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
will destroy them and separate them from God and that by Obedience they shall come to the Greatest Good Imaginable where upon it is in their Power so strongly to incline their hearts unto Obedience that they shall be in no more danger of departing from God then a Wise and Rationall man is of killing or willfully destroying himselfe The first part whereof may be performed by them who are no Saints the latter not by any Saint whatsoever And is not this noble Provision for the Security and Assurance of the Saints enough to make them cast away with speed all their interest in the unchangeable purposes Gracious and Faithfull Promises of God Intercession of Christ Sealing of the Spirit and all those Sandy and triviall supports of their Faith which hitherto they have rejoyced in And what ever experience they have or Testimony from the Word they doe recieve of the Darkenesse and Weakenesse of their Minds the stubbornesse of their Wills with the strong inclinations that are in them to sinne and falling away what ever be their Oppositions from aboue them Ephes. 6. 12. Heb. 12. 1. Rom. 7. 17. about them within them on the right Hand and on the Left that they have to wrestle withall let them give up them selves to the hand of their owne manlike Considerations and weighing of things which will secure them against all danger or Probability of falling away For if they be but capable First of seeing and knowing Secondly of pondering and considering and that rationally it matters not whether these things are Fruits of the Spirit of Grace or no nay 't is cleare they must not be so that such and such evill is to be avoided and that there is so and so Great a Good to be obtained by continuing in obedience they may raise and worke inclinations in themselves answerable in strength vigour and power to any degree of goodnesse which they apprehend in what they see and ponder The whole of the Ample sufficient Meanes §. 40. afforded by God to the Saints to inable them to Persevere branching it selfe into these two heads First The rationall considering what they have to doe Secondly Their vigorous Inclination of their Hearts to act suitably and answerable to their Considerations I shall in a word consider them apart 1. First the Considerations mentioned of Evill to be avoided and Good to be attained I meane that which may put men upon Creating those strong inclinations For such considerations may be without any such Consequence as in her that cryed video meliora proboque deteriora sequor are either Issues and products of mens owne naturall faculties and deduced out of the power of them so that as men they may put themselves upon them at any time or they are Fruits of the Spirit of his Grace who worketh in us to will and to doe of his owne good Pleasure 2 Pet. 1. 3 4. If they be the latter I aske seeing all Grace is of Promise whether hath God promised to give and continue this Grace of selfe-consideration unto Believers or noe If he hath whether absolutely or conditionally If absolutely then he hath promised absolutely to continue some Grace in them which is all we desire If Conditionally then would I know what that Condition is on which God hath promised that Believers shall so consider things mentioned And of the Condition which shall be expressed it may farther be enquired whether it be any Grace of God or only a meer Act of the Rationall Creature as such without any immediate Inworking of the Will and Deed by God Whatsoever is answered the Question will not goe to Rest untill it be granted that either it is a Grace Absolutely promised of God which is all we desire or a pure Act of the Creature contra-distinct thereunto which Answers the first inquiry Let it then be granted that the Considerations intimated are no other but such as a Rationall man who is inlightened to an assent to the Truth of God may so exert and exercise as he pleaseth then is here a Foundation layd of all the Ground of Perseverance that is allowed the Saints in their owne indeavours as men without the Assistance of any Grace of God Now these Considerations be they what they will must needs be beneath one single good thought for as for that we have no sufficiency of our selves yea Vanity and nothing for without Christ we can doe nothing yea evill and displeasing to God 2 Cor. 3. 3. Ioh. 15. 5. Gen. 8. 21. as are all the thoughts and imaginations of our Hearts that are only such I had supposed that no man in the least acquainted with what it is to serve God under Temptations and what the worke of Saving Soules is but had been sufficiently convinced of utter the insufficiency of such Rationall Considerations flowing only from Conviction to be a solid Foundation of abiding with God unto the end If mens Houses of profession are built on such Sands as these we need not wonder to see them so frequently falling to the ground 2. Secondly §. 41. suppose these Considerations to act their parts upon the stage raised for them to the Greatest Applause that can be expected or desired yet that which comes next upon the Theater will I feare foully miscarry and spoyle the whole Plot of the Play That is mens vigorous inclination of their hearts to the good things pondered on to what height they please For besides that 1. First it is liable to the same Examinations that passed upon it's Associate before or an inquiry from whence he comes whether from Heaven or Men upon which I doubt not but he may easily be discovered to be a Vagabond upon the earth to have no Passe from Heaven and so be rendred liable to the Law of God 2. Secondly it would be inquired whether it hath a Consistency with the whole designe of the Apostle Rom. 7. and therefore 3. Thirdly it is utterly denied that Men the Best of Men have in themselves and of themselves arising upon the account of any Considerations whatsoever a Power Ability or Strength vigorously or at all acceptably to God to incline their Hearts to the performance of any thing that is spiritually good or in a Gospell tendency to walking with God All the Promises of God all the Prayers of the Saints all their Experience the whole designe of God in laying up all our stores of Strength and Grace in Christ joyntly cry out against it for a counterfeit pretence In a word that men are able to plant in themselves Inclinations and Dispositions to refraine all manner of Sinne destructive to the safety of their soules fuller of Energie Vigor Life Strength Power then those that are in them to avoid things Apparantly tending to the destruction of their naturall lives is an Assertion as full of Energy Strength and Vigor Life and Poyson for the destruction and eversion of the Grace of God in Christ as any can be
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
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.
