discovering that fallacy therein by a distinction They are not saith he all Israel that are of Israel v. 7 8. As if he had said there is a twofold Israel an Israel after the flesh onely and an Israel after the flesh and Spirit also Unto these latter were the Promises made and therefore they who looke on the former only thinke it faileth whereas indeed it holdeth its full accomplishment So he disputes againe Cap. 11. 7. I say then we may be in the darke as to many Circumstances of the fulfilling of Promises when yet they have received a most exact accomplishment 3. All the Conditionall Promises of God are exactly true and shall be most faithfully made good by accomplishment as to that wherein their being as Promises doth consist as farre as they are declarative of Gods Purpose and intendment This is that which as I said before some object Many of the Promises of God are Conditionall and their truth must needs depend upon the Accomplishment of the Condition mentioned in them if that be not fulfilled then they also must faile and be of none effect I say then that even the Conditionall Promises of God are Absolutely made good The truth of any Promise consists in this that that whereof it speakes answers the Affirmation it selfe For instance He that believeth shall be saved This Promise doth not Primarily affirme that any one shall be saved and notwithstanding it no one might so be but only this it affirmes that there is an infallible connexion betweene Faith and Salvation and therein is the Promise most true whither any one believe or no. Breifely Conditionall Promises are either simply declarative of the Will of God in fixing an exact correspondency betweene a Condition mentioned and required in them and the thing promised by them in which case they have an Unchangeable infallible verity in themselves as there is in all the Promises of the Morall Law to this day for he that keeps the Commandements shall live or they are also the discoveries of the Goodwill of God his intendments and Purposes that whereof they make mention being not the Condition whereon his Purposes are suspended but the way and meanes whereby the thing promised is to be accomplished and in the latter Acceptation alone are they in the businesse in hand our concernment 4. §. 10. That the Promises concerning Perseverance as hath been often intimated are of two sorts The first of the Continuance of the Favour of God to us which respects our Justification The other of the continuance of our Obedience unto God which respects our Sanctification Let us consider both of them and begin with the latter 1. Of them I say then they are all Absolute not one of them Conditionall so as to be suspended as to their accomplishment on any Conditions nor can be The Truth of God in them hath not its efficiency and Accomplishment by establishing the relation that is between one thing and another or the connexion that is betweene duty and reward as it is in Conditionall Promises that are purely and meerely so but inforceth the exact fulfilling of the thing promised and that with respect unto and for the preservation of the Glory of that Excellency of God He cannot lye Let it be considered what that Condition or those Conditions be or may be on which Promises of this nature should be suspended and the Truth of the former Assertions will evidently appeare That God hath Promised unto Believers that they shall for ever abide with him in the Obedience of the Covenant unto the End shall afterwards be proved by a cloud of Witnesses What now is the Condition whereon this Promise doth depend It is saies Mr Goodwin That they performe their duty that they suffer not themselves to be seduced nor willingly cast of the yoake of Christ But what doth this amount unto Is it not thus much if they abide with God for if they performe their Duty and not suffer themselves to be seduced nor willingly depart from God they abide with him God hath promised that they shall abide with him Upon Condition they abide with him he hath promised they shall egregiā verò laudem Can any thing more ridiculous be invented If men abide with God what need they any Promise that they shall so do The whole virtue of the Promise depends on that condition that condition conteineth all that is promised neither is it possible that any thing can be invented to be supplyed as the condition or conditions of these Promises but it will quickly appeare upon consideration that how ever it may be differently phrased yet indeed it is coincident with the matter of the Promise it selfe That condition or those conditions must consist in some Act Acts Way or Course of acceptable Obedience in them to whom the Promises are made This the nature of the thing it selfe requireth Now every such Act way or course is the matter of the Promise even universall Obedience Now if one man should promise another that he should at such a time and place be supplyed with an hundred pounds to pay his Debts on condition that he came and brought the Monies himselfe ought he to be esteemed to have a mind to relieve the poore man or to mock him To affirme that when God promiseth to write his Law in our Hearts to put his Feare in our inward parts to Create in us a New Heart to circumcise our Hearts that we may feare him alwaies to give us his Spirit to abide with us for ever to preserve us by his Power so that we shall never leave him nor forsake him shall live to him and sinne shall not have dominion over us c. he doth it upon condition that we write his Law in our hearts Circumcise them continue to feare Him abide with Him not forsake him c. is to make him to mock and deride at their misery whose reliefe he so seriously pretendeth What ever Promises then of this kind Promises of working Obedience in us for our abiding with him shall be produced they will be found to be Absolute independent on any condition whatever their Truth no waies to be maintained but in and by their Accomplishment 2. For those of the first sort §. 10. which I shall now handle farther to cleare the foundation of their ensuing Application I shall propose only some few things unto consideration As 1. That they are not to be taken or looked upon as to their use for Argument in the present Controversy separated and divided from those other Promises formerly insisted on which assure Believers that they shall alwaies abide with God as to their Obedience all hope that any have to prevaile against them is by dividing of them It is a very vaine supposall and foundation of sand which our Adversaries build their inferences upon which they make against the Doctrine of the Saints Perseverance viz. the Impossibility that God should continue his Love
hath abounded that they may live in all filth and folly because God hath promised never to forsake them not turne away his Love from them they doe not looke upon it as an hellish abuse of the Love of God which they labour to crucifie no lesse then any other worke of the flesh whatsoever Presuppose indeed the Saints of God to be Dogges and swine wholly sensuall and unregenerate that is no Saints and our Doctrine to be such that God will Love them and save them continuing in that state wherein they are and you make a bed for Iniquity to stretch it selfe upon But suppose that we teach that the wrath of God will certainly come upon the Children of disobedience that he that Believeth not shall be damned and that God will keepe his owne by his power through Faith unto Salvation and that in and by the use of meanes they shall certainly be preserved to the end and the mouth of iniquity will be stopped 2. They say it takes away that strong curbe and bridle §. 14. which ought to be kept in the mouth of the flesh to keepe it from running headlong into sin and folly namely the feare of Hell and punishment which alone hath an influence upon it to bring it to subjection and under Obedience But now if there be nothing in the world that is of use for the mortification and crucifying of the flesh and the lusts thereof but it receives improvement by this Doctrine this crimination must of necessity vanish into nothing 1. Then it tells that the flesh and all the deeds thereof are to be crucifyed and slaine God having ordained good workes for us to walke in That for the workes of the flesh the wrath of God comes upon the Children of disobedience if any say let us continue in sinne because we are not under the Law or the condemning power of it for sinne but under Grace it cries out God for bid Rom. 6. 15 16. And saith this is Argument enough and Proofe snfficient that sinne shall not have dominion over us because we are not under the Law but under Grace It tells you also that there is a twofold feare of Hell and punishment of sinne First of Anxietie and doubtfullnesse in respect of the end Secondly Of Care and diligence that respecteth the meanes And for the first it saith that this is the portion of very many of the Saints of God of some all their dayes though they are so yet they know not that they are so and therefore are under anxious and doubtfull feares of Hell and Punishment notwithstanding that they are in the armes of their Father from whence indeed they shall not be cast downe as a man bound with chaines on the toppe of a tower he cannot but feare and yet he cannot fall He cannot fall because he is fast bound with strong chaines He cannot but feare because he cannot actually and clearely consider often times the meanes of his preservation And for the latter a feare of the wayes and meanes leading to punishment as such that continues upon all the Saints of God in this life neither is there any thing in this Doctrine that is suited to a removall thereof And this it saies is more much more of use for the mortification of the flesh then the former 2. It sayes that the great and Principall meanes of mortification of the flesh is not feare of Hell and Punishment but the Spirit of Christ as the Apostle tells us Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh yee shall live It is the Spirit of Christ alone that is able to do this great Worke We know what bondage and Religious drudgery some have put themselves 〈◊〉 upon this account and yet could never in their lives attaine to the mortification of any one sinne It is the Spirit of Christ alone that hath soveraigne power in our soules of killing and making alive As no man quickneth his owne soule so no man upon any Consideration whatsoever or by the power of any threatnings of the Law can kill his own sinne There was never any one sinne truly mortified by the Law or the threatning of it All that the Law can do of it selfe is but to intangle sinne and thereby to irritate provoke it like a Bull in a net or a beast lead to the slaughter It is the Spirit of Christin the Gospell that cuts its throate destroyes it Now this Doctrine was never in the least charged with denying the Spirit of God to Believers which whilst it doth grant maintaine in a way of opposition to that late Opinion which advanceth it selfe against it it maintaines the mortification of the flesh and the lusts thereof upon the only true and unshaken foundations 3. It tells you that the great meanes whereby the Spirit of Christ worketh the mortification of the flesh and the Lusts thereof is the Application of the Crosse of Christ and his Death and Love therein unto the soule and saies that those vaine endeavours which some promote and encourage for the mortification of sinne consisting for the most part in slavish bodily exercises are to be bewayled with teares of bloud as abominations that seduce poore soules from the Crosse of Christ For it saies this work is truly and in an acceptable manner only performed when we are planted into the likenesse of the death of Christ having our old man crucified with him and the body of sinne destroyed Rom. 6. 5 6. and thereupon by Faith reckoning our selves dead unto sinne but alive unto God v. 11. It is done only by knowing the fellowship of the sufferings of Christ and being made conformable to his death Phil. 3. 10. by the Crosse of Christ is the world crucified unto us and we unto the world The Spirit brings home the power of the Crosse of Christ to the soule for the accomplishing of this work and without it it will not be done Moreover it saies that by the way of motive to this duty there is nothing comes with that efficacy upon the soule as the love of Christ in his death as the Apostle assures us 2 Cor. 5. 14. for the Love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe now it was never laid to the charge of this Doctrine that it took off from the vertue of the Death and Crosse of Christ but rather on the contrary though falsely that it ascribed too much thereunto so that these importune exceptions notwithstanding the Doctrine in hand doth not only maintaine its own innocency as to any tendency unto loosenesse but also manifestly declareth its own usefulnesse to all ends and purposes of Gospell Obedience whatsoever For 3. It stirres up §. 15. provokes and drawes out into action every
of the weakenes of Grace rather then of the flesh which yet it is not able to do for if there be no Promise to the contrary why may not the principle which carrieth men forth to lesser carry them also forth to greater more provoking sinnes what boundaries will you prescribe unto these sinnes of infirmitie The pretension from the strength of the flesh yea from the weakenesse of it holdeth good against the Saints establishment in Peace and Assurance upon the account of their being destitute of any Promise of preservation by God 2. If the Saints be willing saith he to strengthen the Spirit in them §. 22. and make him willing proportionably to the meanes prescribed and vouchsafed unto them by God for such a purpose this will fully ballance the weakenesse of the flesh prevent the miscarriages breaking out hereof This I say then saith the Apostle walke in the Spirit and ye shall not fulfill the lusts of the flesh and againe If you be lead by the Spirit you are not under the Law and consequently are in no danger of loosing the Favour of God or of perishing for such sinnes which under the conduct of the Spirit you are subject unto Ans. But that all now must be taken in good part and nothing called strange or uncouth since we have passed the pikes in the last Section I should somewat admire at the Doctrine of this Paragraph For 1. Here is a willing in reference to a great Spirituall duty supposed in men antecedent to any Assistance of him who worketh to will and to do of his owne good pleasure What he worketh he worketh by the Spirit But this is a willing in us distinct from and antecedent to the appearing of the Spirit for the strengthning thereof 2. That whereas we have hitherto imagined that the Spirit strengthneth the Saints and that their supportment had been from him as we partly also before declared at least we did our minde to be so perswaded it seemeth they strengthen the Spirit in them and not he them How or by what meanes or by what principles in them it is that so they do is not declared Besides what is here intended by the Spirit is not manifested If it be the Holy and Blessed Spirit of God be hath no need of our strengthning he is able of himselfe to make us meet for the Inheritance of the Saints in Light If it be the gracious principles that are bestowed upon the Saints that are intended the new Creature the inwardman called the Spirit in the Scripture in opposition to the flesh if our strengthning this Spirit be any thing but the acting of the Graces intended thereby in us I know not what you meane Especially in what is or consists their acting to make the Spirit willing proportionably to the meanes we do receive am I to seeke to say that we receave outward meanes of God for so they must be being distinguished from the Spirit and thereupon of our selves do make the Spirit willing and strengthen him to the performance of God surely holdes out a very sufficient power in Spirituall things inbred in us and abiding with us whereof there is not the least Line or appearance in the whole Booke of God nor in any Author urged by Mr Goodwin to give countenance to his perswasion neither 2. Is the summe of all this Answer any other but this If we are willing will prevent all miscarriages from the weakenesse of the flesh we may But how we become willing so to do and what Assurance we have that we shall be so willing seeing all in us by nature John 3. 6. as to any Spirituall duty is flesh is not intimated in the least This is strenuously supposed all along that to be willing unto spirituall good in a spirituall manner is wholly in our owne power and an easie thing it is no doubt The plea in hand is that such is the strength of indwelling sinne in the best of the Saints and so easily doth it beset them that if they have not some Promise of God to assure them that they shall have constant supply of Grace from him and by his power be preserved it is impossible but that they must be filled with perplexing feares that they shall not hold out in giving him willing Obedience to the end Their Will being in an especiall manner entangled with the power of sinne It is answered If men be but willing c. they need not feare this or any such issue i. e. If they do the thing which they feare and have reasons inviucible to feare that they shall not they need not feare but that they shall do it which is nothing but a most absurd begging of the thing in Question Nether is there any thiug in the Scripture that will give a passe to this Begger or shelter him from due correction The Apostle indeed saith that If we walke in the Spirit we shall not fulfil the lusts of the flesh And good Reason there is for it for as he told us these are contrary to one an â—ther and opposite to one another bring forth such divers contrary fruits in them in whom they are that if we walk in the one we shall not fullfill the lusts of the other But what assurance have we that we shall walke in the Spirit if it be not hence that God hath promised that his Spirit shall never depart from us And if we are lead by the Spirit we are not under the Law Which by the way letteth us see that the Spirit leadeth us that is maketh us willing and strengtheneth us not we him But on what account shall or dare any man promise to himselfe that the Spirit will continue so to do if God hath not promised that he shall so do Or if his leading of us be only on condition that we be willing to be lead how shall we be in the least assertained supposing us in any measure acquainted with the power of indwelling sinne that we shall be alway so willing let then this passe with what was said before as nothing to the thing in hand 3. It is answered then 3 ly and lastly there is no such aptnesse or pronenesse unto sinne §. 23. sinnes I meane of a disinheriting import in Saints or true Believers as is pretended But on the contrary a strong propension or inclination unto Righteousnesse raigneth in them we heard formerly from the Apostle 1 John 3. 9. That he that is borne of God cannot sinne and also from the 1 John 5. 3. From these suppositions with many other of like import it is evident that there is a pregnant strong over powring propension in all true Believers to walke Holily and to live Righteously so that to refraine sinning in the kind intended is no such great mastery no such matter of difficulty unto such men and that when they are overcome and fall into sinne it is through a meere voluntary neglect and thus
meanes that this Originall of all sinne useth for the production of it is also discovered and that is Temptation every mans owne lust tempts him The progresse also it makes in carrying on of sin whereunto it tempts is farther described in the severall parts degrees of it 1. It drawes away and intices the persons towards whom it exerts this efficacy are drawne away or inticed 2. It conceives Lust conceives the subject being prepared answering its drawing away and inticing without more adoe it conceives sinne and then it brings it forth into Action that is either into open perpetration or deliberate determination of its accomplishment and then it finisheth sinne or comes up to the whole worke that sinne tends to Whereuuto is subjoyned the dismall end and issue of this progresse of sinne which is Death Eternall Death is in the wombe of finished sinne and will be brought forth by it This being the progresse of sin from the first Rise which is Lust to the last end which is Death the way and path that the best and most refined Unregenerate men in the world do never throughly forsake though they may sometimes step out of it or be stopt in it a way wherein who ever walkes to the end may be sure to find the end I shall consider the severall particulars laid downe and shew in them all at least the most materiall the difference that is betweene Believers Vnbelievers whilest they do walke or may walke in this path and then manifest where and when all Saints breake out of it forever so that they come not to the close thereof and therein shall give a full Answer unto the whole strength and designe of the Argument in hand which consisteth as was said in a comparison instituted between the sins and demerits of Believers and Unbelievers 1. The Fountaine §. 4. principle cause of all sin whatever in all persons whatever is Lust every ones owne Lust is the cause of his owne sin This is the mother wombe fomes of sin which Paul sayes he had not been acquainted withall but by the Law Rom. 7. 7. Nay I had not knowne sin but by the Law for I had not knowne Lust except the Law had said thou shalt not Covet That which in the entrance he calls sin indefinitely in the close he particularly termes Lust as being the hidden secret cause of all sinne and which once discovered swallowes up the thoughts of all other sin it being altogether in vaine to deale with them or to set a mans selfe in opposition to them whilst this sinfull wombe of them is alive and prevalent this is that which we call Originall sinne as to that part of it which consists in the universall alienation of our hearts from God and unconquerable habituall naturall inclination of them to every thing that is evill for this sinne workes in us all manner of concupiscence Rom. 7. 8. This I say is the wombe cause and principle of sinne both in Believers and Vnbelievers The Roote on which the bitter fruit of it doth grow where ever it is no man ever sinnes but 't is from his owne lust And in this there is an agreement between the sinnes of Believers and others they are all from the same Fountaine yet not such an agreement but that there is a difference herein also for the clearing whereof observe First that by nature this Lust §. 5. which is the principle of sinne is seated in all the facultyes of the Soule receiving divers Appellations according to the variety of the subjects wherein it is and is sometimes exprest in tearmes of Privation Want and Deficiency sometimes by Positive inclination to evill In the Understanding t is Blindnesse Darkenesse Giddinesse Folly Madnesse In the Will Obstinacy and Rebellion In the Heart and Affections Pride Stubbornenesse Hardnesse Sensuality In all Negatively and Privatively Death Positively Lust Corruption Flesh Concupiscence Sinne the Old man and the like There is nothing in the soule of a man that hath the least influence into any Action as Morall but it is wholly possessed with this depraved vicious habit and exerts it selfe alwayes and only in a suitablenesse thereunto Secondly thar this Lust hath so taken possession of men by Nature that in reference to any Spirituall Act or duty they are nothing else but Lust and Flesh §. 6. that which is borne of the flesh is flesh John 3. 6. It is all so it is all Spirituall Flesh That is it is wholly and habitually corrupt as to the doing any thing that is good If any thing in a man might seeme to be exempted it should be his minde the seat of all those things which are commonly called the Relickes of the Image of God but that also is flesh as the Apostle at large Asserts it Rom. 8. and enmity to God Neither is it of any weight which is Objected That there is in Unregerate men the knowledge of the Truth which they retaine in ungodlinesse Rom. 1. 18. Conscience accusing and excusing Rom 2. 14. The knowledge of sinne which is by the Law with sundry other endowments which they say doubtlesse are not flesh I Answer they are all flesh in the sence that the Scripture useth that word The Holy Ghost speakes of nothing in man in reference unto any duty of Obedience unto God but it is either Flesh or Spirit these two comprehend every man in the world every man is either in the flesh or in the Spirit Rom. 8. The utmost improvement of all naturall facultyes whatever the most compleat subjection whereunto they are brought by convictions yet leaves the same impotency in them to Spirituall good as they were borne withall the same habituall inclination to sinne however entangled and hampered from going out to the Actuall perpetrating of it neither are they themselves any thing the better nor hath God any thing of that Glory by them which ariseth from the willing Obedience of his Creatures Thirdly §. 7. it being the state of every mans proper Lust which is the Fountain of all sinne two things will follow First That in whomsoever it is in its compasse and power as above described as ' t is in every unregenerate Man how ever convinc'd of sinne he sinnes with his full and whole consent all that is within him consents to every sinne he commits Unregenerate men sinne with their whole hearts and soules In every act their carnall minds are not will not be subject to the Law of God their wills and all their Affections delight in sinne and this because there is no principle in them that should make any opposition to sinne I meane such a spirituall opposition as would really take off from their full consent It is true Conscience repines witnesses against sinne reprooves rebukes excuses or causes but Conscience is no reall principle of operation but either a Judge of what is done or to be done or a morall inducer to doing or not doing and whatever
not the least service for God but labouring to stirre up strife in his Family to set his poore children and their heavenly Father at variance filling them with hard thoughts of him As one that takes little or no care for them And discouraging them in that obedience which he requireth at their hands continually belying their Father to them and that in reference to the most desireable Excellencies of his Faithfulnesse Truth Mercy and Grace never speaking one good or comfortable word to them all their daies nor once urging them to doe their duty But with-holding a rodde yea Scorpions over their backs And casting the eternall flames of Hell into their faces this is that sanguine indeed truly spiritually bloudy Complexion of this new Nurse which is offered to be received in the roome of that sad Melancholy piece of the Perseverance of the Saints Thus then he proceeds The Consolation of true Believers depends upon their obedience their obedience is farthered by this Doctrine and therefore their Consolation also Ans. What are the springs of true spirituall heavenly Consolation the consolation which God is willing Believers should receive whence it flowes the meanes of its continuance and increase how remote it is from a sole dependency on our own Obedience hath been in part before declared But yet if the next Assertion can be made good viz. That the Doctrine of the Saints Apostasy hath a tendency instituted of God to the promotion of their Obedience and Holinesse I shall not contend about the other concerning the issuing of their consolation from thence All that really is offered in the behalfe of Apostasy as to its serviceablenesse in this kind is that it is suited to ingenerate in Believers a feare of Hell which will put them upon all wayes of mortifying the flesh and the fruits of it which otherwise would bring them thereunto And is this indeed the great mistery of the Gospell Is this Christs way of dealing with his Saints Or is it not a falling from Grace to returne againe unto the Law Those of whom alone we speak who are concerned in this busines are all of them taken into the Glorious liberty of the Sonnes of God are every one of them partakers of that Spirit with whom is liberty are all indued with a living principle of Grace Faith and Love and are constrained by the Love of Christ to live to him are all under Grace and not under the Law have their sinnes in some measure begun to be mortifyed and the flesh with the lusts thereof the old man with all his wayes and wiles crucifyed by the Death and Crosse of Christ brought with their power and efficacy by the Spirit into their hearts are all delivered from that bondage wherein they were for feare of Death and Hell all their dayes by having Christ made Redemption unto them I say that these persons should be most effectually stirred up to Obedience by the dread and terrour of that Iron rod of vengeance and Hell and that they should be so by Gods appointment is such a new such another Gospell as if preached by an Angell from Heaven we should not receive That indeed no motive can be taken from hence or from any thing in the Doctrine by Mr Goodwin contended for suited to the principle of Gospell Obedience in the Saints that no sin or lust whatsoever was ever mortifyed by it that it is a clog hinderance burthen to all Saints as far as they have to do with it in the wayes of God hath bin before demonstrated And therefore leaving it withall the Consolation that it affords unto those who of God are given up thereunto we proceed to the Consideration of another Argument his eighth in this case which is thus proposed Sect. 37. That Doctrine which evacuates and turnes into weakenesse and folly §. 5. all the gracious councells of the Holy Ghost which consist partly in the diligent information which he gives unto the Saints from place to place concerning the hostile cruell and bloudy mind and intention of Sathan against them partly in detecting and making knowne all his subtile stratagems his plots methods and dangerous Machinations against them partly also in furnishing them wiih speciall weapons of all sorts whereby they may be able to grapple with him and to tryumph over him partly againe in those frequent admonitions and Exhortations to quit themselves like men in resisting him which are found in the Scripture And lastly in professing his feare least Sathan should circumvent and deceive them that Doctrine I say which reflects disparagement and vanity upon all these most serious and gracious applycations of the Holy Ghost must needs be a Doctrine of vanity and errour And consequently that which opposeth it by a like necessity a truth But such is the common Doctrine of absolute and infallible Perseverance Ergo. Ans. Not to ingage into any needlesse contest about wayes of Arguing §. 6. when the designe and strength of the Argument is evident I shall only remarke two things upon this First the Holy Ghost professing his feare least Sathan should beguile Believers is a mistake It was Paul that was so afraid not the Holy Ghost though he wrote that feare by the appointment and inspiration of the Holy Ghost The Apostle was jealous least the Saints should by the craft of Sathan be seduced into errours and miscarriages which yet argues not their finall defection this indeed he records of himselfe but of the feares of the Holy Ghost arising from his uncertainty of those issue of the things and want of power to prevent the coming on of the things feared I suppose there is no mention And Secondly that the consequent of the supposition in the inference made upon it is not so cleare to me as to Mr Goodwin viz. Suppose any Doctrine to be false whatsoever Doctrine is set up in opposition to it is true I have knowne and so hath Mr Goodwin also when the truth hath layen between opposite Doctrines assaulted by both entertained by neither with these Observations I passe the Major of this Sillogisme the Minor he thus confirmes If the Saints be in no possibility of being finally overcome by Satan or of Miscarrying in the great and most important businesse of their Salvation by his snares and subtilties §. 7. all that operousnesse and diligence of the Holy Ghost in those late mentioned Addressements of his unto them in order to their finall conquest over Satan will be found of very light consequence of little concernement to them yea if the said Addressements of the Holy Ghost be compared with the State and Condition of the Saints as the said Doctrine of Perseverance representeth and affirmeth it to be the utter uselesnesse and impertinency of them will much more evidently appeare Ans. What possibility or not possibility the Saints are in of finall Apostasy from God what assurance themselves have may have or have not concerning their Perseverance with what is the
8. 110. 3. 7. 45. 13 14 some wherof we shall mention afterwards concerning his Seed Isa. 49. 5 6 8. 52. 13 14. 53. 11. 59. 20. and Ofspring or those that he committed to his charge to be Redeemed from their sinnes it is incumbent on him in regard of his Righteousnesse to make out all those things in due time unto them And therefore that he might magnify that Righteousnesse Truth of his Joh. 12. 51 52. he hath cast the whole procedure of his Grace into such a way and all the Acts of it into such a dependance upon one another as that the one of them should have infallible influence into the other and the effects of every one of them be rendred indubitably certaine Thus upon the Account of the Death of Christ antecedently to all considerations of Faith Isa 53. 6 or Beliefe in them for whom he Dyed thus much is done Gal. 4. 4 5. for the extinguishing the quarrell about sinne Heb. 10. 5 6 7 8. The vindictive Justice Law and Truth of God are disingaged from pursuing the Sentence of Death and Everlasting Separation from God Rom. 8. 33 34. against them as sinners Neither have they at all any thing to lay to their charge for which they should be cast out of the presence of God Isa. 53. 11 12. Yea the Lord is moreover in his owne Faithfulnesse Righteousnesse Rom. 4. 25. with respect to the Covenant of the Mediator ingaged to doe that which is needfull Phil. 1. 29. to the bringing of them to himselfe After some previous Observations Eph. 1. 3. I shall confirme what hath been spoken by sundry Arguments I say then First that it is a most vaine supposall which some make What if any one of them for whom Christ Dyed should dye in an Unregenerate Condition Would not the Justice and condemning Power of the Law of God notwithstanding the Death of Christ lay hold upon them It is I say a supposall of that which in sensu composito is impossible so in that sence◠however upon other respects it may not to be argued from Joh. 3. 16 17. 7. 33. Christ Dyed that those for whom he Dyed might Live that they might be quickned and borne againe And so they shall 2 Cor. 5. 14 15. in their due season every one undoubtedly be and not any of them dye in their sinnes Secondly that our Affirmation is not in the least lyable to that Exception which usually men insist upon in opposition unto it viz. That if Christ hath so satsfyed Justice and fulfilled the Law in reference to all them for whom he dyed that the sentence of Condemnation should not be issued out against them but they must infallibly be Saved then there is no necessity either that they doe at all Believe or if they do that they live in Holinesse and the avoidance of Sinne Isa. 53. 5 6 11 12. all that being accomplished which by these mediums is sought for Dan. 9. 24. I say our position in it selfe is no way lyable to this Exception For First Rom. 8. 32 33 though the Justice Law Gal. 3. 13. and Truth of God be satisfyed and fulfilled as to their sinnes Heb. 2. 14 15. that he hath not as on that account any thing to lay to their charge Rom 1. 16 17 3. 23 24 25. 4. 16. 9. 31 32. yet this hinders not at all but that God may assigne and ascribe such a way for their coming to him as may be suited to the exalting of his Glory the Honour of Jesus Christ who hath brought all this about and the preparing of the soule of the sinner for the full enjoyment of himselfe Joh. 5. 23. this he hath done by the Law of Faith which gives him the Glory of his Grace Rom. 3. 27. and all his other Attibutes exalts Jesus Christ whom it is his will we should Honour as we Honour himselfe Eph. 1. 6. emptyes the poore sinfull Creature of it selfe Philip. 3. 8 9 10 11. that it may be made meet for the Inheritance of the Saints in Light Secondly This consideration of the Death of Christ Eph. 5. 25 26 27. of his freeing us from condemnation for any Tit. 2. 14. or all of our sinnes is not to be taken apart or separated from the other Gal. 4. 4 5 6. of his procuring the Holy Spirit and Grace for us that we should not commit sinne Joh. 17. 7. being borne of God with all the dispensations of Precepts and Promises Mat. 28. 18 19 20. Exhortations and Threatnings whereby he morally carryes on the worke of his Grace Eph. 4. 12 13 14. in the hearts of his Saints setting us free from the guilt of sinne Rom. 6. 2 3 4 5 6. c. he so farre also sets us free from the Power of sinne that we should be dead to it live no longer in it that it should not raigne in us nor prevaile to turne us utterly from God Thirdly they seeme not much to be acquainted with the nature of Faith Holinesse and Communion with God who suppose the end of them is only for the escapeing of the Wrath that is to come Eph. 4. 22. they are the things 2 Cor. 5. 15. whereby we are daily renewed Rom. 12. 1 2. and changed into the Image of the Glory of God and so not only made usefull 2 Cor. 3. 18. and serviceable to him here but also prepared for the fullnesse of his Likenesse wherewith we shall be satisfyed hereafter Wherefore observe Fourthly that though this complete Attonement be made in the Death of Christ Mat. 20. 5 6. yet it remaines free in the bosome of God when he will begin our Actuall Deliverance from under that arrest of Death that was gone out against us 2 Thess. 1. 11. and how farre in this Life he will carry it towards perfection It is I say in his bosome Joh. 3. 8. when he will bestow his Spirit on us for Regeneration Faith when he will actually absolve us from under the arrest of the Law by the Application of his Mercies in Christ unto us by the Promise of the Gospell how farre he will carry on the worke of our deliverance from sinne 2 Pet. 1. 1. in this Life Only that is done upon the account whereof it is impossible that the quarrell against sinne should be carryed on to the utmost Execution of the sentence denounced towards those sinners for whom Christ dyed which I prove by these following Arguments First §. 12. it is plainely affirmed that Christ by his Death obtained everlasting redemption Heb 9. 12. he obtained everlasting Redemption before his ascending into the most holy place Heb. 1. 3. called elsewhere the purging of our sinnes Now this Redemption as was said the Apostle informes us to consist in the forgivenesse of sinnes
