6. Heb. 6. 9 10 are sufficient proof of his faith herein That he built up others in the same perswasion to the enjoyment of the same peace and Assurance with himselfe is undenyable And if there be any demonstration to be made of the beliefe of the first Christians of any evidence comparable unto this I shall not deny but that it ought to be attended unto But that we may not seem willing to decline the Consideration of what those who went before us in the several Ages and Generations past apprehended and have by any means communicated unto us of their thoughts about the businesse of our contest having no reason so to be I shall after a little preparation made to that work present the Reader with something of my Observations to that end and purpose Of the Authority of the Ancients in matters of Religion and worship of God of the Right use and
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
congratulante Ecclesiâ totâ and addes satis pro imperio nihil hìc de acceptatione totius Ecclesiae sine quà Episcopos Diaconos ab Apostolis Apostolicis viris constitutos non esse ex hoc loco concludit Blondellus quasi qui ex Dei jussu Approbatione constituebantur populi etiam acceptatione indigere putandiessent Dissert 4. Cap. 7. 8. 10. And who dares take that confidence upon him as to affirme any more what so great a Doctor hath denyed Though the scope of the place the nature of the thing and first most common sence of the word here used being willingly to Consent as it is also used in the Scripture for the most part Act 8. 1. 1 Cor 7. 12 to a thing to be done or to the doing of it yet here it must be taken to applaud or congratulate or what else our Doctour pleases because he will have it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also must be Viri Apostolici men with Apostolical or extraordinary power when they are only the choice men of the Church where such a constitution of Officers is had that are intended because it is our Doctours purpose to have the words so rendred Ex jussu Dei Approbatione as though any particular command or opprobation of God were intimated for the constitution of the Bishops and Deacons mentioned beyond the institution of the Lord Jesus Christ that Elders should be ordained in every Church because this would seeme to be exclusive wholly of the consent of the people as any way needful or required to their constitution which yet as it is practically false no such thing being mentioned by Clemens who recoutneth the way and meanes whereby Officers were continued in the Church even after the decease of the Apostles and those first ordained by them to that holy employment so also is it argumentatively weake and Unconcluding God appointed designed Saul to be King approving of his so being and yet he would have the people come together to chuse him So also was it in the case of David Though the Apostles in the name the authority of God appointed the Deacons of the Church at Hierusalem yet they would have the whole Church look out among themselves the men to be appointed And that the ordaining of the Elders was with the peoples Election Act. 14. 23. It will ere long be manifested that neither our Doctour nor any of his Associates have as yet disproved This poore thing the people being the peculiar people of Christ the heritage of God and Holy Temple unto him c. Will one day be found to be an other manner of thing then many of our great Doctours have snpposed But he informes us Cap. 4. Sect 3. From that Testimony which we cited before that the Apostles in the Appointment of Bishops and Deacons for so the words expresly are are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e Saith he Revelationibus edoctos esse quibus demum haec dignitas communicanda esset that is that they appointed those whom God revealed to them in extraordinary manner to be so ordained and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why so The holy Ghost orders concerning the appointment of Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 3. 10. That those who are to be taken into office and power in the Church had need first to be tryed and approved is granted And this worke the Apostles give to the multitude of the Church Act 6. Where yet after the peoples Election and the Apostles Approbation and the trial of both one that was chosen is supposed to have proved none of the best And yet of him and them are the Apostles said by Clemens that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how shall it be made to appeare that Spiritum probantes trying or proving by the Spirit or spiritually proving them to try whether they were able Ministers of the new Testament not of the Letter but of the Spirit proving them by that spirit which was promised unto them to lead them into all truth must needs signifie they were taught whom they should appoint by immediate Revelation To prove by the Spirit or Spiritually the persons that are to be made Ministers or Bishops is to have their names revealed to us Stephen is said to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 10. And Paul purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 19. 21. And we are said to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.5 and to make supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 18. With many more expressions of the like nature Does all this relate to immediate Revelation and are all things done therby which we are said to doe in the Spirit Before we were instructed in this mystery and were informed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify to be taught by revelation We had thought that the expression of doing any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had manifested the Assistance guidance and direction which for the doing of it we receive by the holy and bâ—essed spirit of God promised unto us and bestowed on in through the Lord Jesus Christ. Yea but he addes that it is also spoken of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognitionem i e Revelationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appointed them Bishops and Deacons by the helpes and presence of the spirit with them the Apostles examined tryed those who were to be appointed Bishops so obtaining and recieving a perfect foreknowledge or knowledge of them before their Admission into office This also expresses Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon tryal it was revealed unto them and so must any thing else be allowed to be that our Doctour will have to be so now he is asserting to that purpose But had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who appointing Bishops and Deacens after the Apostles time had they also this special Revelation Or may they not be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If not how will you look upon them under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who neglected so great a duty if they did let us know when this way of constituting Church officers by immediate Revelation ceased and what was afterwards took up in the Roome thereof and who they were that first proceeded on another account and on what Authority they did it There are a generation of men in the world will thank the Doctour for this insinuation and will tye knots upon it that will trouble him to loose Before we returne let us look but a little further and we shall have a little more light given us into what was the conditon and power of the people in the Church in the daies of Clemens speaking of them who occasioned the division and schisme in the Church of Corinth or them about whose exaltation into office or dejection from it that sad difference fell out he gives them this advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
perlectis edoctum gratulor Let not the Reader think that Doctour Ham had transmitted his papers full of rare conjectures to the Printer before Grotius Annotations upon the Revelations were published but only before he had read them The Doctour little thinks what a fly this is in his pot of Ointment nor how undecent with all impartial men such Apologies subservient to a frame of spirit in bondage to a man 's own Esteem and Reputation appear to be but let this pass and let the Saints that call upon the name of Jesus Christ in every place be the Saints in every part of Achaia though the Epistle it selfe written indeed upon occasion taken from the Church of Coâ—nth yet was given by inspiration from God for the use not only of all the Saints in the whole world at that time wherein it was written but of all those who were to believe in any part or place of the world to the end thereof although the assertion of it be not built on any tolerable conjecture but may be rejected with the same facility wherewith it is tendred what now will hence ensue Why hence it followes that Clement also wrote his Epistle to all the Churches in Achaia Very good Paul writing an Epistle entituled cheifly to the Corinthians expresly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directs it to the Saints or Churches of Achaia yea to all that call upon the name of God in every place so that his Epistle being of Catholick concernment is not to be confined to the Church of Corinth only although most of the particular things mentioned in that Epistle related only to that particular Church Therefore Clement directing his Epistle to the Church of Corinth only not once mentioning nor insinuating an intention of extending it to any other handling in it only the peculiar concernment of that Church a difference about one or two persons therein must be supposed to have written to all the Churches of Achaia And if such Arguments as these will not prove Episcopacy to be of Apostolical constitution what will prevaile with men so to esteem it Si Pergama dextra defendi possent etiam hâc defensa fuissent And this is the cause of naming many Elders or Presbyters in one Church For my part I suppose the Doctour might more probably have adhered to a former conjecture of his Dissert 4 tâ cap. 10. Sect 9. Concerning two sundry different Churches where were distinct officers in the same Citty primo saith he respondeo non usque quaque verum est quod pro concesso sumitur quamvis enim in una Ecclesia aut caetu plures simul Episcopi nunquam fuerint pray except them mentioned Act 20 28 and those Act 14 23 nihil tamen obstare quin in eadem civitate due aliquando caetus disterminati fuerint He might I say with more shew of probability have abode by this observation then to have rambled over all Greece to relieve himselfe against his Adversaries But yet neither would this suffice What use may or will be made of this concession shall else where be manifested But the Doctour hath yet another Answer to this multiplication of Elders and the mention of them with Deacons with the eminent identity that is between them and Bishops through the whole Epistle the same persons being unquestionably intended in respect of the same office by both these appellations Now this second Answer is founded upon the supposition of the former a goodly foundation namely that the Epistle under consideration was written and sent not to the Church of Corinth only but to all the Churches of Achaia of which Corinth was the Metropolitan Now this second answer is that the Elders or Presbyters here mentioned were properly those whom he calls Bishops Diocesans men of a third rank and order above Deacons and Presbyters in the Church-Administrations and goverment And for those who are properly called Presbyters there were then none in the Church to give colour to this miserable evasion Disser 4. chap. 10 11 He discourseth about the goverment and ordering of Church affaires by Bishops and Deacons In some Churches that were small not yet formed or compleated nor come to perfection at the first planting of them how well this is accomodated to the Church of Corinth which Clement calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which himselfe would have to be a Metropolitical Church being confessedly great numerous furnished with great and large gifts abilties is seen with halfe an eye How ill also this shift is accommodated to helpe in the case for whose service it was first invented is no less evident It was to save the sword of Phil 1. 1. From the throat of the Episcopacy he contendeth for That Epistle is directed to the Saints or Church at Philippi with the Bishops and Deacons Two things do here trouble our Doctor 1 The mention of move Bishops then one at Philippi 2 The knitting together of Bishops and Deacons as the only two orders in the Church bringing down Episcopacy one degree at least from that height whereto he would exalt it For the first of these he tells you that Philippi was the Metropolitan Church of the Province of Macedonia that the rest of the Churches which had every one their several Bishops Diocesan we must suppose were all comprised in the mentioning of Philippi so that though the Epistle be precisely directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Bishops that were with them must be supposed to be Bishops of the whole Province of Macedonia because the Church of Philippi was the Metropolitan The whole country must have been supposed to be converted and who thaâ— knowes any thing of Antiquity will dispute that and so divided with Diocesan's as England of late was the Arch-Bishops so beeing at Philippi but how came it then to pass that here is mention made of Bishops and Deacons only without any one word of a third order or ranke of men distinct from them called Presbyters or Elders To this he Answers 2ly That when the Church was first planted before any great number were converted or any fit to be made Presbyters there was only those two orders instituted Bishops and Deacons so that this Church at Philippi seemes to have been a Metropolitical Infant The truth is if ever the Doctour be put upon reconciling the Contradictions of his answers one to another not only in this but almost in every particular he deales withall an entanglement which he is thrown into by his bold and groundless conjectures he will find it to be as endless as fruitless but it is not my present business to interpose in his quarrels either with himselfe or Presbytery As to the matter under consideration I desire only to be resolved in these few Queries 1 If there were in the times of Clement no Presbyters in the Churches not in so great and flourishing a Church as that of Corinth and if all the places in the Scripture where there is mention