personall Appellations 2. In personall Operations 3. Personall Circumstances 1. First there are ascribed to the indwelling Spirit in his indwelling Personal Appellations He that is in you is greater then he that is in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is in you is a personall Denomination which cannot be used of any Grace or gratious habit whatsoever so John 14 16 17. He shall abide with you he dwelleth with you shall be in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16. 13. But when the Spirit of Truth is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Person is as signally designed and expressed as in any place of Scripture to what intent or purpose soever mentioned Neither is it possible to apprehend that the Scripture would so often so expressly affirme the same thing in plaine proper words if they were not to be taken in the sence which they hold out The maine Emphasis of the Expression lyes upon the Termes that are of a personall designation and to evade the force of them by the fore mentioned distinction which they seeme signally to obviate and prevent is to say what we please so we may oppose what pleases us not 2. Personall Operations such acts and actings as are proper to a person only are ascribed to the Spirit in his indwelling That place mentioned before Rom. 8. 11. is cleare hereunto But if the Spirit of him that raised up Jesus from the dead dwell in you he who raised Christ from the dead shall quicken your mortall bodyes by his Spirit which dwélteh in you or by his indwelling Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To quicken our mortall bodyes is a Personall acting such as cannot be wrought but by an Almighty Agent And this is ascribed to the Spirit as inhabiting whch is in order of nature antecedent to his quickning of us as was manifested And the same is asserted v. 15. The Spirit beareth witnesse with our spirits that we are the Sonnes of God That Spirit that dwells in us beares witnesse in us a distinct Witnesse by himselfe distinguished from the Testimony of our owne spirit here mentioned is either an Act of our naturall Spirits or Gracious fruit of the Spirit of God in our hearts If the first what makes it in the things of God Is any Testimony of our naturall spirits of any value to assure us that we are the Children of God If the latter then is there here an immediate operation of the Spirit dwelling in our hearts in witnesse-bearing distinct from all the fruits of Grace whatever And on this account it is that whereas 1 Epistle of John 5. 7 8. the Father Sonne and Spirit are said to beare witnesse in Heaven the Spirit is moreover peculiarly said to beare witnesse in the Earth together with the Blood and Water 3. There are such Circumstances ascribed to him in his indwelling as are proper only to that which is a Person I will instance only in one his dwelling in the Saints as in a Temple 1 Cor. 3. 16. Yee are the Temple of God and his Spirit dwelleth in you that is as in a Temple so plainely chap. 6. 19. Your body is the Temple of the Holy Ghost which is in you which you have of God giving us both the distinction of the Person of the Spirit from the other Persons he is given us of God and his residence with us being so given he is in us as also the manner of his in-being as in a Temple Nothing can make a place a Temple but the Relation it hath unto a Deity Graces that are but Qualifications of and Qualities in a Subject cannot be said to dwell in a Temple This the Spirit doth and therefore as a voluntary Agent in an habitation not as a necessary or naturall principle in a subject and though every act of his be Omnipotent intensively being the act of an Omnipotent Agent yet he worketh not in the acts extensively to the utmost of his Omnipotency he exerteth and puts forth his Power and brings forth his Grace in the hearts of them with whom he dwells as he pleaseth to one he comunicates more Grace to another lesse yea he gives more strength to one and the same person at one time and in one condition 1 Cor. 12. then another dividing to every one as he will and if this peculiar manner of his personall presence with his Saints distinct from his Ubiquity or Omnipresence may not be believed because not well by reason conceived we shall lay a Foundation for the questioning principles of Faith which as yet we are not fallen out withall And this is our first manifestation of the Truth concerning the Indwelling of the Spirit in the Saints from the Scripture The second will be from the signall Issues and benefits which are asserted to arise from this indwelling of the Spirit in them of which I shall give sundry instances 1. The first signall Issue and Effect which is ascribed to this Indwelling of the Spirit §. 6. is Union not a Personall Union with himselfe which is impossible He doth not assume our natures and so prevent our Personality which would make us one Person with him but dwells in our Persons keeping his owne and leaving us our Personality infinitely distinct But it is a spirituall Union the great Union mentioned so often in the Gospell that is the sole fountain of our Blessednesse our Union with the Lord Christ which we have thereby Many thoughts of heart there have been about this Union §. 7. what it is wherein it doth consist the causes manner and Effects of it The Scripture expresses it to be very Eminent neere durable setting it out for the most part by similitudes and Metaphoricall Illustrations to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery whose depths in this life they shall never fathome That many in the dayes wherein we live have miscarried in their conceptions of it is evident some to make out their Imaginary Union have destroyed the person of Christ and fancying a way of uniting man to God by him have left him to be neither God nor Man Others have destroyed the Person of Believers affirming that in their Union with Christ they loose their own Personality that is cease to be Men or at least these or these Individuall men I intend not now to handle it at large but only and that I hope without offence to give in my thoughts concerning it as farre as it receiveth light from and relateth unto what hath been before delivered concerning the Indwelling of the Spirit and that without the least contending about other wayes of Expression I say then §. 3. this is that which gives us Union with Christ and that wherein it consists even that the one and selfe-same Spirit dwells in him and us The first saving Elapse from God upon the Hearts of the Elect is the Holy Spirit Their quickning is every where ascribed to the Spirit that is
of mankind not at all to any of those whereby they are distingunished as such This they professed to have a powerfull Efficacy to prevaile with them for that exactnesse in walking with God which by his Grace they attained unto And why they should not be believed herein as farre a sany men whatever bearing the like Testimony to any Doctrine whatever I know not Besides the intendment of this instance of the Persons and their Piety who formerly Believed and spake forth this Doctrine was to manifest by an eminent experiment that there was not in it nor is any tendency to a contrary frame unto Piety Holines which it is injuriously charged withall if by the consideration thereof we do not obtaine that it hath a proper and direct serviceablenesse to the promotion of Godlinesse yet at least we have a convincing demonstration that it is no way obstructive to it Nextly §. 15. Sect. 26. Mr Goodwin entreth upon his defensative to the charge against his Doctrine whose Foundation is laid in the unworthinesse of its Authors in this Nation before it fell upon his hand These he confesseth to be the worst of our late Bishops with such as Romanized â—yrannized among them with their Clergie creatures favorites Persons many of theÌ„ of superstition loosenes much profanenes Of the Apologie shaped for the clearing of the Doctrine he maintaineth from aparticipation with them in their unworthinesse there are three parts In the 1. whereof he denieth that this Doctrine did any way induce them to the loosenesse that was found upon them In the other two giveth as many Reasons of their receiving of it and cleaving to it As for the first part I shall willingly assent to him that the Holinesse or unholinesse of Professors is not to be charged on the Religion they professe I meane appearing Holinesse in the profession of it unlesse there be an evidence of a connexion betwixt their principles practises which in this case to us our apprehension of them who charge this Doctrine with the miscarriages of those men there is At least we may insist on this that there is a suitablenesse in the whole Systeme of the Doctrine whereof the Apostacy of the Saints is an eminent parcell to that frame of Spirit which is in men of loose and superstitious wayes enemies of the Grace of God and power of Godlinesse Neither can there any other reason be tollerably assigned or alledged for the embracement of that Doctrine by those Persons formerly mentioned but only their ignorance of envy to the great Misteryes of the Gospell the Covenant of Grace with union communion and close walking with God A designe was upon them written with the beames of the Sunne to cry up a barren outside light and loose profession with a vaine superstitious selfe-invented Worship of God instead of the Power of a Gospell-conversation and Ordinances of Christ according to his appointment Seeking after a Righeousnesse as it were by the workes of the Law and being ignorant of the Righteousnesse of Christ they found the whole Doctrine whose defence M. G. hath lately undertaken suited to their principles and aimes and therefore with greedinesse drunke it downe like water untill they were swelled with the Dropsy of Pride and selfe conceit beyond what they could beare whatever be now pretended it was little disputed then and in those dayes which Mr Goodwin pointeth unto but that loosenesse of Life inclination to Popery enmity to the power of Godlinesse were at the bottome of the entertainement of the Arminian Principles by that generation of men But Mr G. proceedeth to alleviate this charge §. 16. informes us thus That if the soundnes rottennes of Opinions should be esteemed by the goodnes or badnes of the Lives of any parcell or number of Persons professing the same as well the Opinion of Atheisme which denyeth the being of any God as the opinion of Polytheisme which affirmeth a plurality of Gods must be esteemed better and more sound than that which maintaineth the being of one God and of one only for certaine it is that there have been many Heathens Professours some of the one some of the other of those Opinions who have quitted themselves upon fairer tearmes of honour and approbation in their lives than many Christians professing of the last opinion have done I am not willing to wring this Nose too farre least bloud should follow The lives of many Atheists and Pagans are preferred before the lives of many professing Christianity By Professors of Christianity Mr Goodwin intendeth those who are so indeed and seasoned with the Power of the Principles of that Religion or such only as making an outward profession of it are indeed acted with Principles quite of another nature which notwithstanding all their Profession rendreth them in the truth of the thing it selfe enemies of the crosse of Christ their God being their belly their glory being in their shame and their end being destruction Philip. 3. 18 19. If the former be intended as the Assertion is most false the Gospell only effectually teaching men to deny all ungodlinesse and to live soberly righteously and Godly in this present world so it tendeth directly to the highest derogation from the honour of our Lord Jesus Christ and of his glorious Gospell He that would be throughly acquainted with the notorious untruth of this insinuation let him a little consult Tertullian Arnobius Lactantius Austin others handling the Lives Conversations of the best of the Polytheists and Heathens before in their dayes if he be not contented to take a shorter course and rest in the Authority of the Apostle or rather of the Holy Ghost describing them and their conversations to the Life as they lay under the just hardening Judgements of God Rom. 1. 18. to the end If the latter sort of men called Christians be intended the comparison instituted between them and Atheists is to no purpose they themselves being disclaimed and disowned by Christ his Gospell and reckoned among them with whom they are compared So that upon the matter this is but the comparing one sort of Atheists with an other and giving in a Judgement that of all those are worst whose practises are so and yet pacifie their owne Consciences and deceive the world with a pretence flowrish of a glorious profession I shall not now enter upon any long enquiry what influence the ungodly and profane lives of any ought to have upon the Judgements of men in discovering and discerning of the Doctrines that they bring especially if such as consent in any Doctrine do also concurre in a dissolutenesse of conversation That it will be of no small consideration the experience of all Ages hath evinced The Athenians refused a virtuous Law because the Person was vicious who proposed it and it is generally esteemed that there is a correspondency betwixt the principles practices of those men who earnestly
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
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.