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
Word of Truth whereby it is revealed 4. That there is by all that walke with God great weight to be laid on those Doctrines of Truth which directly and effectually tend to the promotion of Faith Love Feare Reverâ—nce of God with universall holinesse in their hearts and waies this being that whereunto they are called and whereby God is glorified Jesus Christ and the Gospell exalted wherein his Kingdome in them consists on which their owne peace in their owne bosomes their usefulnesse unto others in this World their being made meet for the Inheritance of the Saints of Light doth much depend If these things be of weight or moment unto them as surely they are all that is so to Believers then doubtlesse great valuation and deare esteeme will be entertained of those helps and Assistances wich they have leading and carrying them on thereunto 5. That a Judgement of what Truths and Doctrines are peculiarly conducing unto the promotion of Piety and Godlinesse is not to be made upon the Apprehensions and reasonings of men wrested with a thousand Corruptions and prejudices full of darknesse and vanity but according to what the Scripture it selfe holds forth and the nature of the things themselves that is the Evidence and Consequence that is between the Truth revealed and Obedience doth require If the Testimonies of the Sonnes of men must be admitted in this case to determine what Doctrine is according to Godlinesse the cry and noyse of them will be found so various discrepant confused and directly contradictory to it selfe that none will ever thereby be lead to establishment Then Papists will cry out for their Merits Penance Vowes Purgatory the Socinians Familists Formalists all contend upon the foundation of their own perswasions as to their tendency to Godlinesse of their Abominations That Doctrine which hath no other proofe of its Truth and worth but that men some men professe it tends to Godlinesse and Holinesse of conversation I dare say is a lye and vanity and did never promote any thing but vaine legall superstitious counterfeit Holinesse Indeed upon a supposition of its truth it is of concernement for the Advancement of any Doctrine in the esteeme and opinion of the Saints to manifest that it leads to Godlinesse but to prove it to be true because men who perhaps never knew any thing beyond Formall Legall Pharisaicall Holinesse all their daies say it tends to the promotion of Holinesse is but to obtrude our Conceptions upon others that are no way moulded into the frame of them That the imbracement of such a Truth will further us in our Obedience and walking with God therefore value and prize it is good arguing but that such a Doctrine will further us in a way of Godlinesse therefore 't is a Truth when we may be mistaken both in Godlinesse it selfe and in the motives to it and furtherances of it is but a Presumption To commend then the Truth which we have at large otherwise confirmed to the Hearts and Consciences of the Saints of God and to lay a foundation for the full removall of those vaine and weake exceptions which on this account are laid against it I shall manifest what influences it hath into their Obedience and with what eminent efficacy it prevailes upon their Soules to perfect Holinesse in the feare of God For the more cleare Declaration whereof I shall give the Reader the summe of it under the ensuing Considerations concerning Gospell Obedience and the moâ—ves that are proper thereunto 1. That which I call Gospell Obedience §. 3. wherein the Saints of God are furthered by the beliefe of the Truth we have in hand is variously expressed in the Scripture It may in Generall be described to be a voluntary orderly subjection to the whole will of God I call it Obedience in reference unto the will of God which is the Rule and Patterne of it and whereunto it is a regular subjection The Psalmist expresses it to the full both as to the Root and fruit Ps. 40. 8. I delight to doe thy will O my God yea thy Law is within my Heart the Law in the Heart gives us to doe and to delight in doing the Will of God Peter calls it being holy in all manner of conversation 1 Pet. 1. 14 15. Paul a Cleansing of our selves from all filthinesse of flesh and spirit in the feare of God 2 Cor. 7. 1. or as it is more eminently described Rom. 12. 1 2. in that Patheticall exhortation of the Apostle thereunto I beseech you Brethren by the mercies of God that you present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And be not conformed unto this world but be yee transformed by the renewing of your mind that ye may prove what is that good that acceptable and perfect will of God as he had formerly at large described it in the sixth Chapter of that Epistle throughout And I call it Gospell Obedience not that it differs in substance as to the matter of it from that required by the Law which injoynes us to love the Lord our God with all our hearts but that it moves upon principles and is carried on unto ends revealed only in the Gospell In reference to our designe there are these four things considerable in it First the Nature of it Secondly the Principle in us from whence it proceeds Thirdly the Motives that are proper to the carrying it on the cherishing and increasing of it in them in whom it is Fourthly the Persons who are to be moved and provoked to a progresse therein By a briefe consideration of these things we shall make way for what we have undertaken namely to manifest the efficacy of the Doctrine we have insisted on for the promotion of this Gospell Obedience being accused and charged with the cleare contrary tendency whereof God assisting we shall free and discharge it in the progresse of this Discouse 1. § 4. First in the Nature of it I shall consider only these two things 1. The Matter or Substance of it what it is as it were composed of and wherein it doth consist 2. The Forme or Manner of its performance whence it receives its distinct being as such 1. The Matter or Substance of it containes those things or duties to God wherein it doth consist Now it consisting as I said before in Conformity Submission to the Will that is the Commanding revealed Will of God the matter of it must lye in the performance of all these things only those things which God requireth of Believers in walking before him I say all those things that God commandeth with an equall respect to all his Precepts The Authority of God the Commander and Law Giver is the same in every command And therefore was the Curse denounced unto every one that continued not in all things written in the Law to do them and the Apostle tels us that in the transgression of any one precept there is
included the transgression of the whole Law because the Authority of the Law giver both in the one and the other is despised James 2. 10 11. Whosoever shall keepe the whole Law and yet offend in any one point he is guilty of all For he that said Do not commit Adultery said also Do not kill And 2. I say it is only to the Command for in vaine do men worship him teaching for Doctrines the Traditions of men The most stupendious indeavours of men the most laborious drudgery of their soules in Duties not commanded are so far from Obedience that they are as high Rebellions against God as they can possibly ingage themselves into I might farther distinguish the matter or substance of this Obedience into the internall elicite Act of our soules in Faith Love and the like Acts of morall and everlasting Obedience which are naturally necessarily and indispensably required in us upon the account of the first Commandement and the naturall subjection wherein we stand unto God as his Creatures improved and inlarged by the new Obligation put upon us in being his Redeemed ones wherein indeed the maine of our Obedience doth consist And the outward instituted Duties of Religion which God hath appointed for those former Acts of Obedience to be exercised in and exerted by But the former description of it with the Intimation of its universality may suffice 2. §. 5. Secondly the Formality if I may so speake of this Obedience or that which makes the performance of Duties commanded to be Obedience consists in these three things 1. The Principle that begins it and sets it on worke immediately in us and that is Faith without Faith it is impossible to please God Heb 11. 6. Could a man doe all that is commanded yet if he did it not in Faith it would be of no value hence it is called the Obedience of Faith Rom. 1. 5. not for Obedience to the Faith but the Obedience of Faith which Faith bringeth forth Therefore are Believers called Obedient Children 1 Pet. 1. 14. we are said to purifie our soules in Obedience to the Truth v. 22. Christ dwells in our hearts by Faith and without him we can do nothing John 15. 5. All that we do is no better seeing we can no way draw neare unto God with a true heart but in full Assurance of Faith Heb. 10. 22. 2. The Manner of doing it which consists in a due Spirituall regard to the Will of God in those wayes whereby he calls men out to this Obedience namely in his Precepts and Promises There is no Obedience unto God but that which moves according to his direction it must in every motion eye his Command on the one hand and his Promise whether of Assistance for it or Acceptance in it on the other Saith David I have respect unto all thy Commandements Psal. 119. and saith the Apostle having received these Promises let us cleanse our selves from all filthinesse both of flesh Spirit perfecting Holinesse in the feare of God 2 Cor. 7. 1. 3. The principall End of it which is the Glory of God as a Rewarder for he that comes unto God must believe that he is and that he is the Rewarder of them that seeke him Heb 11. 6. The end of Legall Obedience was the Glory of God as a Rewarder according to Merit in strict justice the end of Gospell Obedience is the Glory of God as a Rewarder according to bounty free Grace and mercy under which consideration neither needs the Obedience rewardable to be commensurate to the Reward nor is the Reward procured by that Obedience If it were then it were of workes and not of Grace as the Apostle tells us Rom. 4. 4. So that the end of our Obedience is to exalt God as a Rewarder yet that being as a Rewarder of Grace and bounty the use of our Obedience is not to procure that Reward for that were to worke and to have a reward reckoned to us of Debt and not of Grace but only to make the Lord gracious and to exalt him in our present subjection and in his future guift of Grace in nature of a free bounteous reward This I say is that Gospell Obedience which by the Doctrine insisted on is promoted in the soules of Believers 2. Secondly §. 6. this being so as was said the Gospell Obedience whereof we speake it is evident what Principle it proceedeth from Whereas there are two contrary Principles in every regenerate man as shall more fully afterwards be declared called in the Scripture flesh and Spirit the Old and New man indwelling sinne and Grace which have both of them their Seats and Places in all and the same Faculties of the soule it is most evident that this Obedience flowes solely and meerely from the latter Principle the Spirit new or inner man the new Creature which is wrought in Believers The strengthning and heightning of this Principle the Holy Ghost layes at the bottome of the renewall and increase of Gospell Obedience Eph 3. 16. 17. 18. 19. I pray saith the Apostle that God would grant you according to the Riches of his Glory to be strengthned with might by his Spirit in the inner man that Christ may dwell in your hearts by Faith that yee being rooted grounded in love may be able to comprehend with all Saints what is the breadth length and depth height and to know◠the Love of Christ which passeth knowledge that ye may be filled with all the fulnes of God Their strengthning with might by the Spirit in the inner man is the foundation of their acting of and increasing in Faith Love Knowledge and Assurance unto all the fulnesse of God It is the New man which after God is Created in Righteousnesse and Holinesse that carries men out unto all acceptable Obedience as c. 4. 23 24. of the same Epistle Look whatsoever influences the other Principle of the flesh hath into our Obedience so farre it is defiled for that which is from the flesh is flesh Ieh 3. 6. all the fruits of it are abominable Hence are all the pollutions that cleave to our Holy things Yea if at at any time poore and meere selfish considerations do put men upon dutyes of Obedience and abstaining from sinne as feare of vengeance and destruction and the like which is made almost the only motive to Obedience by the Doctrine of Saints Apostasie their Obedience in doing or abstaining is but as their feare of the Lord 2 Kings 17. 34. who were taught it by Lions abominable unto him This then being the nature of Gospell Obedience and this the Principle from whence it flowes it is evident 3. Thirdly what are those motives which are suited to the promotion and carrying of it on in the hearts of Believers and what Doctrines have an eminent and singular tendency thereunto §. 7. is also to be considered now these must all of them be such as
downe He hath undertaken to worke and who shall let him The Councell of his heart as to the fulfilling of it doth not depend on any thing in us what sinne thou art overtaken withall he will pardon and will effectually supply thee with his Spirit thatâ— thou shalt not fall into or continue in such sinnes as would cut off thy Communion with him And doth not this mixe the forementioned Promises with Faith and so render it effectuall to the carrying on of the worke of Love and Obedience as was mentioned And as this Doctrine is suited to the establishment of the soule in Believing and to the stirring of men up to mixe the the Promises with Faith so there is not any thing that is or canbe thought more effectuall to the weakening impairing and shattering of the Faith of the Saints then that which is contrary thereunto as shall afterwards be more fully manifested Tell a soule that God will write his Law in him and put his feare in his inward partes that he shall never depart from him what can ye pitch upon possibly to unsettle him as to a perswasion of the Accomplishment of this Promise and that it shall be so indeed as God hath spoken but only this according as thou behavest thy selfe which is left unto thee so shall this be made good or come short of accomplishment If thou continue to walke with God which that thou shalt do he doth not promise but upon Condition thou walke with him it shall be well and if thou turne aside which thou mayst do notwithstanding any thing here spoken or intimated then the word spoken shall be of none effect the Promise shall not be fulfilled towards thee I know not what the most malicious Devill in Hell if they have degrees of malice can invent more suitable to weaken the Faith of men as to the accomplishment of Gods Promise then by affirming that it doth not depend upon his Truth and Faithfulnesse but solely on their good behaviour which he doth not effectually provide that it shall be such as is required thereunto God himselfe hath long since determined this difference might he be attended unto What hath been spoken of the Promises of the first sort might also be manifested concerning those of the second And the like might also be cleared up in reference to those other weapons of Ministers warfare in casting downe the strong holds of sinne in the hearts of men to wit Exhortations and Threatnings But because Mr Goodwin hath taken great paines both in the generall to prove the unsuitablenesse of our Doctrine to the promotion of Obedience and an Holy Conversation and in particular its inconsistency with the Exhortations and Threatnings of the Word managed by the Ordinances of the Ministry What is needfull farther to be added to the purpose in hand will fall in with our vindication rescuing of the Truth from the false criminations wherewith it is assaulted and reproached as to this particular And therefore I shall immediately addresse myselfe to the Consideration of his long Indictment and charge against the Doctrine of the Perseverance of the Saints as to this very thing CAP. XI 1. The Entrance into an Answer to Mr G's Arguments against the Doctrine of the Saints Perseverance His sixt Argument about the usefulnesse of the Doctrine under consideration to the worke of the Ministry proposed 2. His prâ—ofe of the minor Proposition 3. Considered and Answered Many pretenders to promote Godlinesse by false Doctrines M. G.'s common interest in this Argument 4. His proofes of the usefulnesse of his Doctrine unto the promotion of Godlinesse 5. Considered and Answered The inconsequence of his Arguing discovered 6. The Doctrine by him opposed mistaken ignorantly or wilfully 7. Objections proposed by Mr G. to himselfe to be Answered 8. The Objection as proposed disowned Certainty of the Love of God in what sence a motive to Obedience 9. The Doctrine of Apostasy denies the unchangeablenesse of Gods Love to Believers placeth Qualifications in the Roome of persons 10. How the Doctrine of Perseverance promiseth the continuance of the Love of God to Believers 11. Certainty of Reward incouraging to regular Actions Promises made to Persons qualified not suspended upon those Qualifications Meanes appointed of God for the accomplishment of a determined end certaine 12. Meanes not alwaies conditions 13 M. G's strange inference concerning the Scripture 14. Considered The word of God by him undervalued and subjected to the judgement of vaine men as to its Truth and Authority 15. The pretended reason of the former proceeding discussed The Scripture the sole judge of what is to be ascribed to God and believed concerning him 16. The Doctrine of the Saints Perseverance falsely imposed on and vindicated 17. Mr G's next Objection made to himselfe against his Doctrine its unseasonablenesse as to the Argument in hand demonstrated 18. No Assurance of the Love of God not Peace left the Saints by the Doctrine of Apostasy The ground of Peace and Assurance by it taken away 19. Ground of Pauls Consolation 1 Cor. 9. 27. the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Another Plea against the Doctrine attempted to be proved by M. G. That attempt considered Not the weaknesse of the Flesh naturally but the strength of Lust spiritually pretended 21. The cause of Sinne in the Saints farther discussed 22. The Power ascribed by M. G. to men for the strengthning and making willing the Spirit in them considered 23. The Aptnesse of the Saints to performe what and whence The opposition they have in them thereunto 24. Gospell Obedience how easy 25. The Conclusion 26. Answer to Chap. 13. of his Book proposed THE Argument §. 1. wherein Mr Goodwin exposeth the Doctrine under contest to the triall concerning its usefulnesse as to the promotion of Godlinesse in the hearts and wayes of them by whom it is received he thus proposeth Cap. 13. Sect. 32. Pag. 333. That Doctrine which is according to Godlinesse and whose naturall and proper tendencie is to promote Godlinesse in the hearts and lives of men is Evangelicall and of unquestionable comportance with the Truth such is the Doctrine which teacheth the possibility of the Saints declining both totally and finally Ergo Of this Argument he goeth about to establish the respective propositions §. 2. so as to make them serviceable to the enforcement of the Conclusion he aimeth at for the exaltation of the Helena whereon he is enamored and for the major Proposition about which rightly understood we are remote from contesting with him or any else and will willingly and cheerefully at any time drive the cause in difference to Issue upon the singular Testimony of the Truth wrapped up in it he thus conâ—irmeth it The Reason of the major Proposition though the truth of it needeth no light but its owne to be seen by is because the Gospell it selfe is a Doctrine which is according unto Godlinesse a ministry of Godlinesse is a Doctrine
the tendernesse of the heart of Josiah under the preaching of the Law mentioned in the second place and therefore I shall not need to call it into Examination But it is added farther Sect. 14. p. 314. The present state and frame of the hearts and soules of the Saints duly considered § 61. which are made up as well of flesh and corruption as of Spirit and Grace the former having need of bridles for restraint as well as the latter of spurres for quickning evident it is that Arguments or motives drawne from feare of punishment are as necessary and proper for them in respect of the one as incitements from Love in respect of the other A whip for the Horse saies Solomon a bridle for the Asse and a rod for the Fooles backe The flesh even in the wisest of men is a foole and would be unruly without a rod ever and a non shaken over it nor should God have made such gracious bountifull and effectuall provision for the Perseverance of the Saints as now he hath done had he not ingaged as well the passion of Feare within them as of Love to be their guardian keeper 'T is true perfect love casteth out Feare but who amongst the Saints themselves can say either that his heart is cleane or his Love perfect Perfect Love casteth out flesh as well as Feare yea true Love untill flesh be cast out preserveth feare for its Assistant and fellow helper the flesh would soone make Love a wanton and intice her unto folly did not feare dissolve the inchantment and protect her Chastity Of this last Division of the 34. Section there are two parts The first Confirmative of what was spoken before concerning the usefullnesse of the Feare of Hell punishment for the furthering of the Saints Obedience The other Responsatory to what is urged to the contrary from 1 John 4. 18. Perfect Love casteth out Feare For the first it is granted that there are those two contrary principles of Flesh and Spirit Corruption and Grace in the hearts of all even even the best and most eminent Saints whilst they continue here below But that these two should be principles acting themselves in their Obedience the one moved incited and stirred up by Love the other from the Feare whereof we are speaking is a Fleshly Darke Anti-evangelicall conceit That the principle in Believers which the Scripture calls Flesh Corruption needs incitement to Obedience or is to be incited there unto as is affirmed is no lesse corrupt than what was before mentioned Looke whatsoever Influence Flesh or Corruption hath into any of our Obedience so far that Obedience is vitiated corrupted rendered uncleane and unacceptable before God The Flesh is to be crucified slaine destroyed not stirred up and provoked to Obedience being indeed Disobedience in the Abstract enmity to God You may as well perswade darkenesse to shine as the Flesh to Obâ—y It is not a foole as that Allusion bespeakes it from Prov. 26. 3. that would ever and anon be unruly were not a rod shaken over him but it is folly it selfe that is not to be cur'd but kill'd not stirred up but mortifyed How that is to be done hath been formerly at large declared It is by the Spirits bringing the Crosse and power of the death of Christ into the heart of the sinner and not by any consideration of Hell and punishment that we can take upon our selves which never did nor never will fortify any sinne to the end of the world that this worke is to be wrought Secondly that which is added of God's bountifull provision for the Perseverance of the Saints by ingaging the passion of Feare as well as Love is of no better a frame or Constitution than that which went before That our gratious Father hath made fuller larger and more certaine provision for our Perseverance than any can be afforded by the ingaging of our passions by consideration of punishment or reward I hope hath been sufficiently demonstrated And if Mr Goodwin intend no more by his Love and Feare of God than the ingaging of those naturall passions in us by the consâ—derations intimated I shall not be Rivall with him in his Perswasion The Love we intend is a Fruit of the Spirit of God in us and the Feare contended about of the Spirit of Bondage which though it be not pressed on us as our duty yet we hope that bountifull provision is made for our Perseverance as shall effectually support and preserve us to the end Blessed be his name his Saints have many better Guardians and keepers then a bondage frame of Spirit upon the account of the wrath to come from whence they are delivered by Christ They are in his own hand and in the hand of his Sonne and are kept through Faith by his power to Salvation If this be the end of Mr Goodwin's Preaching the threatnings of God at any time viz. that the naturall passion of Feare being stirred up with the apprehensions of Hell the Flesh that is in Man may be incited to obedience I hope he hath not many consenting with him in the same intendment Thirdly To an Objection framed from 1 Ioh 4. 18. That perfect Love casts out feare §. 62. First That it may be so but whose Love is perfect Secondly That Love cherisheth Feare untill the Flesh be quite cast out Thirdly That the Flesh would make Love wanton and intice it to folly did not Feare dissolve the inchantment But First Though Love be not perfect to all degrees of Perfection here yet it may have yea it hath in the Saints the perfection of Uprightnesse and Sincerity which is all that is here intended and all that is required to it for the casting out of that Tormenting Feare of which the Apostle speaks Feare saith he hath torment And if our Love cannot amount to that perfection as to cast it out it being only to be cast out thereby it is impossible we should ever be freed from Torment all our daies or be fill'd with joy Consolation in believing which would frustrate the glorious designe of God which he hath sworne himselfe willing to pursue Heb 6. 13. and the great End of the death of Christ which he hath perfectly accomplished Heb 2. 15. Secondly It is true there is a Feare that Love cherisheth the Feare that God hath promised in the Covenant of Grace to preserve in our hearts all our daies But to say it cherisheth the Feare we speake of and which the Holy Ghost in this place intendeth is expressely to make the Holy Ghost a lyar and 〈◊〉 contradict him to his face Thirdly What Love in us is that that the Flesh can or may intice to follyâ— Are the fruits of the Spirit of God Graces of his own working and creating in us of such a Temper and Constitution as that they may be inticed to uncleannesse and folly And is it possible that such a thought should enter into the heart of
made good will be of no use to M. Goodwin as to his present purpose The whole strength of this Argumentation is built on this supposall That the effectuall Grace of God in its working the will deed in Believers or the Spirits doing of it by Grace with Gods fore determination of events doth take away the Liberty of the will inducing into it a necessary manner of Operation determining it to one antecedently in order of time to its own determination of it selfe which is false nowise inferred frō the Doctrine under Consideration Yea as Gods Providentiall concurrence with men and determination of their wills to all their Actions as Actions is the Principle of all their naturall Liberty so his Gracious Concurrence with thē or operations in thē as unto Spirituall Effects working in thē to will is the Principle of all their true Spirituall Liberty when the Son makes us free then are we free indeed the Reward then is proposed to an understanding enlightned a will quickned made free by grace to stirre thē up to actions suitable to them who are in expectation of so bountifull a close of their Obedience which actions are yet wrought in them by the Spirit of God whose fruits they are and this to very good purpose in the hearts of all that know what it is to walke with God and to serve him in the midst of Temptations unlesse they are under the power of some such particular errour as turnes away their eyes from believing the Truth Secondly §. 11. The opposition here pretended between a Physicall necessitating and a Morall inducement for the producing of the same effect is in plain tearms intended between the Efficacy of Gods internall grace and the use of Externall exhortations and motives If God give an Internall Principle or Spirituall Habit fitting for inclining to spirituall actions and duties if he followes the work so begunne in us who yet of our selves can doe nothing nor are sufficient to think a good thought with continuall supplies of his Spirit and Grace working daily in us according to the exceeding greatnesse of his power the things that are well pleasing in his sight then though he worke upon us as Creatures endued with Reason Understandings Wills and Affections receiving glory from us according to the Nature he hath endued us withall all Exhortations and Incouragements to Obedience required at our hands are vaine and foolish Now because we think this to be the very Wisdome of God and the opposition made unto it to be a meere invention of Satan to magnify corrupted nature and decry all the Efficacy of the Grace of the new Covenant we must have something besides and beyond the naked Assertion of our Author to cause us once to believe it Thirdly The great Execution that is made by Morall inducements solely without any internally efficacious grace in the way of Gospell Obedience is often supposed but not once attempted to be put upon the proofe or Demonstration It shall then suffice to deny that any perswasions outward motives or inducements whatever are able of themselves to raise ingage and carry out the will unto Action so that any good spirituall Action should be brought forth on that account without the effectuall influence and Physicall operation of internall grace And M. Goodwin is left to prove it together with such other Assertions derogatory to the free Grace of God Dogmatically imposed upon his Reader in this Chapter whereof some have been already remarked and others may in due time The residue of this Section the 13 th spent to prove that Eternall Life is given as a Reward to Perseverance having already manifested the full consistency of the Proposition in a Gospell acceptation of the word Reward with whatever we teach of the Perseverance of the Saints I suppose my selfe inconcerned in And therefore passing by the triumphant conclusion of this Argument asserting an Absolute power in men to exhibite or decline from Obedience I shall goe on to that which in my apprehension is of more importance and will give occasion to a Disconrse I hope not unusefull or unprofitable to the Reader I shall therefore assigne it a peculiar place and Chapter to it selfe CAP. XV. 1. M G's fift Argument for the Apostasy of true Believers 2. The weight of this Argument taken from the sins of Believers The difference between the sins of Believers and unregenerate persons proposed to consideration 3. lames 1. 14. 15. The rise and progresse of Lust and Sinne. 4. The fountain of all sinne in all persons is Lust. Rom. 7. 7. 5. Observations clearing the difference between Begenerate and unregenerate persons in their sinning as to the common fountaine of all sinne The first 6. The second of the universality of Lust in the soule by nature 7. The Third in two inferences the first unregenerate men sinne with their whole consent 8. The Second inference concerning the raigne of sinne and raigning sinne 9. The Fourth concerning the universall possession of the Soule by renewing Grace 10. The fift that true Grace bears rule where ever it be 11. Inferences from the former considerations The first that in every regenerate person there are diverse principles of all Morall operations Rom 7. 19. 20. opened 12. The second that sinne cannot raigne in a Regenerate person 13. The third that Regenerate persons sinne not with their whole consent 14. Answer to the Argument at the entrance proposed Believers never sinne with their whole consent and willes 15. M. G's attempt to remove the Answer 16. His exceptions considered and removed Plurality of Wills in the same person in the Scripture sence of the opposition between flesh and spirit that no Regenerate person sinnes with his full consent proved 17. Of the Spirit and his Lustings in us 18. The Actings of the spirit in us free not suspended on any conditions in us 19. The same farther manifested 20. M. G's discourse of the first and second motions of the spirit considered 21. The same considerations farther carried on 22. Peter Martyrs Testimony considered 23. Rom. 7. 19. 20. considered 24. Difference between the opposition made to sin in persons Begenerate and that in persons unregenerate farther argued 25. Of the sence of Rom. 7. and in what sence Believers doe the works of the flesh 26. The close of these considerations 27. The Answer to the Argument at the entrance of the Chapter opened The Argument new formed the Major Proposition limited and granted and the Minor denied 28. The proofe of the Major considered Gal. 5. 21. Ephes. 5. 5. 6. 1 Cor 6. 9. 10. 29. Believers how concerned in comminations 30. Threatning proper to unbelievers for their sinnes 31. Farther objections proposed and removed 32. Of the progresse of Saints intempting to sinne 33. The effect of Lust in tem ptations 34. Difference between Regenerate and unregenerate persons as to the tempting of Lust 1. in respect of universality 2. of Power 35. Objections Answered 36. Whether
Conscience doth however it tumultuate rebuke chide perswade trouble cry and the like whatever conviction of the guilt of sinne may shew into the judgement yet sinne hath the consent of the whole soule Every thing that hath a reall influence into operation consents thereto originally and radically how ever any principle may be dared by Conscience To take off any thing from full consent there must be something of a spirituall Repugnancy in the mind and will which when Lust is thus enthroned there is not Secondly That sinne reigneth in such persons Many have been the inquiries of Learned men about reigning of sinne As What sinnes may be said to reigne §. 8. and what not Whether sinnes of ignorance may raigne as well as sinnes against knowledge What little sinnes may be said to reigne as well as great Whether frequent relapses into any sinne prove that sinne to be reigning Whether sinne may reigne in a Regenerate person Or whether a Saint may fall into reigning sinne whereabout Divines of great note and name have differed all upon a false bottome and supposall The Scripture gives no ground for any such inquiries or disputes or Cases of Conscience as some men have raised hereupon And indeed I would this were the only instance of mens creating Cases of Conscience and answering them when indeed and in truth there are no such things so insnaring the Consciences of Men and intangling more by their Cases than they deliver by their Resolutions The truth is there is no mention of any reigning sinne or the Reigning of any sinne in the whole Book of God taking sinne for this or that particular sinne But of the Reigne of this Indwelling originall Lust or fountaine of all finne there is frequent mention Whilest that holds its power and universality in the soule and is not restrained nor straitned by the Indwelling spirit of grace with a new vitall principle of no lesse extent and of more power than it be the Actuall sinnes few or more knowne or unknowne little or great all is one sinne reignes and such a person is under the power and dominion of sinne so that in plain termes to have finne reigne is to be unconverted and to have sinne not to reigne is to be converted to have received a new principle of Life from above This is evident from the 5. and 6. Chapter of the Epist. to the Romans the seate of this Doctrine of reigning sinne The opposition insisted on by the Apostle is between the Reigne of Sinne and Grace and in pursuit thereof he manifests how true Believers are tanslated from the one to the other To have sinne reigne is to be in a state of sinne to have Grace reigne is to be in a state of Grace So Chapter 5. 21. % As sinne reigned unto death so Grace reignes through Righteousnesse unto eternall Life by Jesus Christ our Lord The sinne he speakes of is that whereof he treates in all that Chapter the sinne of Nature the Lust wherof we speake this by nature reigneth unto Death but when Grace comes by Jesus Christ the soule is delivered from the power thereof so in the whole 6. Chap. It is our change of state and Condition that the Apostle insists on in our delivery from the reigne of sinne and he tells us this is that that destroyes it our being under Grace v 14. Sinne shall not have dominion over you because you are not under the Law but under Grace Plainely then there are two Lords and Rulers and these are Originall or Indwelling sinne and Grace or the Spirit of it The first Lord the Apostle discovers with his entrance upon his Rule and Dominion Chap. 5. and this all men by nature are under The second he describes Chap. 6. which sets out the Rule reigne of Grace in Believers by Jesus Christ. And then Thirdly the place that both these Lords have in this life in a Believer Cap. 7. This then is the only reigning sin in whomsoever it is in its power compas as it is in all unregenerate men in them in them only doth sin reigne every sin they commit is with full consent as was manifested before in exact willing Obedience to the soveraigne Lord that reignes in them Fourthly §. 9. observe that the Grace new Creature Principle or Spirituall Life that is Given to bestowed on and wrought in all and only Believers be it in the lowest and most remisse degree that can be imagined is yet no lesse universally spread over the whole soule than the contrary habit and principle of Lust and sinne whereof we have spoken In the Understanding it is Light in the Lord in the Will Life in the Affections Love Delight c. those being reconciled who were alienated by wicked workes Where ever there is any thing the least of grace there something of it is in every thing of the soule that is a capable seat for good or evill habits or dispositions He that is in Christ is a new creature 2 Cor 5. 17. not renewed in one or other particular he is a new Creature Fiftly that where ever true Grace is in what degree soever §. 10. there it bears Rule though sinne be in the same subject with it As sinne reignes before grace comes so Grace reignes when it doth once come And the reason is because sinne having the first Rule and Dominion in the heart abiding there there is neither Roome nor place for Grace but what is made by conquest Now who ever enters into a possession by right of Conquest what resistance soever be made if he prevaile to a Conquest he reignes In every regenerate man though Grace be never so weake and Corruption never so strong yet properly the Soveraignty belongs to Grace Having entered upon the soule and all the powers of it by Conquest so long as it abides there it doth reigne So that to say a Regenerate man may fall into reigning sinne as it is commonly exprest though as we have manifested no sinne reignes but the sinne of Nature as no good Act reigneth but the spirit and habit of Grace and yet continue Regenerate is all one as to say he may have and not have true Grace at the same time Now from these considerations §. 11. some farther inferences may be made First That in every regenerate person there are in a spirituall sence two Principles of all his actings Two Wills There is the Will of the Flesh and there is the Will of the Spirit a Regenerate man is spiritually and in Scripture expression two men a new man and an old an inward man and a body of Death and hath two Wills having two Natures not as Naturall faculties but as Morall principles of operation and this keepes all his actions as Morall from being perfect absolute or compleate in any kind He doth good with his whole heart upon the account of sincerity but he doth not good with his whole heart upon the account