assurance they have that those who are borne of God cannot shall not sinne unto deaths 1 Joh. 3. 9. seeing their own interest in that estate and condition may be clouded at least for a season and their consolation thereupon depending interrupted might occasion thoughts in them of very sad consideration but whilest besides all the beams raies that ever issued from a falling starre all the leaves and blossomes with abortive fruit that ever grew on an unrooted tree all the goodly turrets and ornaments of the fairest house that ever was built on the sand 1 Joh. 5. 7 8. there are moreover three that beare witness in Heaven the Father Sonne and Spirit and three that beare witness on Earth the Water Bloud and Spirit 1 Joh. 2. 20 21 whilst there is a teaching anoynting and assuring earnest a firme sealing to the day of redemption a knowledge that we are passed from death to life 2 Cor. 1. 21 22. the temptation arising from the Apostasie of Hypocrites is neither so potent nor unconquerable 2 Cor. 5. 5. but that by the grace of him through whom we can doe all things Ephes. 1. 14. it may be very well dealt withall Ephes. 4. 30. This I say Rom. 8. 16. supposing the ordinary presence and operation of the spirit of grace in the hearts of believers with such shines of Gods countenance upon them as they usually enjoy Let these be interrupted or turned aside and there is not the least blast or breath that proceeds from the mouth of the weakest enemy Psal 30. 6 7. they have to deale withall but is sufficient to cast them downe from the excellency of their joy and consolation The evidence of this truth is such § 8. that M. Goodwin is forced to say * Verè fidelit uti pro tempore praesenti de fidei conscientiae suae integritate certus esse potest ita de salute sui de salutiferâ Dei erga ipsum benevolentiâ pro illo tempore certus esse potest debet Farre be it from me to deny but that a man may very possibly attaine unto a very strong and potent assurance and that upon grounds every way sufficiently warrantable and good that his faith is sound and saving Cap 9. Sect 9. but unto this concession he puts in a double exception First That there is not one true believer of an hundred yea of many thousands who hath any such assurance of his Faith as is built upon solid and pregnant foundations I must by his leave enter my dissent hereunto and as we have the liberty of our respectiue apprehensions so neither the one nor the other prove any thing in the cause Setting aside causes of desertion great temptations and tryalls I hope through the riches of the grace and tenderness of the love of their father Act. Synod p. 182. decl sent Thes. 7. the condition is otherwise then is apprehended by M. Goodwin with the generality of the Family of God The reasons given by him of his thoughts to the contrary doe not sway me from my hopes or byas my former apprehensions in the least His reasons are First Because though the testimony of a mans heart and conscience touching his uprightness towards God or the soundness of any thing that is saving in him be comfortable and chearing yet seldome are these properties built upon such foundations which are sufficient to warrant them at least upon such whose sufficiency in that kind is duely apprehended For the testimony of the conscience of a man touching any thing which is spiritually and excellently good is of no such value unlesse it be first excellently inlightned with the knowledge nature proprieties and condition of that on which it testifieth and Secondly be in the actuall contemplation consideration or remembrance of what he knoweth in this kind Now very few believers in the World come up to this height and degree First Ans. 1. There is in this reason couched a supposition which if true would be farre more effectuall to shake the confidence and Resolution of beleevers then the most serious consideration of the Apostasies of all professors that ever fell from the glory of their profession from the beginning of the World and that is that there is no other pregnant foundation of Assurance but the testimony of a mans own heart and conscience touching his uprightness towards God and therefore before any can attaine that assurance upon abiding foundations they must be excellently inlightened in the nature properties and condition of that which their consciences testifie unto as true faith and uprightnesse of heart and be cleare in the disputes and Questions about them being in the actuall contemplation of them when they give their Testimony I no way doubt but many thousands of believers 1 Cor. 1. 26. whose apprehensions of the nature properties and conditions of things Jam. 2. 5. as they are in themselves are low weake and confused yet hauing received the Spirit of Adoption bearing witness with their spirits Rom. 8. 16. that they are the Children of God 1 Joh. 5. 10. and having the Testimony in themselves have been taken up into as high a degree of comforting and cheering assurance and that upon the most infallible foundation Imaginable 1 Joh. 5. 6. for the spirit witnesseth because the spirit is truth as ever the most seraphically illuminated person in the World attained unto Yea in the very graces themselves of Faith and uprightnesse of heart there is such a seale and stamp impressing the image of God upon the soule as without any reflex act or actuall contemplation of those graces themselves have an influence into the establishment of the soules of men in whom they are unto a quiet comfortable assured repose of themselves upon the love and faithfulnesse of God neither is the spirituall confidence of the Saints shaken Math. 7. 25. much lesse cast to the ground by their conflicting with feares Math. 16. 18. scruples and doubtfull apprehensions seeing in all these conflicts they have the pledge of the faithfulness of God Psal. 77. 10. that they shall be more then conquerours 1 Cor. 1. 9. Though they are exercised by them 1 Thes. 5. 23 24. they are not dejected with them 1 Cor. 10. 13. nor deprived of that comforting assurance and joy which they have in believing Rom. 8. 37. But yet suppose that this be the condition practically of many Saints of God that they never attaine to the state of the primitive Christians 1 Pet. 1. 8. to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth nor doe live up to that full rate of plenty which their Father hath provided for them in his Family and sworne that he is abundantly willing they should enjoy and make use of Heb. 6. 17 18. what will hence follow as to the businesse in hand I professe
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.
debilitate and overthrow an acquired habit whereunto it is opposite 2. Meritoriously by provoking the Lord to take them away in a way of punishment for of all punishment sinne is the morally procuring cause Let us a little consider which of those wayes it may probably be supposed that sinne expelles the spirit and habit of grace from the soules of Believers 1. For the spirit of grace which dwells in them it cannot with the least colour of reason be supposed that sinne should have a naturall efficient reaction against the spirit which is a voluntary indweller in the hearts of his he is indeed grieved and provoked by it Ephes. 4. 30. Heb 3. 10 11. Isa. 63 10. but that is in a morall way in respect of its demerit but that it should have a naturall efficiency by the way of opposition against it as Intemperance against the Mediocrity which it opposeth is a madnesse to imagine The habit of Grace wherewith such believers are indued §. 26. is infused not acquired by a frequency of Acts in themselves the root is made good and then the fruit and the work of God It is a new Creation planted in them by the exceeding greatnesse of his Power as he wrought in Christ when he raised him from the dead which he also strengthens with all might and all power to the end Is it now supposed or can it rationally be so that vitious acts acts of sinne should have in the soule a naturall efficiency for the expelling of an infused habit Col. 2. 12. 2 Cor. 5. 17. Ephes. 1. 19. Col. 1. 11. and that implanted upon the soule by the exceeding greatnesse of the power of God That it should be done by any one or two acts is impossible to suppose that a man in whom there is an habit set on by so mighty an impression as the Scripture mentions to act constantly contrary thereunto is to think what we will without troubling our selves to consider how it may be brought about Farther whilest this Principle life and habit of Grace is thus consuming doth their God and Father look on and suffer it to decay and their spirituall man to pine away day by day Eph. 1. 23. Col. 2. 19. giving them no new supplies nor increasing them with the increase of Gods hath he no pitty towards a dying child Eph 4. 16. 1 Thes 3. 12. or can he not help him doth he of whom it is said that he is faithfull and that he will not suffer us to be tempted above what we are able Phil 1. 6. 1 Cor. 10. 13. but with the very temptation will make way for us to escape let loose such floodgates of Temptations upon them as he knows his grace will not be able to stand before but will be consumed and expelled by it what also shall we suppose are the thoughts of Iesus Christ towards a withering member Heb 2. 17 18. 3. 15. 7. 25. a dying brother a perishing child a wandring sheep where is his zeale and his tender mercies and the sounding of his bowells are they restrained Isa 40. 11. 63. 8. Will he not lay hold of his strength and stirre up his Righteousnesse to save a poore sinking creature Ezek 34. 4 12. Also He that is in us is greater then he that is in the world and will he suffer himselfe to be wrought out of his habitation and not stirre up his strength to keep possession of the dwelling place which he had chosen So that neither in the nature of the thing it selfe nor in respect of him with whom we have to doe doth this seem possible But secondly §. 27. Sinne procureth by the way of merit the taking away of the Spirit and removeall of the Habit graciously bestowed Believers deserve by sinne that God should take his Spirit from them and the Grace that he hath bestowed on them They doe so indeed it cannot be denied but will the Lord deale so with them Isa 48. 9. Will he judge his house with such fler and vengeance Is that the way of a Father with his Children untill he hath taken away his Spirit and grace although they are Rebellious Children yet they are his Children still and is this the way of a tender Father to cut the throats of his Children when it is in his power to mend them The casting of a wicked man into Hell is not a punishment to be compared to this the losse of Gods presence is the worst of Hell How infinitely must they needs be more sensible of it who have once enjoyed it Isa 49. 15 16 Isa 66. 13. then those who were strangers to it from their wombe Certainly the Lord bears another Testimony concerning his kindnesse to his Sonnes and Daughters Ierem 2. 14. Hos. 2. 14. c. then that we should entertaine such dismall thoughts of him He chastises his Children indeed but he doth not kill them he corrects them with rodds but his Kindnesse he takes not from them notwithstanding of the attempt made by the Remonstrants in their Synodalia I may say that I have not as yet met with any tolerable extrication of those difficulties more to this purpose will afterwards be insisted on 3. That which we intend when we mention the Perseverance of Saints is their continuance to the end in the condition of Saintship whereunto they are called Now in the state of Saintship there are two things concurring 1. That Holinesse which they receive from God and 2. That Favour which they have with God being justified freely by his grace through the blood of Christ and their continuance in this condition to the end of their lives both to their reall Holinesse and gracious Acceptance is the Perseverance whereof we must treat The one respecting the reall estate the other their relative of which more particularly afterwards And this is a briefe delineation of the Doctrine §. 28. which the Lord assisting shall be explained confirmed and vindicated in the insuing discourse which being first set forth as a meere Skeleton its Symetry and Complexion Its Beauty and Comelinesse Its Strength and Vigor Excellency and Vsefulnesse will in the description of the severall parts and branches of it be more fully manifested Now because Mr Goodwin §. 29. though he was not pleased to fixe any orderly state of the Question under debate a course he hath also thought good to take in handling those other Heads of the Doctrine of the Gospell wherein he hath chosen to walke for the maine with the Arminians in Paths of difference from the Reformed Churches yet having scatterd up and downe his Treatise what his conceptions are of the Doctrine he doth oppose as also what he asserts in the place roome thereof and Upon what Principles I shall briefly call what he hath so delivered both on the one hand on the other to an account to make the clearer way for the proofe of the Truth which