§ 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
these persons and their Judgment in the point under debate more afterwards For the thing it selfe last proposed on what foot of account it is placed and on what foundation asserted The Treatise it selfe will discover That the thing aymed at is not to be straightned or restrained to any one peculiar Act of grace will easily appear The main foundation of that which we plead for is The Eternal purpose of God which his owne nature requireth to be absolutely immutable and irreversible The Eternal Act of the will of God designing some to salvation by Christ infallibly to be obtained for the Prayse of the glory of hu grace is The Bottome of the whole Even that foundation which standeth for ever having this seale The Lord knoweth who are his For the Accomplishment of this eternal purpose and for the procurement of all the good things that lye within the compass of it 's in tendment are The Oblation and Intercession the whole mediatory undertaking of Chist taking away sinne bringing in Life and immortality interposed giving further causal influence into the truth contended for In him and for his sake as God graciously powerfully and freely gives his Holy Spirt faith with all the things that accompany salvation unto all them whom he accepts and pardons by his being made sinne â—or them and Righteousness unto them so he takes them therby into an everlasting Covenant that shall not be broken and hath therein given them innumerable promises that he will continue to be their God for ever and preserve them to be and in bâ—ing his people to this end because the principle of Grace and living to him as in them inherent is a thing in i'ts own nature changable and lyable to failing he doth according to his promise and for the Acccomplishment of his purpose dayly make out to them by his Holy Spirit from the great treasury and store-house thereof the Lord Jesus Christ helps and supplies encreasing of faith Love and Holiness recovering them from falls healing their back-slidings strengthening them with all might according to his glorious power unto all patience and long suffering with joyfulness so preserving them by his power through faith unto salvation And in this way of delivering the doctrine contended about it is clearly made out that the disputes mentioned are as needless as groundless so that we shall not need to take them into the state of the controversy in hand though I shall have occasion once more to reflect upon them when I come to the consideration of the doctrine of the School-men in reference to the opinion proposed to debate The mayne of our enquiry is after the Purpose Covenant and promises of God the undertaking of Christ the supplies of Grace promised and bestowed in him on which accounts we doe assert and maintaine That all true Believers who are in being so interested in all those causes of preservation shall infallibly be preserved unto the end in the favour of God and such a course of Gospel obedience as he will accept in Jesus Christ. That as was formerly sayd which at present I ayme at in Reference to this Truth is to declare it's Rise and Progress it 's course and opposition which it hath found in several Ages of the Church with it's state and condition at this day in respect of Acceptance with the people of God It 's rise with all other divine truths it owes only to Revelation from God manifested in the Scriptures of the Old and new Testament some of the most eminent places wherein it is delivered in the old Testament are Gen 3. 17. chap 17. 1. Deut 33. 3. Josh 1. 5. 1 Saw 12. 22. Psal 1. 3. Psal 23. 4 6. Psal 37. 39 40. Psal 52. 8 9. Psal 89. 31 32 33 34 35. Psal 33. 9 10 11. Psal 92. 13. c. Is 27. 3 4. Is 46. 4. Is 59. 21. Is 54 9. 10. Is 4. 4 5. Is 40. 27 28 26 30. Is 43. 1 2. 3 4 5 6 7 8. Jer 3 3 31 32 33 34. Jer 32. 38 39. 40. Ezek 36. 25 26 27. Hosea 2. 19 20. Zach 10. 12. Mal 3. 6 with innumerable other places In the new Testament God hath not left this truth and work of his Grace without witness as in sundry other places so it is testified unto Math 6. 13. Mat 7. 24 25 Mat. 12. 20. Mat 16. 18. Mat 24. 24. Luk 1. 70 71 72 73 74 75. Luk 8. 5 8. Luk 22. 32. Joh 3. 36. Joh. 4. 13 14 16. Joh. 5. 24. Joh 6. 35 36 37 38 39 57. Joh 7. 38. Joh 8. 35 Joh 10. 27 28 29 30. Joh 13. 1. Joh 14 15 16 17. Joh 16. 27 Joh 17. throughout Act 2. 47. Act 13 48. Ro 6. 14. Rom 8. 1 16 17 28 29 30 31 32 33 34 c. 1 Cor 1. 8 9. 1 Cor 10. 13 14. 1 Cor 15. 49 58. 2 Cor 1. 21. Eph 1. 13 14. Eph. 3. 17. Eph 4 30. Eph. 5. 23. Gal 2. 20 Phil 1. 6. Phil 2. 13. 1 Thes 5 24. 2 Tim 4. 17 18. Tit 1.1 Heb 6. 19. Heb 10. 38 39. Heb 12. Heb 9. 14. Heb 13. 5 21. 1 Pet. 1. 2 3 4 5. 1 Joh. 2. 19 24. 1 Joh 3. 9,19 1 Joh. 5. 14 18. Jude 1 Rev 20. 6. So plentifully hath the Lord secured this sacred Truth wherein he hath enwrapped so much if not as in the meanes of conveyance the whole of that peace consolation and Joy which he is willing the heires of promise should receive Whether the faith hereof thus plentifully delivered to the Saints found Acceptance with the primitive Christians to the most of whom it was given not only to believe but also to suffer for Christ to me is unquestionable And I know no better proof of what those first Churches did believe than by shewing what they ought to believe which I shall unquestionably be perswaded they did believe unless most pregnant Testimony be given of their Apostacy That Paul believed it for himselfe and concerning others is evident Ro. 8. 38 39. 1 Cor. 1. 8 9. Phil 1. 6. Heb. 6. 9 10 are sufficient proof of his faith herein That he built up others in the same perswasion to the enjoyment of the same peace and Assurance with himselfe is undenyable And if there be any demonstration to be made of the beliefe of the first Christians of any evidence comparable unto this I shall not deny but that it ought to be attended unto But that we may not seem willing to decline the Consideration of what those who went before us in the several Ages and Generations past apprehended and have by any means communicated unto us of their thoughts about the businesse of our contest having no reason so to be I shall after a little preparation made to that work present the Reader with something of my Observations to that end and purpose Of the Authority of the Ancients in matters of Religion and worship of God of the Right use and
forth the virtues of the Corinthiaus before they fell into the schisme that occasioned his Epistle he minds them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God hath a certain number of Elect to be saved and for whose salvation by his Mercy the Church is to contend with him is a principle wholy inconsistent with those on which the doctrine of the Saints Apostacy is bottom'd Corresponding hereunto is that passage of his concerning the will of God p. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mere consideration of this passage causeth me to recal what but now was spoken as though the Testimonie given to the Truth in this Epistle was not so cleare as might be desired The words now repeated containe the very Thesis contended for It is the beloved of God or his Chosen whom he will have made partakers of saving Repentance hereunto he establisheth them for with that word is the defect in the sentence to be supplyed by or with the Almighty will because he will have his beloved partakers of saving Repentance and the benefits thereof he confirmes and establishes them in it with his Omnipotent or Soveraigne will The inconsistency and irreconcileableness of this assertion with the doctrine of these Saints Apostacy the Learned Reader needs not any Assistance to manifest to him Answerably hereunto he saith of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 38 and p 66 mentioning the blessedness of the forgivness of sins out of Ps. 32 he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elect of whom he speaks are those on whom through and for Christ God bestowes the blessedness of Justification Elect they are of God anteecedently to the obteining of that blessedness and through that they doe obteine it so that in that short sentence of this Authour the great pillar of the Saints perseverane which is their free Election the root of all the blessâ—dness which afterward they enjoy is established other passages like to these there are in thâ—t Epistle which plainly deliver the primitive Christians of the Church of Rome from any communion in the doctrine of the Saints Apostacy and manifest their Perseverance in the doctrine of the Saints Perseverance wherein they had been so plentifully instructed not long before by the Epistle of Paul unto them He who upon the Roll of Antiquity presents himselfe in the next place to our consideration is the renowned Ignatius concernig whom I desire to begge so much favour of the learned Reader as to allow me a diversion unto some thoughts and observations that belong to another subject then that which I have now peculiarly in hand before I come to give him a tast of his Judgment in the doctrine under debate As this Ignatius Bishop of the Church at Antioch was in himselfeâ— man of an excellent spirit emâ—nent in holiness and to whom on the behalfe of Christ it was given not only to believe on him but also suffer for him and on that account of very great and high esteem among the Christians of that Age wherein he lived and sundry others following so no great Question can be made but that he wrote toward the end of his pilgrimage when he was on his way to be offered up through the holy Spirit by the mouths of wild beasts to Jesus Christ that he wrote sundry Epistles to sundry Churches that were of cheifest note and name in the Countreys about The concurrent Testimony of the Antients in this matter of fact will give as good Assurance as in this kind we are capable of Eusebius reckons them up in order so doth Hierome After them frequent mention is made of them by others special sayings in them are transcribed And whereas it is urged by some that there is no mention of those Epistles before the Nicene Councell before which time it is as evident as if it were written with the beams of the sun that many false and supposititious writings had been imposed on and were received by many in the Church as the story of Paul and Tecla is mentioned and rejected by Tertull de Baptis Hermae Pastor by others it is answered that they were mentioned by Irenaeus some good while before Lib. 5. cap. 28. saith he Quemadmodum quidam de nostris dixit propter Martyrium in Deum adjudicatus ad bestias quoniam frumentum sum Christi per dentes bestiarum moler ut mundus panis Dei inveniar Which words to the substance of them are found in these Epistles though some say nothing is here intimated of any Epistles or writings but of a speech that might passe among the Christians by Tradition such as they had many among themselves even of our Saviours some whereof are mentioned by Grotius on these words of Paul remember that word of Christ that it is more blessed to give then to receive What probabilitie or ground for conviction there is in these or the like Observations and Answers is left to the judgement of all This is certain that the first mentioning of them in Antiquities is to be clearely received and that perhaps with more then the bare word of him that recites and approves of the Epistles of Jesus Christ to Abgarus the King of the Edessens or of him that reckons Seneca among the Ecclesiasticall writers upon the account of his Epistles to Paul or the following Testimonies which are heaped up in abundance by some who think but falsely that they have a peculiar interest enwrapped in the Epistles now extant will be of very small weight or value For my part I am perswaded with that kind of perswasion wherein in things of no greater moment I am content to acquiesce that he did write 7. Epistles and that much of what he so wrote is preserved in those that are now extant concerning which the contests of learned men have drawne deep and run high in these latter daies though little to the advantage of the most that have laboured in that cause as shall be manifested in the processe of our discourse A late learned Doctor in his dissertations about Episcopacy Unicum D. Blondellum aut alterum fortasse inter omnes mortales Walonem Messalinum cap. 25. s. 3. or dispute for it against Salmasius and Blondellus tells us that we may take a tast of his confidence in asserting Dissert 2. cap. 23. § j. that Salmasius and Blondellus mortalium omnium primi thought these Epistles to be feigned or counterfeit And with more words Cap. 24. 1. he would make us believe that these Epistles of Ignatius where allwaies of the same esteeme with that of Clemens from Rome to the Corinthians of which he treats at large in his fourth Dissertation or that of Polycarpus to the Philippians which we have in Eusebius he addes in the judgment of Salmasius and Blondeâ—lus Solus Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus tamen Epistolae pari semper cum illis per universam ab omni avâ— patrum nostrorum memoriam
Emperour so I am certaine it is most remote from the likeness of any thing that in this affaire we are instructed in from the Scripture Plainly this language is the same with that of the false Impostor Pseudo-Clemens in his pretended Apostolical Constitutions At this rate or somewhat beyond it have you him ranting Lib. 2 cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Popes with all sorts of Persons whatever Priests Kings and Princes Fathers and Children all under the feet of this Exemplar of God and Ruler over men A passage which doubtless eminently interprets and illustrates that place of Peter's Epistle ch 5. v. 1. 2. 3. The Elders that are among you I exhort who also am an Elder and a witness of the sufferingâ— of Christ and also a partaker of the glory that shall be revealed feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over God's heritage but â—eing Examples to the flock But yet as if the man were starke mad with wordldy pride and pompe He afterwards in the name of the Holy Apostles of Jesus Christ commands all the Laity forsooth to honour love and feare the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. Cap 20. And that you may see whither the man drives and what he aimes at after he hath set out his Bishop like an Emperour or an Estern-King in all pompe and glory He addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The paying of tribute to them as Kings is the Issue of these descriptions that they may have wherewithal to maintaine their pompe and greatness according to the institution of our Lord Jesus Christ and his blessed Apostles But I shall not rake farther into this dunghil nor shall I adde any more instances of this kind out of Ignatius but close into one insisted on by our Doctour for the proof of his Episcopacy Dissert 2. Cap. 25. 7. Saith he Quartò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopo attendite ut vobis Deus attendat ego animammeam libenter eorum loco substitui cuperem quod Anglicè optimè dicimus my soul for theirs qui Episcopo Presbyteris Diaconis obsequuntur I hope I may without great difficulty obtaine the Doctours pardon that I dare not be so bold with my soule as to jeopard it in that manner especially being not mine owne to dispose of Upon these and many more the like accounts do the Epistles seeme to me to be like the Children that the Jewes had by their strange Wives Neh 13 who spake part the language of Ashdod and part the language of the Jewes That there are in them many footsteps of a gracious Spirit every way worthy of and becoming the great and holy personage whose they are esteemed so there is evidently a mixture of the working of that worldly and carnal Spirit which in his dayes was not so let loose as in after times For what is there in the Scripture what is in the genuine Epistle of Clêmen's that gives countenance to those descriptions of Episcopacy Bishops and the subjection to them that are in those Epistles as now we have them So insisted on What titles are given to Bishops What Soveraignty Power Rule Dominion is ascribed to them Is there any thing of the like Nature in the writings of the Apostles In Clemens the Epistle of Polycarpus c. Or any unquestionable legitimate off-spring of any of the first Worthies of Christianity Whence have they their three orders of Bishops Presbyters and Deacons upon the distinct observation of which so much weight is laid Is there any one word iota title or syllable in the whole book of God giving countenance to any such distinctions Eph. 4. 