of perfection and when he doth evill there is still a non-submitting an unconsenting principle this the Apostle complains of and declares Rom. 7. 19. 20. The good that I would I doe not but the evill which I would not that doe I now if I doe that I would not it is no more I that doe it but sinne that dwelles in mee I find then a Law that when I would doe good evill is present with mee For I delight in the Law of God after the inward man There is an I and an I at opposition a will and not willing a doing and not doing a delighting and not delighting all in the same person so that there is this difference at the entrance between what sinne soever of Regenerate persons and others though the principle of sinning be the same for the kind and nature of it in them and others all sinne every mans sinnes be who he will be believer or unbeliever being tempted by his own Lust yet that Lust possesseth the whole soule and takes in the vertuall consent of the whole man notwithstanding the controwle and checks of conscience the light of the judgement in him that is unregenerate but in every Regenerate person there is an unconsenting principle which is as truly the man himselfe that doth not concurre in sinne that doth expressely dissent from it as the other is from whence it flowes Secondly §. 12. That sinne neither can doth nor ever shall reigne in Regenerate Persons The reason of this I acquainted you with before and the Apostle thinks this a sufficient proofe of this assertion because they are under grace Rom. 7. 14. Whilest the principle of Grace abides in them which reignes where ever it be or the free acceptance of God in the Gospell is towards them it is impossible upon the account of any actuall sinne whatever whereinto they may fall that sinne should reigne in them nothing gives Sinne a Reigne and dominion but a totall defect of all true grace whatever not only as to the exerting it selfe but as to any habituall relicts of it It may be overwhelmed sometimes with Temptations and corruptions but it is Grace still as the least sparke of fire is fire though it should be covered with never so great an heape of ashes and it reignes then Thirdly That Regenerate persons sinne not with their whole and full consent §. 13. Consent may be taken two wayes First Morally for approbation of the thing done so the Apostle saies that in the inward man he did consent to the Law that it was good Rom. 7. 16. that is he did approve it as such like it delight in it as good and thus a Regenerate man never consents to sinne no nor unregenerate persons neither unlesse they are such as being past feeling are given up to work lasciviousnesse with greedinesse a Regenerate person is so farre from thus consenting to sinne that before it in it after it he utterly condemnes disallowes hates it as in himselfe and by himselfe committed Secondly Consent may be taken in a Physicall sence for the concurrence of the commanding and acting principles of the soule unto its operations and in this sence an unregenerate man sinnes with his full consent and his whole will a Regenerate man doth not cannot doe so For though there is not in that consent to sinne which his will inclined by the remaining disposition of sinne in it doth give an actuall sensible Reaction of the other principle yet there is an expresse not consenting and by the power that it hath in the soule for habits have power in and over the Subjects wherein the are it preserves it from being wholly ingaged into sinne and this is the great intendment of the Apostle Rom. 7. 19 20. 21. 22. From what hath been spoken will easily appeare what Answer may be given to the former Argument to wit That notwithstanding any sinnes that either the Scripture or the experience of men do evince that the Saints may fall into yet that they never sinne or perpetrate sinne with their full and whole consent whereby they should be lookt upon in and under their sinnes in the same state and condition with unregenerate persons in whom sinne reigneth committing the same sinne and how insufficient any thing produced by Mr Goodwin in defence of the argument layd downe at the entrance of this Chapter is to remove the Answer given unto it from Believers not sining with their whole consent may easily be demonstrated This he thus proposeth Some to mainetaine this position That all the sinnes of true Believers are sinnes of infirmity lay hold on this shield such men they say never sinne with their whole wills or with full consent therefore they never sinne but through infirmity that they never sinne with full consent they conceive they prove sufficiently from that of the Apostle for the good that I would I do not but the evil that I would not that I do Now if I do that I would not it is no more I that do it but sinne that dwelleth in me I Answer first that the Saints cannot sinne but with their whole wills or full consents is undeniably proved by this consideration viz. Because otherwise there should be not only a plurality or diversity but also a contrariety of wills in the same persō at one the same instant of time viz. when the supposed act of evill is produced now it is an impossibility of the first evidence that there should be a plurality of acts these contrary one to the other in the same subject or agent at one or the same iustant of time it is true between the first movings of the flesh in a man towards the committing of the sinne and the compleating of the sinne by an Actuall and Externall patration of it there may be successively in him not only a plurality but even a contrariety of Volitions or Motions of the will according to what the Scripture speaketh concerning the flesh lusting against the Spirit and the Spirit against the flesh But when the flesh having prevailed in the combate bringeth forth her desire into act the Spirit ceaseth from his act of Lusting otherwise it would follow that the flesh is greater aud stronger in her lusting than the Spirit of God in his and that when the flesh lusteth after the perpetration of such or such a sinne the Spirit as to the hindering of it lusteth but in vaine which is contrary to that of the Apostle greater is he that is in you speaking as t is cleare of the Spirit of God unto true Believers than he that is in the world meaning Sathan and all his Auxiliaries Sinne Flesh Corruption Ans. What we intend by the Saints not sinning with their whole wills hath been declared §. 16. that there is not a consistency in the explanation we have given Mr Goodwin asserts because it would inferre a plurality yea a contrariety of wills in the same person at the same time
That there is a plurality yea a contrariety of wills in the Scripture sence of the expression of the will of a man was before from the Scripture declared not a plurality of wills in a Physicall sence as the will is a naturall faculty of the soule but in a Morall and Analogicall sence as 't is taken for a habit or principle of good or evill The will is a naturall faculty one nature hath one will in every Regenerate man there are two natures the new or divine and the old or corrupted In the same sence there are in him two wills as was declared But saith he It is an impossibility of the first evidence that there should be a plurality of Acts in the same subject at the same time and these contrary one to another But 1. If you intend acts in a Morall Consideration unlesse you adde about the same Object which you do not this Assertion is so farre from any evidence of truth that it is ridiculously false May not the same person love God and hate the Divell at the same time But 2. How passe you so suddenly from a plurality of wills to a plurality of acts by the will we intend in the sence wherein we speak of it an habit not any act i.e. The will as habitually invested with a new principle not as actually willing from thence by vertue thereof Arminius from whom our Author borrowes this Discourse fell not into this Sophystry he tels you There cannot be contrary wills or volitions about the same Act But is it with M.G. or Arminius an impossibility that there should be a mixt action partly voluntary partly involuntary actions whose principles are from without by perswasion may be so a mans throwing his goods in the Sea to save his owne life Now the principles whereof we speak Flesh Grace are internall contrary shall not the actions that proceed from a faculty wherein such contrary principles have their residence be partly voluntary partly involuntary 3. But he tells you That though there might be lusting of the Spirit against the flesh before the act of sinne yet when it comes to the acting of it then it ceaseth so the act is wrought with the whole will First though this were so yet this doth not prove but that the Action is mixt and not absolutely and wholly voluntary Mixt Actions are so esteemed from the antecedent deliberation and dissent though the will be at length prevailed upon thereunto and I have shewed before that in the very action there is a vertuall dissent because of the opposite principle that is in the will But Secondly How doth it appeare that the Spirit doth not lust against the flesh though not to a prevalency even in the exertion of the acts of sinne In every good act that a man doth because evil is present with him though the prevalency be of the part of the Spirit and the principle of Grace yet the flesh also with its lustings doth alwayes in part corrupt it Thence are all the spots staines and imperfections of the holy things and dutyes of the Saints and if the flesh in its lusting will immix it selfe with our good Actions to their defilement and impairing why may not the Spirit in the ill not immix its selfe and its lustings threwith but beare off from the full influence of the will into them which otherwise it would have But saith he If the spirit doth not cease lusting before the flesh bring forth the act of sinne then is the Spirit conquered by the flesh contrary to that of the Apostle 1 John 4. 4. % Stronger is he that is in you than he that is in the world But First If from hence the flesh must be though conceived to be stronger than the Spirit because it prevailes in any act unto sin notwithstanding the contending of the Spirit how much more must it be judged to prevaile over it and to conquer it if it cause it utterly to cease and not to strive at all He that restraines an other that he shall not oppose him at all hath a greater power than he who conquers him in his resistance But why doth Mr Goodwin feare least the flesh should be asserted to be stronger in us than the Spirit Is not his whole designe to prove that it is or may be so so much stronger and more prevalent than it that whereas it is confessed on all hands that the Spirit doth never wholly conquer the flesh that it shall not remaine in the Saints in this life yet that the flesh doth wholly prevaile over the Spirit and conquer it to an utter expulsion of it out of the hearts of them in whom it is Secondly In the prevalency of the flesh it is not the Spirit himselfe that is conquered but only some motions actings of him in the heart Now though some particular actings and motions of his may not come out eventually unto successe yet if he generally beares Rule in the heart he is not to be said even as in us and acting in us not to be stronger than the flesh He is as in us on this account said to be stronger than he that is in the world because notwithstanding all the opposition that is against us he preserveth us in our state and condition of Acceptation with God and walking with him with an upright heart in good workes and dutyes for the most part though sometimes the flesh prevailes unto sinne from which yet he recovers us by Repentance Thirdly To speake a little to Mr Goodwin's sence By the Spirits insufficiency it is manifest from the Text urged and from what followes in the same place that he intends not a Spirituall vitall principle in the will having its residence there with its contrary principle the flesh perhaps he will grant no such thing but the Spirit of God himselfe How now doth this Spirit lust Not formally doubtlesse but by causing us so to do and how doth it do that in Mr Goodwin's judgement Meerely by perswading of us so to do so that to have the flesh prevaile against the Spirit is nothing in his sence but to have sinne prevaile and the motives of the flesh above the motives used by the Spirit which may be done and yet the Spirit continue unquestionably stronger than the flesh Fourthly The summe is If the Spirit and the flesh Lust and Grace may be lookt on as habituall qualityes and principles in the wills of the same persons so that though a man hath but one will yet by reason of these contrary qualityes He is to be esteemed as two diverse principles of operation it is evident that having contrary inclinations continually the will hath in its actings a Relation to both these principles so that no sinne is commited by such an one with his whole will and full consent That contrary qualityes in a Remisse degree may be in the same subject is knowne Lippis Tonsoribus These adverse
principles the Flesh and Spirit are as those contrary qualityes of the same subject and the inclinations yea and the elicite acts of the will are of the same nature with them so that in the same act they may both be working though not with equall efficacy Notwithstanding any thing then said to the contrary it appeares that in the sinnes which the Saints fall into they do not sinne with their whole wills and full consent which of it selfe is a sufficient Answer to the foregoing Argument Sect. 25. containes a discourse §. 17. too long to be imposed upon the Reader by a transcription There are three parts of it the first rendring a Reason whence it is that if the Spirit be stronger than the flesh yet the flesh doth often prevaile in its lustings The second The way of the Spirits returne to act in us after its motions have been rejected The third endeavours a proofe of the Proposition denied That the Saints sinne with their full and whole consent by the example of David For the first he tells you That the spirit acts not to the utmost efficacy of its vigour and strength but only when his preventing motions are entertained and Seconded with a suitable concurrence in the hearts and wills of men through a deficiency and neglect whereof he is said to be grieved and quenched i. e. to cease from other actings or movings in men This Truth is the ground of such and such sayings in the sayings of Paul for if you live after the flesh ye shall dye but if ye through the spirit doe mortify the deeds of the Body ye shall live for as many as are led by the spirit of God they are the Sonnes of God c. Ans. The Spirit here intended by M. Goodwin is the Holy and Blessed spirit of Grace What his actings to the just efficacy of his vigour and strength are M. Goodwin doth not explaine nor indeed notwithstanding the seeming significacy of that expression is able It must be to act either as much as he can or as much as he will That the Holy Spirit in opposing sinne acts to the utmost extent of his Omnipotency in any I suppose will not be affirmed If it be as much as he will then the sence is he will not in such cases act as much as he will what that signifies we want some other expressive phrase to declare To let this passe let us see in the next place what his actings to this just efficacy are suspended upon it is them in cafe his first preventing motions be received and seconded But then secondly What are these first preventing motions of the spirit §. 18. And what is it to entertaine them with a suitable concurrence of the Will For the First M. Goodwin tells us in this Section they are motions of a coole and soft inspiration such clowdy expressions in a thing of this moment are we forced to embrace preventing motions of the spirit are either Internall Physicall Acts in with and upon the Wills of men working in them to will and to doe called preventing from the actings of the wills themselves or they are Morall insinuations and perswasions to good according to the Analogy of the Doctrine M. Goodwin hath espoused it is the latter only that are here intended The preventing motions of the spirit are his Morall perswasions of the Will to the good proposed to its consideration See then in the next place what it is to second entertane these motions with a sutable concurrence in the heart and Will Now this must be either to yeeld Obedience to these motions and to doe the good perswaded unto or something else if any thing else we desire to know of M. Goodwin what it is and wherein it consists if it be to doe the good perswaded too then what becomes I pray you of those subsequent Helps which are suspended upon this obedience when the thing it selfe is already performed which their help and assistance is required unto They may well be called subsequent motions which are never used nor applyed but when the things whereunto they move and provoke are before hand accomplished and performed yea they are suspended on that condition Farther wherein do these subsequent helps as it is expressed which move at a more high and glorious rate consist We have had it sufficiently argued already to a thorough conviction of what is Mr Goodwins judgment in this matter viz. That he acknowledgeth no operations in or upon the wills of men but what are Morall by the way of perswasion contending to the utmost efficacy of his vigour and strength in disputing that there is an inconsistency between Physicall internall operations in or upon the Will of men and Morall exhortations or perswasions as to the production of the same effect This then is the frame of this fine Discourse If upon the Spirits first perswasion to good men yeild Obedience and do it accordingly the Spirit will then with more power and vigour move them when they have done it and perswade them to doe it That this discourse of his doth readily administer occasion and advantage to retort upon him his third Argument formerly considered of imposing incoherent and inconsistent reasonings and actings upon God in his dealings with men the intelligent Reader will quickly find out and it were an easy thing to erect a Theater and upon Mr Goodwins principles to personate the Almighty with an incongruous and incoherent discourse but we feare God Thirdly That the Spirit is grieved with the sinnes of Believers and their walking unworthily of or not answerable to the grace they have received is cleare Ephesians 4. 31. The Apostle admonisheth Believers to abstaine from the sinnes he there enumerates and consequently others of the like import having put on and learned Christ unto sanctification that they doe not grieve the Spirit from whom they have received that great mercy and priviledge of being sealed to the day of Redemption But that therefore the subsequent and more effectuall motions of the spirit are not free as the first but supended on our performance of that which he first moves unto and so consequently that there is neither first our second motion of the Spirit but may be rendred uselesse and fruitlesse or be for ever prevented is an Argument not unlike that of the Papists Peter feed my sheep therefore the Pope is head of the Church The ensuing discourse also is not to be passed without a little Animadversion §. 20. thus then he proceeds Believers saith he doe then mortify the deeds of the body by the spirit when they joyne their Wills unto his in his preventing motions of grace and so draw and obtaine farther strength and assistance from him in order to the great and difficult work of mortification in respect of which concurrence also with the spirit in his first and more gentle applications of himselfe to them they are said to be led by the Spirit as in
their comportments with him in his higher and farther application they become filled with the spirit according to the expression of the Apostle Be ye filled with the spirit i.e. follow the spirit close in his present motions and suggestions within you and you shall be filled with him i.e. ye shall find him moving and assisting you upon all occasions at a higher and more glorious rate Ans. First what this joyning of our Wills of the spirit is was in part manifested before The Will of the spirit is that we be mortified His motions hereunto are his perswasions that we be so To joyne our Wills to his is in our Will to answer the Will of the spirit that is upon the spirits motions we mortify our selves By this also he tells us we draw or obtaine farther strength or assistance from the spirit for that worke which we have done already but how so why he tells you afterward that this is the Law of the Spirit It seems then that by doing one thing we obtaine or procure the assistance of the spirit for another and that by a Law I aske by what Law by the Law of workes by that Law the Apostle tells you that we doe not at all receive the spirit therefore by a parity of Reason we obtaine not any farther supplies from him by that Law By the Law of Faith or Grace that Law knows nothing of such termes as that we should by any acting of ours procure the Holy Spirit of God which he freely bestowes according to the maine tenour of that Law Farther How is this second grace obtained and what is the Law of the Spirit therein is it obtained ex congruo or ex condigno produce the Rule of Gods proceeding with his Saints or any of the sonnes of men in the matter of any gratious behovement of his and you will out-doe what ever your Predecessors whether Pelagians Papists Arminians or Socinians could yet attaine unto Our Lord hath told us that without him we can doe nothing yea all our sufficiency is of God and without him we cannot think a good thought that he workes in us to will and to doe not only beginning but perfecting every good worke fulfilling in us all the good pleasure of his goodnesse and the work of Faith with power ascribing the whole of the great work of Salvation to Himselfe and his Holy Spirit working freely and gratiously as he wills and pleaseth Of this order of his dealing with men that his first or preventing Grace should be free but his subsequent Grace procured by us and bestowed on us according to our working and cooperation with his first grace invented by Pelagius Iulianus and Celastinus and here introduced a new by M. Goodwin he informes us nothing at all In briefe this whole discourse is the meere Pelagian figment wrapt up in generall clowdy expressions with allusions to some Scripture Phrases which prophane as well as erring spirits are prone to concerning the bestowing of the Grace of God according to the differing deportments and deservings of men differencing themselves from others and in comparison of them holding out what they have not received But Secondly §. 21. to Answer the first and gentle motions of the spirit is to be led by him and then we shall be filled by the spirit But how doth M. Goodwin prove that to be led by the spirit is to answer his first gentle motions and thereby to obtaine his farther and more glorious actings and perswasions Is it safe thus to make bold with the word of God or is not this to wrest it as ignorant and unstable men doe unto perdition Saints being led by the spirit of God and walking after the spirit are in Rom 8. expressions of that Effectuall sanctification exerting it selfe in their conversation and walking with God which the spirit of God worketh in them and which is their duty to come up unto in opposition to living or walking after the flesh If this now be attained and the Saints come up unto it antecedently to the subsequent Grace of the Spirit what is that subsequent grace which is so gloriously expressed and wherein doth it consist Neither doth that expression of led by the Spirit hold out the concurrence or comportment of their Wills as it is phrased with the gentle motion of the spirit but the powerfull and effectuall Operation of the spirit as to their Holinesse and walking with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not they comport or concurre with the Spirit in his motions but by the spirit they are acted and carried out to the things of God Neither hath this any relation to or coherence with that of the Ephesians 5. 18. % Be filled with the spirit neither is there any such intendment in the expression as is here intimated of a promise of receiving more of the spirit on condition of that compliance concurrence and comportance with his motions as is intimated That the spirit is sometimes taken for his Graces sometimes for his Gifts habitually sometimes for his actuall operations is known The Apostle in that place disswading the Ephesians from turning aside to such carnall sinfull Refreshments as men of the world went out unto bids them not be drunke with Wine wherein is excesse but to be filled with the Spirit to take their refreshment in the joyes of the spirit speaking to themselves in Psalmes and Hymnes and spirituall Songs v. 20. Could I once imagine that M. Goodwin had the least thought that indeed there was any thing in the Scripture looking towards his intendment in the producing of it I should farther manifest the mistake thereof To play thus with the word of God is a liberty we dare not make use of yet Thirdly he concludes That the reason why Believers are overcome by the Lustings of the flesh is not because the Spirit is not stronger than the flesh but because men have more will to harken to the Lusts of the Flesh than to the Spirit Fortunam Priami cantabo nobile bellum This is the issue of all the former swelling Discourse mens sinnes are from their owne willes and not because the Spirit is not stronger than the flesh And who ever doubted it the Conclusion you were to prove is That Believers sinne with their whole will and full consent of their wills and that the new principle that is in them doth not cause their wills to decline from acting in sinne to the just efficacy of all their strength and vigour But of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the insinuation in that expression of the Will hearkening to the lusts of the flesh and not the lusting of the Spirit in a sovereigne indifferency to both and a liberty for the performance of either in a way exclusive of good or vicious habituall Principles of operation in the will it selfe I shall not now divert to the consideration of What else remaines in this Section §. 22. either doth not concerne the businesse
man the principle of grace that is in the wills of Believers with the Convictions of the judgements and consciences of unregenerate persons and their striving against sinne on that account The judgements and consciences of wicked men tell them what they ought to do and what they ought not to doe without respect to the principle in their wills that is predominant But the Apostle mentions the actings of the will it selfe from its owne regenerate principle We wholly deny that any unregenerate man hath any vitall principle in his will not consenting to sinne what ever the dictates of his judgement and conscience may be or how effectuall soever to prevaile unto an abstinence from sinne To discover the differences that are between the contest that is between the wills in unregenerate men wholly set upon sinne on the one hand and their judgements and Consciences enlightned to an apprehension and approving of better things on the other and the contest that is between the Flesh and Spirit lusting to contrary things in the same will as it is in regenerate men is a common place that I shall not goe forth unto We grant then that in unregenerate men there may be there is and was in some degree perhaps in Herod in Pilate a conviction of conscience and judgement that the things they doe are evill but say withall that all this being forraigne to their wills it hinders not but that they sinne with the full uncontrouled consent of their wills which are at perfect Liberty or rather in perfect bondage unto sinne That the Spirit should lust against the flesh and the flesh against the spirit both in the same will as it appears they doe Gal. 5. 19. 20. 21. 22. 23. for the fruits that they both bring forth are acts of the will in any unregenerate man we deny and this is that and not the former which abates and takes off from the wills consent to sinne He concludes the whole § 25. And to the passage of the Apostle mentioned Rom. 7. I answer farther that when he saith the evill which I would not that doe I he doth not speake of what he alwaies and in all cases did much lesse of what was possible for him to doe but of what he did ordinarily and frequently or of what was very incident unto him through the infirmity of the flesh viz. through inconsideratenesse and anticipation by temptations to doe such things which when he was in a watchfull and considerate posture and from under the malignant influence of a temptation he was altogether averse unto now what a man doth ordinarily is one thing and what he doth sometimes and in some particular cases especially what it is possible for him to doe is another that true believers whilest such ordinarily sinne not upon worse termes then those mentioned by the Apostle concerning his sinning I easily grant but it no waies followeth from hence that therefore they never sinne upon other termes much lesse that it is impossible that they should sinne upon others and thus we see all things throughly and impartially argued and debated to and fro that even true Believers themselves as well as others may do those works of the flesh which exclude from the Kingdome of God and that inrespect thereof they are subject to this exclusion as well as other men The summe of this part of the Reply is that what Paul speaks is true of the ordinary course of Believers but not of extraordinary surprisals this seems I say to be the tendency of it though the direct sence of the whole is not so obvious to mee by that expression the evill that I would not that I doe you intend either the expression of he would not or that he did if the latter then you say he did not sinne ordinarily and frequently but only upon surprisalls which is freely granted but is not at all to your purpose but rather much against it If you attend that part of it which holds out his Renitency against the evill he did in the expression of I would not then you say it was not ordinary with the Apostle to nill the evill that he did but in case of surprisall to sinne which I believe is not intended for is it credible that any one should think that in the ordinary course of a mans walking there should be no opposition made to sinne the falling whereinto men are liable but upon surprizalls and anticipations by temptation as it is phrased there should Nor is it on the other side that he intends the things that he did ordinarily but was surprized by temptation then it might be otherwise But first is a Saint to be supposed to sinne ordinarily to sinne not prevailed on by temptation is not all sinne from temptation doe they sinne actually but upon the surprisall of temptation to impose this upon the Apostle that he should say truly for the most part or in my ordinary walking I doe not sinne but withall I will it not but when I am surprized with temptations then it is otherwise with mee there is no Renitency in my will to sinne is doubtlesse to wrong him He doth not limit his not willing of the evill he did to any consideration whatever but speakes it generally as the constant state and condition of things with him Secondly in the beginning of this Section the nilling of sinne was antecedent to the sinne here it is something that may be allowed in ordinary cases but not at all in extraordinary so that these two expositions put together amount to thus muh Ordinarily the Apostle antecedent to any sinning before the lusting of the spirit ceased did not will the thing that he did which was evill but in case of temptation it was not so that is antecedently to his acting of that which was evill he had no opposition in the inward man unto it nor lusting of the spirit against it which how it can be made good against him whose heart is upright and who hates every evill way I know not Thirdly it is confessed that ordinarily Believers sinne at no worse a rate than that expressed by the Apostle But what doth that containe If would not be referred to their doing of sinnes then you grant that which all this while you have endeavoured to oppose and are reconciled to your owne contradiction in the first evidence sinne cannot ordinarily or extraordinarily be committed but by an act of the will and yet ordinarily there is a dissent of the will also thereunto If you adhere to your other former interpretation that the willing against sin committed is antecedent to the commitment of it layd a sleepe before the perpetration of any sinne then this also is imposed on you that there are sinnes whereunto they may be surprised by temptations that antecedently to the commitment of them they do not not-will that as to them the Spirit lusteth not against the flesh which is notoriosly false for the flesh lusteth against the Spirit