Its Power the Apostle calls it a Law a Law in his members a Law of sinne Rom. 7. 21 23. Such a Law as Fights makes warre and leads captive selling us under sinne not suffering us to doe the good we would forceing us to the evill we would not drawing us off from that we delight in bringing us under bondage to that which we abhorre a powerfull unmercifull cruell Tyrant it is Oh! wretched men that we are vers 24. There is no Saint of God but in the inward man doth hate sinne every sinne more then Hell it selfe knowing the world of evills that attend the least sinne yet is there not one of them but this powerfull Tyrant hath compelled and forced to so many as have made them a burthen to their own Soules 4. Fourthly It s Cunning Craft and Policy It is called in Scripture the Old Man not from the weaknesse of its strength but from the strength of its Craft Heb. 3. 13. Take heed saith the Apostle least any of you be hardened by the deceitfulnesse of sinne There is abundance of deceitfulnesse in it being ready fit and prompt to beguile lying in wayt for advantages furnished for all opportunities and ready to close with every temptation yea the wayes of it are so large various its Wiles and Methods for deceiving so innumerable its fruitfulnesse in conceiving and bringing forth of sinne so abundant its advantages and opportunities so many that it is like the way of a Serpent upon a stone there is no tracing or finding of it out A serious consideration of the opposition made unto our Perseverance by this one Enemy which hath so much ability and is so restlesse in its warfare never quiet conquering nor conquered which can be kept out of none of our Councells excluded from none of our actings is abundantly sufficient to evince that it is not want or weaknesse of Enemies which putteth Believers out of danger of falling away But all this perhaps will be granted Enemies they have enough §. 36. and those much more diligent and powerfull every one of them then all we have spoken of that now described amounteth unto but the meanes of Preservation which God affords the Saints is that which puts them almost out of Gun-shot and gives them that Golden security mentioned which cometh not in administring consolation one steppe behind that which ariseth from the Doctrine of absolute Perseverance Let then this be a little considered and perhaps it will allay this whole contest Is it then that such is the Grace that is bestowed upon them in respect of the Principle whence it is bestowed the eternall Love of God and the way whereby it is for them procured the Blood-shedding and Intercession of Christ with the nature of it being the seed of God which abideth and withereth not and that such seemes to be the nature of infused Habits that they are not removed but by the power and immediate hand of him by whom they are bestowed Is it from hence that their Assurance and security doth arise Alas all this is but a fiction there is no Faith that is the fruit of Election Christ purchased it not for any by his Death Infused Habits are not the Grace that perisheth and that that abideth are the same these things are but pretences Is it then that God hath purposed from Eternity to continue Constant in his Love towards them never to Leave them nor Forsake them Nay but of all things Imaginable this is the greatest Abomination which if the Scriptures did any where Affirme it were sufficient to make a rationall considering man to Question their Authority What then hath the Lord Promised to give themsuch continued supplyes of his Spirit Grace in Jesus Christ as that they shall be supported against all opposition and preserved from all or any such sinnes as will certainely make a separation betweene God and their Soules Nay there is not one such Promise in all the Booke of God they are Conditionall for the injoyment of the good things whereof Believers stand all their dayes upon their good behaviour Is it then that the Lord Jesus who is alwais heard of his Father intercedes for them that their Faith faile not that they may be preserved by the power of God unto Salvation that not only upon Condition of their Believing but cheefly that they may be kept and preserved in Believing Or is it that their Enemies are so conquered for them and on their behalfe in the Death and Resurrection of Christ that they shall never have dominion over them that their Security doth arise Neither the one nor the other nor any nor all of these are the Grounds and Foundations of their Establishment but they are wholy given up to the powerfull hand of some Considerations which M. Goodwin expresseth and setteth out to the life Cap. 9. Sect. 32 33 34. Pag. 174 175. Now because the Remonstrants have always told us §. 37. that God hath provided sufficiently for the Perseverance of the Saints Coll Hag. A. 5. Act. Synod Decl. sent A. 5. Thes. 2. if they be not supinely wanting to themselves in the use of them but have not hitherto either joyntly or severally that I know of taken the paines to discover in particular wherein that Sufficiency of Provision for their safety doth consist or what the meanes are that God offords them to this end and purpose Mr Goodwin who is a learned Mystes of all their Councels having exactly and fully layd them forth as a solid Foundation of his Assertion concerning only a remote Possibility of the Saints totall Defection let it not seeme Tedious or Impertinent if I Transcribe for the clearer Debate of it before the Reader that whole Discourse of his and consider it in order as it lyes If saith he it be Demanded what are the Meanes which God hath given so abundantly to the Saints to make themselves so free so strong in inclinations to avoid things so apparantly destructive to the Spirituall Peace and Salvation of their Soules as naturally men are to forbeare all such occasions which are apparantly destructive to their naturall lives so that they need not to be any more any whit more afraid of loosing their Soules through their owne actings then men are or need to be of destroying their naturall lives upon the same termes I Answer 1. First he hath given them Eyes wherewith Light whereby Clearaly evidently to see and know that it is not more rationall or manlike for men to refraine all such acts which they know they cannot performe but to the present and unavoidadle destruction of their naturall lives then 't is to forbeare all sinfull Acts whatsoever and especially such which are apparantly destructive to their Soules 2. Secondly God hath not only given them the Eyes and the Light we speake of wherewith and whereby cleerely to see vnderstand the things manifested but hath farther indued them with a faculty of
of his Will So Heb. 10. 9. I come to doe thy Will O God that is to fulfill thy Command as it is expressed Psa. 40. 8. Thy Law is written in my heart Thy Law all that thou requirest at my hand as Mediator I am ready to performe On this account is Christ said to take on him the forme of a Servant Phil. 2. 7. that is to become so indeed in the assumption of his Humane nature that he might doe the Will of him that sent him For which Reason also his Father expresly calls him his Servant Isa. 42. 1. Behold my Servant whom I uphold mine Elect in whom my soule delighteth I have put my spirit upon him he shall bring forth Judgment to the Gentiles He is the Servant of the Father in the Accomplishment of that work for which the spirit was put upon him and v. 19. Who is blind but my servant or deafe as my messenger that I sent who is blind as he that is perfect and blind as the Lords servant God gives him in command to fulfill his will which accordingly he performes to the utmost Againe the Will of God is taken for his Purpose his designe decree and good pleasure for the fulfilling and Accomplishment whereof the Lord Christ came into the world and this appears to be the sence and importance of the Word in this place from the distinction which is put between the will of the Father and any such private Will of Christ as the Jewes thought he went about to establish it was some designe of his own in opposition whereunto he tells them that he came to doe the Will that is to fulfill the Councell Purpose and Designe of the Father However should it Principally be taken for the Command of God yet there is and must needs be an universall coincidence and onenesse in the object of Gods Purposing and Commanding Will in all commands given unto Christ because all of them shall certainely and infallibly by him be fulfilled and so the thing certainely accomplished which is commanded What now is this Will Purpose Ayme Designe and Command of the Father whose Execution Accomplishment is committed to the Lord Christ and which he faithfully undertakes to performe as he was faithfull in all things to him that appointed him for the clearing of this let these two things be observed 1. Who the Persons are concerning whom this Will of God is and those he describes by a double Character 1. From their Election the Fathers giving them to him all which he hath given me that is all his Elect as our Saviour expounds this very expression John 17. 16. Thine they were and thou gavest them to me Thine they were in Eternall designation thou having Chosen them from the Foundation of the World and thou gavest them to me for actuall Redemption to deliver them from every thing that keepes them at distance from thee 2. From their Faith or Believing which he calles seeing the Sonne and Believing on him v. 40. The persons then here designed are Elect Belivers Persons Chosen and Called of God What next then is the Will of God concerning them This also is set out both in Generall and in some pariicuars 1. In Generall that none of them be lost that by no meanes whatsoever by no Temptation of Sathan Deceits of sinne Fury of oppressiours Weakenesse or decay of Faith they perish and fall away from him This is the Will the designe and Purpose of God this he gives to Jesus Christ in command for to accomplish 2. In particular 1. That they might have Eternall Life v. 40. That they be preserved to the Injoyment of that Glory whereunto they are designed 2. That they may be raised up at the last Day so never be lost neither as to their being nor well-being of these two v. 40. Everlasting Life is placed before the Resurrection or raising of Believers at the last Day plainely intimating that the Spirituall Life whereof in this world they are partakers is also as to its certaine uninteruptible continuance an Everlasting Life that shall never be intercepted or cut off That then which from this Portion of Scripture I Argue is this God having Purposed to give Eternall Life to his Elect Believers and that none of them should ever be lost and having committed the Accomplishing and perfomance of this his Goodwill and Pleasure unto the Lord Jesus who was Faithfull unto him in all things and indued with Power all Power from above for that end they shall certainely be Preserved to the end designed The favour and Love of God in Christ shall never be turned away from them for his Counsell shall stand and he will doe all his Pleasure Some thing is by M. Goodwin offered to take off the strength of this testimony but yet so little §. 45. that had I not resolved to heare him out to the utmost what he can say in and unto the case in hand it would scarse be thought needfull to divert to the consideration of it This place of Scripture he binds up in one bundle with nine or tenne others to the composure of one Argument which almost uno Halitu he blowes away Cap. 11. Sect. 36 37. c. Pag. 251 252 c. To the consideration of the Argument it selfe there by him proposed I am not yet arrived the influence of this Text into it is from what is said of Christs Preserving Believers my present Consideration is cheiflly of the will and Intention of the Fathers giving them to him to be preserved so that I shall observe only one or two things to his Generall Answer and then proceed to the vindication of this Particular place we have in hand 1. First he tels you That the Conclusion of the former Argument that true Believers shall never miscarry or fall away opposeth not his sence in this Controversy whether it oppose his sence or no must be judged this I know that he hath to his utmost opposed it all this while shewing himselfe therein very uncurteous unkind but why so on what account is it that this conclusion which hath so much opposed is now conceited not to oppose him Those who thus fall away saith he are noe true Believers but wicked Apostates at the time of their falling away That the conclusion mentioned opposeth his sence to me is evident but that it is sence wherewith in this place he opposeth the Conclusion is not so cleare The Question is who fall away not Believers but Apostates faith Mr G. We say so too in the naturall first sence of those words who eventualitèr are Apostates were never antecedentèr to their Apostasie True Believers But this is not your sence doubtlesse That those who fall away in their falling away which is the sence of that clause at the time of falling away were Apostats that is were fallen away before they fell away is neither our sence nor yours for it is none at all Bertius hath one Argument against