8. We have Pastors and Teachers Rom 12. 7.8 Him that teacheth him that exhorteth him that ruleth and him that sheweth mercy Philip. 1. 1. We have Bishops and Deacons and their Institutions with the order of it we have at large expressed 1 Tim 3. 1. 2. Bishops and Deacons without the Interposition of any other order whatever Deacons we have appointed Acts the 7. And Elders Acts 14. 23. Those who are Bishops we find called Presbyters Titus 1. 5. 7. And those who are Presbyters we find termed Bishops Acts 20. 28. So that Deacons we know and Bishops who are Presbyters or Presbyters who are Bishops we know but Bishops Presbyters and Deacons as three distinct orders in the Church from the Scripture we know not Neither did Clemens in his Epistle to the Corinthians know of any more then we do which a few instances will manifâ—st saith he speaking of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Bishops and Deacons as in the Church at Philippi this man knowes but the third order he is utterly unacquainted withal And that the Difference of this man's expressions concerning Church Rulers from those in the Epistle under consideration may the better appear and his asserting of Bishops and Presbyters to be one and the same may the more clearly be evidenced I shall transcribe one other Passage from him whose length I hope will be execused from the usefulness of it to the Parpose in hand Pag. 57. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it seemes was the manner of the Church in his dayes that their officers were appointed by the consent of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Bishops of whom he was speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And sundry other discoveries are there in that Epistle of the like nature It is not my designe nor purpose to insist upon the parity of Bishops and Presbyters or rather the Identity of office denoted by sundry Appellations from these and the like places this work is done to the full by Blondellus that our labour in this kind were that the purpose in hand is prevented He that thinkes the Arguments of that Learned man to this purpose are indeed answered throughly and removed by D. H. in his fourth dissertation where he proposes them to Consideration may one day thinke it needful to be Able to distinguish between words and things That Clemens ownes in a Church but two sorts of Officers the first whereof he calls sometimes Bishops sometimes Presbyters the other Deacons the Doctour himselfe doth not deny That in the Judgment of Clemens no more were instituted in the Church is no less evident And this carries the conviction of it's truth so clearely with it that Lombard himselfe confesseth hos solos ministrorum duos ordines Ecclesiam primitvam habuisse de his solis praeceptum Apostoli nos habere Lib. 4. Sen. D. 24. Lib. 3. ext It seemes moreover that those Bishops and Deacons in those dayes as was observed were appointed to the office by and with the consent of the People or whole body of the Church no less do those words import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Doctour indeed renders these words applaudente aus
25. and his own keeping in a covenant of Workes that of the Saints since the fall is purchased for them laid up in their head dispensed in a covenant of grace whose eminent distinction from the former consists in the permanency and abidingness of the fruits of it But of this afterwards To others adventitious and added as to all that have contracted any qualities contrary to that Originall Holinesse wherewith at first they were indued as have done all the sonnes of men who have sinned and come short of the glory of God Now the Holiness of these is either compleate as it is with the spirits of just men made perfect or inchoate and begunne only as with the residue of Sanctified ones in this life The certain Perseverance of the former in their present condition being not directly opposed by any though the foundation of it be attempted by some we have no need as yet to engage in the defence of it These latter are said to be sanctified or holy two waies upon the twofold account of the use of the word in the Scripture 1. For first some Persons as well as Things are said to be holy especially in the old Testament and in the Epistle to the Hebrewes almost constantly using the termes of Sanctifying and Sanctifyed in a legall or Temple signification in reference unto their being separated from the residue of men with relation to God and his worship Exod. 28. 36 38. or being consecrated and dedicated peculiarly to the performance of any part of his will Levit. 5. 15. Ezek. 22. 8. or distinct injoyment of any portion of his mercy Heb. 2. 11. thus the Arke was said to be holy and the Altar holy the Temple was holy and all the utensils of it ch 10. 10. Ioh. 17. 19. with the vestments of its officers So the whole people of the Iewes were said to be holy the particular respects of Covenant Worship Separation Law Mercy the like upon which this denomination of Holinesse and Saintship was given unto them did depend are known to all yea persons Inherently uncleane and personally notoriously wicked in respect of their designement to some outward work which by them God will bring about are said to be sanctified distinguishing gifts with designation to some distinct employment is a bottome for this Apellation though their gifts may be recalled and the employment taken from them Isai 13. 3. We confesse Perseverance not to be a proper and inseparable adjunct of this subject nor to belong unto such persons as such though they may have a right to it it is upon another account yet in the pursuit of this businesse it will appeare that many of our adversaries Arguments smite these men only and prove that Such as they may be totally rejected of God which none ever denied Againe §. 16. the Word is used in an Evangelicall sence for inward purity and reall Holynesse whence some are said to be Holy Luk. 1. 15. and that also two wayes for either they are so really Rom. 6. 19. 22. and in the Truth of the thing it selfe or in estimation only 2 Cor. 7. 1. and that either of themselves or others That many have accounted themselves to be holy Ephes. 1. 4. 4. 24. and been pure in their owne eyes who yet were never washed from their iniquity have thereupon cryed peace to themselves I suppose needs no proving 1 Thes. 5. 13. 4. 7. It is the case of thousands in the world at this day they thinke themselves Holy Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they professe themselves Holy and our Adversaries proove none gainesaying that such as these may backslyde from what they have and what they seeme to have and so perish under the sinne of Apostacy Prov. 30. 12. Isa. 65. 5. Againe some are sayd to be Holy upon the score of their being so in the steeme of others Isa. 7. 48 49. which was and is the condition of Many false Hypocrites in the Churches of Christ both primitive and Moderne Isa. 9. 40 41. 1 Thes. 5. 3. Like them who are said to believe in Christ upon the account of the profession they made so to doe Math. 25. 29. 2 Pet. 2. 21 Ioh. 6. 16. yet he would not trust himselfe with them because he knew what was in them Such were Judas Simon Magus and sundry others of whom these things are spoken which they professed of themselves and were bound to answer and which others esteemed to be in them These some labour with all their strength 2 Pet. 2. 