§ 35. If Lust be thus weakned in Believers more than in others how comes it to passe that they do at any time fall into such great and hainous sinnes as sometimes they doe and have done Will not this argue them to be even worse than unregenerate persons seeing they fall into sinne upon easier termes and with lesse violence of impulse from Indwelling sinne than they Ans. First The examples of Believers falling into great sinnes are rare and such as by no meanes are to be accommodated to their state in their ordinary walking with God 't is true there are examples of such falls recorded in the Scripture that they might lye as bwoys to all generations to caution men of their danger when the waves of Temptation arise to shew what is in man in the best of men to keepe all the Saints of God humble selfe-empty and in a continuall dependance on him in whom are all their springs from whom are all their supplies but as they are mostly all Old-Testament examples before grace for grace was given out by Jesus Christ so they are by no meanes farther to be urged nor are but only to shew that it is possible that God can keep alive the root when the tree is cut downe to the ground and cause it to budde againe by the sent of the water of his Spirit flowing towards it Secondly That Believers fall not into great sinnes at any time by the meere strength of Indwelling sinne unlesse it be in conjunction with some violent outward Temptation exceedingly surprizing them either by weakning all wayes and meanes whereby the principle of Grace should exert it selfe as in the case of Peter or by sudden heightning of their corruption by some over-powring objects attended with all circumstances of Prevalency not without Gods with-holding his speciall grace in an eminent manner for ends best known to himselfe as in the case of David Hence t is that even in such sins we say they sinne out of infirmity that is not out of propense deliberation as to sinne not out of malice not out of Love to or delight in sinne but meerely through want of strength when overborne by the power of Temptations This Mr Goodwin frames as an Objection to himselfe §. 36. in the pursuit of the vindication of the Argument under consideration Sect. 23. Others plead that there 's no reason to conceive that true Believers though they perpetrate the workes of the flesh should be excluded from the Kingdome of heaven upon this account because when they sinne in this kind they sinne out of Infirmity and not out of malice Ans. I was not to choose what Objections M. Goodwin should answer nor had the framing of them which he chose to deale withall and therefore must be contented with them as he is pleased to afford them to us Only if I may be allowed to speake in this case and I know I have the consent of many concern'd in it I should somewhat otherwise frame this Objection or Answer being partly perswaded that M. Goodwin did not find it but framed it himselfe into the shape wherein it here appears I say then that the Saints of God sin out of Infirmity only not malitiously nor dedita opera in coole bloud nor with their whole hearts but purely upon the account of the weakenesse of their graces being overpowred by the strength of Temptation and therefore cannot so perpetrate the workes of the flesh and in such a way as must according to the tenour of the Covenant wherein they walke with God not only deserve rejection and damnation but also be Absolutely and Indispensably exclusive of them from the Kingdome of God What Mr Goodwin hath drawne forth to take off in any measure the Truth of this Assertion shall be considered He sayes then To say that true Believers or any other men do perpetrate the workes of the flesh out of infirmity involves a contradiction For to do the workes of the flesh implyes the dominion of the Flesh in the doers of them which in sinnes of infirmity hath no place the Apostle clearely insinuates the nature of sins of infirmity in that to the Galatians Beloved if any man be overtaken with a fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be prevented or taken at unawares when a mans foot is taken in the snare of a temptation only through a defect of that spirituall watchfulnes over himselfe his wayes which he ought to keepe constantly and so sinneth contrary to the habituall standing frame of his heart this man sinneth out of iufirmity but he that thus sinneth cannot in Scripture phrase be said either to walke or to live according to the Flesh or to do the workes of the Flesh or to do the Lusts or desires of the Flesh because none of these are any where ascribed unto or charged upon true Believers but only upon such persons who are enemies unto God and Children of death Ans. This being the substance of all that is spoken to the businesse in hand I have transcribed it at large that with its Answer it may at once lye under the Readers view I say then First we give this reason that Believers cannot perpetrate the workes of the flesh in the sence contended about because they sinne out of insirmity and do not say that they so perpetrate the workes of the flesh out of infirmity But if by perpetrating the workes of the flesh you intend only the bringing forth at any time or under any Temptation whatsoever any fruits of the flesh such as every sinne is that this may not be done out of infirmity or that it involves a contradiction to say so is indeed not to know what you say to contradict your selfe and to deny that there be any sinnes of infirmity at all which that there are you granted in the words foregoing and describe the nature of it in the words following They doubtlesse in whom the Flesh alwayes lusteth against the Spirit are sometimes lead a way and inticed by their owne Lusts so as to bring forth the fruits of it Secondly If to do the workes of the flesh imports with you as indeed in it selfe it doth the predominancy and dominion of the flesh in them that doe the workes thereof we wholly deny that Believers can so do the workes of the flesh as upon other Reasons so partly because they sinne out of infirmity which sufficiently argues that the Flesh hath not the dominion in them for then they should not through Infirmity be captivated to it but should willingly yeild up their members as instruments of unrighteousnesse unto sinne Thirdly The description you give of a sinne of infirmity from Gal 6. 1. Is that alone which we acknowledge may befall Believers though it hath sometimes befallen them in greater sinnes It is evident from hence that a sinne becometh asinne of infirmity not from the nature of it but from the manner of mens falling into it The greatest actuall sinne may be a
whatever Mr Goodwin is pleased to think or say to the contrary nor is their apprehension weakened by Nathans charging upon David his despising of the commandement of the Lord. in doing evill which as it is virtually done in every sinne and in great sinnes in an eminent manner so that it did amount indeed not only to a consequentiall but a formall voluntary contempt of God Mr Goodwin shall never prove A Father often and severely chargeth upon his sonnes a despising of his command when he hath been carryed out to transgresse it when yet he kowes his sonne honoureth and reverenceth him in his heart and is exceedingly remote from any resolved contempt of him The close of all is a concession of the Contra-Remonstrants at the Hague Conference §. 38. That Believers might fall into such sinnes as that the Church according to the Commandement of Christ must pronounce that they shall no longer abide in her communion and that they shall have no part in the Kingdome of Christ which being usually made an argument for the Apostacy of the Saints I shall consider how it is here improved by M. Goodwin Certainly saith he their sence was That true believers may sinne above the rate of those who sinne out of infirmity in so much as there is no commandement of Christ that any Church of his should eject such persons out of their Communion who sinne out of infirmity only so that by the confession of our Adversaries themselves even true Believers may perpetrate such sinnes which are of a deeper demerit than to be numbred amongst sinnes of infirmity yea such sinnes for which the Church of Christ according to the Commandement of Christ stands bound to judge them for ever excluded from the Kingdome of God without repentance from whence it undeniably followes that they may commit such sinnes whereby their Faith in Christ will be totally lost because there is no condemnation unto those that are by Faith in Jesus Christ whether they repent or not and therefore they that stand in need of Repentance to give them a right and title to the kingdome of God are no sonnes of God by Faith for were they sonnes they would be heires also and consequently have right and title to the inheritance so that to pretend that howsoever the Saints may fall into great and grievous sinnes yet they shall certainly be renewed againe by Repentance before they dye though this be an assertion without any bottome on Reason or Truth yet doth it no wayes oppose but suppose rather a possibility of the totall defection of Faith in true Believers Ans. First That true Believers may sinne above the rate of sinnes of Infirmity because they may so sinne as that according to the appointment of Jesus Christ they may be cast out of a particular Church is not attempted to be proved M. Goodwin think none may be excommunicated but such as have sinned themselves out of the state of Grace That a man may through infirmity fall into some such sinne as for it to be amoved from a Church society that a motion being an ordinance of Christ for his recovery from that sinne I know not that it can be reasonably questioned So that by our confession that true Believers may so sinne as to be righteously cast out of the externall visible society of a particular Church doth no way inforce us to acknowledge that they may sinne above the rate of them who are overtaken with or surprized in sinne upon the account of their weaknesse or infirmity Secondly The Church of Christ in rejecting of one from its society according to the appointment of Jesus Christ is so farre from being obliged to judge any one for ever excluded from the Kingdome of God that they doe so reject a man that he may never be excluded from that Kingdome It is true he may be Ecclesiastically and Declaratively excluded from the visible Kingdome of God and his right and title to the outward Administration of the good things thereof but that such an one is and must be thought to be properly and really excluded from his interest in the Love of God and grace of the Convenant being still by the appointment of God and command of Christ left under the power of an ordinance annexed by him to the Administration of that Covenant it doth not follow Thirdly The non-restauration of persons cast out of communion by the Church to their place in the Kingdome of God but upon Repentance holds proportion with what was spoken before upon exclusion The Repentance intended is such as is necessary for the satisfaction of the Church as to its expressenesse and being known yet we grant withall that all sinnes whatever without Repentance in that kind and degree that is appointed and accepted of God are exclusive of the Kingdome of God and we doe much wonder that M. Goodwin to the Text Rom. 8. 1. should adde whether they repent or not which is not only beyond the sence of what went before but directly contrary to that which followes after that walke not after the Flesh but after the Spirit not to repent of sin is doubtlesse to walke after the flesh and no one of them who are freed from condemnation in Christ doth good and sinneth not The words we confesse are not the condition in the intention of God on which their non-condemnation is suspended but yet they are a description infallible of them who through Grace are made partakers of it We say then that Believers may so fall as that being on that account rejected from the communion of the Church so as not to be restored but upon the evidence of their Repentance and we say that Repentance is required for all sinnes or men cannot be saved wondring what Mr Goodwin according to his principles intends by the addition to the Text of Rom. 8. 1. unlesse it be that no man stands in need of Repentance unlesse he have cast off all Faith and interest in God a most Anti-evangelicall assertion and yet not commit such sins as whereby their Faith must needs be wholly lost Fourthly There 's a twofold Right and Title to the Kingdome of God a Right and Title by the profession of a true Faith to the externall Kingdome of God in regard of its outward Administration and a Right and Title to the Eternall Kingdome of God by the possession of a true Faith in Christ The former as it is taken for jus in re believers may loose for a season though they may not in respect of a remote originall fundamentall Root which abides the latter they never loose nor forfeite We say also that repentance for sinne being a thing promised of God for those that come to him in Christ upon the account of the ingagement of his Grace for the Perseverance of Believers All such fallers into sinne shall certainly return to the Lord by Repentance who heales their back-slidings which Mr Goodwin hath not been able to disprove Of whose Arguments
every evill way and to delight in God continually and because they cannot attaine in this life unto perfection they cry out of the power of sin leading them captives to the Law thereof They would have their wills dead to sinne wholly dead and have trouble that they are not so as to the generall frame of of their spirits how oft so ever they be drawne off For other persons they have truly no such frame at all whatever they may be cut into the likenesse of by the sharpnesse of Scripturall convictions that come upon them and therefore they watch not as to the keeping of it The deeper you dive into them the more neere you come to their hearts the worse they are their very inward parts is wickednesse I speak now of the ordinary frame of the one and other This drawing of by sinne in Believers is by the power of sinne in opposition to their Will Their wills lye against it to the utmost thev would not as was shewed be so drawne off But as for the others as hath been shewen however their minds may be inlightned and their consciences awakned and their Affections corrected and restrained their wills are wholly dead in sinne Secondly when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or drawne away there are stricken out between the lust and the pleasing object some glances of the heart with thoughts of sinne When lust hath gon thus farre if a violent temptation fall in the person to whom it doth so befall may be carryed or rather hurried out and surprized into no small advance towards the perpetration of sinne without the least delight in the sinne or consent of the will unto it if he be a godly man So was it in the case of David in the cutting of the lap of the garment of Saul Lust stirred in him drew him off from his frame of dependance on God and by the advantage of Sauls presence stirred up thoughts of selfe-security and advantage in him which carryed him almost to the very act of sinne before he recovered himselfe Then I say is a man drawn away not only in respect to the Terme from whence but also of that whereunto when the thoughts of the object presented as suitable to lust are cast in though immediately rejected This I intend by this acting of sinne Which although it be our sinne as having its rise and spring in us and is continually to be lamented yet when it is not accompaned with any delight of the Heart or consent of the Will but the thought of it is like a piece of fiery iron cast into water which maketh a sudden commotion or noise but yet is suddenly quenched it is that which regenerate men are may be subject to which also keepeth them humble all their dayes There is more in this drawing away than a single thought or apprehension of evill amounts to which may be without the least sinne To know evill is not evill but yet is short of the soules consent unto it The second way wherein lust proceedeth in tempting is by inticing the soule § 53. he who is so dealt withallby it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be inticed There is something more in this than in being only drawn away The word here used is twice mentioned in the 2 Epistle of Peter 2 chapter Once it is rendred to beguile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. And in the other alluring v. 18. It commeth as is commonly known from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bait which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit because the end of a bait is to deceive to catch by deceiving Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to intice to allure to intangle as men do fishes and birds with baits That which by this expression the Holy Ghost intendeth is the prevalency of Lust in drawing the soule unto that which is by the Casuists termed Delectatio morosa a secret delight in the evill abiding some space upon it So that it would do that which it is tempted and inticed unto were it not forbidden as the fish liketh the bait well enough but is affraid of the Hooke The soule for a season is captivd to like the sinne and so is under the power of it but is affraid of the guilt It sticketh only at this how shall it do this great thing and sinne against the Lord. Now though the mind never frame any intention of fulfilling the evill wherewith the soule is thus intangled or of committing that sinne whereunto it is allured and inticed yet the affections having been cast into the mould of sin for a season conformed unto it by delight which is the conformity of the affections to the thing delighted in This is an high degree of sin and that because it is directly contrary to that death unto sin and the crucifying of the flesh and the lusts thereof which we are continually called unto It is in a sence a making provision for the flesh to fulfill the lusts thereof provision is made though the flesh be not suffered to feed thereon but only delight it selfe with beholding of it I shall not deny but this also may befall a true Believer §. 54. it being chiefely implyed in Rom. 7. But yet with wide difference from the condition of other persons in their being under the power of the deceits and beguilements of sin For first this neither doth nor can grow to be the habituall frame of their hearts because as the Apostle telleth us they are dead to sinne and cannot live any longer therein Rom. 6. 2. And their old man is crucified with Christ that the body of sinne might be destroyed v. 6. Now though a man should abstâ—ine from all actuall sinnes or open committing of sinne all his dayes yet if he have any habituall delight in sinne and defileth his soule with delightfull contemplations of sinne he liveth to sinne and not to God which a Believer cannot do for he is not under the Law but under Grace To abide in this state is to weare the garment spotted with the flesh But now take another Person however heightned and wrought up by convictions unlesse it be when Conscience is stirred up and some affrightment is put upon him he can as his leisure affords give his heart the swing in inordinate affections or what else pleaseth suiteth his state condition temper and the like 2. A Believer is exceedingly troubled upon the account of his being at any time led captive to the power of sinne in this kind and the review of the frame of his spirit wherein his affections were by delight conformed to any sinne is a matter of sore trouble and deep humiliation to him I am of Austins mind De Nup-Concupis Cap. 8 that it is this perpetrating of sinne and not the actuall committing of it which the Apostle complaineth of Rom. 7. Two things perswade me hereunto First That it is the
the whole nature of the New-Covenant easily disproved by innumerable instances Fourthly §. 13. That Believers are to be wrought upon to obedience alwaies whatever the frame of their spirits be by the same waies and meanes Thence 't is that promises promises of highest and greatest assurance are in this discourse coupled with cautions of the deepest charge as though they must at the same time operate the same way to Believers or else the Holy-Ghost be liable to be traduced as inconsistent with himselfe When the great variety that is in their spirituall frame and temper the manifold Temptations wherewith they are assaulted the Light and Darke places they walke through c. give occasion sufficient to the exercising towards them all the piping and mourning that is provided for them Fiftly §. 14. That all Believers are assured of their Perseverance that to such a degree as not to feare any Apostasy or to care what becomes of them that is assured to presumption not Believing therefore are those Cautions and Admonitions of the Holy Ghost on that Account tending to stirre up in them any Godly care or feare rendred frustrate when M. Goodwin himselfe thinks that very few of them doe upon any good and abiding foundation know themselves to be Believers And we never once supposed that all of them have Assurance of their Perseverance nor any of them upon the termes here proposed all the strength of what is here insinuated lyes in this that God gives Assurance to men of the stedfastnesse and constancy of his Love under supposall of their falling into all manner of abominable sinnes Which supposall alone renders an inconsistency between the sence of the Promises we embrace and that of the Admonitions that are given to the Saints charging them to walke heedfully and to watch diligently against the attempts and assaults of Sathan Now this supposall is in it selfe false and ridiculous Neither ever did the Lord nor do we ever say he did tender men Assurance of his Love on such termes Neither is it possible for any one for ever to have a true perswasion of his owne Perseverance under such notions Sixtly § 15. That there is an inconsistency betwixt Faithfull Promises of attaining an end by the use of meanes and Exhortation with Admonitions to make use of those meanes so that if it be supposed that God promiseth that Sathan shall not in the issue prevaile over us prescribing to us the meanes whereby we shall be preserved from his prevalency 't is in vaine to deale with us for the application of our selves unto the use of those meanes Seaventhly §. 16. 'T is also supposed that an Assurance of the Love of God and the continuance of it to the Saints unto the end so that they shall be never utterly rejected by him is an effectuall way meanes to induce them to carnall loose walking and a negligence in those things which are a provocation to the eyes of his Glory and therefore if he Promise Faithfully never to leave us nor forsake us it is an inducement for us to conclude let the Divell now take his swing do with us what he pleaseth To exhort us to take care for the avoidance of his subtiltyes and opposition is a thing altogether ridiculous The vanity of this supposall hath been sufficiently before discovered and it selfe disproved Upon such Hypotheses as these I say upon such painted posts §. 17. is the whole pageant erected which we are here ingaged withall and these being easily cast down the whole rushes to the ground in the roome whereof according to our principles this following Discourse may be supplyed You that are true Believers §. 18. called Justifyed Sanctifyed by the Spirit and Bloud of Christ adopted into my family ingrafted in united unto the Son of my Love I know your weakenesse insufficiency disability darkenesse how that without my Sonne and continuall supply of his Spirit you can do nothing the power of your Indwelling sinne is not hid from me how with violence it leads you captive to the Law thereof and though ye do believe yet I know you have yet also some unheal'd unbeliefe and on that account are often overwhelmed with Feares Sorrowes Disconsolations and Troubles and are ready often to thinke that your way is passed over form me and your Judgment hidden from your God And in this Condition I know the Assaults Temptations and Oppositions of Sathan that you are exposed to how he goes up and downe like a roaring Lion seeking to destroy you his wayes Methods wiles and baits that he layes for you and whereby he seekes to destroy you are many he acts against you as a Serpent subtilly and wisely as a Lyon dreadfully and fearefully and with snares not of you by your selves to be resisted you have Principallityes and Powers to wrestle withall and the darts of the wicked one to defend your selves against Wherefore beware of him be not ignorant of his devices stand fast in the Faith take to you the whole armour of God resist him overcome him cast him out by prayer and the bloud of the Lambe watch night and day that you be not surprised nor seduced as Eve was by him that he turne you not out of the way into pathes leading to destruction and thrust you headlong into such sinnes as will be a dishonour to me a griefe to my Spirit a scaudall to the Church and bitternesse to your owne soules And as for me who know your disability of your selves to do any of these things and so to hold to the end because it pleased me to love you set my heart upon you having chosen you before the Foundation of the world that you should be holy and unblameable before me in Love having given my only Sonne unto you who is your peace through whom you have received the Attonement with whom I will not deny you or withhold from you any thing that may safeguard your abiding with me unto Salvation I will through the riches of my Grace worke all your workes for you fulfilling in you all the good pleasure of my Goodnesse the worke of Faith with power I will tread down Sathan this cruell proud Malicious bloudy enemy of your Soules under your feet and though at any time he soile you yet ye shall not be cast down for I will take you up and will certainly preserve you by my power to the end of your hope the Salvation of your soules whatever betide you or befall you I will never leave you nor forsake you the mountaines may depart and the hills be removed but my kindnesse shall never be removed from you comfort ye be of good courage and runne with joy the race that is set before you This I say is the language which according to the tenour of the Doctrine whose maintenance we are ingaged in God speakes to his Saints and Believers and if there be folly and
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
The certaine salvation of the whole mystical body of Christ with whom he hath that communion as to give them his Spirit as he took their flesh for he took upon him flesh and blood because the Children were partakers of the same is evidently asserted which he could not do who thought that any of those on whom he bestowed his spirit might perish everlastingly And againe de praescripti ad Haeret. In pugnâ pugilum gladiatorum plerumque non quia fortis ost vincit quis aut quia non potest vinci Sed quoniem ille quivictus est nullis viribus fuit adeò idemille victor bene valenti posteâ comparatus etiam superatus recedit non aliter haereses de quorundam infirmitatibus habent quòd valent nihil valentes si in benè valentem fidem incurrant Solent quidem illi miriones etiam de quibusdam personis ab Haeresi captis aedificari in Ruinam quarè ille vel illa fidelissimi prudentissimi usitatissimi in Ecclesiâ In â—â—am partem tranfierunt quis hoc dicens non ipse sibâ— respondet neque prudentes neque fideles neque usitatos aesimandos quos haeresis potuit demutare He plainly denies them to have been believers that is truely throughly properly so who fall into pernicious haeresies to their destruction Cyprian is express to our purpose saith he nemo existimet bonos de Ecclesiâ posse disecdere tritioum non rapit ventus nec arborem solidâ radice fundatam procella subvertit inanes paleae tempestate metantur invaâ—â—â—e arbores tutbinis incursione evertuntur Hos execratur percutit Apostolus Johannes dicens ex nobis exierunt sed non fuerunt ex nobis si enim fuissent ex nobis mansissent utique nobiscum Cyp de Unita Eccles The whole Doctrine we contend for is plainly and clearly asserted and bottomed on a text of Scripture which in a special manner as we have cause we do insist upon all that is lost by temptations in the Church was but Chaffe the Wheat abides and the rooted Tree is not cast down Those fall away who indeed were never true believers in heart and union what ever their profession was And yet we are within the compass of that span of time which our adversaries without proof without shame claime to be theirs One Principal foundation of our Doctrine is the bestowing of the holy Ghost upon Believers by Jesus Christ. Where he is so bestowed there say we he abides for he is given them for that end viz to abide with them for ever Now concerning him Basil tells us that though in a sort he may be said to be present with all that are baptised yet he is never mixed with any that are not worthy that is he dwells not with any that obtaine not salvation Basil Lib de Spir Sanc Cap 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By that seeming presence of the holy Ghost with hypocrites that are baptized professors he evidently intends the common gifts graces that he bestowes upon them and this is all he grants to them who are not at last for such he discourses ofâ— found worthy Macarius Aegyptius Homil 5 about the same time with the other or somewhat before is of the same mind He tells us that those who are Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how men can be assured of Heaven whilest they live here by the earnest of it which they have received as well as if they were crowned and reigning in Heaven If those who have received that earnest may loose it againe I know not The words of Ambrose to this same purpose Lib 1. de Jacob Vitâ beat are many But because they do not only fully assert the truth we contend for but also insist briefly on most of the Arguments with which in this case we plead I shall transcribe them at large and they are as followeth Non gloriabor quia justus sum sed gloriabor quia redemptus sum gloriabor non quia vacuus peccati sum sed quia mihi remissa sunt Peccata non gloriabor quia profui nec quia profuit mihi quisquam sed quia advocatus pro me apud Patrem Christus est sed quia pro me Christi sanguis effusus est Haeredem te fecit Cohaeredem Christi Spiritum tibi adoptionis infudit Sed vereris dubios vitae anfractus adversarit insidias cûm habeas auxilium Dei habeas tantam ejus dignationem ut filio proprio pro te non peperceâ—it nihîl enim excepit qui omnium concessit Authorem Nihil est igitur quod negari posse nobis verâ—â—â—ur nihil est in quo de munificantiae divinae diffidere perseverantia debeamus eujus fuit tanâ— diutuâ—na jugis abertal ut primò praedestinaret deinde vocanet quos vocavit has justificaret quos justificaret has glorificaret Poterit deâ—erere quos tantis beneficiis neque ad prâ—mia prosecutus est Inter â—ot beneficia Dei num metuendâ— sunt aliquae accusationis insidea sed quis audeat accusare quos electos divine ceâ—nit judicia num Dous pater ipse qui Contulit potest dona sua resâ—iâ—dere quos adaptione suscapit eos à paterni affectâs gratiâ religare sed metus est ne judea severior sit confidera quâ—m judicem habeas nempe Christo dedit pater omne judicium poterit te ergò ille demnare quem redemit à morte pro quo sâ— abtulit cujus vitam suaemortis mercedem esse cognescit nonne decit quae utilitas in sanguine meo si damno quem ipse salvavi deinde consideras judicem non consideras advocatum The foundation of all our glorying in the Love of God and assurance of salvation He lays in the free grace of God in redemption and justification for the certainty of our continuance in that estate he urges the decree of Gods prâ—destination the unchangeableness of his love the Compleat Redemption made by Christ with his effectual Intercession all which are at large insisted upon in the ensuing treatise Adde to him his contemporary Chrysostome Serâ—â— 3. in 2 Cor 1. 21. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these words of the Apostle he given the ensuing exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The designe and aime of our Establishment by the Spirit is he tells us that we be not shaken or moved from the saith of Christ So establisheth 〈…〉 not to depart fall away from the faith And that the argument which he insistion from what we have presently received to an assurance of abode in our Condition to the enjoyment of the full inheritanceis not contemtible in the Cause in hand as is further manifested in the treatise it selfe And these instances may suffice for the first period of time mentioned before the rising of the Pelagian heresy of which those others of the same kind that might be produced though they may not seem so full and expressive to
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.
5. Heb. 10. 22. universall habituall uncleannesse to holinesse from d Rom. 6. 10. Eph. 2. 12 13 14 15. Col. 1. 21. Heb. 12. 22. a state of enmity stubbornnesse rebellion c. into a state of love obedience delight c. and as to their relative condition whereas they were e Eph. 2. 3. Galat. 3. 13. 4. 4 5 6 7. Rom. 8. 1. 2 Cor. 5. 21. Col. 2. 10. Rom. 5. 1. 8. 32 33. 1 Ioh. 3. 1 2. Ephes. 3. 15. children of wrath under the curse and condemning power of the law they are upon the score of him who was made a curse for them and is made righteousnesse to them accepted justified adopted and admitted into that family of heaven and earth which is called after the name of God These alone are they of whom we treat of whose state and condition Perseverance is an inseparable adjunct wherein and in what particulars they are differenced from and advanced above the most glorious Professors whatever who are lyable and obnoxious to an utter and everlasting separation from God shall be afterwards at large insisted upon And though M. Goodwin hath thought good to affirme that that description which we have Heb 6 of such as is supposed may be Apostates is one of the highest and most eminent that is made of believers in the whole Scripture I shall not doubt but to make it evident that the Excellency of all the expressions there used being extracted and laid together doth yet come short of the meanest and lowest thing that is spoken of those concerning whom we treat as shall be manifest when through Gods assistance we arrive unto that part of this contest That the other terme to wit Perseverance may be more briefely explicated §. 23. I shall take the shortest path For Perseverance in generall he came neere the nature of it who said it was in ratione bene fundatâ stabilis ac perpetua permansio The words and termes whereby it is expressed in Scripture will afterwards fall in to be considered The Holy Ghost restraines not himselfe to any one expression in spirituall things of so great importance but using that variety which may be suited to the instruction supportment and consolation of Believers Rom. 15. 4. this grace as is that of Faith it selfe in an eminent manner is by him variously expressed 2 Sam. 7. 14 15. To walke in the name of the Lord for ever to walke with Christ as we have received to be confirmed or strengthened in the faith as we have been taught Psal. 1. 3. 23. 6. 37. 24. 52. 10. 89. 31. 125. 1 2. 3 128. 5. to keep the waies of Gods commandements to the end to runne stedfastly the race set before us to rule with God to be faithfull with the Saints to be faithfull to the death to be sound and stedfast in the precepts of God to abide or continue firme with Christ in Christ in the Lord in the word of Christ in the doctrine of Christ in the faith in the love and favour of God in what we have learned and received from the beginning Isa. 46. 4. 54. 10. to endure to persist in the Truth to be rooted in Christ Ierem. 31. 3. 32. 39 40. to retaine or keepe faith and a good conscience to hold fast our confidence and faith to the end Zech. 10. 12. to follow God fully to keep the word of Christs patience Math. 7. 24 25. 12. 20. 16. 18 24. 24. Luk. 8. 5. 22. 23. Ioh. 6. 35 39 56 57. 8. 12. 10. 27 28 29. 14. 16 17. 17. 20 18 28. Rom. 8. 1. 16. 29. 34. 36 37. 1 Cor. 3. 8 9 10 13. 15. 58. to be built upon and in Christ to keep our selves that the wicked one touch us not not to commit sinne to be kept by the power of God through faith unto salvation 1 Ioh. 5. 17. 3. 9. to stand fast as mount Syon that can never be removed to stand by faith to stand fast in the faith to stand fast in the Lord to have the good work begun 1 Pet. 1. 5. Rom. 11. 20. 1 Cor. 16. 13. perfected to hold our profession that none take our crowne These I say and the like are some of those expressions whereby the holy Ghost holds forth that doctrine which we have in hand Phil. 4. 1. Phil. 1. 6. Ephes. 1. 13 14. which is usually called the Perseverance of Saints regarding principally their abiding with God through Christ in faith and obedience which yet is but one part of this truth The reasons causes investing this proposition 4. 39. that Saints such as we have described Gal. 2. 20. Phil. 1. 6. shall so Persevere with a necessity of consequence and on which the truth of it doth depend 1 Thes 5. 24. both negatively considered and positively with the limitation of Perseverance 2 Tim. 2. 12. what it directly asserts what not with what failing 1 Pet 1. 2 3 4. backsliding declensions on the one hand and other it is consistent and what is destructive of the nature and being of it 1 Joh. 2. 19 27. c. the difference of it as to being and apprehension in respect the subject in whom it is with the way and manner whereby the causes of this Perseverance have their operation on § 24. and effect in them that persevere not in the least prejudicing their liberty but establishing them in their voluntary obedience will afterwards be fully cleared And hereon depends much of the life and vigor of the Doctrine we have in hand it being oftner in the Scripture held forth in its fountaines and springs and causes then in the thing it selfe as will upon examination appeare As to what is on the other side affirmed §. 25. that Believers may fall totally finally away something may be added to cleare up what is intended thereby to enquire how it may come to passe We doe suppose which the scripture abundantly testifieth that such believers have a Ezek 36. 27. Isa 59. 21. Luk 11. 13. Psal. 51. 11. Rom. 8 9 11 15. 1 Cor 2. 12. Gal 4. 6. 1 Tim 1. 14 Rom 5. 5. Gal 5. 22. Ioh 14. 16 17. Ioh 16. 13. 1 Cor 3. 16. 1 Cor 6. 19. the holy Spirit dwelling in them by his implanting a b Math 12. 33. 2 Cor 5. 17. 2 Pet 1. 4 Gal 5. 22 23 Ephes. 4. 23 24. new holy habit of Grace the enquiry then is how believers may come utterly to loose this holy spirit to be made naked of the habit of Grace or new nature bestowed on them That and that only whereunto this effect is ascribed is sinne Now there are two wayes whereby sinne may be supposed to produce such effects in reference to the Soules of Believers 1. Efficiently by a reaction in the same subject as frequent acts of Vice will
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