say hath Everlastingly Purposed to give and doth actually give his Holy Spirit to Believers to put forth such an exceeding greatnesse of Power as whereby in the use of meanes they shall certainely be preserved to Salvation This God can doe saies our Author This Concession being made by the Remonstrants in their Synodalia Mr Goodwin I presume thought it but duty to be as free as his Predecessors and therefore consented unto it also although it be an axe laid at the root of almost all the Arguments he sets up against the Truth as shall hereafter be farther manifested I draw now to a close of those places §. 55. which among many other omitted tender themselves unto the proofe of the stable unchangeable Purpose of God concerning the safe-garding and preservation of Believers in his Love and unto Salvation I shall mention one or two more and close this second Scripturall Demonstration of the Truth in hand The first is that eminent place of Ephes. 1. 3 4 5. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spirituall blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love having Predestinated us unto the adoption of Children by Jesus Christ to himselfe according to the good pleasure of his will verse 3. the Apostle summarily blesseth God for all the spirituall mercies which in Jesus Christ he blesseth his Saints withall of all which v. 4. he discovereth the fountaine and spring which is his free choosing of them before the foundation of the World That an Eternall Act of the Will of God is hereby designed is beyond dispute and it is that foundation of God on which the whole of the building mentioned and pourtraid in the following verse is laid All the Grace and Favour of God towards his Saints in their Justification Adoption and Glory all the fruits of the Spirit which they enjoy in Faith and Sanctification flow from this one fountaine and these the Apostle describes at large in the verses following The ayme of God in this eternall and unchangeable Act of his Will he tells us is that we should be unblameable before him in Love Certainly cursed Apostats backsliders in Heart in whom his soule takes no pleasure are very farre from being unblameable before God in Love Those that are within the compasse of this Purpose of God must be preserved unto that State and Condition which God aimes to bring them unto by all the fruit and issues of that Purpose of his which was pointed at before A Scripture of the like importance unto that before named is 2 Thess. 2. 13 14. God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and beliefe of the Truth whereunto he calls you by our Gospel to the obtaining of the Glory of the Lord Jesus The same fountaine of all spirituall and eternall mercy with that mentioned in the other place is here also expressed and that is Gods choosing of us by an everlasting Act or Designing us to the end intended by a Free Eternall Unchangeable Purpose of his Will Secondly The end aimed at by the Lord in that Purpose is here more clearely set downe in a twofold Expression 1. Of Salvation v 13. He hath chosen us to Salvation that 's the thing which he aimed to accomplish for them and the End he intended to bring them to in his choosing of them and 2 ly v 14. The Glory of the Lord Jesus or the obtaining a portion in that Glory which Christ purchased and procured for them with their being with him to behold his Glory And 3 ly You have the meanes whereby God will certainly bring about and accomplish this his designe and Purpose whereof there are three most eminent Acts expressed 1. Vocation or their calling by the Gospel v 14. 2. Sanctification v 13. through the Sanctification of the Spirit And 3. Justification which they receive by beliefe of the Truth Thus much then is wrapt up in this Text God having in his Unchangeable Purpose fore-appointed his to Salvation and Glory certainly to be obtained through the effectuall working of the Spirit free justification in the Blood of Christ it cannot be but that they shall be preserved unto the enjoyment of what they are so designed unto To summe up what hath been spoken from these Purposes of God § 56. to the Establishment of the Truth we have in hand Those whom God hath purposed by effectuall meanes to preserve to the enjoyment of Eternall Life and Glory in his Favour and Acceptation can never so fall from his Love or be so cast out of his Grace as to come short of the end designed or ever be totally rejected of God The Truth of this proposition depends upon what hath been said and may farther be insisted on concerning the unchangeablenesse and Absolutenesse of the Eternall Purposes of God the Glory whereof men shall never be able Sacrilegiously to robbe him of Thence the Assumption is concerning all true Believers and truly sanctified persons are these Purposes of God that they shall be so preserved to such ends c. as hath been abundantly proved by an induction of particular instances and therefore it is impossible they should ever be so cast out of the Favour of God as not to be infallibly preserved to the End Which is our Second Demonstration of the Truth in hand CAP. IV. 1. An entrance into the Consideration of the Covenant of Grace and our Argument from thence for the Unchangeablenesse of the Love of God unto Believers 2. The intendment of the ensuing discourse 3. Gen. 17. 3. opened and explained with the confirmation of the Argument in hand from thence 4. That Argument vindicated and cleared of Objections 5. Confirmed by some observations 6. Ierem. 32. v. 38 39 40. compared with Cap. 31. v. 32 33. The Truth under consideration from thence clearely confirmed 7. The certainty immutability and infallible accomplishment of all the Promises of the New Covenant demonstrated 1. From the removall of all causes of Alteration 2. From the Mediator and his undertaking therein 3. From the Faithfulnesse of God 8. One instance from the former considerations 9. The indeavour of M. G. to Answer our Argument from this place 10. His observation on from the Text considered 1. This promise not made to the Jewes only 2. Nor to all the Nation of the Jewes proved from Rom. 11 3. not intending principally their deliverance from Babylon 11. His inferences from his former observations weighed 1. The Promise made to the body of the People of the Jewes Typically only 2. An Exposition borrowed of Socinus Rejected 3. The Promise not appropriated to the time of the Captivity and the disadvantage ensuing to M. G. cause upon such an Exposition 12. The place insisted on compared with Ezek. 11. 17 18 19
former sort and the Accomplishment of such like Promises as these He informes us to consist not in the actuall fulfilling of what is conditionally affirmed but in the certain truth of the axiom wherein the condition and the Event as such are knit together 2. To the Example urged I shall only aske what Mr Goodwin's judgement is of the Promises that God hath made to Believers that they shall never relapse into their former state of unbeliefe and on what condition they are made Whether his Promise of his Love unto and Acceptance of Believers wherein he will abide for ever doe not inferre their Preservation in the Condition wherein they are i e. Believers will in the next place fall under our Consideration Your Conclusion is in the sence explained you admit the Proposition whatsoever God promiseth is certaine that is it shall certainly be fulfilled or it shall not There is moreover no small contribution of strength as to our establishment in the Faith of it §. 13. given to our Proposition by the signall ingagement of the Faithfullnesse of God for the Accomplishment of the Promises which he makes unto us as it is manifest in those words of the Apostle 1 Cor. 1. 9. God is faithfull by whom you are called to the fellowship of his Sonne in the foregoing verse he telleth them that God will confirme them to the end that they may be blamelesse in the day of the Lord Christ of which confident Assertion he gives them this account Gof is faithfull to make good his Promises made unto them he changeth not When a Promise is once passed that which first presents it selfe to the consideration of them to whom it is made and whose concernement it is that it be fulfilled is the Faithfulnesse of him that hath made the Promise This property of Gods nature doth the Apostle therefore mind the Saints of to lead them to a full Assurance of their preservation His Promise being passed feare not his faithfulnesse for its Accomplishment Might there in this case a supposall be allowed of any such interveniences as might intercept them in the way of enjoying what God truly promised and cause them to come short thereof what assurance could arise to them from the consideration of the Faithfulnesse of God who made those Promises unto them The Faithfulnesse of God then is ingaged for the Accomplishment of the thing promised which also shall be done in case that faile not So also the 1 Thes 5. 23 24. The very God of peace sanctify you wholly and I pray God your spirits and soules and body be preserved blamelesse unto the coming of our Lord Jesus Christ faithfull is he that calleth you who will also doe it He assures them of their preservation in and unto the enjoyment of the things which he prayed for and that upon the account of his Faithfulnesse who had promised them and saith he he will doe it viz. because he is Faithfull Let the oppositions to it be never so many the difficulties never so great the interveniences what they will He is faithfull and he will doe it as it is affirmed 2 Thes 3. 3. But the Lord is faithfull who shall establish you and keepe you from evill as also in the 1 Cor 10. 13. God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that you may be able to beare it The same Faithfulnesse of God is held out as that upon the account whereof no temptation shall befall Believers so as to separate them from him The Promise here peculiarly confirmed by it and established on it is such as no condition can tollerably be fixed unto I will not suffer Believers to be overcome with Temptations in case they be not overcome with Temptations is a Promise not to be ascribed to the Infinite Wisdome of God with which we have to doe and yet no other can with the least colour be proposed All sinne all falling from God is upon temptation Though Sathan and the World should have no hand in drawing man aside from God yet what they doe from their own Lusts they doe from Temptation Iam. 1. 14 15. If God in his Faithfulnesse will not suffer any Temptation to prevaile against Believers unlesse they neglect their duty and fall from him and they can no otherwise neglect their duty nor depart from him but upon the prevalency of Temptation their abiding with him their finall unconquerablenesse hath a certainty answerable to the faithfulnesse of God This part of our strength Mr Goodwin attempts to deprive us of Cap. 11. Sect 18. p. 236. in these words Whereas the Apostle mentioneth the Faithfulnesse of God as that Divine principle in him or Attribute out of which he is moved to establish and confirme Believers unto the end and so to keepe them from evill by Faithfulnesse he doth not necessarily meane that Property or Attribute of his that renders him true and just or Constant in the performance of his Promises as if the Apostle in these or any like places supposed such a promise one or more made by him by which he stands obliged to establish and confirme his Saints unto the end by a strong and irresistible hand Ans. The summe of this Answer is that the Apostle by saying God is Faithfull doth not understand Gods Faithfulnesse What other virtue is intended in God by his Faithfulnesse but that whereby his Truth and his Constancie in Words and Promises is signified I know not Let the places from the begining of the Scriptures to the end wherein there is mention made of the Faith or Faithfulnesse of God of his being Faithfull with the Application thereof the Scope and intendment of the place be perused and see if they will give the least allowance to turne aside from eying the Property and Perfection of God before mentioned as that which they peculiarly intend Deut 7. 9. Ps 36. 5. Ps 89. 1 2 5. Ps 143. 1. Isai 49 7. Hos 2. 20. Rom. 3. 3. 2 Tim 2. 13. Heb 10. 23. 1 Iohn 1. 9. are some of them Why we should wring out another sence of the expression in this place I know not 2. The Faithfulnesse of God is not mentioned as that Divine principle out of which he is moved to establish and confirme Believers to the end but only to confirme them in the faith of his Unchangeablenesse and Constancie in the accomplishing the worke of his free Grace which he had begun in them and promised to confirme to the end The work flowes from the Principle of his free Grace in Jesus Christ whence alone he gives them great free and pretious Promises His stability and Constancie in those Promises as to their performance is intended by his Faithfulnesse and Truth in them What are the Promises of God improperly so called and not exhibited in words which you intimate I know not 3. The Apostle doth not only suppose