1. Act. Synod Dec. sent Art 5. p 266 267. c to make true believers that so they may cast the stumbling-block of their Apostacy in the way of the Saints of God closing with the Truth we have in hand But for such as these we are no Advocates let them goe to their owne place according to the Tenor of the Arguments leuyed against them from Heb. 6. 4. 2 Pet. 2. And other places Moreover of those §. 17. who are said to believe and to be holy really and in the Truth of the thing it selfe there are two sorts First such as having received sundry common gifts and Graces of the Spirit Heb. 6. 4. 1 Sam. 10. 10. 2 Pet. 2. 20. 1 King 21. 27. 2 Cor. 7. 10. as Illumination of the Mind Change of affections and thence Amendment of life with sorrom of the World legall Repentance temporary Faith and the like which are all True and Reall in their kind do thereby become Vessells in the great house of God Math. 17. 3 4. Math. 13. 20. Marke 6. 20. 2 Kings 10. 16. being changed as to their use though not in their Nature continueing Stone and Wood still though hewed and turned to the serviceablenesse of Vessels and on that account are frequently termed Saints believers On such as these their is a lower and in some a subordinate work of the Spirit effectually producing in and on all the faculties of their Soules somewhat that is true Hos. 6. 4. 2 Tim. 2. 20. good and usefull in it selfe answering in some likenesse and sutablenesse of operation unto the great worke of Regeneration which faileth not Ioh. 6. 34. Acts 26. 28. Math. 7. 26 27. There is in them Light Love Joy Faith Zeale Obedience c. All true in their kind which make many of them in whom they are do worthily in their Generation Revel 3. 1. Marke 4. 16. howbeit they attaine not to the Faith of Gods Elect neither doth Christ live in them nor is the life which they lead by the Faith of the Sonne of God as shall hereafter be fully declared If ye now casheere these from the roll of those Saints and Believers about whom we contend seeing that they are no where said to be Vnited to◠Christ Quickned and Justified partakers of the first Resurrection Accepted of God c.
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
invented To shut up this Discourse and to proceed §. 42. If these are the solid Foundations of Peace and Consolation which the Saints have concerning their Perseverance if these be the means sufficient abundantly sufficient afforded them for their Preservation that are laid in the ballance as to the giving of an Evangelicall Genuine Assurance with the Decrees and Purposes the Covenant Promises and Oath of God the Blood and Intercession of Christ the Annoynting and Sealing of the spirit of Grace I suppose we need not care how soone we enter the Lists with any as to the comparing of the Doctrines under contest in reference to their Influence into the Obedience and Consolation of the Saints which with it's Issue in the close of this discourse shall God willing be put to the triall Now that I may lay a more cleere Foundation for what doth insue §. 43. I shall briefely deduce not only the Doctrine it selfe but also the Method wherein I shall handle it from a portion of Scripture in which the whole is summarily comprized and branched forth into suitable Heads for the Confirmation and vindication thereof And this also is required to the mayne of my designe being not so directly to Convince stout Gaine-sayers in vanquishing their Objections as to Strengthen Weak Believers in helping them against Temptations therefore shall at the entrance hold out that whereinto their Faith must be ultimately resolved the Authority of God in his Word being that Arke alone whereon it can rest the sole of its foot Now this is the Fourth chap. of Isaiah of which take this short account It is a Chapter made up of Gracious Promises given to the Church in a Calamitous season the Season it selfe is described verses 25 and 26. of the third Chapter and the first of this all holding out a distressed estate a low condition it is indeed Gods Method to make out gracious Promises to his People when their condition seems most deplored to sweeten their soules with a sence of his Love in the multitude of the perplexing thoughts which in distracted times are ready to tumultuate in them The Foundation of all the following promises lies in the second verse §. 44. even the giving out of the Branch of the Lord and the Fruit of the earth for Beauty and Glory to the remnant of Israel Who it is who is the Branch of the Lord the Scripture tells us in sundry places Isaiah 11. 1. Ier. 23. 5. 33. 15. Zach. 3. 8. The Lord Jesus Christ the Promise of whom is the Churches only Supportment in every tryall or distresse it hath to undergoe He is this Branch and Fruit and he is placed in the Head here as the great Fountain Mercy from whence all others doe flow In those that follow the Persons to whom those promises are made and the Matter or Substance of them are observable the Persons have various Appellations and descriptions in this Chapter They are called First the Escaping of Israell v. 2. They that are left in Sion v. 3. Jerusalem it selfe v. 4 The Dwelling places and Assemblies of Mount Sion v. 5. That the same individuall Persons are intended in all these severall Appellations is not questionable It is but in reference to the severall Acts of Gods dwelling with them and outgoing of his Love and Goodwill both eternall and temporall towards them that they come under this variety of Names and Descriptions First in respect of his Eternall Designation of them to Life and Salvation they are said to be written among the living or unto life in Jerusalem Revel 3. 12. 13. 8. their names are in the Lambs book of life from the foundation of the World Luke 10. 20. and they are recorded in the purpose of God from all eternity Secondly in respect of their Deliverance and actuall Redemption from the bondage of death Satan which for ever prevaile upon the greatest number of the Sonnes of Men shadowed out by their deliverance from the Babilonish Captivity Revel 5. 9. pointed at in this place they are said to be a Remnant Eph. 5. 25. 26. an Escaping such as are Left and Remaine in Jerusalem From the perishing Lump of Man-kind Zech. 3. 2. God doth by Christ snatch a Remnant whom he will preserve like a Brand out of the fire John 17. 9. Thirdly in respect of their injoyment of Gods Ordinances and Word Rom. 8. 38. and his Presence with them therein they are called Psal. 48. 11 12 13 14. 16. 1 2 3. c. the Daughter of Sion and the Dwelling places thereof There did God make known his Mind and Will Jerem. 50. 5. and Walked with his People in those Beauties of Holinesse Zecl 8. 2. These are they to whom these promises are made the Elect John 12. 17. Redeemed and Called of God or those who being Elected and Redeemed Psal. 110. 3. shall in their severall Generations be Called according to his Purpose who worketh all things Isa 49. 14. according to the Councell of his own will For the Matter of these promises §. 45. they may be reduced to these three Heads First of Justification vers 2. Secondly of Sanctification v. 3 4. Thirdly of Perseverance vers 5 6. First of Justification Christ is Made to them or Given unto them for Beauty and Glory which how it 's done the Holy Ghost tells us Isaiah 61 10. I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath cloathed me with the Garment of salvation he hath covered me with the Robes of Righteousnesse saith the Church he puts upon poore deformed Creatures the Glorious Robe of his own Righteousnesse to make us Comely in his Presence and the Presence of his Father Zac. 13. 3 4. Through Him 1 Cor 1 20. 54. 17. his being given unto us made unto us of God Righteousnesse Isa. 45. 24 25. becoming the Lord our Righteousnesse doe we find free acceptation as Beautifull and Glorious in the eyes of God Jer. 23. 6. But this is not all He doth not only Adorne us without Rom. 5. 1. 8. 1. but also Wash us within the Apostle acquaints us that Col. 2. 10. that was his designe Ephes. 5. 25 26. and therefore you have Secondly the promise of Sanctification added verses 3 4. v. 3. you have the thing it selfe they shall be called holy Made so called so by him who calleth things that are not as though they were and by that Call gives them to be that which he calls them 2 Cor. 4. 6. he said let there be light and there was light And then the manner how it becomes to be so v. 4. first setting out the Efficient cause Ezek. 11. 19. the spirit of Judgment and Burning Joh. 3. 5. that is of Holinesse and Light Secondly the way of his producing this great effect Rom. 8. 2. washing away