after him in wayes of Gospell Obedience Doth this I say incourage any of them to continue in sinne that this Grace may abound Or are any Doctrines of the Gospell to be measured by the rules and lines of the use or abuse that the flesh is apt to make of them Or rather by their suitablenesse to the Divine nature whereof the Saints are made partakers and servicablenesse to their carrying on to perfection in that Attainment Or is this an Argument of validity against an Evangelicall Truth that the carnall unbelieving part is apt to turne it into wantonesse And whether Believers walking after the Siprit in which frame the Truthes of God in the Gospell are savory and sweet to them Rom. 8. 1 14. doe experience such attendancies of the Doctrine under consideration as are here intimated I am perswaded Mr Goodwin will one day finde that he hath not a little grieved the holy Spirit of God by these reproaches cast upon the worke of his Grace Further Doth this perswasion assure men that they shall injoy the Love Favour of God under the practises of all manner of sinne Or can this be wrested by any racks or wheeles from this Assertion that none indeed injoy the love and favour of God but only they towards whom it is effectuall to turne them from the practises of all manner of sinne and wickednesse to translate them from Darknesse into marvelous light and from the power of Satan into the Kingdome of Jesus Christ whom the Grace that appears unto them teacheth to deny all ungodlinesse and worldly lusts to live soberly righteously and Godly in this present world whom that Love constraines not to live vnto them selves but unto him that dyed for them Doth it promise the love and favour of God to doggs turning to their vomit swine wallowing in their mire when the very discriminating difference of it from that Doctrine which advanceth it selfe into Competition with it is that such returning doggs and wallowing Swine did indeed in their best estate and Condition never truly and properly partake of the Love and favour of God but notwithstanding their disgorging and washing of themselves they were doggs and swine still But to what end should I longer insist on these things I am fully perswaded Mr Goodwin himselfe cannot make roome in his understanding to apprehend that this is indeed the true notion of the Doctrine which he doth oppose Something hath been spoken of it already and more the Lord asslisting will be discussed in the progresse of our Discourse abundantly sufficient to manifest to the consciences of men not possest with prejudice against the Truth that it is quite of another nature consistency of another Complexion and usefullnesse then what is here represented I cannot but adde that this way of handling Controversies in Religion namely in proposing Consequences and Inferences of our owne framing wierdrawne with violence and subtility from Principles farr distant from them disowned disavowed and disclaimed by them on whom they are imposed as the Judgment of our Adversaries loading them with all manner of reproaches is such as beeing of all men in the world most walked in by the Arminians I desire not to be Competitor with any in haud defensoribus istis c. Let us now a little in the next place consider what Mr Goodwin gives in for that Perswasion § 32. which in Opposition to the other before by him displayed he contendeth with all his strength to advance I doe not doubt but all that are acquainted with his way of expression elato cothurno will as they may reasonably expect to have it brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorned with all the Gallantry and Ornaments that Words can contribute thereunto for of them there is with him store to be used on all occasions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The summe of the Doctrine he is so inamoured on §. 33. he gives us Chap. 9. Sect. 21. Pag. 115. Longa est Fabula longae Ambagis this is Caput reir * Quidam sunt qui jam aliquamdia luce veritatis collustrati fuerunt in ejus cognitione pietatisque studio tantùm profecerunt ut habitum tandem credendi sanctèque vivendi comparaverint Hos non tantum ad finem usque vitae perseverare posse sed facile posse ac libenter cum voluptate perseverare velle credimus adeó ut non nisi cum luctâ molestiâ ac difficultate desicere possint Act. synod Decl. Sen. A. 5. p. 189 190. It is not any danger of falling away in them that are Saints and Believers or probability of it that he mainetaines but only possibility of it such as there is that sober and carefull men may voluntarily throw themselves downe from the topps of Houses or Steeples though perhaps they never come there or runne into the fier or water and be burned or drowned having the use of their reason and understanding to preserve them from such unusuall and dismall accidents which seemes to be an instance of as remote and infirme a possibility as can likely be imagened Yea he tells you farther Sect. 22. That the Saints have as good security of their Perseverance as he could have of his life to whom God should grant a lease of it for so long upon condition that he did not thrust a sword through his bowells or cast himselfe headlong downe a Tower so that his Doctrine indulgeth to the Saints as much assurance as that of Perseverance but only it grants them not a liberty of sinning which I presume his owne Conscience told him that neither the other doth But is this inded Mr Goodwins Doctrine §. 34. Is this all that he intends his Arguments and proofs shall amount unto Ad populum phaleras strange that when there is not so much as a probabillity or danger of falling away yet so many and so Eminent Saints should so fall How seldome is it that we heare of wise and sober men running into the fier throwing themselves headlong from Towers thrusting swords through their owne bowels and nothing more frequent then the Apostacy of Saints If these things stood upon equall tearmes of unlikelyhood and improbability Math. 13. The stony field in the Parable seemes to be every whit as large as the good ground whose fruit abideth That Ground in Mr Goodwins sence is true Believers so that a moyety at least must be granted to fall away and never come to perfection Doubtlesse this is not easy to be received that one halfe of a Company of men in succession should constantly from one Generation to another fall into ruine in such a way as wherein there is no Danger of it or probability that it should so come to passe Methinks we should scarce dare to walke the streets least at every steppe we be strucken downe by sober men voluntarily tumbling themselves frō the topps of houses and hardly keepe our selves from being wounded with the swords wherewith
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
for the preservation of this excellency and glory of his People This Sunne though it may be for a while eclipsed yet shall never set nor give place to an evening that shall make long the shade thereof whom God once freely accepts in Christ he will never turne away his Love from them nor cast them Vtterly out of his Favour The other is within us and that is our Sanctification our Portion from God by the Spirit of Holinesse and the fruits thereof in our Faith Love and Obedience unto him And on this part of our Glory there is this Defence that this Spirit shall never Vtterly be dislodged from that Soule wherein he makes his residence nor resigne his habitation to the Spirit of the World that his fruit shall never so decay as that the Fruits of Sodome and the Grapes of Gomorra should grow in their roome nor they wherein they are Everlastingly Utterly and wickedly grow barren in departing from the Living God these two make up that Perseverance whereof we speake Whom God accepts in Christ he will continue to doe so for ever whom he quickens to walke with him they shall doe it to the end And these three things Acceptance with God Holinesse from God and a Defence upon them both unto the end all Free and in Christ are that threefold cord of the Covenant of Grace which cannot be broken In the handling then of the Doctrine proposed unto consideration § 50. I shall the Lord assisting shew First that the Love and Favour of God as to the free Acceptation of Believers with him in Christ is constant abiding and shall never be turned away handling at largethe Principles both of its being and manifestation Secondly that the Spirit and grace of Sanctification which they freely receive from him shall never utterly be extinguished in them but so remaine as that they shall abide with him for ever the Sophisticall separation of which two parts of our Doctrine is the greatest advantage our Adversaries have against the whole And demonstrate Thirdly the Reall and Causall influences which this Truth hath into the Obedience and Consolation of the Saints considered both absolutely and compared with the Doctrine which is set up in competition with it In the pursuit of which particulars I shall indeavour to Inforce and presse those places of Scripture wherein they are abundantly delivered and vindicate them from all the Exceptions put in to our inferences from them by M. Goodwin in his Redemption Redeemed as also Answer all the Arguments which he hath with much labour and industry collected and improved in opposition to the Truth in hand Take then only these few Previous observations and I shall insist fully upon the proofe and Demonstration of the first Position concerning the Vnchangeablenesse of the Love of God towards his to whom he gives Iesus Christ for Beauty and Glory and freely accepts them in him First §. 51. as to their Inherent Holinesse the Question is not concerning Acts either as to their vigour Revel 2. 5. 3. 2. which may be abated or as to their frequency which may be interrupted Isa. 57. 17. but only as to the Spirit Habit of it which shall never depart Hos. 14. 4. We doe not say they cannot sinne fall into many sinnes great sinnes which the Scripture plainely affirmes of all the Saints Isa. 59. 21. that went before and who of them living doth not this day labour under the Truth of it Ioh. 14. 16. But through the Presence of God with them 1 Ioh. 3. 9. upon such Grounds and Principles as shall afterwards be insisted on 1 Ioh. 1. 8. they cannot shall not sinne away the Spirit and Habit of Grace Iam. 3. 2. which without a miracle cannot be done away by any one Act 1 King 8. 38. and God will not worke Miracles for the destruction of his Children so as to fall into that state Isa. 64. 5 6. wherein they were before they were Regenerate and of the Children of God become Children of the Devill tasting of the second Death Rev. 20. 6. after they have been made Partakers of the first Resurrection Secondly the Question is not about the decay of any Grace but the losse of all not about sicknesse and weakenesses but about death it selfe which alone we say they shall be preserved from Neither doe we say that Believers are endowed with any such rich and plentifull Stock of Grace Psal. 23. 6. as that they may spend upon it without new supplyes all their dayes Isa. 35. 1 2. c. but grant that they stand in continuall need of the renued communication of that Grace Ioh. 15. 3 4 5 6. 7. which hath its abode and residence in their Soules Rom. 11. 18. and of that actuall Assistance whereby any thing that is truly and Spiritually good Ioh. 1. 16. is wrought in them Thirdly whereas there is a twofold Impossibility Col. 2. 19. First that which is absolutely and simply so in its own nature Luk. 17. 5. And Secondly that which is so only upon some suposition Phil. 2. 13. we say the totall falling away of the Saints is imppossible only in this latter sence The unchangeable Decree and Purpose of God his faithfull Promises and Oathes the Mediation of the Lord Jesus being in the Assertion supposed And Fourthly whereas we affirme they shall assuredly continue unto the end the Certainty and Assurance intimated is not mentis but entis Isa. 49. 14 15 16. not subjective but objective not alwayes in the person persevering but alwayes relating to the thing it selfe Isa. 5. 17. Fiftly that the three things formerly mentioned Cantt 5. 2 6. Acceptance with God Psal. 73. 26. Holinesse from God and the Defence upon them both unto the end are that threefold corde of the Covenant which cannot be broken This will appeare by compareing those two eminent places together which afterwards must more fully be insisted on Jerem. 31. 34 35. Cap. 32. 38 39 40. In generall God undertakes to be their God and that they shall be his People Cap. 31. 31. Cap. 32. 38. And this he manifests in three things First that he will Accept them freely give them to finde great Favour before him in the forgivenesse of their sinnes for which alone he hath any quarrell with them I will saith he forgive their iniquities and remember their sinnes no more cap 31. 34. As 't is againe repeated Heb. 8. 12. Secondly that they shall have sanctification and Holinesse from him I will put my Law in their inward parts and write it in their Hearts cap. 31. 33. I will put my feare in their Hearts v 40. with Ezek. 66. 67. calls the putting his Spirit in them who is the Author of that Grace and Holinesse which he doth bestow Thirdly that in both these there shall be a continuance for ever cap 32. 40. I will not turne away from
Efficiency That the taking away of a heart of Stone the giving of a new heart and Spirit the writing of the Law in their hearts and which is all one the quickning of the Dead the opening of blind eyes the begetting of us a new as they relate unto God doe signifie no more but his administration of meanes whereby men may be wrought upon and perswaded to bring their hearts and spirits into such a condition as is described in those expressions to quicken themselves to open their blind eyes c. Mr Goodwin shall scarce be able to evince 2. Conversion and Pardon of Sinne being both in this promise of the Covenant I take in also that place of the same importance cap. 31. and relating alike to the Grace of God if Conversion or the giving of a new heart be done only by administring outward meanes and perswasions unto men to make the new heatrs the forgivenesse of Sins must also be supposed to be tendred unto them upon the condition that their sinnes be forgiven as Conversion is on condition they be converted or doe convert themselves 3. This Promise being by the Prophet and Apostle insisted on as containing the Grace whereby eminently and peculiarly the New Covenant is distinguished from that which was abolished If the Grace mentioned therein be only the laying a powerfull and strong obligation on men to duty and obedience upon the account of the gracious and bountifull dealing of God with them both as to their Temporall and Spirituall condition I desire to know wherein the difference of it from the old Covenant as to the collation of Grace doth consist And whether ever God made a Covenant with man wherein he did not put sufficient obligations of this kind upon him unto obedience And if so what are the better promises of the New Covenant And what eminent and singular things as to the bestowing of Grace are in it Which things here are emphatically expressed to the uttermost 4. The scope of this Exposition which lookes but to one part of the Promise about bestowing of Grace overlooking the maine End and intendment of it as hath been shewed being to darken the words of the Holy Ghost so farre as to make them represent a contribution of means instead of an effectuall working the end and the event on which the means supplied have an influence of perswasion to prevaile with men to doe the things they are afforded them for I desire to know First What new thing is here promised to them which exceeded that mentioned ch 25. v 4 5. Wherein the Lord testifies that he had granted them formerly a large supply of outward means and especially of the word for the end here spoken of Secondly To what end and on what account is this administration of means for a work expressed by termes of a reall efficiency in reference to the work it selfe which proceeding from the intendment of God for the event aimed at must needs produce it And Thirdly Why these words should not be of the same importance with the associate expression which of necessity must be interpreted of an actuall and absolute efficiency v. 41 42. And Fourthly Whether the Administration of outward sufficient means for the producing of an Event can be a ground of an infallible prediction of that Event As God here absolutely saith they shall all know him from the Greatest to the least Ch 31. 34. which how it is brought about the Holy Ghost acquaints us Is. 4. 13. They shall be all taught of the Lord and Ioh 6. 44 45 46. It is written of the Prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto mee But Mr Goodwin hath sundry Reasons to confirme his Glosse which must also be considered and he saith 1. That it is the familiar Dialect of Scripture to ascribe the doing of things or effects themselves to him that ministers occasions or proper and likely meanes for the doing of them so God is said to give them one heart and one way to put his feare into their hearts when he administers motives means occasions and opportunities to them which are proper to work them to such a frame and disposition of heart out of which men are wont to love and obey him whether they be ever actually brought thereunto or no and this Promise was fulfilled to the People after their returne out of Captivity in the mercies they enjoyed and the Preaching of the Prophets Ans. 1. We are not now to be informed that this is Mr Goodwin's Doctrine concerning conversion that God doth only administer meanes motives and oportunities for it but that man thereupon converts himselfe And 2 ly That when God hath done all he will or can that the Event may not follow nor the work be wrought But 3 ly That this sence by any meanes or opportunities can be fastned on the Promise under consideration we are not as yet so well instructed When God once intendeth an End and expresseth himselfe so to doe promising to work really and efficiently for the accomplishing of it yea that he will actually doe it by that efficiency preventing all interpositions whatever that may tend to frustrate his designe that that End of his shall not be accomplished or that that working of his is only an Administration of meanes whereby men may doe the things intended if they will or may doe otherwise he affirming that he will doe them himselfe is a Doctrine beyond my reach and capacity 4 ly His saying that in this sence the Promise was fulfilled to the People after the Captivity is a saying against his own light He hath told us not long since that it could not be a Promise of those things which were enjoyed before it was ever given as in our sence they did the Grace of Perseverance c Surely the means he mentioneth untill at least the coming of Christ in the Flesh were advanced to a farre higher pitch and eminency on all hands before the Captivity then after and at the coming of Christ it was eminently fulfilled in our acceptation of it unto all to whom it was made But he adds 2. That if it be not so to be understood §. 16. and so said to be fulfilled as above it is impossible for any one to assigne how and when this Promise was fulfilled For first it was made to the whole People and the fulfilling of it to a few will not confirm the Truth of it Secondly The Elect had no need of it knowing themselves to be so that they should never fall away so that this is but to make voyd the glorious Promise of God And thirdly to say that it was made to the Elect is but to begge the thing in question Ans. 1. As farre as the Body of the People was concerned in it it was and shall be in the latter daies absolutely accomplished towards them It was is shall be fulfilled
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
God hath humbled and pardoned such as he hath converted and justified whom hehath allured into the Wildernesse there spoken comfortably to them 2. Verse 15 §. 28. the Lord promiseth to this called and justified People plenty of Spirituall Gospell Mercies which he shaddoweth out with typicall Expressions of Temporall enjoyments and that with Allusion to their deliverance of old from Aegypt in three particulars 1. In generall He will give them Vineyards from thence that is from the Wildernesse as he did to them in Canaan when he brought them out of the Wildernesse This God often mindeth them of that he gave them Vineyards which they planted not Deut. 6. 11. And here setteth out the plenty of Gospell Grace which they never laboured for which he had provided for them under that notion He giveth them of the Wine of the Gospell his holy Spirit 2. In particular He compares his dealings with them to his dealings in the valley of Achor a most pleasant and fruitfull valley that was neere Jericho being the first the Israelites entred into when they came out of the Wildernesse which is mentioned as a fruitfull place Isa. 65. 10. And therefore this is said to be to them a doore of hope or an entrance into that which they hoped for it being the first fat fruitfull and fertile place that the Israelites came into in the Land of Canaan and so an entrance into the good land which they hoped for answering their Expectation to the uttermost In the Promise of the abundance of Spirituall Mercies Grace which God hath prepared for his here calleth into their minds the consideration of the refreshment which the Israelites after so long an abode in the wast and howling Wildernesse had and took in the fruitfull plenteous valley of Achor Such is the spirituall provision that God hath made for the entertainment of poore soules whom he hath allured into the Wildernesse and there spoken comfortably to them being called and pardoned he leadeth them to sweet and pleasant pastures treasures of Grace and Mercies which he hath laid up for them in Jesus Christ. He giveth them of the first fruits of Heaven which is a doore of hope unto the full possession Rom. 8. 23. 3. To the Songs and Rejoycings which the Church had when they sung one to another upon the destruction of the Aegyptians at their delivery out of the bondage of Aegypt As then they sung for joy Exod. 15 upon the sence of that great and wonderfull deliverance which God had wrought for them so shall their hearts be affected with Gospell Mercies pardoning healing purging and comforting Grace which in Jesus Christ he will give in unto them These then are the three things which are promised to them that come out of the Wildernesse 1. Gospell refreshment in powring out of the Spirit upon them 2. The first fruits of Heaven a doore of Hope 3. Spirituall joy in the destruction and conquest of sinne This then is the summe §. 29. of this second part of that description which wee have of those persons to whom the Promise under consideration is given They are such as being Called and Pardoned are admitted to that portion in the wonderfull marvelous provision of Gospell Mercies and Grace which in Jesus Christ he hath provided for them with that joy and Consolation which thereon doth ensue In the following verses you have a fuller description of these Persons upon a twofold account 1. By their delivery from Idolarty and falfe-worship v 16 17. which is particularly and peculiarly insisted on because that eminently was the sinne for which those mentioned in the beginning of the Chapter were utterly rejected God will preserve these as from the sinne of Idolatry so from any other that should procure their utter Rejection and desolation as that of Idolatry had formerly done in respect of the only carnall Jewes 2. By their protection against their enemies v 18. and these are the Persons to whom this Promise is made converted justified sanctified and purified Persons 2 ly We may take a little view of the Nature of the Promise it selfe §. 30. I will saith the Lord betroth thee unto me for ever There is in this Promise a twofold opposition to that Rejection that God had before denounced unto the carnall and rebellious Jewes 1. In the Nature of the thing it selfe unto the divorce that God gave them v. 2. Shee is not my Wife neither am I her Husband but to these saith God I will betroth them unto my selfe they shall become a Wife to mee and I will be a Husband unto them and this also manifesteth that they are not the same persons to whom that threatning was given that are principally intended in this Promise For if God did only take them againe whom he had once put away there would have been no need of any betrothing of them anew New Sponsalia are not required for such an Action 2. In the continuance of the Rejection of the first and the establishment of the Reception of the latter at least in respect of his abiding with these and those with those for a season but unto these he saith I will Betroth them unto me FOR EVER Gods betrothing of Believers is his actuall taking them into a Marriage covenant with himselfe to deale with them in the tendernesse faithfulnesse and protection of a Husband So is he often pleased to call himselfe in reference to his Church I shall not goe forth to the consideration of this Relation that God is pleased to take the soules of Saints into with himselfe The eminent and precious usefulnesse and consolation that floweth from it is ready to draw me out thereunto but I must attend that which I principally aime at namely to evince that God hath undertaken the Hee and Believers will and shall abide in this Relation to the end that he will for ever be a Husband to them and that in opposition to his dealing with the carnall Church of the Jewes to whom he was betrothed as to Ordinances but rejected them and said he was not their Husband as to peculiar grace To whom God continueth to be a Husband to them he continueth the loving-kindnesse goodwill and protection of a Husband the most intense usefull fruitfull that can be imagined This then will he doe to Believers and that for Ever Now because sundry Objections may be levied against the Accomplishment of this Engagement of God upon the account of our instability and backsliding the Lord addeth the manner of his entring into this engagement with us obviating and preventing or removing all such Objections whatever which is the third thing proposed to consideration namely the Engagement of the Properties of God for the accomplishment of this Promise Five Properties doth the Lord here mention §. 31. to assure us of his constancy in this undertaking of his Grace and the stedfastnesse of the Covenant he hath taken his People into and they are Righteousnesse
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
Christ thus brake the power of Satan that he shall not lead those alwaies captive at his pleasure nor rule in them as Children of disobedience in the behalfe of whom his power was so broken 1. First He subdues him by taking away all that Right and Title which he had by sinne to rule over them I speake of the Elect of God By the entrance of sinne the Divell entred upon a two fold rule in reference to sinners First A Rule over them with the terrour and dread of death and Hell they are in bondage by reason of death Heb. 2. 14. all their daies Heb 2. 15. And the Divell hath the power of that death upon the World whereunto they are in bondage The death that is in the Curse is put into his hand to manage it to the dread and terrour of sinners and by it he hath alwaies kept many and to this day doth keep innumerable soules in unexpressable bondage putting them upon Barbarous Inhumanities to make Attonement for their sinnes and forcing some to inflict revenge and destruction upon themselves thinking to prevent but really hastening that which they feare As of old this power of his lay at the bottome of all the Abominations Diat de Just. Divin wherewith men provoked God when they thought to Attone him as by burning their Children in the fire and the like Mic. 6. 7 8. So at present is it the principle of all that superstitious Will-worship Levit. 18. 21. and Religious drudgery which is spread over the Antichristian World Deut. 18. 10. 2 yea the inventions of men Kings 21. 6. 23. 10. ignorant of the Righteousnesse of God and convinced of their own insufficiency to performe worke out 2 Chr. 33. 6. and establish a Righteousnesse of their owne Jer. 32. 35. that shall perfectly answer the exact holy demands of the Law as far as to them is discovered to deliver themselves from under this dread of Death wherewith he that hath the power of it terrifies them all their daies are indeed the foundation and spring the summe and substance of all Religions in the World and the darling of all Religious Persons in and with whom Christ is not all and in all And herein have the Papists gon one notable step beyond all their predecessours in superstition and devotion for whereas they universally contented themselves with sacrifices purifications purgations lustrations satisfactions recompenses to be in this life performed these latter more refined sublimated mercuriall wits observing that nothing they could here invent would settle and charme the spirits of men haunted with the dread of death we speake of but that instantly they came againe with the same disquietnesse as formerly renewed mention of sinne upon the insufficiency of the Attonement fixed on for its expiation they found out that noble expedient of the future Purgatory which might maintaine the soules of men in some hopes in this life and secure themselves from the cryes complaints of men against the insufficiency of their Remedy which they doe prescribe 2. As he rules over men by death and hell that followes after so also he rules in men by sinne he ruleth in the children of disobedience Eph. 2. 2. And to this end to secure men to himselfe he being that strong man armed who hath the first possession Math. 12. 39. and labours to keepe what he hath got Mark 3. 27. in peace he sets up strong holds Luk. 11. 21. Imaginations and highthings against God 2. Cor. 4. 5. Now this twofold power of Sathan over men and in men do both arise from sinne whereby men are first cast out of Gods Love and care becoming obnoxious to death And secondly are alienated from God in willing subjection to his Enemy And both these parts and branches of his dominion are in reference unto the Elect cast downe and destroyed and taken away For First §. 17. Christ by his Death Casheires the Title and Claime that Sathan lay'd to the exercise of any such power in reference unto the Elect. When men cast downe any from Rule they may interrupt and put by their exercise of any power but they cannot take away their Title unlesse it be of their owne giving Christ by his Death takes away the very bottome foundation and occasion of the whole power of Sathan Gen. 3. 3. All the power of Sathan in the first sence Deut. 27. 29. consists in death Rom. 5. 12. and those things that either conduce to it or do attende it Heb. 2. 9 10 11 12 13 14 15. Now death entred by sinne and there withall the power of Sathan The Lord Jesus taking away sinne and puting an end thereunto as was manifested the whole Title of Sathan falls and comes to nothing And this was really done in the Crosse Col. 2. 15. its manifestation by the Gospell ensuing thereupon according to the appointment of God Tit. 1. 3. Secondly he takes away the exercise of his power §. 18. and that to the utmost For 1. He bindes him with bonds He binds the strong man Armed Math. 12. 19. And he breaks his head Gen. 3 15. Then leades him captive Psal. 68. 18. Triumphs over him Col. 1. 16. Treads him downe under the feet of his Rom. 16. 20. as the Kings of Canaan were trod downe under the feet of the Children of Israel John 10. 24. then destroyes him Heb. 2. 14. What exercise of power is left to a conquered bound wounded captived triumphed over trodden downe destroyed Caytife Think yee this wretch shall ever wholy prevaile against any one of them for whose sake all this was done to him Neither can this with any colour of reason be said to be done for them or with respect unto them towards whom the power of Sathan remaines entire all their dayes whom he leades captive and rules over at his pleasure untill death take full dominion over them 2. As he destroyes Sathan so he doth his workes For this cause was he manifested even to destroy the workes of the Divell 1 John 3. 8. He doth not only binde the strong man armed Luk. 12. 21. but also he spoiles his Goods Whatsoever is in men that followes from that corrupted principle of nature is reckoned to the worke of Sathan being the issue of his seduction Whatsoever his temptations draw men out unto the Lord Christ came to destroy it all to make an end of it and he will not faile of his end but certainely carry on his undertaking untill he hath utterly destroyed all those workes of Sathan in the hearts of all that are his He redeemes us from our vaine Conversation 2 Pet. 1. 18 19. from the power of our lusts and corruptions leading us out to a vaine Conversation The Apostle tells us Rom. 6. 6. that by his death the old man is crucified and the body of sinne destroyed The craft of sinne the old man and the strength of
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
breake open their seales In the Latter are all promissory ingagements confirmed established and made unalterable wherein men either in conditionall compacts or Testamentary dispositions doe oblige themselves These are the Sigilla appensa that are yet in use in all Deeds Enfeofements and the like Instruments in Law And with men if this be done their engagements are accounted inviolable And because all men have not that Truth Faithfulnesse and Honesty as to make good even their sealed engagements the whole Race of man-kind hath consented unto the establishment of Lawes and Governors amongst others to this end that all men may be compelled to stand to their sealed Promises hence whatsoever the nature of it be and in what particular soever it doth consist the end and use of this worke in this speciall Acceptation is taken evidently in the latter sence from its use amongst men Expressed it is upon the mention of the Promises 2 Cor 1. 20. To secure Believers of their certaine and infallible accomplishment unto them the Apostle tells them of this sealing of the Spirit whereby the Promises are irrevocably confirmed unto them to whom they are made as is the case among the Sonnes of men sutably Ephes. 1. 13. he saith they are sealed by the Holy spirit of Promise Heb. 9. 14. that is that is promised unto us and who confirmes to us all the Promises of God That the other end of security also safety and preservation is designed therein secondarily appears from the appointed season whereunto this sealing shall be effectuall it is to the day of Redemption Eph 4. 30. untill the Saints are brought to the enjoyment of the full whole and compleat purchase made for them by Christ when he obtained for them eternall Redemption And this is a reall Testimony which the Holy Spirit gives to his owne abiding with the Saints for ever The worke he accomplisheth in them and upon them is on set purpose designed to assure them hereof and to confirme them in the Faith of it Unto an Argument from this sealing of the spirit thus proposed § 30. Those who are sealed shall certainly be saved Mr Goodwin excepts sundry things Ch. 11. Sect. 42. Pag. 255 256 257. which because they are applied to blurre that interpretation of the words of the Holy Ghost which I have insisted on I shall briefely remove out of the way that they may be no farther offensive to the meanest sealed one He answers then first by distinguishing the Major Proposition thus They who are sealed shall certainly be saved with such a sealing which is unchangeable by any intervenience whatsoever as of sinne and Apostasy so that they cannot loose their Faith but if the sealing be only such the continuance whereof depends on the Faith of the sealed and consequently may be reversed or with-drawne it no way proves that all they who are partakers of it must of necessity retaine their Faith therefore saith he 2 ly We Answer farther that the sealing with the spirit spoken of is the Latter kind of sealing not the former i.e. which depends upon the Faith of those that are sealed as in the beginning or first impression of it so in the duration or continuance of it and consequently there is none other certainty of its continuance but only the continuance of the said Faith which being uncertaine the sealing depending on it must needs be uncertaine also That the sealing mentioned depends upon the Faith of the sealed is evident because t is said in whom also after yee believed yee were Sealed with the spirit of Promise Ans. I dare say there is no honest man that would take it well at the hand of Mr Goodwin or any else that should attempt by distinctions or any other way to alleviate or take off the credit of his Truth and Honesty in the performance of all those things whereunto and for the confirmation whereof he hath set his Seal What acceptation an like attempt in reference to the spirit of God is like to find with him he may doe well to consider In the meane time he prevailes not with us to discredit this worke of his Grace in the least For 1. First This supposall of such interveniencies of sinne and wickednesse in the Saints as are inconsistent with the life of Faith and the favour of God as also of Apostasy are but a poore meane insinuation for the begging of the thing in Question which will never be granted of any such termes An interveniency of Apostasy that is defection from the Faith is not handsomely supposed whilest men continue in the Faith 2. That which is given for the confirmation of their Faith and on set purpose to adde continuance to it as this is cannot depend on the condition of the continuance of their Faith The Holy Ghost seales them to the day of Redemption confirming and establishing thereby an infallible continuance of their Faith but it seemes upon condition of their continuance in the Faith Cui fini Of what hitherto is said this is the summe If they who are sealed Apostatize into sinne and wickednesse they shall not be saved notwithstanding that they have been sealed and this must passe for an answer to our Argument proving that they cannot so apostatise because they are Sealed on purpose to preserve and secure them from that Condition Men need not goe farre to seeke for Answers to any Argument if such as these pure beggings of the thing in Question and argued will suffice 3. Neither doth the begining or first impression of the sealing depend upon their Faith any otherwise but as Believers are the subject of it which is not to have any kind of dependance upon it either as to its nature or use Neither doth that place of the Apostle Fph. 1. 13. After ye Believed ye were sealed prove any such thing unlesse this generall axiome be first established that all things which in order of nature are before and after have the Connexion of Cause and effect or at least of Condition and Event between them It proves indeed that their Believing is in order of nature antecedent to their sealing respecting the use of it here mentioned but this proves not at all that Faith is the condition of sealing the bestowing of Faith and the grant of this seale to establish it being both acts depending meerely solely distinctly on the free Grace of God in Christ Though Faith in order of nature goe before Hope yet is no Hope bestowed on men on the condition of Believing The truth is both Faith Sealing all other spirituall Mercyes as to the Goodwill of God bestowing them are at once granted us in Jesus Christ but as to our reception of them the actuall instating of our soules in the enjoyment of them or rather as to the exerting of themselves in us they have that order which either the nature of the things themselves requires or the soveraigne Will of God hath alotted to them neither
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.