which in and by themselves to a believing soule they cast upon it Now least any should think that there is the least tendency in such Promises as these as held out to Believers to turne them aside from close walking with God before I enter upon the consideration of any other this seeming of all others most exposed to Exceptions of that nature I shall give some few Observations that may a little direct Believers to whom I write and for whose sake this taske is undertaken into the right improvement of them The genuine influence which this §. 20. and the like Promises have upon the soules of the Saints is mightily to stirre them up unto and to assist them in answering what lieth in them that inexpressible Love and Kindnesse which their God and Father in Jesus Christ holdeth out unto their hearts in them This the Apostle inferreth from them 2 Cor 7. 1. Having these Promises that is those especially mentioned in the words preceding the conclusion and the inference the Apostle here maketh Ch. 6. v. 16 18. I will dwell in them and will be a Father unto them and they shall be my children therefore saith he let us cleanse our selves from all pollution of slesh and spirit perfecting holinesse in the feare of the Lord. Universall purity holinesse and close walking with God is that which these Promises doe presse unto and naturally promote in the hearts of Believers and in 2 Pet. 4. 5 6. that Apostle pursueth the same at large God hath called us to Glory and Vertue hath given us exceeding great and pretious Promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the World through lust Besides this giving all diligence c The exceeding great and pretious Promises which are given unto us in our calling are bestowed for this end that by them we may be made partakers of the Divine Nature they have no tendency to communicate to us the Nature of the Divell and to stirre us up to Rebellion Vncleannesse and hatred of the God of all that Love that is in them But lye indeed at the bottome the Root and foundation of the practice and exercise of all those Graces which he enumerates and from the receiving of those Promises exhorts us to in the following verse Some 〈◊〉 â—â—â—fesse doe or may turne the Grace of God into lasciviousnesse that is 〈◊〉 â—â—trine of grace and of pardon of sinne in the bloud of Jesus Christ and so the mercy mentioned in such Promises as these meerely as in them it is mentioned Grace and Mercy communicated cannot be turned into Wantonnesse but what are they that doe so Vngodly men men of old ordained to condemnation Jude 4. Paul rejecteth any such thoughts from the hearts of Believers Rom. 6. 1. Shall we continue in sin that Grace may abound God forbid Nay suppose that that naturall corruption that flesh and bloud that is in Believers be apt to make such a conclusion as this Because God will certainly abide with us for ever therefore let us walke carelesly and doe him all the despight we can these Promises being not made for the use and exalting of the flesh but being given to be mixed with Faith which is carefully to watch against all abusing or corrupting of that Love and Mercy which is held out unto it flesh and bloud can have no advantage given unto it thereby as shall afterward be more fully and clearly demonstrated The Question is then what conclusion Faith doth will and ought to make of these Promises of God and not what abuse the flesh will make of them Let then the meanest and weakest Faith in all the World that is true and saving speake for it selfe whether there be any thing in the nature of it that is apt to make such conclusions as these My God and Father in Jesus Christ hath graciously promised in his infinite Love and Goodnesse to mee through him in whom he is well pleased that he will be my God and guide for ever that he will never forsake mee nor take his Kindnesse from mee to eternity And he hath done this although that he saw and knew that I would deale foolishly and treacherously that I would stand in need of all his Goodnesse Patience and Mercy to spare mee and heale mee promising also to keep me from such a wicked departure from him as should for ever alienate my soule from him therefore come on let mee continue in sinne let me doc him all the dishonour and despight that I can this is all the sence that I have of his infinite Love this is all the impression that it leaveth upon mee that I need not love him againe but study to be as vile and as abominable in his sight as can possibly be imagined certainly there is not any smoaking flax or any oruised reed there is not a soule in the World whom God in Christ hath once shined upon or dropped the least dramme of Grace into his heart but will look on such a conclusion as this as a blast of the bottomlesse pit a detestable dart of Satan which it is as proper for Faith to quench as any other Abomination whatever Let then Faith in reference unto these Promises have its perfect worke not abiding in a naked contemplation of them but mixing them with its selfe and there will be undoubtedly found the improvement before mentioned for the carrying on of Godlinesse and Gospell obedience in the hearts of Believers But this I shall have occasion to speake to more afterward Hosea 2. 19 20. §. 20. is pertinent also to the same purpose I will betroth thee unto mee for ever I will betroth thee unto mee in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. The words themselves as they lye in the Text doe directly confirme our Assertion The Relation whereunto God here expresseth that he will and doth take his People is one of the most neer and eminent which he affordeth to them a conjugall Relation he is and will be their Husband which is as high an expression of the Covenant betwixt God and his Saints as any is or can be used Of all Covenants that are between sundry persons that which is between Man and Wife is the strongest and most inviolable So is this Covenant expressed Isai 54. 5. Thy maker is thine Husband the Lord of Hosts is his Name and this Relation he affirmeth shall continue for ever upon the Account of those Properties of his which are engaged in this his Gracious undertaking to take them to himselfe therein He doth it in Righteousnesse and in Judgement in Loving-kindnesse and in Mercies and in Faithfulnesse so that if there be not something in the Context or words adjoyning that shall with an high hand turne us aside from the first immediate open and full sence of these
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
of preserving them from all such unworthinesse as should render them utterly uncapable thereof And this is plainly here asserted in the Assurance given of the perpetuall residence of the Spirit in them with such continuall supplies of Grace from him as shall certainly preserve them from any such state or condition as is imagined Of being necessitated to Believe I have spoken formerly The expression is neither used by us nor proper to the thing it selfe about which it is used nor knowne in the Scripture as to this purpose and therefore we justly reject it as to its signifying any thing of the way and manner whereby we are preserved by the power of God through faith unto Salvation If it denotes only the certainly and infallibility of the event as the phrase or locution is improper so to deny that there is a Promise of our being preserved by the Spirit of God in believing is not to Answer our Argument but to beg the thing in Question yea to deny the positive assertion of the Lord Christ But if there be not such a Promise in the words what then is in them what doe they containe Saith he 2. They are only a Declaration and Assertion made by Christ of the Excellency and desireablenesse of that life which he comes to give unto the World above the life of nature which is common unto all This by comparing the words with those in the former verse is evident whosoever Drinketh of this water shall thirst againe but whosoever Drinketh of the water that I shall give him c. that is the best meanes that can be had and enjoyed to render this present life free from inconveniencies will not effect it but whosoever shall Drinke Injoy Receive and Believe the Doctrine which I shall administer unto him shall hereby be made partaker of such a life which shall within a short time if men be carefull in the interim to preserve it by reason of the nature and perfect condition and constitution of it be exempt from all sorrow trouble and inconvenience whatsoever as being eternall Ans. 1. That these words are only an Assertion of the excellency and desireablenesse of that eternall life which Christ would give above the naturall that the Woman sued to sustaine and that this appears from the Context is said indeed but no more It is true our Saviour doth divert the thoughts of the Woman from the naturall life and care for provision about it with an insinuation of a better life to be attained but is this all he doth or is this the intendment of the words under consideration Doth not the maine of the opposition or difference which at present he speakes unto lye in the supplies that are given for the two kinds of Life whereof he speakes The Water he tells her which she drew from that Well by which he fate for the supply of her naturall life was such that after her drinking of it she should quickly returne to the same Condition of thirst as formerly before she drank of it But that which he gave was such as that who ever drank of it should thirst no more but be certainely preserved in and unto the full fruition of that Life whereof it is the meanes and supply The opposition is not between the lives continued but the meane of consolation and its efficacy 2. It is not the Condition of the Life naturall which is subject to dissolution not capable of perfection that is the Reason why they thirst again againe that have Water naturall for the refreshment thereof But 't is the nature of the meanes it selfe which is supplyed that is not fitted nor suited to permanency abiding usefullnesse as the Water which Christ Promises is that he insists on There is not any thing leades us to suppose that it is the Imperfection of Life and not the Condition of the meanes of naturall life that is primarily intended in the instituted Comparison though the frailty and nothingnesse of that life also be afterwards intimated in the substitution of Eternall life unto the thoughts of the poore woman in the Roome thereof 3. I say that it is not the Doctrine of Christ but his Spirit principally that he is here said to give as Water and that this is not promised to make men partakers of Eternall Life if in the interim they be carefull to preserve it but to preserve them to it and to give them that Care which as a Grace is needfull thereunto The plaine intendment of the Promise is that by the water they drinke they shall be kept and preserved in the Life whereof they are made partakers unto the fulnesse and perfection of it which preservation by the parenthesis if any be carefull in the interim to preserve it is directly taken away from the Spirit that Christ promiseth and assigned to mens owne care even in contradistinction to all the benefits which they receive by him being so bestowed on them The difference then here between Jesus Christ and Mr Goodwin is this Christ saith the Water that he shall give will be a well springing up to Everlasting Life Mr Goodwin That it is the Care of men to preserve themselves that produces that Effect 4. The present exemption which we have by the Waters of Christs giving is not from sorrow and trouble but from thirst that is from what is opposed unto and is destructive of that Life which he also gives as naturall thirst is unto naturall life But of this thirst and our exemption from it I have spoken before It is not then the nature and condition of the Life promised that he points unto no farther then as it is coincident with the meanes of it here spoken of Indeed this meanes of life is our life as to the inchoation of it here below and its daily growing up unto perfection But he adds Sect. 11. 1. That he doth not oppose that Life which accrues unto mē by drinking that Water which he gives thē §. 33. unto the naturall life which they live by other means in respect of the present Condition or Constitution of it or as it is enjoyed by men in this present world is evident from hence because he asserts it free from thirst shall never thirst Now we know that the Saints themselves notwithstanding that life of Grace which is in them by drinking that Water that Christ hath given them are yet subject to both kinds of Thirst as well that which is corporeall or naturall as that which is Spirituall yea the Spirituall Thirst unto which they are now subject though it argues a deficiency of what they would farther have or desire to be and in that respect is troublesome yet is it Argumentative of the goodnesse of their Condition Mat. 5. 6. Ans 1. The summe of this Answer is that the Life here spoken of and promised is not that Spirituall life whereof we are here made partakers but eternall life which is for to come which when