under temptation feare their own separation from God therefore Believers in Thesi may be forsaken yea that unlesse this be true the other could not befall them may passe for the Arguing of men who are unacquainted with that variety of Temptations spirituall motions and commotions which Believers are exercised withall This I say is the First part of that State wherein they are supposed to be a Condition of the greatest difficulty in the World for the receiving of Satisfaction Secondly of Barrennesse Vnprofitablenesse and withering which seems and that justly to be the cause of their feare v. 3. They are as the thirsty and dry ground parched in it selfe fruitlesse to its owners withering in their owne Soules and bringing forth no fruit to God A sad condition on both hands within they find decayes they find no active principles of bringing forth fruit unto God and without desertion fears at least that they are forsaken upon this ye have the foundation that the Lord layes for the refreshment of their spirits in this condition and reducing of them into an established Assurance of the continuance of his love and that is his free gratious Election and choosing of them thou art Jacob whom I have chosen vers 1. Iesurun whom I have chosen even from Eternity when he appointed the antient people and the things that are comming and shall come v. 7. When he purposed mercy for the Fathers of old whom long since he had brought upon that account unto himselfe This is the foundation of doing them good which standeth sure as the Apostle makes use of it to the same purpose 2 Tim 2. 19. This Foundation being laid v. 3. he gives them a twofold promise suited to the double state wherein they were First for the removall of their drought and barrennesse he will give them waters and floods for the taking of it away which in the following words he interpreteth of the Spirit as likewise doth the Apostle Iohn 7. 39. He is the great Soule Refresher in him are all our springs Saith the Lord then feare not you Poore thirsty Soules you shall have him as a Flood in great abundance untill all his Fruits be brought forth in you Secondly For the removall of the other evill or Feares of desertion and casting off Gen. 17. 7. he minds them of his Covenant or the blessing of their off-spring of them and their seed according to his promise when he undertook to be their God and then Fourthly there is a two fold Issue of Gods thus dealing with them First Of reall Fruitfulnesse v. 4. They shall be as grasse under perpetuall showres which cannot possibly wither and decay or drie away and as trees planted by the rivers of water Psal. 1. 3 4. that bring forth fruit in their season whose leafe does not wither Secondly Of Zealous Profession and owning of God with the ingagement of their hearts and hands unto him which you have in v. 5. Every one for himselfe shall give up himselfe to the Lord in the most solemne ingagement and professed subjection that is possible They shall say and subscribe and Surname themselves by names and termes of Faith and obedience to follow the Lord in the Faith of Jacob or Israell in the inheritance of the promises which were made to him But now what Assurance is there that this happy beginning shall be carried on to perfection that this kindnesse of God to them shall abide to the End and that there shall not be a separation between him and his chosen Israel In the Faith hereof the Lord confirmes them by that Revelation which he makes of himselfe and his Properties verses 6 7 8. First In his Soveraignty he is the King What shall obstruct him hath not he power to dispose of all things He is the Lord and King he will work and who shall let him But hath he kindnesse and tendernesse to carry him out hereunto therefore 2 ly He is their Redeemer doe but consider what he doth for the glory of that Title and what the Work of Redemption stood him in and yee will not feare as to this not be afraid And all this hee Thirdly Closeth with his Eternity and Vnchangeablenesse he is the First and the Last and besides him there is none other the First that chose them from Eternity and the Last that will preserve them to the End and still the same he altereth not I shall not adde more instances in this kind that the Lord often establisheth his Saints in the Assurance of the Unchangeablenesse of his Love towards them from the Immutability of his own nature is very evident Thence comparing himselfe and his Love with a tender Mother and her love he affirmes that hers may be altered but his shall admit of no variablenesse nor shadow of turning Isai 49. v. 14. 15 16. To wind up this Discourse §. 13. the sum of this first part of our first Scripturall demonstration of the Truth under Debate amounts to this Argument That which God affirmes shall be certainely and infallibly fulfilled upon the account of the Immutability of his own nature and incourageth men to expect it as certainely to be fulfilled as he is Vnchangeable that shall infallibly notwithstanding all oppositions and difficulties be wrought perfected now that such and so surely bottomed is the Continuance of the Love of God unto his Saints and so would he have them to expect c. hath been proved by an induction of many particular instances wherein those ingagements from the Immutability of God are fully expressed One of these Testimonies §. 14. even that mentioned in the first place Mal. 3. 6. from whence this Argument doth arise is proposed to be considered and answered by Mr Goodwin Cap. 10. Sect. 40 41. Pag. 205 206 207. A briefe removall of his Exceptions to our inference frō hence will leave the whole to its native vigour the truth therein contained to its own stedfastnes in the hand and power of that Demonstration Thus then he proposeth that place of the Prophet and our Argument from thence whereunto he shapes his Answer For the words of Mal I am the Lord I change not from which it is wont to be argued that when God once Loves a person he never ceaseth to love him because this must needs argue a changeablenesse in him in respect of his Affection and consequently the Saints cannot fall away sinally from his Grace so he It is an easy thing so to frame the Argument of an Adversary Ans. as to contribute more to the weakening of it in its proposeing then in the Answer afterwards given there unto and that it is no strange thing with Mr Goodwin to make use of this Advantage in his Disputations in this Booke is discerned and complayned of by all not ingaged in the same contest with himselfe that he hath dealt noe otherwise with us in the place under Consideration the insuing Observations will clearely