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
that is every Believer is Christ He is the Head of the Church and the Saviour of the Body Ephes. 5. 23. he is the Head of the Body the Church Col 1. 19. This relation of Head and Members I say between Christ and his holds out the Union that is between them which consists in their being so As the Head and the Members make one Body so Christ and his Members make one mysticall Christ Whence then is it that the Head and Members have this their Union whereby they become one Body Wherein doth it consist Is it that from the Head the Members do receive their influences of life sence and guidance as the Saints do from Christ Eph. 4. 15 16. They grow up unto him in all things who is the Head from whom the whole body fitly framed together and compact by the which every joynt supplieth according to the effectuall working in the measure of every part groweth up to an holy increase So also Col 2. 19. holding the Head from whom the whole body by bands and joynts knit together increaseth with the increase of God But evidently this is their Communion whereunto Union is supposed Our Union with Christ cannot consist in the Communcation of any thing to us as Members from him the Head but it must be in that which constitutes him us in the Relation of Head and Members He is our Head antecedently in order of nature to any communication of Grace from him as a Head and yet not antecedently to our Union with him Herein then consists the Union of Head and Members that though they are many and have many Offices Places and dependencies there is but one living quickning soule in Head and Members If a man could be imagined so big and tall as that his feet should stand upon the Earth and his head reach the starry Heavens yet having but one soule he is still but one man As then one living soule makes the naturall Head Members to be one one body so one quickning Spirit dwelling in Christ and his members gives them their Union makes them one Christ one body This is cleare from the 1 Cor. 12. 12. As the first man Adam was made a living Soul so the last man Adam is made a quickning Spirit Secondly §. 14. Of Husband and Wife The Union that is between them sets out the Union betwixt Christ and his Saints There is not any one more frequent Illustration of it in the Scripture the Holy Ghost pursuing the allusion in all the most considerable Concernements of it and holding it out as the most solemne Representation of the Union that is between Christ and his Church Ephes. 5. 31 32. For this cause shall a man forsake his Father and Mother and cleave to his Wife and they two shall be one flesh This is a great mystery but I speake concerning Christ and the Church The transition is eminent from the Conjugall Relation that is between man and wife unto Christ and his Church What the Apostle had spoken of the one he would have understood of the other Wherein consists then the Union between man and wife which is chosen by God himselfe to represent the Union between Christ and his Church The Holy Ghost informes us Gen. 2. 24. They shall be no more twaine but one flesh This is their union they shall be no more twaine but in all mutuall care respect tendernesse and love one flesh The Rise of this you have v. 23. Because of the bone flesh of Adam was Eve his helper made Hence are they said to be one flesh Wherein then in answer to this is the Union between Christ and his Church The same Apostle tells us 1 Cor. 6. 16 17. He saith he that is joyned to an harlot is one flesh and he that is joyned to the Lord is one spirit as they are one flesh so these are one spirit and as they are one flesh because the one was made out of the other so these are one Spirit because the Spirit which is in Christ by dwelling in them makes them his Members which is their Union 3. Of a Tree §. 15. an Olive a Vine and its Boughs and Branches I am the Vine saith Christ yee are the Branches John 15. 5. Abide in me and I in you As Tree Branches they have an abiding Union one with another Wherein this consists the Apostle sets out under the example of an Olive and his Boughs Rom. 11. 16 17. It is in this that the Branches and Boughs being ingrafted into the Tree they partake of the very same juyce and fatnesse with the Root and Tree being nouâ—â—shed thereby There is the same fructifying fatning virtue in the one as the other only with this difference in the Root and Tree it is originally in the Boughs by way of Communication And this also is chosen to set out the Union of Christ and his Both he and they are partakers of the same fruit-bearing Spirit He that dwells in them dwells in him also only it is in him as to them originally in them by Communication from him Take a Cyon a graft a plant fix it to the Tree with all the art you can and bind it on as close as possible yet t is not united to the Tree untill the Sappe that is in the Tree be communicated to it which communication states the Union Let a man be bound to Christ by all the bonds of profession imaginable yet unlesse the Sappe that is in him the Holy and Blessed Spirit be also communicated to him thereis no Union between them And this is the first thing that doth issue and depend upon the indwelling of the Spirit in Believers even Union with Christ which is a Demonstration of it a posteriori 2. The Spirit as indwelling gives us Life and Quickning God Quickens our mortall bodyes or us in them by his Spirit that dwells in us Rom. 8. 11. by which Spirit Christ also was raised from the dead and therefore the Apostle mentioning in another place the beginning and carrying on of Faith in us he saith it is wrought according to the exceeding greatnesse of the power of God which he wrought in Christ when he raised him from the dead Ephes. 1. 8. Now in this Quickning there are two things 1. The Actus primus or the Life it selfe bestowed 2. The Operations of that Life in them on whom it is bestowed For the first I shall not positively determine what it is nor wherein it doth consist This is cleare that by nature we are dead in trespasses and sinnes That in our Quickning we have a new Spirituall life communicated to us and that from Christ in whom it is treasured up for that purpose But what this Life is it doth not fully appeare whilst we are here below All actuall Graces confessedly flow from it and are distinct from it as the Operations of it I say in this sence they flow from it confessedly as suitable
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
height under their pressures that we have great cause of rejoycing in them all Yea but whence is this Do these Graces readily come forth and exert themselves with an efficacy suitable to this triumphing frame The ground spring of all is discovered v. 5. it is because the Love of God is shed abroad in our hearts by the Holy Ghost that is given to us From this fountaine do all these fresh streames flow the Spirit that is given us that sheds abroad the Love of God in our Hearts and thereby sets all our Graces on worke He oyles the wheeles of the soules obedience when we neither know what to do nor how to performe what we know 5. This indwelling Spirit § 27. gives Restraint Restraining Grace doth mainly consist in morall perswasions from the Causes Circumstances and Ends of things When a man is disswaded from sinne upon Considerations taken from any such head or place as is apt to prevaile with him that perswasion so applyed and intended of God for that end is unto him restraining Grace By this meanes doth the Lord keepe within bounds the most of the Sonnes of men notwithstanding all their violent and impetuous lusts Hell shame bitternessee disappointment on the one hand Credit Repute quietnes of Conscience the like on the other binde thē to their good Behaviour God through these things drops an awe upon their Spirits binding them up from running out unto that compasse of excesse and ryot in sinning which otherwise their lusts would carry them out unto This is not his way of dealing with the Saints Jer. 31. 34. he writes his Law in their hearts and puts his feare in their inward parts that they may not depart from him making them a willing people through his owne Power Psal. 110. 3. By his effectually remaining Grace he carryes them out kindly chearefully willingly to do his whole will working in them to will and to do of his owne good pleasure yet notwithstanding all this often times through the strength of Temptation the subtilty of Sathan and his readinesse to improve all Advantages to the utmost the treachery and deceitfulnesse of indwelling sinne and corruption they are carryed beyond the bounds and lines of that principle or Law of Life and Love whereby they are lead What now doth the Lord do They are ready to runne quite out of the pasture of Christ doth he let them goe and give them up to themselves Nay but he sets an hedge about them that they shall not find their way He leades them as the wild Asse in her month that they may be found he puts a Restraint upon their Spirits by setting home some sad considerations of the evil of their hearts and wayes whether they are going what they are doing and what shall be Issue of their walking so loosly Even in this life what shame what scandall what dishonour to themselves their profession the Gospell their Brethren it would prove and so hampers them quiets their Spirits and gently brings them againe under obedience unto that principle of Love that is in them and the Spirit of Grace whose yoake they were casting off whereby they are lead Many times then even the Saints of God are kept from sinnes especially outward actuall sinnes upon such outward motives reasonings and considerations as other men are Peter was broken loose and running downe hill apace denying and forswearing his Master Christ puts a restraint upon his Spirit by a looke toward him this mindes him of his folly unkindnesse his former rash confidence and ingagement to dye with his Master and sets him on such Considerations as stirred up the principle of Grace in him to take its place and rule againe and in obedience thereunto he not only desists from any farther denyall but Faith Repentance Love all exerting themselves he goes out and wept bitterly It is so frequently with the Saints of God though in lesser evills by neglect and omission of duty or inclination to evill and closing with temptations they breake out of the pure and perfect Rule and Guidance of the Spirit whereby they ought to be lead instantly some Considerations or other are pressed on upon their Spirits taken perhaps from outward things which recovers them to that obedientiall frame from whence through violence of Corruption and Temptation they had broken Like an Hawke sitting on a mans hand eating her meat in quietnesse is suddenly by the originall wildnesse of her nature carryed out to an attempt of flying away with speed but is checkt by the string at her heeles upon which shee returnes to her meat againe We have an innate wildnesse in us provoking and stirring us up to runne from God Were we not recovered by some clog fastned on us for our Restraint we should often runne into the most desperate paths And this Restraint I say is from the indwelling Spirit He stirrs up one thing or other to smite the Hearts Conscience when it is under the Power of any Temptation to sinne and folly So it was with David in the Attempt he made upon Saul when he cut of the lappe of his Garment Temptation opportunity had almost turned him loose frō under the power of Faith waiting and dependance on God wherein lay the generall frame of his Spirit he is recovered to it by a blow upon the heart from some dismall Consideration of the Issue and scandall of that which he was about 6. We have hereby also the Renewall §. 28. daily Renewall of sanctifying Grace Inherent Grace is a thing in its owne nature apt to decay and dye it is compared to things ready to dye Rev. 3. 2. strengthen the things that remaine saith Christ to the Church of Sardis that are ready to dye It is a thing that may wither and decline from its vigor and the soule may thereby be betrayed into manifold weaknesses and backslidings It is not meerely from the nature of the Trees in the Garden of God that their fruit failes not nor their leaves wither Psal. 1. 4. but from their Planting by the Rivers of water Hence are the sicknesses weaknesses and decayes of the Spirit mentioned in the Scripture Should he who had the richest stock of any living be left to spend of it without new supplies he would quickly be a Bankrupt This also is prevented by the Indwelling Spirit He is the fatnesse of the Olive that is communicated to the branches continually to keep them fruitfull and flourishing He is that golden Oyle which passes through the Branches and empties it selfe in the fruitfulnesse of the Church He continually fills our Lamps with new Oyle and puts new vigor into our spirits Psal. 92. 10. thou liftest up my horne as the horne of an Vnicorne I am anoynted with fresh oyle or renewed supplies of the Spirit And this Psal. 103. 5. is called a renewing of Youth like the Eagles a Recovery of former strength and vigor new power and ability for new duties and
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
asserts against the Jewes Rom 9. 31. They â—ought for righteousnesse but as it were by the workes of the Law and therefore he tells them Chap. 10. 3. That being ignorant of Gods Righteousnesse and going about to establish their own Righteousnesse they did not submit to the Righteousnesse of God And the Papists will one day find a fire proceeding out of their Doctrine of merits consuming all their good Workes as hay and stubble There are also many other waies and principles whereby Obedience is vitiated and rendred an abomination instead of Sacrifice wherein our Doctrine is no sharer But this I must not enter into because it would lead me into other Controversies which with this I shall not intermixe 5. It naturally and sweetly mixeth with all the Ordinances of Christ §. 19. instituted for the end under Consideration In particular with that great Ordinance The Ministry of the Gospell in reference to the great fruit and effect of it mentioned Eph. 4. 12 13. The perfecting of the Saints the edifying of the Body of Christ till we all come in the unity of the Faith and of the knowledge of the sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. That which the Lord Jesus aimed at and intended principally in giving Pastors and Teachers to his Church was that they might carry on the worke of the Ministry for the Perfecting of the Saints and their filling up the measure alotted unto them And this they do by revealing the whole Councell of God unto them keeping back nothing that 's proâ—itable for them as was the practice of Paul Act. 20. 27. Of this Councell or Will of God as by them managed there are two parts 1. The discovery of God to them and his Will as to the state and Condition whereto he calls them and which he requires them to come up unto And this consists in doctrines revealing God and his Will which contain Rules and Precepts for men to walke by and yeild Obedience unto 2. That which is suited â—o the carrying on of men in the state and Condition whereunto they are called according to the mind of God as also to prevaile with them to whom the Word doth come to enter into the state of Obedience and walking with God and this is usually branched into three generall heads of Promises Exhortations and Threatnings The management of these aright with power and efficacy with Evidence and demonstration of the Spirit is no small part yea it is the greatest part of the worke of the Ministry the greatest portion of what is Doctrinall in the Word or Booke of God relating to these heads And of this part of that Ordinance of Christ the Ministry of the Word the pressing of men into a state of Obedience and to a pogresse in that estate by Promises Exhortations Threatnings I shall briefely speake either by way of Demonstration and proofe of what lieth before me or vindication of what is affirmed in the same kind from the Objections and Exceptions of Him in particular with whom I have to doe aiming still at my former Assertion that the Doctrine I have insisted on naturally and clearly closeth with those Promises and Exhortations to help on their efficacy and energy for the accomplishment of the work intended For the first let us take a tast of the Promises which are as it were §. 20. the very life beauty of the Covenant of Grace and the Glory of the Ministry committed unto men and they are of two sorts both of which have their effectuall influence into the obedience of Saints 1. There are promises which expresse only the worke of Gods grace and what he will freely doe in upon the hearts of his thereby as to the working Holinesse and Obedience in them as also of his pardoning mercy in his free acceptance of them in Jesus Christ And these are in a peculiar manner those better Promises of the Covenant of Grace upon the account whereof it is so exceedingly exalted above that of Workes which by sinne was broken and disanulled Heb 8. 6 7 8 9 10. 2. There are Promises of what Good and great things God will farther doe unto and for them who obey him As that he will keepe them and preserve them that they shall not be lost Heb. 9. 10. that their labour and Obedience shall end in the enjoyment of God himselfe with an immortall Crowne of Glory which shall never fade away Now the Doctrine of the Saints Perseverance and the stability of the Love of God unto them closeth with the Promises of both these sorts as to the end of carrying on increasing Obedience Holinesse in them Take an instance in the first The Promises of the worke of Gods Grace in us and towards us are effectuall as appointed to this end so in that Great word Gen 17. 1. which the Apostle calls the Promise Gal. 4. I am God Almighty I am so and will be so to thee and that for and to all ends and purposes of the Covenant whatsoever The inference is walke before me and be thou perfect Walking with God in uprightnesse and sincerity is the proper fruit in us of the Promise of God to us to be our all sufficient God in Covenant As Ier. 31. 33. our becoming the People of God in walking with him in all waies of Obedience is the effect of his Promise to be our God and to write his Law in our hearts not only because by the Grace of the Promise we are brought into a state of Acceptance and made the People of God but also upon the account of the ingagement that is put upon us by that gracious Promise to live unto him Whence in the close it is affirmed we shall be his People The word of the Gospell or the word of Faith doth mainly consist in this And what the aime of that is the Apostle declares Titus 2. 11 12. The Grace of God which appeareth unto us teacheth us to deny all ungodlinesse and worldly lusts and to live soberly righteously and Godly in this present world Which generall purport of the Promises in this way is farther asserted 2 Cor. 7. 1. Having then saith he these Promises Let us cleanse our selves from all silthinesse of flesh and spirit perfecting Holinesse in the feare of the Lord. And most eminently is this assigned to the Promises of that sort which we now peculiarly insist upon 2 Pet 1. 3. 4. To know the way whereby these or any other Promises are effectuall to the end and purpose intimated two things are considerable First what is required to make them so effectuall Secondly wherein and how they doe exert that efficacy that is in them For the First the Apostle acquaints us on what account alone it is that they come to be usefull in this or any other kind Heb 4 2. the word of the Gospell the Promise Preached to them of old did not profit
we see all things unpartially weighed and debated to and fro that the Doctrine which supposeth a possibility of the Saints declining is the Doctrine which is according to Godlinesse and the corrivall of it an enemy thereto Ans. We have here an Assertion an Inference and a Conclusion The Assertion is that there is no such aptnesse and pronenesse to sinne in Believers as is intimated and that because there is such a strong propensity in them to Righteousnesse which that they have is proved from sundry places of Scripture That is because the Spirit is in Believers the flesh is not in them Because they have a new man in them they have not an old because they have a principle of Life they have not a body of death That is where the Spirit lusteth against the flesh the flesh lusteth not against the Spirit We thought the Doctrine of Paul Rom. 7. Gal. 5. and in innumerable other places with the experience off all the Saints in the World had laine against this piece of Sophistry It is true their propension unto Righteousnesse raigneth in them but it is as true their propension unto sinne rebelleth in them Though the Land be conquered for Christ yet the Canaanites will dwell in it if the Saints leave of but one day the worke of killing crucifying and mortifying they will quickly finde an actuall rebellion in them not easie to be suppressed They have indeed a propension to Holinesse ruling in them but also a propension unto sinne dwelling in them so that when they would do good â—vell is present with them and the good they would do they cannot But when Mr Goodwin can prove this consequence that Saints have strong inclinations to Righteousnesse therefore they have not so to sinne for my part I will forbeare for ever disputing with him If he can beat us not only from Scripture but all our Spirituall sence and experience doubtlesse it is to no purpose to contend any longer with him Hence then 2. He inferreth §. 24. that to abstaine from sinning that is sinning customarily against conscience so as to endanger the losse of the Favour of God is no such great mastery no such matter of difficulty to such men This abstaining from such sinnes on the one hand is the whole course of our Gospell Obedience which it seemeth however it be compared to running in a race striving for masteries called resisting unto blood wrestling with principallities and powers requiring for its carrying on the exceeding greatnesse of the power of God with suitable help in time of need from Jesus Christ who is sensible of the weight of it as no small matter knowing what it is to serve God in Temptations yet is it indeed but a trifling thing a matter of no great difficulty or mastery Doe men Watch Pray Contend Fight Wrestle with God and Satan doth the Lord put forth his Power and the Lord Jesus Christ continually intercede for the preservation of the Saints Ad quid perditio haec to what end is all this toile and labour about a thing of little or no weight Egregiam vero laudem We know indeed the Yoke of Christ is easy and his Commandement not grievous that we can doe all things through him that inableth us but to make Gospell obedience so slight a thing that it is no great mastery or matter of no great commendation to hold out in it to the end this we were to learn till now and are as yet slow of heart to receive it The Conclusion is Io §. 25. Pâ—an vicimus all things unpartially weighed the case is ours and Godlinesse exceedingly promoted by the Doctrine of the possibility of the Saints defection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the corrivall of it an enemy to it to prove which not one word in the Argument hath been spoken nor to free the other from a charge of a direct contrary importance one word to the purpose and of Mr Goodwins sixth Argument for his Doctrine of the Apostasy of Saints this is the end But this is not all he hath to say in this case §. 26. in hand Indeed the maine designe of his whole 13. Chap. consisting of 41. Sections and about so many pages in his Book and containing all which in an Argumentative way he insisteth on in the case in hand looketh this way and therefore having already pluckt away one of the maine propps of that discourse I shall apply my selfe to take away those which doe remaine that the whole may justly fall to the ground and therefore shall as briefely as I can consider the whole of that discourse containing nine Arguments against the Perseverance of Saints for the possibility of their totall and finall defection CAP. XII 1. M. G. entrance and preface to his Arguments from the Apostasy of the Saints considered 2. The weaknesse of his first Argument The import of it 3. Answer to that first Argument Doctrine may pretend to give God the glory of being no accepter of Persons and yet be false Justification by workes of that rank and order 4. Acceptation of Persons what and wherein it consisteth No place for it with God contrary to distributive Justice 5. The Doctrine of the Saints Perseverance charged with rendring God an accepter of Persons 6. Unjustly what it saies looking this way 7. The summe of the charge against it considered and removed 8. M. G. second Argument and the weight by him hanged thereon the originall of this Argument by whom somewhat insisted on 9. The Argument it selfe in his words proposed of the use and end of the Ministry whether weakned by the Doctrine of Perseverance 10. Entrance unto an Answer to that Argument The foundation laid of it false and when it falsely imposeth on the Doctrine of Perseverance sundry things by it disclaimed the first considered 11. The iniquiry of those impositions farther discovered 12. The true state of the difference as to this Argument declared 13. The Argument satisfied 14. The reinforcement of the Minor attempted and considered 15. The manner of Gods operations with and in naturall and voluntary Agents compared Efficacy of Grace and liberty in man consistent 16. An Objection to himselfe framed by M. G. that Objection rectified Perseverance how absolutely and simply necessary how not 17. The removall of the pretended Objection farther insisted on by M. G. 18. That discourse discussed and manifested to be weake and sophisticall The consistency of Exhortations and Promises farther cleared 19. The manner of the operation of Grace in and upon the wills of men considered 20. The inconsistency of exhortations with the efficacy of Grace disputed by M. G. 21. That discourse removed and the use of Exhortations farther cleared Obedience to them twofold Habituall Actuall of the Physicall operation of Grace and meanes of the word their compliance and use How the one and the other affect the will 22. Inclination to Persevere when wrought in Believers 23. Of the manner of Gods operation
it being laid upon the proofe of the Minor Proposition formerly denied here laid downe It will easily be granted that it was incumbent on him to make sure worke here and not to leave any thing liable to any just Exception An errour or a mistake in the foundation is not easily recoverable All that is afterwards heaped up beareth it selfe on a supposition of the Truth of what is here delivered If this faile in the least we may spare our Labour as to any farther consideration of what followeth Now the maine of the proofe here insisted on lieth in the Declaration of that which he calleth the Common Doctrine of Perseverance and concerning this he informeth his Reader 1. That it commandeth all Saints to he fully perswaded and that with the gseatest and most indubitable certainty of Faith that there is an absolute and utter impossibility either of a totall or finall defection of their Faith Ans. 1. What is the intendment of these Aggravating expressions of fully perswaded greatest and most indubitable certainty of Faith I know not Will it please you if it should require them to be perswaded but not fully perswaded Believe it but with little and dubitable cetainty of Faith or uncertainty rather Full perswasion greatest certainty without doubting or staggering are all of their perfections of Faith and of the Saints in believing which without doubt they are in all that they are to Believe to presse after so that all this is no more but that this Doctrine requireth men to believe what it affirmeth God to have promised It requireth men to mixe the Promises of God with Faith Crimen in auditum But though the manner of Believing which it requireth be not blameable yet the thing which it proposeth to be believed is false What is that That there is an Absolute or utter impossibility either of a totall or finall defection of the Faith of true Believers It s requiring this to be Believed is the bottome also corner stone of Mr Goodwin's insuing Argument if it doth not do this he hath nothing in this place to say to it Let him then produce any one that ever wrote in the defence of it that hath in Termes or by just consequence delivered any such thing and on Herbam there shall be an end of this dispute I presume Mr Goodwin knoweth what is meant by an absolute and utter impossibility An absolute Repugnancy unto being in the nature of the things themselves concerning which any Affirmation is and not any externall or forraigne consideration doth entitle any thing to an absolute utter Impossibility did ever any one affirme that in the nature of the thing it selfe the defection of the S t s is absolutely impossible Is it not by them that believe the Perseverance of the S t s constantly affirmed that in themselves they are apt yea prone to fall away and their Faith to decay and dye which in it selfe possibly may be done though Mr Goodw cannot tolerably shew how The whole cerrainty of their continuance in and of the preservation of their Faith depends meerely on supposition of something that is extrinsecall in respect of them and of their state which as to their Condition might or might not be Farther the Perseverance of the Saints is by the same persons constantly affirmed to be carryed on to be perfected in and by the use of meanes It is their keeping by the power of God through Faith unto Salvation And can then an absolute impossibility of their defection be asserted or only that which is so upon supposition viz. of the Purpose of God c. There was no Absolute Impossibility that the bones of Christ should not be broken they being in themselves as lyable to be broken as his flesh to be pierced yet in respect of the event it was impossible they should be so I cannot well imagine that Mr Grodwin is not fully perswaded with the greatest and most indubit able certainty that a Perswasion in things of this kind will admit that the Common Doctrine of Perseverance doth not require Saints to believe that there is an absolute impossibility of their defection but only that God hath promised to Preserve them from that which in themselves and in respect of any thing in them they are obnoxious unto in and by the use of meanes suited and appointed by him to the carrying on of that worke and compassing of the end proposed But yet it pleaseth him here to make shew of a contrary Apprehension and to shew his confidence therein he aggravates it with this annexed supposition and case It doth so saith he though they should fall into 10000 enormous and most abominable sinnes and lye wallowing in them like Swine in the mire yet that they shall remaine all the while in an estate of Grace Ans. Truly this is such an enormous and abominable Calumny §. 11. that I cannot but admire how any sober and Rationall man durst venture upon the owning of it The question now is what Faith the Doctrine insisted on ingenerates in particular persons that should enervate and make void the Exhortations c. of the Ministry Now though the Doctrine should teach this Indefinitely that though men did sinne so and so as is here exprest yet they should be kept in a state of Grace as is mentioned which yet is lowdly and palpably false as hath been declared yet that it doth require particular men to Believe for themselves and in reference to the Guidance of their owne Wayes that they may lye and wallow in their sinne like swine in the mire and yet continue in a state of Grace and Acceptation with God is so notoriously contrary to the whole tenour of the Doctrine the genius and nature of it with all the Arguments whereby it is asserted and maintained that if conscience had but in the least been advised with all in this contest this charge had been without doubt omitted All that is produced for the confirmation of this strange imposition on the perswasion under consideration is his owne Testimony that makes the charge that it is the knowne voice of the common Doctrine of Perseverance and that being said is laid as a Foundation of all that followes The whole Discourse still relating to a supposition that this is the Doctrine which it opposeth from the very next words to the end Nor is there the least farther attempt for the confirmation of this grand Assertion But is this the knowne voice of our Doctrine of Perseverance Who ever heard it but Mr G. and men of the like prejudicate Spirits aganist the Truth The worst that can be charged with looking this way is its asserting the promised efficacy of the Grace of God for the preserving of Believers by the use of meanes from such wallowing in abominable sinnes as is supposed that it affirmes they may be exposed unto In briefe it saies not First That all Believers are certaine of their Perseverance Nor Secondly That
That is they cannot-have any goodnesse in them beyond that which is entitative And so farre are we now arrived All efficacious working of the Spirit of God on us must be excluded or all we do is good for nothing Away with all Promises all Prayers yea the whole Covenant of Grace they serve for no other end but to keepe us from doing good Let us heare the Scripture speake a little in this cause Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to Love the Lord thy God with all thy heart and with all thy soule that thou maist live Jere. 31. 33. the 32. 39. This shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my people Chap. 32. 39. I will give them one heart and one way that they may feare me for ever for the good of them and their Children after them Ezek. 36. 26. A new heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes and ye shall keepe my Judgements and do them Act. 16. 14. God opened the heart of Lydia that shee attended to the things spoken of Paul Phil. 1. 29. It is given to you in the behalfe of Christ not only to Believe on him but also to suffer for his sake and Chap. 2. 13. For it is God which worke the in you both to will and to do of his owne good pleasure as also Ephs. 1. 19. That ye may know what is the exceeding greatnesse of his power to us ward who Believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and 2 Thess. 1. 11. We pray alwayes for you that our God would fulfill all the good pleasure of his goodnesse the worke of Faith with power So also in 2 Cor. 5. 17. If any man be in Christ he is a new Creature for Ephes. 2. 4 5. God who is rich in Mercy for his great Love wherewith he Loved us even when we were dead in sinnes hath quickned us together with Christ Causing us Chap 4. 24. to put on that new man which after God is Created in Righteousnesse and true Holinesse with the like Assertions John 3. 3 James 1. 18. 1 Pet. 1. 23. John 5. 21. 2 Cor. 3. 5. c What may be thought of these and the like expressions §. 28. Do they hold out any reall effectuall internall Worke of the Spirit and Grace of God distinct from Morall perswasions or do they not If they do how comes any thing so wrought in us by us to be Morally good If they do not we may bid farewell unto all Renewing Regenerating Assisting Effectuall Grace of God That God then by his Spirit and Grace cannot enable us to act Morally and according to a Rule is not yet proved VVhat followes Saith he So farre as Exhortatious are meanes to produce these Acts §. 29. they must be Morall for Morall causes are not capable of producing Naturall or Physicall effects But if Mr Goodwin think that in this Controversy Physicall and Necessary as applyed to effects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is heavenly wide Physicall denotes only their being Necessary a manner of being as to some of them which have Physically a beeing The tearme Naturall is ambiguous and sometimes used in the one sence sometimes in the other sometimes it denotes that which is only sometimes that which is in such a kind By a Physicall effect we understand an Effect with respect to t is reall existency as by a Morall effect an effect in respect of its Regularity And now why may not a Morall cause have an influence in its owne kind to the production of a Physicall effect I meane an influence suited to its owne Nature and manner of operation by the way of motive and perswasion What would you think of him that should perswade you to lift your hand above your head to try how high you could reach or whether your Arme were not out of joynt Secondly §. 30. It hath been sufficiently shewed before that with these Exhortations which worke as appointed meanes Morally God exerteth an effectuall power for the reall production of that wherento the Exhortation tends dealing thus with our whole soules suitably to the Nature of all their faculties as every one of them is fitted and suited to be wrought upon for the accomplishment of the End he aimes at and in the manner that he intends Briefely to every Act of the VVill as an act in genere entis there is required a really operative and Physicall concurence of the Providentiall power of God in its owne order as the first Cause To every Act as good or gracious the operative concurrence and influence of the Spirit of Grace which yet hinders not but that by Exhortations men may be provoked and stirred up to the performance of Acts as such and to the performance of them as good and gracious This being not the direct Controversy in hand §. 31. I do but touch upon it Concerning that which followes I should perhaps say we have found Anguem in herba but being so toothlesse and stinglesse as it is to any that in the least attend to it it may be only tearmed the padde in the straw Physicall and Morall are taken to be tearmes it seemes Equipollent to Necessary and Not-necessary which is such a wresting of the tearmes themselves and their knowne use as men shall not likely meet withall Hence is it that Acts Physicall and Necessary are the same Every Act of the most free agent under Heaven yea in Heaven or Earth is in its owne Nature and Being Physicall Acts also are Morall i. e. good or evill consequently in order of Nature to their existence of which Necessary or Not-necessary are the Adjunct manner in reference to the Rule or Law whereunto their conformity is required How Morall and Not-necessary come to be tearmes of the same import Mr Goodwin will declare perhaps heareafter when he shall have leisure to teach as much new Philosophy as he hath already done Divinity In the meane time we deny that any influence from God on the wills of men doth make any Act of them Necessary as to the manner of its production And so this first Argument for the Inconsistency of the use of Exhortations with the reall efficiency of the Grace and Spirit of God is concluded That which followes in this Section to the end §. 32. is a pretended Answer to an Objection of our Authors owne framing being only introduced to give farther Advantage to