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
new Obedience and there will be the work of that Faith in purifying the Heart and mortifying of the sinnes supposed Farther the way here prescribed and limited to the Lord Jesus how he shall intercede for his and for what viz. not for actuall Perseverance and continuance in the Faith to be wrought in them by the exceeding greatnesse of the power of God but for meanes to inable them to preserve themselves we are perswaded he walkes not in And that much upon this account that the way whereby God begins and carries on Believers in the way of Faith and Obedience is not by such a supply of meanes as leaves them to themselves to work and effect the things for which they are so supplied but he himselfe workes in them to will and to doe of his own good pleasure fulfilling in them all the good pleasure of his Goodnesse and the worke of Faith with power giving them all their sufficiency and preserving them by his power through Faith unto salvation To make Faith and Perseverance therein to follow such a supply of meanes as leaves the production of them to the power of the wills of men so that after God hath done all that on his part is to be done or performed that is quickned them being dead giving them new Hearts Spirtis shone into their mindes to give them the knowledge of his Glory in the Face of his Sonne c. it is yet uncertaine whether â—ver Faith shall be wrought in their Soules or no or rather whether men so supplied with means will Believe and Persevere or no is an Assertion that will never be proved to Eternity nor whilest Truth is Truth it is capable of proofe The granting of such meanes and such a presence of his Spirit that men may be inabled to worke for themselves is an expression exceedingly unsuited to all the Promises of the new Covenant what ever either of the Spirit of Grace or the meanes of it is given out to Believers Christ intercedes that his Father would keepe them not that they should keepe themselves he was too well acquainted with our frame and our temptations to desire we might be our own keepers God forbid we should be left to our owne preservation to the hand of our owne counsell and power though compassed with all the supposed sufficient meanes that may be not eventually effectually God creates a defence upon our Glory and doth not leave it to our owne safegarding Our salvation is not in our own custody That the Father doth not keepe us or preserve us that the Sonne doth not Intercede that we may be so preserved that the Spirit doth not make us meete for and keepe us unto the Inheritance of the Saints in Light but that in the use of meanes we are as Adam was our own keepers are some of the Principles of that new way of administring consolation to Believers which Mr Goodwin hath found out This then is the utmost which Mr Goodwin will allow to be for disputation sake not that he really believes it granted that Christ intercedes for his Saints as to their continuance and preservation in that condition viz. That God would give them such meanes as they may use or not use at their liberty which may be effectuall or not effectuall as their own wils shall choose to make use of them which he also takes for granted to be common to all the World and not to be peculiar unto Believers But it is farther argued If Christ should simply and absolutely Intercede that no sinne or wickednesse whatsoever may destroy the Faith of any true Believer and consequently deprive him of Salvation should he not hereby become that which the Apostle rejects with indignation as altogether unworthy of him I meane a Minister of sinne Is therefore Christ the Minister of sinne God forbid or whereby or wherein can it lightly be imagined that Christ should become a minister of sinne rather then by interceding with his Father that such and such men how vile and abominable soever they shall become may yet be precious in his sight and receive a Crowne of Righteousnesse from his hand Or doth not such an Intercession as some men put upon him as they who make him to Intercede simply and absolutely for the Perseverance of Believers in their Faith amount to an Intercession of every whit as vile and unworthy Import as this Ans That this is the tenor of Christs Intercession with his Father for men let them become as vile as they will how vile and abominable soever yet that they may be still precious in his sight and that he would give them a Crowne of Righteousnesse M. Goodwin knoweth full well not to be the Doctrine of them he opposeth If he shall otherwise affirme it will be incumbent on him to produce some one Author that hath wrote about this Doctrine in what language soever and so stated it If he be ignorant that this is not their Doctrine he ought not to have ingaged into an opposition thereof if he argue that it is otherwise this procedure is unworthy of him That Christ Intercedes for his Saints that they may be kept from all such sinnes as would separate them from the Love and Favour of his Father for which there is no Remedy provided in the Covenant of Grace and that their Faith may not faile or perish under such sinnes as they may through Temptation fall into is the Doctrine which he opposeth or at least ought to oppose to make good his undertaking Now if this be so then saith he is Christ the minister of sinne why so He sees and foretells that Peter should deny him thrice yet he prayes that Peters Faith may not faile under that sinne and wickednesse is he therefore a minister of sinne because he Intercedes that his Saints may not be given up to the power of sinne nor every time they are assaulted lye conquered by sinne is he therefore a minister of sinne or rather a deliverer from sinne That very thing which M. Goodwin affirmes would make him a minister of sinne he affirmes himselfe to do in the case of Peter how he will free himselfe from this charge and imputation ipse viderit 2. What it is to Intercede simply and absolutely for Believers that they may continue believing we are not so cleare in Christ Intercedes that they may be preserved by the power of his Father in and through the use of those meanes which he graciously affords them and the Powerfull presence of the Spirit of God with them therein and that not on any such absurd and foolish conditions that they may be so preserved by his Father provided they preserve themselves and continue Believers on condition they continue to believe and if this be of a vile and unworthy import the Gospell is so too and one of the most eminent Graces that is inwrapped in the New Covenant is so too What there is farther in M. Goodwin Sect. 34. Pag. 249
them that are concerned therein And this I shall do in the Order that I have named giving the Preeminence unto their Obedience which more immediately respecting the Glory of God the honour of the Gospell is to be preferred before their Consolation yea though God should never afford his Saints any drop of that Consolation which we affirme to streame from the Truth discussed yet it is Honour unspeakable for them that he is pleased to admit them and inable them to do him Service in this life and it will be their infinite Consolation that they have done so to Eternity For the making our way cleare to the demonstration of that influence which the Doctrine of the Perseverance of the Saints hath into their Obedâ—ence and close-walking with God and so to manifest what weight is to be lay'd upon it on that Consideration I shall give some previous Observations which may direct and give us light in our passage both concerning Gospell Truths Gospell Obedience and Gospell Motives thereunto I hope it will not be thought amisse if I looke a little backwards to fortify and cleare this part of our progresse there being no concernement of our Doctrine that is more clamoured by the Adversaries of it nor can any respect of it or any Truth of God more causelessly meet with such entertainement as I hope will abundantly in the progresse of our businesse be evinced to the consciences of all who know indeed what it is to walke before God in a course of Gospell Obedience and who have their communion with the Father and his Sonne Jesus Christ. For the first 1. Every Truth revealed from God is to be received not only with Faith and Love but with equall Reverence to any that is revealed though we are not able to discerne such an immediate tendency unto usefullnesse in our Communion with him as in some others we may The formall Reason whereunto our Faith Love and Reverence unto the Word of God is resolved is that it is His Now this is common to the whole for he is the Author of every part and portion a like And though perhaps we may want some part of it at a lesse fatall price then some other yet to reject any one title or jot of it as that which is revealed of God is a sufficient demonstration that no one jot or title of it is received as it ought upon whatever this Title Inscription is Verbum Jehovae there must we stoope and bow downe our soules before it and captivate our Understandings to the obedience of Faith Whatsoever then may hereafter be spoken concerning the usefulnesse of the Truth under Consideration and that comparative regard which in respect of others ought on that account to be had thereunto doth not in the least exalt it as it is in it selfe in respect of Faith and Reverence due thereunto above any other Truth whatsoever that is in Scripture revealed 2. That next to the Revelation of God his Will and his Grace the grand immediate tendency of the whole Scripture is to worke them to whom the Revelation is made into a conformity to himselfe and to mould them into his owne Image All Scripture the Apostle tells us 2 Tim 3.16 is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all Good workes Hereunto all Scripture tends and is usefull profitable for this end And the Gospell is called the Truth that is according to Godlinesse Titus 1. 1. As the end of the Law is Charity out of a pure heart and a Faith unfained 1 Tim. 1. 5. That which in respect of the prime Author of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God 1 Thess. 2 13. and in respect of the principall matter of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Crosse 1 Cor. 1.18 in respect of its end and tendency towards us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Truth that is according to Godlinesse The Word is that revealed Will of God which is our Sanctification 1 Thess. 4. 3. and the Instrument whereby he workes our Holinesse according to that prayer of our Saviour Sanctifie them by thy Word thy Word is Truth John 17. 19. And that which when we are cast into the mould of our Obedience is in some measure wrought Rom. 6. 17 the substance also or matter being written in our hearts is the Grace and Holinesse promised unto us in the Covenant Jere. 31.33 And that this is the Improvement which ought to be made by Believers of every Gospell Truth or rather that it hath an Efficacy to this purpose the Apostle tells us 2 Cor. 3. 18. We all with open face beholding as in a glasse the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord By apprehensions of the glorious Truths discovered in the glasse or mirror of the Gospell we are changed and moulded into the frame and Image therein discovered by the power of the Spirit effectually accompanying the Word in the dispensation thereof And unlesse this be done whatsoever we may pretend we have not received any Truth of the Gospell as it is in Jesus in the power of it Eph. 4. 20 21 22 23 24. Ye have not saith the Apostle so learned Christ If so be that ye have heard him and have been taught by him as the Truth is in Jesus That ye put of as concerning the former conversation the old man which is corrupt according to the deceitfull lusts And be renewed in the spirit of your mind and that ye put on the new man which after God is created in Righteousnesse and true Holinesse Whatsoever men may professe if we have learned the Truth as it is in Jesus it will have these Effects in us even universall relinquishment as to sinceritie of all ungodlinesse and a through change both as to principles and practices unto Holinesse and to Righteousnesse which the Gospell teaches us which if we have not learned we have not yet learn't it as it is in Jesus Tit. 2. 11 12. The Grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live Soberly Righteously and Godlily in this present evill world 3. Some Truths have a more immediate direct and effectuall tendency to the promotion of Godlinesse and Gospell Obedience then others This the Apostle emphatically ascribes as a priviledge to that Doctrine that reveales the Love of Christ unto us 2 Cor. 5. 14. the Love of Christ constraines us other things effectually perswade but the Love of Christ constraines us to live to him it hath an importunity with it not to be denied an efficacy not to be put off or avoided and what is in the things themselves as in the love of Christ that is in its manner in the
one houre and the next cast them into Hell one day rejoycing over them with joy another rejoycing to destroy them as it is dishonorable to God and derogatory to all his Divine Excellencies and Perfections so in particular it clotheth his Love with the most uncomly and undesirable Garment that ever was put upon the Affections of the meanest worme of the earth What can ye say more contemptible of a man more to his dishonour among all wise and knowing men or that shall render his Respects and Affections more undesirable then to say He is free of his Love indeed but he abides not in it What a world of Examples have we of those who have been in his bosome and have againe been cast out Though among men something may be pretended in excuse of this with respect unto their ignorance the shortnesse of their foresight disability to discern between things appearances yet in respect of God before whom all things are open naked in whose eye all incidences Events lye as clearely stated as things that are already passed and gone what can be said of such a vaine supposall for the vindication of his Glory It is said that men change from what they were when God loved them and therefore his love changeth also But who first made them fit to be Beloved Did not the Lord Do they make themselves differ from others On what account did he do it was it not merely on the acount of his owne Grace Can he not as well preserve them in a state of being beloved as put them into it And if he determined that he would not preserve them in that Condition why did he set his Love upon them when himselfe knew that he would not continue it to them was it only to give his Love the dishonour of a Change I say then the Doctrine contended for gives the Love of God the Glory of its Immutability asserts it to be like himselfe Unchangeable that there is not indeed in its selfe the least shaddow of turning it may be eclipsed and obscured as to its beames and influences for a season but changed turned away it cannot be And this consideration of it renders it to the soules of the Saints inestimably precious the very thought of it considering that nothing else could possibly save or preserve them is marrow to their bones and health to their soules and makes them cry out to all that is within them to love the Lord and to live unto him 3. It gives it the Glory of its Fruitfulnesse A barren Love is upon the matter no Love Love that hath no breasts no bowels that pitties not that assists not deserves not that Heavenly name Will ye say shee is a tender loving mother who can looke on a languishing perishing Child yea see a ravenous beast whom yet she could easily drive away take it out of her armes and devoure it before her face and not put forth her strength for its assistance or deliverance Or will ye say shee is a Tygre and a monster in Nature And shall we faigne such a Love in God towards his Children which is such that all the bowells of a tender Parent to an only Child are but as a drop to the Ocean in comparison of it As that he lookes on whilest they languish and perish fall sinke and dye away into everlasting calamity yea that notwithstanding it he will suffer the Roaring Lyon to come and snatch them away out of his Armes and devoure them before his face That he will look upon them sinking into eternall separation from him and such destruction as that it had been infinitely better for them never to have been borne without putting forth his Power and the efficacy of his Grace for their preservation Ah foolish people and unwise shall we thus requite the Lord as to render him so hard a Master so cruell a Father to his tender ones the Lambs of his Sonne washed in his Bloud quickned by his Spirit owned by him smiled on embraced ten thousand times as to suffer them so to be taken out of his hands Is there nothing in his Love to cause his Bowells to move and his repentings to be kindled together towards a poore dying Child that surely departeth not without some sad lookes towards his Father Nemo repentè fit turpissimus Is this the kindnesse which he exalteth above the Love of a Woman to her sucking Child of a Mother to the fruit of her Wombe Oh that men should dare thus foolishly to charge the Almighty to ascribe such a barren fruitlesse Love to him who is Love towards his Children who are as the Apple of his eye his deare and tender ones as would be a perpetuall blot and staine to any earthly Parent to have righteously ascribed to him I say then our Doctrine gives the Love of God the Glory of its fruitfulnesse It asserts it to be such a Fountaine-love as from whence continually streames of Grace kindnesse mercy and Refreshment doe flow because he loves us with everlasting Love therefore he drawes us with Loving-kindnesse Ier. 30. 1 2 from that Love proceeds continuall supplies of the Spirit and Grace by which those of whom it is said they abide are preserved lovely and fit by him to be beloved It tells us that because God loves his people therefore are they in hiâ— hand Deut 33. 3. It declares it to be such a Love as is the Wombe of all mercy whence pardon healing recovery from wounds sicknesses and dying pangs doe continually flow A Love upon the account whereof the Persons loved may make conclusion that they shall lack nothing Psal. 23. 1. A Love whose fruitfulnesse is subservient to its own constancy preserving the Saints such as he may rest in it unchangeably Rom. 8. 29 30. A Love whereby God sings to his vineyard watches over it and waters it every moment Isa. 27. 2 3. And now what flint almost in the Rock of stone would not be softned and dissolved by this Love When we shall think that it is from the Love of God that our wasted portion hath been so often renewed that our dying Graces have been so often quickned our dreadfull back-slidings so often healed our breaches and decayes so often repaired and the pardon of our innumerable transgressions so often sealed unlesse we suck the breasts of Tygers and have nothing in us but the nature of Wolves and uncleane Beasts can we hold out against the sweet gracious powerfull effectuall inâ—luences that it will have upon our soules Thus I say doth the Doctrine which we have in hand set out the Love of God unto us in his eminent endearing properties wherein he being embraced through Christ a Foundation is laid and eminent promotion given unto the Holinesse and Obedience which he requireth of us 2. This Doctrine renders Jesus Christ lovely to our soules to the soules of Believers §. 17. It represents him to them as the Standard bearer to ten thousand as
bidde to feare him who can cast both body and soule into Hell-fire Now though the Logicke of this Argument doth scarce appeare to me or the strength of the inference from the text there being a great difference between fearing him who can cast both body and soule into Hell-fire and fearing of Hell-fire between fearing God for his Severity and Power in Opposition to the weakenesse and limitednesse of Persecutors even whilst we feare not their feares but sanctify the Lord of hosts in our hearts making him our dread and our feare and such a feare of punishment as is inconsistent with the Promises of God that we shall be preserved in Obedience so be free from it Yet I shall consider the following Discourse that is built thereon Supposing all that Mr Goodwin observes from this Text and that the reason of the feare here injoyned is taken from the power of God to cast into Hell yet the whole of the Argument thence amounts but thus farre because such who are threatned to be persecuted by men who can only kill their bodyes ought rather to feare God who can extend his power of punishing to the destruction of body and soule of those that offend him therefore there is such a feare ingenerated in the Saints by the Threatnings of the Word as is inconsistent with the truth of Gods stedfastnesse in his Covenant with them to keepe them up to Obedience unto the end Sect. §. 59. the 14. he farther pleades from Heb. 11. 7. 2 Kings 22. 19 20. That the eminentest and Holyest men that live may do many things from a principle of feare or of being afraid of the Judgments of God that they should come upon them and upon that account have beene put upon wayes that were acceptable to God Ans. We know that the Feare of the Lord is the beginning of Wisdome and that the Feare of the Lord and his Goodnesse is a great Mercy of the Covenant of Grace This is not the thing here pleaded for it is a thing quite of another nature even that ascribed to the strange nations that were transplanted into Samaria by the King of Syria upon the captivity and removeall of the ten tribes and frightened by Lyons that destroyed some of them who did yet continue to worship their owne Idolls under the dread of God which was upon them which is called the Feare of the Lord. To compleat this feare 't is required that a man have such an Apprehension of the comeing of Hell and Wrath upon him as that he be not relieved against it by any interposall of Promise or ought else from God that he should be preserved in the way and path whereby he shall assuredly finde deliverance from that which he feares How farre this kind of Feare the feare of Hell not as declarative of the terrour of the Lord but as probable to betide and befall the persons so fearing it and that solely considered as an evill to himselfe may be a principle of any act of acceptable Gospell Obedience is not cleared by Mr Goodwin nor easily will be so For 1. That it is not the intendment of any divine Threatnings to beget such a Feare in reference to them that believe hath beene declared 2. It is no fruit or product of the Spirit of Life and Love which as hath beene showne is the principle of all our Obedience and walking with God 3. It holds out a frame of Spirit directly contrary to what we are called ond admitted unto under the Gospell For God hath not given us the Spirit of feare but of â—â—wer of Love and of a sound minde 2. Tim. 1. 7. and Rom. 8. 15. We have not received the Spirit of bondage unto feare but the Spirit of Adoption whereby we cry Abba Father The Spirit of this Feare and Dreade and the bondage that attends it is at open variance with the Spirit of Liberty Boldnesse Power Adoption and a sound minde wherewith Belivers are indued And 4. It is that which the Lord Christ intended to remove and take away from his by his death Heb. 2. 15. He dyed that he might deliver them who for feare of death were in bondage all their dayes This feare then I say which is neither Promise of the Covenant nor fruit of the Spirit nor product of saving Faith will scarce upon strict inquiry be found to be any great furtherer of the Saints Obedience what use the Lord is pleased to make of this dread and terrour in the hearts of any of his for the hedging up their wayes from folly and staving them off from any Actuall evill when through the strength of Temptation they do begin to cast off the Law of Life and Love whereby they are governed is not in the least prejudiced by any thing asserted in the Doctrine of the Saints Perseverance Toward some who though they are perswaded of the Perseverance of the Saints Indefinitely yet have no perswasion or at least no prevailing chearing Assurance that themselves are Saints which Mr Goodwin thinkes to be the condition of far the greatest part of Believers it hath its full power extent its whole efficacy depending on the Apprehensions of the minde wherein it is Towards the residue who upon abiding grounds and sure foundations have obtained a comfortable Spirituall perswasion of their owne Interest in the Promises of God That the consideration of Hell and Judgement as the due debt of sinne and necessary vindication of the Glory of God hath also its Effects and influence as farre as God is pleased to exercise them therewith acquainting them continually with his Terrour and filling them with an abhorrency of those wayes which in and of themselves tend to so dismall an end and issue hath beendeclared Secondly §. 60. the places of Scripture mentioned by Mr Goodwin doubtlesse will not reach his intendmend Of Noah it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being warned of God of that floud that was for to come upon the World of ungodly men and the Salvation of himselfe and his Family by the Arke being filled with the Reverence of God and assured of his owne preservation he industriously sets himselfe about the use of the meanes whereby it was to be accomplished That because a man assured of an end from God himselfe in and by the use of meanes did with a Reverentiall Feare of God not of any evill threatned which he was to be preserved from set himselfe to a conscientious use of meanes whereby the promised end of God's owne institution is to be brought about Therefore the Feare of Hell such a Feare as hath been decribed is one principle of the Obedience of the Saints in their walking with God and such as they ought to cherish as being a meanes appointed of God for that end and purpose is an Argument of no great value here with us Neither surely will the Conclusion intended be more evidently educed from