in Believers the Children of God who are begotten of the will of God of the Word of Truth and borne againe not of the Will of the flesh but of the will of God there is a new Spirituall principle a constituting principle of their Spirituall Lives wrought implanted in thē by the Spirit of God a principle of Faith Love enabling thē for suiting them unto inciting them to that Obedience which is acceptable and well pleasing to their Father which is in Heaven In which Obedience as they are regulated by the Word so they are stirred up unto it by all those motives which the Lord in his infinite wisdome hath fitted to prevaile on persons indued with such a principle from himselfe as they are It is not incumbent on me to enter upon the proofe and demonstration of a Title to a Truth which the Saints of God have held so long in unquestionable possession nothing at all being brought to invalidate it but only a bare insinuation that it is not so Then Fourthly I deny not but that the Saints of God are stirred up to Obedience by all the Considerations and inducements which God layes before them and proposeth to them for that end purpose And as he hath spread a principle of obedience over their whole soules all their Facultyes Affections so he hath provided in his Word motives inducements to the Obedience he requires which are suited unto fit to worke upon all that is within them as the Prophet speakes to live to him Their Love Feare Hope Desires are all managed within and provoked without to that end and purpose But how it will thence follow that it is the intendment of God by his Threatnings to ingenerate such a Feare of Hell in them as is inconsistent with an Assurance of his Faithfulnesse in his Promises not to leave them but to preserve them to his Heaveuly Kingdome I professe I know not The Obedience of the Saints we looke upon to proceed from a principle wrought in them with an higher Energy and efficacy than meere desires of God to implant it by Arguments and Motives that is by perswading them to it without the least reall contribution of strength or power or the ingrafting the Word in them in with and by a new principle of Life And if this be the Phyllis of our Authors Doctrine Solus habeto Such a working of Obedience we cannot think to have any thing of God of the Spirit of God of the Wisdome of God or the Goodnesse of God in it being exceedingly remote from the way and manner of Gods working in the Saints as held out in the Word of Truth and ineffectuall to the end proposed in that Condition wherein they are The true use of the Threatnings of wrath in reference to them who by Christ are delivered from it hath been before manifested and insisted on In the last division of this Section §. 64. he labours to prove that what is done from a principle of Feare may be done willingly and chearefully as well as that which is done from a principle of Love To which briefely I say First Neither Feare nor Love as they are meere naturall Affections are any principle of Spirituall Obedience as such Secondly That we are so farre from denying the usefulnesse of the Feare of the Lord to the Obedience of the Saints That the continuance thereof in them to the end is the great Promise for the certaine Accomplishment whereof we do contend Thirdly That Feare of Hell in Believers as a part of the wrath of God from which they are delivered by Christ being opposed to all their Grace of Faith Love Hope c. is no principle of Obedience in them whatever influence it may have on them as to restraint when managed by the hand of Gods Grace Fourthly That yet Believers can never be delivered from it but by Faith in the Bloud of Christ attended with sincere and upright walking with God which when they faile of though that Feare supposed to be predominant in the soule be inconsistent with any comfortable chearing Assurance of the favour of God yet it is not with the certaine continuance to them of the thing it selfe upon the account of the Promises of God Section the sixteenth containes a large Discourse in answer to the Apostle §. 65. affirming that Feare hath torment which is denyed by our Author upon sundry Considerations The Feare he intends is a Feare of Hell and wrath to come This he supposeth to be of such predominancy in the soule as to be a principle of Obedience unto God That this can be without Torment Disquiet Bondage and vexation he will not easily evince to the consciences of them who have at any time been exercised under such a frame What Feare is consistent with Hope What incursions npon the soules of the Saints are made by dread and bondage and Feare of Hell and the use of such feares How some are though true Believers scarcely delivered from such Feares all their dayes I have formerly declared and that may suffice as to all our concernement in this Discourse In the seventeenth Section somwhat is attempted as to Promises § 66. answerable to what hath been done concerning Exhortations and Threatnings the words used to this end are many the summe is That the use of Promises in stirring men up to Obedience is solely in the proposall of a good thing or good things to them to whom the Promises are made which they may attaine or come short off Now if men are assured as this Doctrine supposeth they may be that they shall atttaine the end whether they use the meanes or no how can they possibly be incited by the Promises to the use of meanes proposed for the injoyment of the end promised That this is the substance of his Discourse I presume himselfe will confesse and it being the winding up of a tedious Argument I shall briefely manifest its usefullnesse and lay it aside I say then First what is the True use of the Promises of God and what Influence they have into the Obedience and Holinesse of the Saints hath been formerly declared Neither is any thing there asserted of their genuine naturall tendency to the ends expressed enervated in the least by any thing here insisted on or intimated by Mr Goodwin so that without more trouble I might referre the Reader thither to evince the falsenesse of Mr Goodwin's Assertions concerning the uselessnesse of the Promises unto Perseverance upon a supposition that there are Promises of Perseverance Secondly Though we affirme that all true Saints shall Persevere yet we do not say that all that are so do know themselves to be so and towards them at least the Promises may have their Efficacy in that way which Mr Goodwin hath by his Authority confined them to worke in Thirdly we say that our Saviour was fully perswaded that in the issue of his undertakings and sufferings he should be
of the consistency of Effectuall Grace and Gospell Exhortations A Third Argument is proposed Sect. 18. Cap. 13. in these words §. 1. That Doctrine which representeth God as weake Incongruous and In coherent with himselfe in his applications unto men is not from God and consequently that which contradicteth it must needs be the truth but the Doctrine of Perseverance opposed by us putteth this great dishonour upon God representeth him weake Incongruous c. Ergo. For the proofe of the Minor Proposition to make good the charge in it exhibited against the Doctrine of Perseverance there is a Drammaticall scheme induced to whose framing and Application M. Goodwin contributed no more but the paines of a Translator taking it from the Anti-Synod p. 276. 277. in these words You that truly Believe in my Sonne and have beene once made partakers of my Holy Spirit and therefore are fully perswaded assured from my will and command given unto you in that behalfe yea according to the infallible word of Truth which you have from me that you cannot possibly no not by all the most horrid sinns and abominable practices that you shall or can commit fall away either totally or finally from your Faith for in the midst of your foulest actions courses there remaines a seed in you which is sufficient to make you true Believers to preserve you from falling away finally that it is impossible you should dye in your sinnes you that know are assured that I will by an irresistible hand worke Perseverance in you consequently that you are out of all danger of condemnation and that Heaven and Salvation belong unto you and are as good as yours already so that nothing but giving of thankes appertaines to you which also you know that I will do what you will in the meane time necessitate you unto you I say that are fully and throughly perswaded and possessed with the truth of all these things I earnestly charge admonish exhort and beseech that yee take heed to your selves that yee countinue in the Faith that there be not at any time an evill heart of unbeliefe in any to depart from the Living God that you fall not from your owne stedfastnesse yea I declare and professe unto you that if you shall draw back my soule shall have no pleasure in you that if you shall deny me I will deny you that if you be againe overcome of the lusts of the world and be intangled here with that your latter end shall be worse than your beginning that if you shall turne away all your former Righteousnes shall not be remembred but you shall dye in your sinnes and suffer the veugeance of Eternall fire On the other hand if you shall continue to the end my Promise is that you shall be Saved therefore strive to enter in at the straite gate quit your selves like men labour for the meat that indureth unto Everlasting Life and be not sloathfull but followers of them who through Faith and Patience inherit the Promises He that shall duly weigh and consider what a sencelesse and indeed ridiculous incongruity there is between these Exhortations Adjurations Threatnings and latter Promises and those Declarations Applications and former Promises doubtlesse will confesse that either the one or the other of them are not from God or according to the mind of God Ans. §. 2. The incongruity of this fiction with the Doctrine it is framed against is so easily manifested that it will not much concerne us to consider the incongruity that the severall parts of it have one with an other For First the whole Foundation of this fanatick Fabrick is ridiculous in it selfe and ridiculously imposed on the Doctrine of Perseverance For whereas it sayes not that all Saints have any comfortable Assurance of their Perseverance and so may by all Gospell wayes whatever by Promises and Threatnings be stirred up to the use of those meanes whereby Perseverance is wrought and Assurance obtain'd so it saies that no one Saint in the world ever had can have or was taught to expect his Perseverance or the least sence or Assurance of it under such an uncouth supposition as falling into continuing in sins Abominations the Promises they have to assure thē of their inseparable abode with God to the end are that he will write his Law in their hearts put his Feare in their inward parts that they shall never depart from him and they shall be kept up thereto by the use of meanes suitable as appointed of God for the attaining of the end proposed being kept by the power of God but throngh Faith unto Salvation God doth not call nor doth the Doct of Perseverance of the Saints or of the stability and Unchangeablenesse of his Promises in Christ to Believers assert it any to Believe that they shall never fall away from him what sinnes and Rebellions so ever they fall into neither hath he promised any such things unto thē but only that he will through his Grace preserve them in the use of meanes from such Rebellions as are inconsistent with his Love and free acceptation through Christ according to the Tenor of the Covenant of Grace so that instead of the first part of this fiction whose inconsistency with the latter is after Argued let this acording to the Analogy of our Doctrine be instituted You that truly Believe in my Sonne Jesus Christ § 3. and are made partakers of my Holy Spirit who being heirs of the Promises and so have a Right to that abundant Consolation that Joy in believing which I am willing all of you should receive I know your Feares doubts perplexityes and Temptations your failings sinnes and back-slidings and what sad thoughts on the account of the evill of your owne hearts and wayes you are exposed to as that you shall never abide nor be able to continue with me and in my Love to the end let the feeble knees be strengthned and the hands that hang downe be lifted up behold I have ordained goodworkes for you to walke in as the way wherein you are to walke for the attainement of the end of your Faith the Salvation of your soules And to quicken you and stirre you up hereunto I have provided and established Effectuall Ordinances revealed in the Word of my Grace whereunto you are to attend and in the use of them according to my mind to grow up into Holinesse in all manner of holy conversation Watching Fighting Resisting Contending with and against all the Spirituall Enemy's of your soules And as for me this is my Covenant with you that my Spirit which gives Efficacy to all the meanes Ordinances and Advantages of Gospell Obedience which I have afforded unto you by whom I will fulfill in you all the good-pleasure of my Goodnesse and the worke of Faith with Power so making you meet for the Inheritance of the Saints in Light and Preserving you to my Heavenly Kingdome shall never depart
in hand as the fine notions of the Spirits returne to move Believers when his motions have been rejected with the manner whereof according to his conception must be afterwards considered apart as the fall of David into Adultery and Murther if there be need to go forth to the consideration of his examples and instances and therefore I shall not longer insist upon it only the close of it consisting of an inference made from some words of Peter Martyr deserves consideration Vpon Davids sinne saith he Peter Martyr makes this observation That the Saints themselves being once fallen into sinne would alwayes remaine in the pollution of it did not God by his mighty Word bring them out of it which saying of Martyr clearely also implyes that the Saints many times sinne with their whole wills and full consents because were any part of their wills bent against the commiting of the sinne at the time when it is committed they would questionlesse returne to themselves and repent immediately after the beat and violence of the Lust being over by reason of the satisfaction that hath been given thereunto Ans. The close insinuation in Peter Martyr's words of the Saints sinning with their whole wills and the Logicke of Mr Goodwin's inference from them I believe is very much hidden from the Reader To the Theology of it I say that the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do immediately returne to God by Repentance as Peter did upon their surprisalls into sinne nor have they any rest in a condition of the Eclipse of the countenance of God from them as upon sinne it is alwayes more or lesse of Davids particular case mention may afterwards be made But the proofe that they sinne with their whole wills and full consent because they would continue in sinne did not the Lord relieve and deliver them by his word and Grace is admirable I would adventure to cast this Argument into as many shapes as it is tolerably capable of had I the least hope to cause it to appeare any way Argumentatives we deny then that Believers have any such power habitually residing in them as whereby without any new supplyes of the Spirit or concurrence of actuall Grace they can effectually and eventually recover themselves from any sinne whatever Which supplyes of the Spirit and Grace we say and have proved are freely promised to them in the covenant of Graces But what will here follow to the supportment of Mr Goodwin's Hypothesis that therefore in all their sinnes or in any of their sinnes they sinne with the full and whole consent of their wills I suppose he alone knowes Sect. §. 23 26. He endeavoures to take off that of the Apostle Rom. 7. 19 20. from appearing against him in this cause of the Saints finning with their whole wills and consents not not-willing the things they do to this end he tells us That when the Apostle saith the evill which I would not that I do his meaning is not that he did that which at the same time that he did it he was not willing either in whole or in part to do but that he sometimes did that upon a surprisall by temptation or through incogitancy which he was not habitually willing or disposed in the inward man to do But this no wayes implyes but that at the time when he did the evill he speakes of he did it with the full and entire consent of his will Ans. 1. It is probable the Apostle knew his owne meaning and also how to expresse it having so good a teacher to that end and purpose as he had now he assures us in the person of a Regenerate man that as what He would He did not so what He did He would not He hated it v. 15 16. And againe he did that which he would not and therein consented to the Law by his not willing of that he did that it was good which whether it expresse not a Renitency of the will to that which was done in part and so farre as to make the Action it selfe remisse and not to enwrappe the whole consent of the will he farther declares v. 17. telling us that there is a perfect unconsenting I or internall principle in the very doing of evill Is is no more I that do it but sinne that dwelleth in me 2. The Apostle doth not say what he was not habitually willing to but what he was habitually unwilling to that is what the bent of his will lay habitually against having actuall inclinations and elicite acts alwayes to the contrary though sometimes overcome Neither in his discoursing of it doth he mention at all the surprisall of sin upon incogitancy inadvertency but the constant frame temper of a regenerate man upon the powerfull acting striving of the principle of lust and sin dwelling in him and remaining with him which saith the Apostle doth often carry them out to do those things which are contrary to the principle of the inward man which habitually condemnes and actually wills not or rather nills the things that are so done even in their doing And this doth manifest sufficiently that when he did the evil he speakes of he did it not with the full and entire consent of his will as men do in whom there is no such principle opposite to sinne and sinning as is in him that is Regenerate there being very much taken off by the habituall principle of Grace that is in them and its constant inclinations to the contrary But he farther argues §. 24. If we shall affirme that the contrary bent or motions of his will at other times is a sufficient proofe that when he did the evill we speake of he did it not with his whole will or fulnesse of consent in such a sence is a distinguishing Character betwixt men Regenerate and unregenerate we shall bring Herod and Pilate and probably Judas himselfe into the list of men Regenerate with a thousand more whom the Scripture knowes not under any such name or relation viz. all those whose Judgments and consciences stand against the evill of the wayes and practises wherein they walke And this he proves at large to the end of the Section in the instance of Herod and Pilate proceeding against their owne Judgements and Consciences in the killing of John and of our Saviour Ans. First we do not only assert a contrary bent and inclination in the Wills of Believers at other times but also that in and under the prevalency of indwelling sinne there is in them an I that doth it not and a not-willing it from a Principle though by reason of the present prevalency of the other its actings and stirrings are not so sensibly perceived So that though they prevaile not to the totall prevention of the will from exerting the Act of sinne yet they prevaile to the impairing weakening and making remisse its consent thereunto Secondly The residue of this Paragraph is intolerably Sophisticall confounding the Renitencie of the inward
and all the wayes of it and all the fruits thereof and the Spirit lusteth against the flesh with all its wayes and fruits Fourthly it appeares then that this being the description of a Regenerate man which the Apostle gives as to indwelling sinne and all the fruits thereof that it is most ridiculous to exempt his frame in respect of such sinnes as they may fall into by surprisalls of temptations from this description of him and so to frame this distinction to the Apostles generall Rule that it holds in cases ordinary but not in extraordinary when nothing in the whole Context gives the least allowance or continuance to such a limitation It appears then notwithstanding any thing offered here to the contrary upon due consideration of it that Believers sinne not with their whole wills and full consents at any time §. 26. nor under the power of what temptation soever they may fall for a season and that because of the Residence of this principle of a contrary tendency unto sinne in their wills which is allwayes acting either directly in inclining unto good or in taking off or making remisse the consent of the will to sinne not withstanding the prevalency of the principle opposite thereunto by its committing of sinne And hence have we sufficient Light for the weakning of the Argument proposed in the beginning of this Chap. §. 27. For though it is weak in its Foundation as shall be shewed concluding to what the Saints may do from what is forbiddē them to do that prohibition being the Ordinance of God certainly to preserve thē from it yet taking it for granted that they may fall into the sin intimated yet seeing they do it not customarily not maliciously not with the full and whole consent of their wills that there is a principle in them still opposing sin though at any time weakened by sinne and the conclusion of that Argument concernes them not I say then First to the Major proposition they who are in a capacity and possibility that is an universall possibility not only in respect of an internall principle but of all outward prohibiting causes as the purpose and Promise of God of perpetrating the workes of the flesh not of bringing forth any fruits of the lusting of the flesh which are in the best willingly and ordinarily with the full and whole consent of their wills in which sence alone such workes of the flesh are absolutely exclusive from the Kingdome of Heaven they may posibly fall out of the favour of God and into destruction This proposition being thus limited and the termes of it cleared for to cause it to passe I absolutely deny the minor that true Believers do or can so sinne that is so bring forth the workes of the flesh as to leave no roome for the continuance of Mercy to them according to the tenour of the Covenant of Grace But now frame the Proposition so as the Assumption may comprise Believers we shall quickly know what to judge of it Those who are in a capacity or possibility of falling into such sinnes as deserve rejection from God or of perpetrating workes of the flesh though they do so overborne by the power of temptation nilling the things they do not abiding in their sinnes may fall totally and finally from God but Believers may so do As the matter is thus stated the Assumption may be allowed to passe upon Believers but we absolutely deny the Major Proposition in the sence wherein it is urged I shall only adde that when we deny that Believers can possibly fall away it is not any absolute impossibility we intend nor an impossibility with respect to any principle in them only that in and from it selfe is not perishable nor an impossibility in respect of the manner of their acting but such an one as principally respecting the outward removing cause of such an actuall defection will infallibly prevent the event of it And thus is the cloud raised by this fifth Argument dispelled and scattered by the light of the very first consideration of the difference in sinning that is between Regenerate and unregenerate men so that it will be an easy thing to remove take a way what afterwards is insisted on for the reinforcement and confirmation of the severall Propositions of it The Major Proposition he confirmes from Gal. §. 28. 5. 21. Eph. 5. 5 6. 1 Cor. 6. 9 10. All affirming that neither whoremongers nor adulterers nor idolaters nor the like have any inheritance in the Kingdome of God or can be Saved That the intendment of the Apostle is concerning them who live in a course of such sinnes who sinne with their whole wills and from an evill roote with whose sappe they are wholly leavened tainted throughout not them who through the strength of temptation and the surprisalls of it not without the renitency in their wills unto all sin any sin the sinne wherewith they are overtaken may possibly fall into any such sinne as did David and Peter was before declared and in that sence we grant the Proposition For the proofe of the Minor Proposition which should be that Believers may perpetrate the Workes of the flesh in the sence intended in the places of Scripture before mentioned he insists on two things First the direction of those Scriptures unto Believers Secondly the Experience of the wayes of such persons that is of Believers The Apostle tells Believers that they who commit such and such things with such and such circumstances in their commitment cannot be saved therefore Believers may commit those sinnes in the manner intended What hath been said before of the use of threatnings and denunciations of judgements on impenitent sinners in respect of Believers will give a sufficient account if there be need of any for our deniall of this consequence and for the Second that the experience of such mens waies and walking evinceth it it is a plaine begging of the thing under debate and an assuming of that which was proposed to be proved a thing unjustly charged by him on his Adversaries as though they should confesse that Believers might sinne to the extent of the lines drawn out in the places of Scripture mentioned and yet not loose their faith when because they cannot loose their Faith they deny that they can sinne to that compasse of excesse and riot intimated I cannot see then §. 29. to what end and purpose the whole ensuing discourse from the beginning of this Argument to the end of the 21. Sect. is It is acknowledged that all those places doe concerne Believers The intendment of the Holy Ghost in them being to discover to them the nature of the sinne specified and the end of the committing of them in the way intended and that God purposes to proceed according to the importance of what is threatned to those sinnes so committed with all that doe them that so they may walk watchfully and carefully avoiding not only those things
themselves but all the wayes and meanes leading to them though if any one of them sinne any of those sinnes without the deadly attendants of them mentioned in Scripture they have an Advocate with the Father Jesus Christ the Righteous but that from thence it may be inferred that Believers may and some doe so sinne and that God intends as it is expressed to destroy them if they so doe when he hath promised they shall never doe so is a very weake and ridiculous Argumentation They are a medium of acquainting them with the desert of sin the tenour of the Law to them that are under it and the riches of Grace in their deliverance It is true §. 30. unbelievers are as you say in our judgement and I wonder what yours is in the case in a state of exclusion from the Kingdome of God whether they perpetrate the workes of the flesh mentioned or no Unbeliefe is in our Judgement sufficient of it selfe to exclude any one from the Kingdome of God But yet withall in our Judgment and we desire to know yours it is impossible that Unbelievers we meane those who are Adulti should not perpetrate the same evills mentioned or others of the import all the thoughts imaginations of their hearts being evill that continually thereupon be farther exposed to the wrath of God which is revealed against all that do evill If therefore the discovery of a mans desperate condition that he may be stirred up to labour strive for a deliverance from it doth concerne him then these the like passages do properly primarily concerne Unbelievers whose state with the issue of it is particularly described therein And to say as our Author doth that it is a vaine thing for the Spirit of God to threaten wrath to men upon the committing of sinne if by unbeliefe they are exposed antecedently to that wrath is to question the wisdome of him with whom whatever become of us poore wormes he cannot contend He hath told us that all men by nature are Children of wrath and uncleane so farre as not to be able to enter into the Kingdome of Heaven unlesse they be washed and borne againe and yet we hope without the least deficiency in wisdome hath farther revealed his wrath from Heaven against the ensuing ungodlinesse that is committed by these Children of wrath to be executed in tribulation and anguish against every soule that so doth evill not to detaine the Reader what hath been said and shall farther be argued concerning the difference that is between Believers and unbelievers in their sinning with that also which hath been spoken of the concernement of Believers in these and the like passages of Scripture sufficiently arguing that no such inference as is made for the confirmation of the Assumption of the Argument under consideration according to Mr Goodwins thoughts and apprehensions of it can possibly be drawne out from them Sect. §. 31. 22. is a pretty pageant and by the Readers favour I shall shew it him once more If it be objected that true Believers have a Promise from God that they shall never loose their Faith I answer first that this hath of been said but never so much as once proved Secondly upon examination of those Scriptures wherein such Promises of God are pretended to reside or to be found we finde no such thing in them we find indeed many Pomises of their Perseverance but all of them Conditionall and such whose Performance in respect of actuall and compleate Perseverance is suspended upon the diligent and carefull use of meanes by men to persevere And lastly to affirme that true Believers can by no commission of sinne or sinnes whatsoever how freequently soever reiterated how long continued in soever ever make shipwracke of their Faith or fall away from the Grace and Favour of God so as to perish what is it but to provoke the flesh to an outragiousnesse in sinning and to encourage that which remaines of the old man in them to bestirre it selfe in all wayes of unrighteousnesse and doubtlesse the bringing of that Doctrine hath been the casting of a snare upon the World and hath caused many whose feet God hath guided into wayes of peace to adventure so farre into desperatenesse of sinning that through the just Judgement of God their hearts never served them to returne Ans. First The foundation of this whole discourse is a supposall of promises of preserving believers in their Faith upon the ridiculous supposition after mentioned to be asserted by the Doctrine of the Saints perseverance and the defenders of it which Mr Goodwin knows fulwell to be far otherwise Secondly It hath sufficiently been proved that Believers have a promise yea many promises to be kept by the power of God from all and any such sinne or any such circumstance of sinne or continuance in sinne as is wholly inconsistent with Believing and that therefore they shall be preserved in Believing Thirdly Upon our calling the examination of the proofes of this assertion to an account we have found them to be made up of triviall exceptions and sophisticall suppositions confident beggings and cravings of the things under contest and debate all the endeavours to prove the promises of Perseverance to be conditionall having also involved in them an absolute contradiction to the Truth and to themselves no way sufficient to evince that the promises and work of Gods grace are suspended upon any conditions in men whatsoever And Fourthly We say that the intrusion of this vaine Hypothesis that believers should continue so under the consideration here intimated by you of sinne when the maine of the Doctrine contended for consists in a full and plaine deniall that they can or shall fall under them according to the import of 1 Ioh. 3. 9. immediately to be insisted on being preserved by the Spirit and grace of him who so workes his Law in their hearts that they shall never depart from him is the great engine you have used in all your attempts against it being indeed a meere begging of the thing in question Fifthly That there is nothing in this Doctrine in the least suited to turne aside the Saints of God from the holy Commandement but that on the contrary it is of an excellent usefulnesse and effectuall influence for the promotion of all manner of Godlinesse in those that are truly Saints howsoever any man may abuse it as any other discovery of the grace of God turning it into Lasciviousnesse hath been declared what use hath been made of the contrary Doctrine in the world we have hitherto had experience only in the Pelagians Papists Socinians and Arminians and with what fruits of it they have abounded the Church of God doth partly know What it is like to bring forth being now translated into another soile or rather having wonne over to it men sometimes of another profession is somewhat though not altogether yet in obeyance Let us then with the Apostle §. 33.
sinne of infirmity and the least a sinne of Presumption It is possible a Believer may be overtaken or rather surprised with any sinne so he be overtaken or surprised A surprisall into sinne through the power of Temptation subtilty of Sathan strength of indewlling sinne contrary to the habituall standing frame of the heart not alwayes neither through a defect of watchfullnesse is all that we grant a Believer may be lyable to and fo upon Mr Goodwins confession he sins only out of infirmity such sins being not exclusive of the Love and Favour of God And therefore Fourthly we say that true Believers cannot be said to walke according to the flesh to do the workes of the flesh to do the Lusts and desires of the flesh which the Holy Ghost so cautions them against which as Mr Goodwin observes are none of them charged upon true Believers but only such persons as are enemyes of God and Children of wrath so that those expressions hold out to Believers only what they ought to avoid in the use of the meanes which God graciously affords them and do not discover any thing of the will of God that he will suffer them contrary to his many Faithfull Promises to fall into them And so the close of this Discourse is contrary to the beginning M. Goodwin granting that true Believers cannot fall into these sinnes but only such as are enemies to God and yet he hath no way to prove that true Believers may cease to be so but because they may fall into these sinnes which that they may do he here eminently denyes Wherefore he adds If by sinning out of malice they meane sinning with deliberation with plotting §. 37. and contriving the methods and meanes of their sinning sinning against Judgement against the dictates of conscience and what they should meane by sining out of malice but sinning upon such tearmes as these I understand not certaine it is that true Believers may so sinne out of malice or at least such as were true Believers before such sining and this our Adversaries them selves confesse Ans. All this falles heavy on the shoulders as it is supposed of poore David and yet we think it evident that God tooke not his holy Spirit from him but that his Covenant continued with him ordered in all things and sure and that sinne had not dominion over him The reasons of this perswasion of ours concerning him shall farther be insisted on when we come to the consideration of his case in particular in the meane time I confesse the dreadfnll falls of some of the Saints of God are rather to be bewailed than aggravated and the riches of Gods Grace in their recovery to be admired than searcht into yet we say First That no one Believer whatever in the world upon any temptation whatever did fall into any sinne of malice that is accompayned with any hatred of God or despite of his Grace or whole delight of his will in the sin whereunto he was by temptation for a season captivated though they may fall into sin against their judgements dictates of their consciences as every sin whatever that they have or may possibly have knowledge of or acquaintance with in their owne hearts and wayes is Yet this doth not make them to sinne out of malice for that would leave no distinction between sinnes of infirmity whereinto men are surprised by Temptation and of Malice Even sinnes of infirmity being in generall and particular directly contrary to the dictates of their inlightned sanctifyed judgements consciences Secondly for sinning with deliberation plotting and contriving the methods and meanes of sinning the proofe whereof that so they may do will ly as was before obseved on the instance of David I say it being the will of God for ends and purposes knowne to his infinite Wisdome to give us as to his fall his darke side and his sinne to the full with the Temptations wherewith he was at first surprised and afterward violently hurryed upon carnall reasonings and considerations of the state whereinto he had cast himselfe having lost his old friend and counsellour as to any shines of his countenance for a season not acquainting us at all with the frame and working and striving of his Spirit in and under that fall I shall not dare to draw his case into a Rule that what he then did a Believer now may do judgeing of his frame in doing of it only by what is exprest That Believers may have morosam cogitationem or deliberation upon some sinnes whereunto they are tempted upon the strength of indwelling sinne which may possibly so over come and prevaile against the workings of Grace for a season as to set the flesh at liberty to make contrivances to fulfill the lusts thereof I say many have granted and I shall not for the sake of poore returning soules whose backslidings God hath promised to heale deny but yet I say all their actings in this kinde are but like the desperate actings of a man in a feaver who may have some kind of contrivance with himselfe to do mischiefe as I have known some my selfe and aime at opportunityes for the accomplishment of it all the facultyes of their foules being discomposed and rendered unserviceable to them through their distemper Through the violence of temptation the tumultuating of lusts the whole new man may be for a season so shattered his parts laid out of the way as to such a due Answering to another that the whole may be serviceable to the worke of Faith as a disordered army wherein is all its fundamentall strength as well as when it is rallied in battalia is altogether unserviceable 'till it be reduced to order that sinne taking the opportunity to fill their corrupt part as farre as it is corrupt with its pleasure and desireablenesse and so to set the thoughts of it on worke to continue meanes for its accomplishment Now as through the goodnesse of their Father and supplyes of Grace which through the Covenant thereof they do receive this distemper seiseth not Believers but rarely extraordinarily so it doth no way prove them to sinne with malice or without hatred of and opposition secret opposition which may be as secret as some inclinations to sinne are not known to our selves to the things they do in and under that condition That which followes in this Section being suited to the apprehension of some particular men though of great name and esteeme according to their worth and desert in the Church of God as Vrsin Paraeus and the rest about reigning sinne wherein as I have declared my thoughts fall not in with them I shall not need to insist any longer upon it Paraeus after all his aggravations of the sinnes of Believers yet adds that they sinne not nor did David ex contemptu Dei but through a preoccupation or surprisall of sinne which I believe to be the perswasion of far the greatest number of Saints in the world
condition They are no lesse obnoxious to that death from whence our Regeneration is a delivery by the bestowing of a new Spirituall life than a sinner of an hundred yeares old A returning to this condition it seemes is Regeneration Quantum est in rebus inane Thirdly The qualifications of Infants not Regenerated are meerely negative and that in respect of the acts of sinne not the habituall seed and root of them for in them dwells no good that in respect of these qualifications of Innocency that are in them by nature Antecedent to any Regeneration all which are resolved into a Naturall impotency of perpetrating sinne they are accepted in Grace and favour with God had been another new notion had not Pelagius and Socinus before you fallen upon it without Faith it is impossible to please God Heb. 11. 6. And his wrath abides on them that Believe not Iohn 3. 36. That Infants have or may have Faith and not be regenerated will scarcely be granted by them who believe the Spirit of Christ to cause Regeneration where he is bestowed Tit. 3. 5. And all Faith to be the Fruit of that Spirit Gal 5. 26 27. Farther for the qualifications of Infants by Nature how are they brought cleane from that which is uncleane Are they not conceived in sinne and brought forth in iniquity Or was that Davids hard case alone If they are borne of the flesh and are flesh if they are uncleane how come they to be in that estate upon the account of their Qualifications accepted in the Love and favour of him who is of purer eyes than to behold iniquity If this be the Doctrine of Regeneration that M. G. preaches I desire the Lord to blesse them that belong unto him in a deliverance from attending thereunto Of the Effects of the death of Christ in respect of all children I shall not now treat That they should be saved by Christ not washed in his Bloud not sanctifyed by his Spirit which to be is to be Regenerate is another new notion of the new Gospell The Countenance which Mr Goodwin would begge to his Doctrine from that of our Saviour to his Disciples Except ye be turned and become as little Children ye cannot enter into the Kingdome of God reproving their ambition and worldly thoughts from which they were to be weaned that they might befit for that Gospell state imployment whereunto he called them wherein they were to serve him does no more advantage him nor the cause he hath undertaken than that other caution of our Saviour to the same persons to be wise asserpents innocent as Doves would do him that should undertake to prove that Christians ought to become pigeons or snakes Thus much then we have learned of the mind of M. G. by this digression 1. That no children are Regenerate 2. That they are all accepted with God through Christ upon the account of the good Qualifications that are in them 3. That Regeneration is a mans returing to the state wherein he is borne And having taken out this Lesson which we shall never learne by heart whilst we live we may now proceed I shall only adde to the maine of the businesse in hand §. 49. that so long as a man is a child of God he cannot he need not to repeat his Regeneration But that one who hath been the child of God should cease to be the child of God is somewhat strange How can that be done amongst men that he should cease to be such a mans sonne who was his sonne Those things that stand in Relation upon any thing that is past and therefore irrevocable cannot have their beings continued and their Relation dissolved it is impossible but that cause and effect must be related one to another such is the relation between Father and Sonne The foundation of it is an act past and irrevocable and therefore the Relation it selfe is indissoluble Is it not so with God and his Children when they once stand in that Relation it cannot be dissolved But of these things hitherto To proceed with that place of Scripture which I laid as the foundation of this discourse §. 50. The generall way of Lusts dealing with the soule the bringing forth of sinne whereof there are two acts expressed v. 14. the one of drawing away the other inticing is to be insisted on Upon the first the person tempted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn off or drawne away and upon the second he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inticed or intangled The First stirring of sinne is to draw away the soule from what it ought to be fixed upon by its rising up irregularly to some delightfull object For a man to be drawne away by his lust is to have his Lust drawne out to some object suited to it wherein it delighteth Now this drawing away denoteth two things 1. The turning of the soule from the actuall rectitude of its frame towards God Though the soule cannot alwayes be in actuall Exercise of Grace towards God yet it ought alwayes to be in an immediate readinesse to any Spirituall duty upon the account whereof when occasion is administred it doth as naturally goe forth to God as a vessell full of water floweth forth when vent is given unto it Hence we are commanded to pray alwayes Our Saviour giveth a Parable to instruct his Disciples that they ought to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 1. And we are commanded to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ceasing or intermission 1 â—hess 5. 17. Which the same Apostle in an other place calleth praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place namely as occasion is administred It is not the perpetuall exercise of this duty as the Iewes some of them have ridiculously interpreted the first Psalme of reading the Law day and night which would shut out and cut off all other dutyes not only of mens Callings and Employments as to this Life but all other dutyes of the wayes worship of God whatever But it is only the readinesse and promptitude of the heart in its constant frame to that necessary duty that is required Now he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lust is drawne off from this frame that is he is interrupted in it by his lust diverting unto some sinfull object And as to this particular there is a great difference betwixt the sinning of Believers and those who arise not beyond that height which the power of Conviction beareth them oftentimes up unto For 1. The maine of a true Believers watching in his whole life § 51. and in the course of his walking with God is directed against this off-drawing from that habituall frame of his heart by lust and sinne His great businesse is as the Apostle telleth us to take the whole armour of God to him that sinne if it be possible may make no approach to his soule Eph. 6. 13. It is to keepe up their spirits to a hate of
use of Admonitions and Exhortations to them in that condition hath been already declared for the present I shall only adde That let their finall Apostasy in respect of the Event be never so impossible yet in the state and condition wherein they are and from the things which they are exercised about with the Principles on which they proceed and the wayes whereby they are led on considerations enough may be raised to set forth those Exhortations Admonitions and Encouragements appointed by the Holy Ghost to be used and insisted on in the Administration of the Word in the Beauty and splendor of infinite Wisdome Love and Kindnesse The glory of God being so eminently concerned as it is in the Obedience and fruitfulnesse of the Saints the honour of the Lord Jesus in this World with the advancement and propagation of the Gospell in like manner relating there unto Their own peace lying so much as it doth upon their close walking with God the spirit being so grieved by their falling into sinne as he is God so dishonoured and themselves exposed to such fearfull desertions darknesse trouble sorrow and disquietments as they are upon their being overcome by the temptations of Satan and prevailed upon to turne aside into waies and sinnes short of totall Apostasy and it being the purpose of the Lord to lead them on in obedience in wayes suitable to that nature he created them withall and that New nature wherewith he hath endued them both apt to be wrought upon by Motives Exhortations and Perswasions without any such supposall as that of finall Apostasy There is a sufficient bottome and foundation of exalting the motives and admonitions insisted on to the possession of that Glory of Wisdome and Goodnesse which is their due But M. Goodwin having borrowed another Pageant from the Remonstrants had a great mind to shew it to the World in its English dresse and therefore introduces the Holy Ghost thus speaking in the Admonitions above pointed at Suppose we then the Holy-Ghost should speake thus unto the Saints §. 8. Oh yee that truly Believe who by vertue of the promises of that God that cannot lye are fully perswaded and possest that ye shall be kept by God by his irresistible Grace in true Faith untill Death so that though Satan should set all his witts on worke and by all his stratagems snares and cunning devices seek to destroy you yea though he should entice you away from God by the allurements of the World and entangle you with them againe yea and should cause you to runne and rush headlong against the Light of your own Consciences into all manner of horrid sinnes yet shall all his attempts and assaults upon you in every kind be in vain you shall be in never the more danger or possibility of perishing Vnto you I say attend and consider how sore and dangerous a contest you are like to be ingaged in for you are to wrestle not against Flesh and Bloud but against Principalities and Powers the governors of this World and spirituall wickednesses against that old Serpent the Divell the great red Dragon who was a murtherer from the beginning and who still goes about like a roaring Lyon seeking whom he may devoure Who will set himselfe with all his might to thrust you headlong into all manner of sinnes and so to separate 'tweene you and your God for ever And truly I am afraid least as the Serpent by his subtilty deceived Eve so your minds should be corrupted from the Simplicity which is in Jesus Christ least the tempter should any way tempt you and my labour about you be in vaine Therefore Watch Pray Resist him stedfast in the Faith Take unto you the whole armour of God that you may be able to resist in an evill day and having done all things stand fast Stand having your loines girt with the girdle of truth and the brestplate of Righteousnesse upon you Would such an Oration or speech as this be any way worthy the Infinite wisedome of the Holy Ghost Or is it not the part of a very weake and simple person to admonish a man and that in a most serious and solemne manner of a danger threatning him or hanging over his head and withall to instruct him with great variety of direction and caution how to escape this danger when as both himselfe knows and the person admonished knowes likewise that it is a thing altogether impossible that ever the danger should befall him or the evill against which he is so solemnely cautioned come upon him Therefore those who make the Holy Ghost to have part and fellowship in such weaknesse as this are most insufferably injurious unto him Ans. To support the Stage for to act this part of the pageant in hand upon §. 9. there are many supposalls fixed by our Author that are to beare up the weight of the whole which upon tryall will appeare to arrant false pretences painted anticks that have not the least strength or efficacy for the end and purpose whereunto they are applied First §. 10. 'T is supposed that the end of all these admonitions is meerely and solely to prevent the Saints from finall Apostasy and that they are to beware of the wiles and assaults of Satan only least he prevaile over them to cause them to depart utterly from God That this is supposed in this discourse is evident because upon the granting of a promise that they shall not be so prevailed against they are judged all uselesse and ridiculous Now who knows not but that Satan may winnow and in some measure prevaile against the Saints to the Dishonour of God the Reproach of the Gospell Grieving of the Spirit and Scandall of the Church although they fall not totally and finally from God And that many of those Admonitions tend to the preservation of Believers from such falls and failings is more evident than to need any Demonstration by consideration of the particular instances Secondly §. 11. It supposeth as is exprest that Believers may fall into all manner of horrid sinnes and Abominations which is the thing in Question and by us punctually denied What ever their surprizalls may be yet there are sinnes which they cannot fall into and the great abomination of every sinne that 't is committed with the whole heart and with full consent they are not at all exposed or liable unto as hath been proved Thirdly § 12. That there is an inconsistency between Promises and Precepts in reference to the same Object that God should promise to worke any thing effectually in us and yet require it of us is thought ridiculous and on this account the great folly here imputed to the discourse framed for the Holy Ghost is proposed to consist in this that God should exhort us to watch against the assaults of the Divell and yet promise that by his Grace he will effectually work in us for us the very same thing A supposall destructive to
formerly considered but yet leaving them to the liberty of their judgment who are so minded that the reason given by them and here againe repeated by Mr Goodwin doth not in the least enforce any to let go this Answer to the objection proposed that shall be pleased to insist upon it hath been manifested To this Mr Goodwin farther addes that weighty Observation that the word If is not in the Originall and thence takes occasion to fall foule upon the Translators as having corrupted the passages out of favour to the Doctrine contended for I wish they had never worse mistaken nor shewed more partiality in any other place For first will Mr Goodwin deny that a proposition cannot be Hypotheticall nor an expression conditionall unlesse the word if be expressed were it worth the labour instances might abundantly be given him in that language whereof we speake to the contrary He that shall say to him as he is journying going the right hand way you will meet with theeves may be doubtles said to speake conditionally no lesse than he that should expresly tell him If you go the way on the right hand you shall meet with theeves Secondly what cleare sence significancy can be given the words without the supplement of the conditionall conjunction or some other terme equipollent thereunto Mr Goodwin hath not declared For it is impossible for those who were once enlightned c. And they falling away as the words verbum de verbo lye in the text is scarce in english a congruous or significant expression Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syntaxe and coherence wherein it lyes is most properly and directly rendered if they fall away As is also the force of the expression Chap. 10. 26. Yea thirdly the connexion of the Translation mentioned by Mr Goodwin doth not in the least relieve him as to the delivery of the words from a sence Hypotheticall When they fall away though his when be no more in the text than the Translators if doth either include a supposition that they shall and must fall away certainely and so requiers the event of the thing whereof it is spoken or it is expressive only of the condition wheron the event is suspended if it be taken in the first sence all Believers must fall away if in the latter none may notwithstanding any thing in this Text so learnedly restored to its true significancy the words only pointing at the connexion that is between Apostacy and punishment Notwithstanding then any thing here offered to the contrarary those who affirme that nothing can certainely be concluded from these places for the Apostacy of any be they who they will that are intended in them because they are conditionall Assertions manifesting only the connexion between the sin and punishment expressed need not be ashamed of nor recoyle from their Affirmation in the least For mine owne part §. 27. I confesse I do not in any measure think it needfull to insist upon the conditionalls of these assertions of the Holy Ghost as to the removall of any or all the oppositions that from them of old or of late have been raised and framed against the Doctrine of the Saints Perseverance there being in neither of the Texts insisted on either name or thing enquired after nor any one of all the severalls enquired into and constantly in the Scriptures used in the description of the Saints and Believers of whom we speake This I shall breifely in the first place demonstrate and then proceed with the eonsideration of what is offered by Mr Goodwin in opposition thereunto Some few observations will lead us through the first part of this worke designed I say then 1. There is an inferiour common worke of the Holy Ghost in the dispensation of the word upon many to whom it is preached causing in them a great alteration and change as to Light Knowledge Abilityes Guists Affections Life and Conversation when the persons so wrought upon are not quickned regenerate nor made new creatures nor united to Jesus Christ. I suppose there will not be need for me to insist on the proofe of this Proposition the truth of it being notoriously knowne confessed as I suppose amongst all that professe the name of Christ. 2. That in persons thus wrought upon there is or may be such an assent upon light and conviction to the truths proposed and Preached to them as is true in its kind not counterfeit giving and affording them in whom it is wrought profession of the Faith and that sometimes with constancy to the death or the giving of their bodies to be burned with perswasions whence they are called Believers of a future enjoyment of a glorious and blessed condition filling them with ravished affections and rejoycings in hope which they professe suitable to the expectation they have of such a state and condition This also might be easily evinced by innumerable instances and examples from the Scripture if need required 3. That the persons in and upon whom this work is wrought cannot be said to be hypocrites in the most proper sence of that word that is such as counterfeit and pretend themselves to be that which they know they are not nor to have faith only in shew and not in substance as though they made a shew and pretence only of an assent to the things they professed their high gifts knowledge faith change of affections and conversation being in their own kind true as the Faith of Devills is and yet notwithstanding all this they are in bondage and at best seeke for a righteousnesse as it were by the workes of the Law and in the issue Christ proves to them of none effect 4. That among these persons many are oftentimes endued with excellent gifts lovely parts qualifications and abilities rendring them exceeding usefull acceptable and serviceable to the Church of God becoming vessells in his house to hold and convey to others the precious liquour of the Gospell though their nature in themselves be not changed they remaining wood and stone still 5. That much of the worke wrought in and upon this sort of persons by the Spirit and word lies in its own nature in a direct tendency to their relinquishment of their sinnes and selfe-righteousnesse to a closing with God in Christ having a mighty prevalency upon them to cause them to amend their wayes and to labour after life and salvation from which to Apostatize and fall off upon the account of the tendency mentioned of these beginnings is dangerous and for the most part pernitious 6. That persons under the convictions and workes of the Spirit formerly mentioned partakers of the guifts light and knowledge spoken of with those other endowments attending them are capacitated for the sinne against the Holy Ghost or the impardonable Apostasy from God These things being commonly knowne and as farre as I know universally granted I affirme that the persons mentioned and intended in these places are such as have been
to be enlightned were true Believerss Ans. 1. I shall not insist upon the various interpretations of this place and reading of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very many and that not improbably affirming that their participation of the ordinance of Baptisme is here only intended by it for which exposition much might be offered were it needfull or much conducing to our businesse in hand Nor 2. Shall I labour to manifest that persons may be enlightned and yet never come to Christ savingly by faith to attain union with him justificatiō by him a thing M.G. will not deny himselfe or if he should it were a very facile thing to cōvince him of his mistake by a sole intreaty if he would be pleased to give an account of his faith in this businesse at our intreaty of him to declare what he intends by illumination whence it would quickely appeare how unsuitable it is to his own principles to deny that it may be in them who yet never come to be or at least by vertue thereof may not be said to be true Believers but this only I shall adde 3. That M.G. doubtles knowing that this Argument which withall the Texts of Scripture whereby he illustrates it he borrows of the Remonstrants hath been againe and againe excepted against as illogicall and unconcluding and inconsistent with the principles of them that use it ought not crudely againe have imposed it upon his Reader without some attempt at least to free it from the charge of impertinency weaknesse and folly wherewith it is burthened Illumination is ascribed to Believers illumination is ascribed to these men therefore these persons are Believers a little confideration will recover to Mr Goodwins minde the force of this Argument so farre as that he will scarce use it any more Sect. 20. §. 31. he takes up another expression from Chap. 10. v. 12. That they are said to receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the acknowledgement of the Truth whence he argues in the same manner and forme as he had newly done from the terme of Illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ascribed to Believers therefore they are all so to whom it is ascribed But he tells you in particular that Sect. 20. In the latter of the said passages the persons spoken of are said to have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the acknowledgement of the truth which expression doth not signify the bare notion of what the Gospell teacheth of which they are capable who are the most professed enemies thereof but such a consenting and subjection thereunto which worketh effectually in men to a separating of themselves from sinne and sinners This is the constant import of the phrase in the Scriptures Ans. All this may be granted yet nothing hence concluded to evince the persons to whom it is ascribed to be true Believers men may be so wrought upon and convinced by the Word and Spirit sent forth to convince the world of sin Righteousnesse and Judgment as to acknowledge the truth of the Gospell to professe subjection to the Gospell to yeild to it so farre as to separate themselves from sinne and sinners in such a manner and to such a degree not disembling but answering their convictions as to blesse themselves oftentimes in their own condition and to obtaine an esteem with the people of God to be such indeed as they professe themselves to be and yet come short of that union and communion with the Lord Christ which all true Believers are made partakers of It is not of any use or importance to examine the particular places mentioned by Mr Goodwin wherein as he supposeth the expression of the knowledge or acknowledgment of the truth denotes that which is saving and comprehendeth true Faith unlesse be attempted to prove from them that the word could signify nothing else or that a man might not be brought to an acknowledgment of the truth but that he must of necessity be a true Believer neither of which he doth or if he did could he possibly give any seeming probability to There may be a knowing of the things of the Gospell in men yet they may come short of the happinesse of them that doc them there is a knowledge of Christ that yet is barren as to the fruite of holinesse 3. In the next place the persons queried about §. 32. are said to be sanctifyed by the bloud of the Covenant of this Mr Goodwin sayes Sect. 21. i.e. By their sprinkling herewith to be sprinkled from such who refuse this sprinkling as likewise from the pollutions and defilements of the world to be Sanctifyed when applyed unto persons is not sound in any other sence throughout the new Testament unlesse it be where Persons beare the consideration of things 1 Cor. 7. 14. But of this signification of the word which we claime in this place instances are so frequent and obvious that we shall not need to mention any Ans. If no more be intended in this expression but what Mr Goodwin gives us in the exposition of it viz. that they are so sprinkled with it as to be separate from them that refuse this sprinkling that is openly as likewise from the pollution and defilements of the world we shall not need to contend about it for men may be so sprinkled and have such an efficacy of conviction come upon them by the preaching of the Crosse bloud shedding of Christ as to be separated from those who professedly despise it and the open publication of the Word and yet be farre from having consciences purged from dead workes to serve the living God And secondly that the terme of sanctifying when applyed to persons is not used in any other sence than what is by Mr Goodwin here expressed is an Assertion that will be rendered uselesse untill Mr Goodwin be pleased to give it an edge by explayning in what sence he here intends to apply it Of the terme Sanctifying there are as hath been declared two more eminent and known significations First to separate from common use state or condition to dedicate consecrate and set apart to God by profession of his will in a peculiar manner is frequently so expressed Secondly realy to purify clense with Spirituall purity opposed to the defilement of sinne is denoted thereby In the exposition given of the place here used by Mr G. He mentions both Separation and that chiefely as the nature of the Sanctification whereof he speakes as also some kind of Spirituall clensing from sinne but in what sence precisely he would have us to understand him he doth not tell us I somewhat question whether it be used in the Epistle to the Hebrewes in any other sence than the former which was the Temple sence the of word the Apostle using many termes of the old worship in their first signification however that it is used in that sence in the new Testament appropriated to persons without any such respect as that mentioned by M.G.
indeed we own and for the discovery of that which is brought forth to contest for Acceptance with it upon the score of Truth and usefullnesse First then §. 30. for the Doctrine of the Saints Perseverance how it stands stated in Mr Goodwins thoughts and what he would have other men apprehend thereof may from sundry places in his Booke especially Cap. 9. be collected and thus summarily presented It is saith he Cap. 9. Sect. 3. a promising unto men and that with height of assurance under what loosnesse or vile practises so ever exemption and freedome from punishment so Sect. 4. It is in vaine to perswade or presse men unto the use of such meanes in any kinde which are in themselves displeasing to them seeing they are ascertained and secured before hand that they shal not fail of the end however whether they use such means or no a lushous Fulsome conceit Sect. 5. intoxicating the flesh with a perswasion that it hath Goods layed up for the daies of Eternity A notion comfortable and betideing peace to the flesh Sect. 15. in administring unto it certaine hope that it shall however escape the wrath and vengeance which is to come yea though it disporteth it selfe in all manner of loosnesse and licentiousnesse in the meane time A presumption it is that men Sect. 18. may or shall injoy the love of God and Salvation it selfe under practises of all manner of sinne and wickednesse Representing God Sect. 20. as a God in whose sight he is Good that doth evill promising his love favour and acceptance as well unto doggs returning to their vomit or to swine wallowing after their washing in the mire that is to Apostates which that believers shall not be is indeed the Doctrine he opposeth as unto Lambs aud sheepe A Doctrine whereby ' t is possible for me certainly to know that how loosly how profanely how debauchedly soever I should behave my selfe yet God will love me as he doth the holdest and most righteous man under Heaven With these and the like Expressions doth Mr Goodwin adorne and Gilde over that Doctrine which he hath chosen to oppose with these Garlands flowers doth he surround the Head of the Sacrifice which he intends instantly to slay that so it may fall an undeplored Victim if not seasonably rescued from the hands of this sacred Officer Neither through his whole Treatise do I find it delivered in any other sence or held out under any other notion to his Reader The Course here he hath taken in this case and the paths he walkes in towards his Adversaries seeme to be no other then that which was traced out by the Bishops at Constance when they caused Divells to be painted upon the Cap they put on the Head of Huss before they cast him into the fire I do somthing doubt though I am not altogether Ignorant how abominably the Tenents and Opinions of those who first opposed the Papacy are represented and given over to posterity by them whose interest it was to have them thought such as they gave them out to be whether ever any man that undertooke to publish his Conceptions to the world about any opinion or parcell of Truth debated amongst Professors of the Gospell of Christ did ever so dismember disfigure defile wrest and pervert that which he opposed as Mr Goodwin hath done the Doctrine of Perseverance which he hath undertaken to destroy Me thinks a man should not be much delighted in casting filth and dung upon his Adversary before he begin to graple with him In one word this being the account he gives us of it if he be able to name one Author ancient or moderne any one sober person of old or of late that ever spent a pen full of Inke or once opened his mouth in the defence of that Perseverance of Saints or rather profane walking of dogs and swine which he hath stated not in the words and termes but so much as to the matter or purpose here intimated by him and it shall be accepted as a just defensative against the Crime which we are inforced to charge in this particular and which otherwise will not easily be warded If this be the Doctrine which with so great an indeavour and a Contribution of so much Paines and Rhetorique he seeks to oppose I know not any that will thinke it worth while to interpose in this fierce contest between him and his man of straw Neither can it with the least colour of Truth be pretended that these are Consequences which he urgeth the Doctrine he opposeth withall and not his Apprehensions of the Doctrine it selfe For neither doth he in any place in his whole Treatise hold it out in any other shape but is uniforme and constant to himselfe in expreffing his notion of it nor doth he indeed almost use any Argument against it but those that suppose this to be the true state of the Cōtroversy which he hath proposed But whether this indeed be the Doctrine of the Perseverance of Saints which Mr Goodwin so importunately cryes out against upon a briefe consideration of some of the particulars mentioned will quickly appeare First then §. 34. doth this Doctrine promise with height of Assurance that under what loosnesse or vile practices soever men doe live they shall have Exemption from punishment wherein I pray in that it promiseth the Saints of God that through his Grace they shall be preserved from such loosenesse and evill practises as would expose them to Eternall punishment Psal. 23. 6. Doth it teach men that it is vain to use the meanes of mortification because Jerem. 31. 33. 1 Cor. 10. 13. they shall certainly attaine the end whether they use the meanes or no Or may you not as well say that the Doctrine you oppose is that all men shall be saved whether they believe or no with those other comfortable and chearing associate doctrines you mention Or is this a Regular Emergency of that Doctrine which teaches 1 Pet. 1. 5. that there is no attaining the End but by the meanes between which there is such a Concatenation by Divine appointment that they shall not be separated Doth it speake peace to the flesh in Assurance of Blessed Immortality though it disport it selfe in all folly in the meane time Doe the Teachers of it expresse any such thing Doth any such Abomination issue from their Arguings in the defence thereof Or doth the Doctrine which teaches Believers Saints who have tasted of the love and pardoning mercy of God and are taught to valew it infinitly above all the world that such is the Love and goodwill of God towards them in the Covenant of mercy in the blood of Christ that having appointed Good works for them to walke in Ephes. 2. 10. 2 Cor. 3. 5. for which of themselves they are insufficient he will graciously continue to them such supplyes of his Spirit and Grace as that they shall never depart from following
Thus then we clearely see that the former of the two Consequents mentioned cannot stand God doth not by his Spirit irresistibly draw or move the wills of the S t s to do things which are necessary for the procuring their Perseverance immediately or withont the instrumentall interposure of the said Exhortations Ans. First §. 21. the intendment of this as also of some following Sections is to prove and manifest that the use of Exhortations cannot consist with the efficacy of Internall Grace and the worke of the Spirit in producing and effecting those Graces in us which in those Exhortations we are provoked and stirred up unto A very sad undertaking truely to my apprehension for w eh the Church of God will scarce ever returne thankes to them that shall ingage in it He was of an other minde who cryed Da Domine qvod jubes jube quod vis yea the Holy Ghost hath in innumerable places of Scripture exprest himselfe of another mind promising to worke effectually in us what he requires earnestly of us by the one manifesting the efficacy of his Grace by the other the exigeney of the Duty which is incumbent upon us Nay never any Saint of God once pray'd in his life seeking any thing at the hand of God but was of another mind if he understood his owne supplications To what is here urged against this Catholicke Faith of Believers I say That Exhortations are the meanes of Perseverance in as much as by them in their place and kinde and with them the Spirit of God effectually workes this Peseverance or the matter of it in the Saints Those cloudy expressions of irresistibly and unfrustrably we owne no farther then as they denote the certainty of the event and not the manner of the Spirits operation which also they do very unhandsomely We leave out then in the proposall of our Judgement about the use of Exhortations which Mr Goodwin opposeth those tearmes and adde in their Roome by and by with those Exhortations which he omitts He saith then This cannot be proved because the Saints live and dye often times in opposition and disobedience unto these Exhortations But Obedience is twofold First as to the generall frame of the heart Obedience in the habit and so 't is false that the Saints live at any time in an ordinary course much lesse dye in opposition to those Exhortations the Law of God being written in their hearts and they delighting in it in their inward man they abide therein the fruit of Obedience for the most part being brought forth by them And this sufficeth as to their Perseverance Secondly It regardeth particular acts of Obedience and in respect of them we all say that yet they all sinne Optimus ille est qui minimis urgetur but this prejndiceth not their Perseverance nor the generall end of the Exhortations afforded them for that purpose But he adds Secondly If God by his Spirit irresistibly drawes his Saints to persevere ut supra But this is sorry Sophistry which may be felt as they say through a paire of mittins For First who saies that God workes by force immediately upon the wills of men Or who makes force and power to be tearmes equivalent Or that God cannot put forth the exceeding greatnesse of his power in them that believe but he must force or compell their wills or that he can not work in us to will and to do of his owne goodpleasure immediately working in and with our wills but he must so force them Secondly whence ariseth the disjunctive force of this Argument Either by immedate actings upon their wills or he makes use of those Exhortations As though the one way were exclusive of the other and that the Scripture did not abundantly and plentifully ascribe both these unto God both that he exhorts us to know him love him believe in him and gives us an understanding and an heart so to do working Faith and Love in us by the exceeding efficacy of his power and Spirit I say then that God workes immediately by his Spirit in and on the wills of his Saints that is he puts forth a reall Physicall power that is not contained in those exhortations though he doth it by and in and with them The impotency that is in us to do good is not amisse termed Ethico-physica both Naturall and Morall and the Applications of God to the soule in their doing good are both Really and Physically efficient and Morall also the one consisting in the efficacy of his Spirit the other lying in the exhortations of the Word yet so as that the efficacy of the Spirit is exerted by and with the Morall efficacy of the Word his workes being but Grace or the Law in the heart the Word being the Law written so that all the ensuing Reasonings are bottomed upon things Male divisa that stand in a sweet harmony and compliance with each other But Mr Goodwin tells you That if God worke by his Spirit his Grace immediately on the wills of men to cause them to persevere then are Exhortations no meanes of their Perseverance Why so I pray It seemes we must have no internall effectuall Grace from God or no outward Exhortations of the Word But he tells you it must be so because If the will be Physically and Irresistibly acted and drawne by God to do such and such things it needeth no adition of Morall meanes such are Exhortations thereunto That is if the will be effectually inclined to the wayes of God by his Grace there is then no need of the Exhortations of the Word But yet First the Spirit of God though he have an immediate efficacy of his owne by with those Exhortations yet by those Exhortations he also inclines the will as he workes on the will as Corrupt impotent by his Grace so he workes on the will as the will or as such a faculty is apt to be wrought upon by a mediation of the understanding by Exhortations Secondly to say Obedience would have been produced and wrought had there been no Exhortations is not required of us what efficacy soever we ascribe to Grace unlesse we also deny Exhortations to be appointed of God and to be used by the Spirit of God for the producing of that Obedience Neither Thirdly doth God worke upon the will as a distinct faculty alone of it selfe without suiting his operations to the other faculties of the soule Nor is Grace to be wrought or carryed on in us meerely as we have Wills but as we have Understandings also whereby the Exhortations he is pleased to use may be conveyed to the will and affect it in their kind in a word this is but repeating what was said before If there be any effectuall Grace there is no use of Exhortations If exhortations be the meanes of continuing or increaseing Grace what need the efficacy of Grace or immediate actings of the Spirit working in us to will and to do of Gods
good pleasure what validity there is in these inferences will be easily discerned God worketh Grace in men as men and as men impotent and corrupted by sinne As men he workes upon them by meanes suited to their Rationall being by Precepts and exhortations but as men impotent and corrupt by sinne they stand in need of his effectuall power to worke that in them which he requireth of them Of the termes wherewith his arguing in this case is clowded and darkened enough hath been remarked already His second Argument to this purpose §. 22. viz. That the Inclination of the will to good and to persevere in a Saint must be after his being made a Saint is as weake and no lesse Sophysticall than the former That inclination is radically wrought in every Believer at his Conversion the Spirit being bestowed on him which shall abide with him for ever and the Seed of God laid in his heart that shall remaine and never utterly faile with an habituall inclination to the exercise of all those Graces wherein their persevering doth consist Actually this is wrought in them according to the particular dutyes and actings of Grace that are reqnired of them which they are carryed forth unto by the daily influence of Life Power and Grace which they receive from Christ their head without whom they can do nothing Neither is the third Exception of any more validity being only a Repetition of what was spoken before rendred something more impedite darke and intricate by the termes of Physically Irresistibly and Necessitated which how farre and wherein we doe allow hath been frequently declared The summe of what is spoken amounts to this Gods reall worke in and upon the Soule by his Spirit and Grace is inconsistent with the exhortations to Obedience which we have before disproved and do reject it as an Assertion destructive to all the efficacy of the Grace of God and the whole worke of it upon the Soules of Men. What his Fourth Argument also is but a Repetition of the same things before crudely Asserted in other termes let them apprehend that can If God worke Faith and Love in the hearts of his Saints and support them in them to the end what place is left for Exhortations I say their own proper place the place of meanes of meanes appoynted by God to stirre up his to Perseverance and which himselfe makes by his Spirit and the immediate efficacy thereof effectuall to that end and purpose And I know no use of that Query Are exhortations effectuall to perswade men to Persevere after the end being built only on his false Hypothesis and begging of the thing in Question viz. That if God worke Faith and Love and continuance of them in our hearts effectually by his Grace there is no need no use of exhortations though God so work them by and with those exhortations And this is his first Attempt upon the first member of the Division made by him selfe wherein what successe he hath obtained is left to the judgement of the Reader And but that I shall not having now the part of one that Answers incumbent on mee turne aside unto the proofe of things denied I should easily confirme what hath been given in for the removall of his Objections from the Testimony of God by innumerable places of Scripture He proceeds then Sect. 6. and saies §. 23. Secondly Neither can the latter of the said consequences stand God doth not make use of the said Exhortations to influence or effect the Wills of the Saints upon any such termes as hereby to make them Infallibly Infrustrably Necessitatingly willing to Persevere or to do the things upon which Perseverance dependeth For first If so then one and the same act of the Will should be both Physicall and Morall and so be specifically distinguished in and from it selfe for so farre as t is produced by the irresistible force or power of the Spirit of God it must needs be Physicall the said irresistible working of the Spirit being a Physicall action and so not proper to produce a Moralleffect Againe as farre as the said Exhortations are meanes to produce or raise this Act of the Will or contribute any thing towards it it must needs be morall because Exhortations are Morall causes and so not capable of producing Physicall Naturall or Necessary effects Now then if it be impossible that one and the same Act of the Will should be both Physicall and Morall that is Necessary not Necessary impossible also it is that it should be produced by the irresistible working of God and by exhortations of this joynt efficiency It may be Objected they who hold or grant such an influence or operation of the Spirit of God upon the Will which is frustrable or resistible do or must suppose it to be a Physicall action as well as that which is irresistible If so then the act of the Will so farre as t is raised by the meanes of this action or operation of God must according to the tenor of the former Arguments be Physicall also and so the pretended Impossibility is no more avoided by this opinion then by the other I Answer Though such an operation of God upon the Will as is here mentioned be in respect of God of the manner of its proceeding from him Physicall yet in respect of the Nature and Substance of it t is properly Morall because it impresseth and affecteth the Will upon which t is acted after the manner of Morall causes properly so called that is Perswadingly not Ravishingly or Necessitatingly When a Minister of the Gospell in his preaching presseth or perswadeth men to such such dutyes or actions this act as it proceedeth from him I meane as 't is raised by his naturall abilityes of under standing or speaking is Physicall or Naturall but in respect of the substanceo◠native tendency of it 't is clearely Morall viz. because it tendeth to incline or move the wills of men to such or such Elections without necessitating them thereunto and so comports with those Arguments or Exhortations in their manner of efficiency by which he presseth or moveth them to such things By the way to prevent stumbling and quarrelling it no way followes from the Premises that a Minister in his preaching or perswading unto duty 's should doe as much as God himselfe doth in or towards the perswading of men hereunto it only followes that the Minister doth cooperate with God which the Apostte himselfe affirmes in order to one the same effect i.e. that he operateth in one the same kind of efficiency with God Morally or perswadingly not necessitating for where one necessitates another only perswades they cannot be said to cooperate or worke the one with the other no more than two when the one runnes the other walkes a soft pace can be said to goe or walke together But when two perswade in one and the same action one may perswade more effectually by many