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
Conscience doth however it tumultuate rebuke chide perswade trouble cry and the like whatever conviction of the guilt of sinne may shew into the judgement yet sinne hath the consent of the whole soule Every thing that hath a reall influence into operation consents thereto originally and radically how ever any principle may be dared by Conscience To take off any thing from full consent there must be something of a spirituall Repugnancy in the mind and will which when Lust is thus enthroned there is not Secondly That sinne reigneth in such persons Many have been the inquiries of Learned men about reigning of sinne As What sinnes may be said to reigne §. 8. and what not Whether sinnes of ignorance may raigne as well as sinnes against knowledge What little sinnes may be said to reigne as well as great Whether frequent relapses into any sinne prove that sinne to be reigning Whether sinne may reigne in a Regenerate person Or whether a Saint may fall into reigning sinne whereabout Divines of great note and name have differed all upon a false bottome and supposall The Scripture gives no ground for any such inquiries or disputes or Cases of Conscience as some men have raised hereupon And indeed I would this were the only instance of mens creating Cases of Conscience and answering them when indeed and in truth there are no such things so insnaring the Consciences of Men and intangling more by their Cases than they deliver by their Resolutions The truth is there is no mention of any reigning sinne or the Reigning of any sinne in the whole Book of God taking sinne for this or that particular sinne But of the Reigne of this Indwelling originall Lust or fountaine of all finne there is frequent mention Whilest that holds its power and universality in the soule and is not restrained nor straitned by the Indwelling spirit of grace with a new vitall principle of no lesse extent and of more power than it be the Actuall sinnes few or more knowne or unknowne little or great all is one sinne reignes and such a person is under the power and dominion of sinne so that in plain termes to have finne reigne is to be unconverted and to have sinne not to reigne is to be converted to have received a new principle of Life from above This is evident from the 5. and 6. Chapter of the Epist. to the Romans the seate of this Doctrine of reigning sinne The opposition insisted on by the Apostle is between the Reigne of Sinne and Grace and in pursuit thereof he manifests how true Believers are tanslated from the one to the other To have sinne reigne is to be in a state of sinne to have Grace reigne is to be in a state of Grace So Chapter 5. 21. % As sinne reigned unto death so Grace reignes through Righteousnesse unto eternall Life by Jesus Christ our Lord The sinne he speakes of is that whereof he treates in all that Chapter the sinne of Nature the Lust wherof we speake this by nature reigneth unto Death but when Grace comes by Jesus Christ the soule is delivered from the power thereof so in the whole 6. Chap. It is our change of state and Condition that the Apostle insists on in our delivery from the reigne of sinne and he tells us this is that that destroyes it our being under Grace v 14. Sinne shall not have dominion over you because you are not under the Law but under Grace Plainely then there are two Lords and Rulers and these are Originall or Indwelling sinne and Grace or the Spirit of it The first Lord the Apostle discovers with his entrance upon his Rule and Dominion Chap. 5. and this all men by nature are under The second he describes Chap. 6. which sets out the Rule reigne of Grace in Believers by Jesus Christ. And then Thirdly the place that both these Lords have in this life in a Believer Cap. 7. This then is the only reigning sin in whomsoever it is in its power compas as it is in all unregenerate men in them in them only doth sin reigne every sin they commit is with full consent as was manifested before in exact willing Obedience to the soveraigne Lord that reignes in them Fourthly §. 9. observe that the Grace new Creature Principle or Spirituall Life that is Given to bestowed on and wrought in all and only Believers be it in the lowest and most remisse degree that can be imagined is yet no lesse universally spread over the whole soule than the contrary habit and principle of Lust and sinne whereof we have spoken In the Understanding it is Light in the Lord in the Will Life in the Affections Love Delight c. those being reconciled who were alienated by wicked workes Where ever there is any thing the least of grace there something of it is in every thing of the soule that is a capable seat for good or evill habits or dispositions He that is in Christ is a new creature 2 Cor 5. 17. not renewed in one or other particular he is a new Creature Fiftly that where ever true Grace is in what degree soever §. 10. there it bears Rule though sinne be in the same subject with it As sinne reignes before grace comes so Grace reignes when it doth once come And the reason is because sinne having the first Rule and Dominion in the heart abiding there there is neither Roome nor place for Grace but what is made by conquest Now who ever enters into a possession by right of Conquest what resistance soever be made if he prevaile to a Conquest he reignes In every regenerate man though Grace be never so weake and Corruption never so strong yet properly the Soveraignty belongs to Grace Having entered upon the soule and all the powers of it by Conquest so long as it abides there it doth reigne So that to say a Regenerate man may fall into reigning sinne as it is commonly exprest though as we have manifested no sinne reignes but the sinne of Nature as no good Act reigneth but the spirit and habit of Grace and yet continue Regenerate is all one as to say he may have and not have true Grace at the same time Now from these considerations §. 11. some farther inferences may be made First That in every regenerate person there are in a spirituall sence two Principles of all his actings Two Wills There is the Will of the Flesh and there is the Will of the Spirit a Regenerate man is spiritually and in Scripture expression two men a new man and an old an inward man and a body of Death and hath two Wills having two Natures not as Naturall faculties but as Morall principles of operation and this keepes all his actions as Morall from being perfect absolute or compleate in any kind He doth good with his whole heart upon the account of sincerity but he doth not good with his whole heart upon the account
mix the promises of it with Faith or of the powers of the world to come as to receive them in power in their hearts by believing so that farther contest about these words seemes to be altogether needlesse How farre men may proceed in the wayes of God §. 36. what progresse they may make in amendment of life what gifts and common graces they may receive what light and knowledge they may be indued withall what kind of Faith Joy Repentance Sorrow Delight Love they may have in and about spirituall things what desire of mercy and heaven what usefull gifts for the Churches edification they may receive how farre they may perswade their own soules and upon what grounds that their condition Godward is good and saving and beget an opinion in others that they are true Believers and yet come short of union with Christ building their houses on the sand c. is the daily taske of the Preachers of the Gospell to manisest in their pressing that exhortation of the Apostle unto their hearers to examine and try themselves in the middest of their profession whether Christ be in them of a truth or no. I shall not now enter upon that labour the Reader knowes where to find enough in the writings of holy and learned men of this Nation to evince that men may arrive at the utmost height of what is in this place of the Apostle by the Holy Ghost ascribed to the persons of whom he speakes and yet come short of the state of true Believers M.G. indeed tells us Sect. 27. The Premises relating to the two passages yet under debate considered §. 37. I am so farre from questioning whether the Apostle speakes of true and sound Believers in them that I verily judge that he purposely sought out severall of the most emphaticall and signall characters of Believers yea such which are hardly or rather not at all to be found in the ordinary sort of true Believers but only in those that are most eminent amongst them that so he and such who though sound yet were weake in the Faith might fall away and perish but that even such also who were lifted up nearer unto Heaven than their fellowes might through carelesnesse and carnallsecurity dash themselves in pieces against the same stone make shipwracke of their soules as well as they Ans. The House built on the sand may oftentimes be built higher have more faire perapets and battlements windowes and ornaments than that which is built upon the Rock yet all guifts and priviledges equall not one Grace in respect of light knowledge guifts and many manifestations of the Spirit such who never come up to that Faith which gives reall union and communion with Jesus Christ may farre outgoe those that do 2. That there is any thing mentioned or any characters given of Believers much lesse such as are singular and not common to all M. G hath not in any measure been able to evince There is not the meanest Believer in the world but he is a Child of God heir of the Promises brother of the LordChrist hath union with him hath his living in him is Quickned Justifyed Sanctifyed hath Christ made to him Wisedome c. hath his Righteousnesse in God and his Life hid in him in Christ is passed from death to Life brings forth fruit and is deare to God as the apple of his eye accepted with him approved of him as his temple wherein he delighteth to dwell That any thing in this place mentioned and insisted on any characters we have given of the persons whom we have considered doe excell or equall or denote any thing in the same kind with these and the like excellencyes of the meanest Believers will never be proved if we may judge of future successes from the issue of all former attempts for that end and purpose And this is the issue of Mr Goodwin's third Testimony produced to confirme the Doctrine of the Saints Apostacy but hypothetically and under such a forme of expression as may not be argued from nor of Saints and true Believers at all His 4. followeth His fourth Testimony he produceth §. 38. and indeavours to mannage for the Advantage of his cause Sect. 31. in these words The next Scripture Testimony we shall produce briefely urge in the cause now under maintainance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith But if any man draw back my soule shall have no pleasure in him Our English translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any man for the just man for whereas they translate but if any man draw back the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. if or but if he i.e. the just man who should live by his Faith viz. if he continues in it shall draw back Beza himselfe likewise before thē had stayned the honour of his faithfulnesse with the same blot in his Translation But the mind of the Holy Ghost in the words is plaine and without Parable viz. that if the just man who lives i. e. who at present enjoyes the favour of God and thereby is supported in all his tryalls and should live allwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloth as the word properly signifyeth See Acts 20. 27. from his believing my soule shall have no pleasure in him i.e. according to the import of the Hebraisme my soule shall hate or abhorre him to death as it is also expounded in the words immediately following But we are not of those who draw back to perdition but c. From hence then evident it is that such a man who is a just or Righteous man and under promise of living for ever by his Faith and therefore also a true and sound Believer may draw back or be withdrawne to the contracting of the hatred of God and to destruction in the end The forlornehope of evading because the sentence is Hypotheticall or conditionall not positive hath been routed over and over yea and is abandoned by some of the great Masters themselves of that cause unto the defence whereof it pretendeth And however in this place it would be most preposterous For if it should be supposed that the just man who is in a way under a Promise of living by his Faith were in no danger or possibility of drawing backe and that to the losse of the favour of God and ruine of his soule God must be conceived to speake here at no better rate of wisdome or understanding than thus The Just shall live by his Faith but if he shall do that which is simply and utterly impossible for him to do my soule shall have no pleasure in him What savour of wisdome yea or of commonsence is there in admonishing or cautioning men against such evills which there