hath Relation to the Decrees of God is granted whatever then God Purposeth or Decreeth is put upon a certainty of Accomplishment upon the account of his Unchangeablenesse There may be some use hereafter made of this concession where I suppose the Evasions that will be used about the Objects of those Decrees their Conditionality will scarce wave the force of our Arguing from it For the present though I willingly imbrace the Assertion yet I cannot assent to the Analysis of that place of Scripture which is introduced as the Reason of it The designe of the Lord in that place hath beene before considered That the Consolation here intended is only this that whereas God purposed to send the Lord Christ to the Nation of the Jewes which he would certainly fulfill and accomplish and therefore did not nor could not utterly destroy them will scarcely be evinced to the Judgement of any one who shall consider the businesse in hand with so much liberty of Spirit as to cast an eye upon the Scripture it selfe That after the rehearsall of the great Promise of sending his Sonne into the flesh to that People he distinguisheth them into his Chosen ones and those rejected his Remnant and the refuse of the Nation being the maine Body thereof threatning destruction to the latter but ingaging himselfe into a way of Mercy and Love towards the former hath been declared To assure the last of his Continuance in these thoughts purposes of his Good will towards them he minds thē of his Unchangeablenes in all such Purposes particularly incourages them to rest upon it in respect of his Love towards themselves That God intended to administer Consolation to his Saints in the Expression insisted on is not cannot be denyed now what Consolation could redound to them in particular from hence that the whole Nation should not utterly be rooted out because God purposed to send his Sonne to their Posterity notwithstanding this any individuall Person that shall fly to the Horns of this Altar for refuge that shall lay hold on this Promise for succour may perish everlastingly There is scarce any place of Scripture where there is a more evident Distinction asserted between the Jewes who were so outwardly only and in the flesh and those who were inwardly also and in the Circumcision of the heart then in this and the following Chapter Their severall Portions are also clearely proportioned out to them in sundry particulars Even this Promise of sending the Messiah respected not the whole Nation and doubtlesse was only subservient to the Consolation of them whose Blessednesse consisted in being distinguished from others but let the Context be viewed and the determination left to the Spirit of Truth in in the heart of him that reads Neither doth it appeare to me §. 23. how the Decree of God concerning the sending of his Sonne into the world can be asserted as absolutely Immutable upon that Principle formerly layd downe and insisted on by our Author He sends him into the World to Dye neither is any concernement of his Mediation so often affirmed to fall under the will and Purpose of God as his Death Socin Prael Theol. cap. 10. But concerning this Mr G. disputes out of Socinus for a possibility of a contrary Event and that the whole Councell of God might have been fulfilled by the Good will and intention of Christ §. 8. though actually he had not Dyed If then the purpose of God concerning Christ as to that great and and eminent part of his intendment therein might have been frustrat and was lyable to alteration what Reason can be rendred wherefore that might not upon some Considerations which Mr Goodwin is able if need were to invent have been the Issue of the whole Decree And what then becomes of the Collaterall Consolation which from the Immutability of that Decree is here asserted Now this being the only Witnesse and Testimony in the first part of our Scripturall Demonstration of the Truth in hand whereunto any Exception is put in and the Exceptions against it being in such a frame and composure as manifest the whole to be a Combination of Beggers and Juglers whose pleas are inconsistent with themselves as it doth now appeare upon the Examination of them apart it is evident that as Mr Goodwin hath little ground or incouragement for that Conclusion he makes of this Section so that the light breaking forth from a Constellation of this and other Texts mentioned is sufficient to lead us into an Acknowledgment and Imbracement of the Truth contended for CAP. III. 1. The Immutability of the Purposes of God proposed for a second Demonstration of the Truth in hand 2. Somewhat of the nature and properties of the Purposes of God The object of them 3. Purposes how Acts of Gods Understanding Will The only foundation of the futurition of all things 4. The Purposes of God Absolute Continuance of Divine Love towards Believers purposed 5. Purposes of God farther considered and their nature explained 6. Their Independency absolutenesse evinced 7 8. Prooved from Isa 46. 9 10 11. Psal. 33. 9 10 11. Heb. 6. 17 18. c. those places explained 9 10. The same Truth by sundry Reasons and Arguments farther confirmed 11. Purposes in God of the continuance of his Love and Favour to Believers manifested by an Induction of Instances out of Scripture the first from Rom. 8. 28. proposed And 12 13 14. Farther cleared and improved M. G. dealing with our Argument from hence and our Exposition of this place considered His exposition of that place proposed and discussed The designe of the Apostle consented on the fountain of the Accomplishment of the good things mentioned omitted by Mr G. In what sense God intends to make all things work together for good to them that Love him 15. Of Gods fore-knowledge Of the sense and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of Scisco and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Classicall Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture every where taken for Fore-knowledge or Pre-determination no where for Pre-approbation of pre-approving or Pre-approbation here insisted on by Mr G. its inconsistency with the sense of the Apostles discourse manifested 16. The progresse of Mr G. exposition of this place considered Whether men Love God antecedently to his Predestination and their effectuall calling to preordaine and to preordinate different 17. No assurance granted of the consolation professed to be intended The great uncertainty of the dependance of the Acts of Gods Grace mentioned on one another the efficacy of every one of them resolved finally into the wills of men 18. Whether calling according to Gods purpose supposeth a saving answer given to that call The affirmative proved and exceptions given thereto removed 19. What Obstructions persons called may lay in their owne way to justification The iniquity of imposing Conditions and supposalls on the Purpose of God not in the least intimated by himselfe 20.
or Context of the place nor of any such evidence for their interest in the businesse in hand that Mr Goodwin durst take them for ingredients in the case under consideration when he himselfe proposed it so that he was inforced to foyst in this counterfeit Case to give some colour to the Interpretation of the words introduced But yet this must not be openly owned but intermixed with other Discourses to lead aside the Understanding of the Reader from bearing in minde the true State of the Case by the Apostle proposed and by himselfe ackowledged So that this Discourse desinit in piscem c. 2. The Case being supposed as above §. 41. I aske whither the Apostle intended a Removeall of the Scruple and Answer to the Objection as far at least as the one was capable of being removed and the other of being answered This I suppose will not be Scrupled or Objected against being indeed fully granted in Stating the Occasion of the words For wee must at least allow the Holy Ghost to speake pertinently to what he doth propose then 3. I further inquire whither any thing what ever be in the least suited to the Removeall of the Scruple and Objection proposed but only the giving of the Scruplers and Objectors the best Assurance that upon solid Grounds and Foundations could be given or they were in truth capeable of that what they feared should not come upon them and that notwithstanding the deviation of others themselves should be preserved and then 4. Seeing that the summe of the sence of the words given by Mr Goodwin amounts to these two Assertions 1. That the Doctrine of the Gospell is True and Permanent 2. That God approoves for the present all who for the present believe supposing that there is nothing in the Gospell teaching the Perseverance of the Saints I aske yet whither there be any thing in this Answer of the Apostle so interpreted able to give the least satisfaction imaginable to the Consciences and Hearts of men making the Objection mentioned For is it not evident notwithstanding any thing here expressed that they and every Believer in the world may Apostatise and fall away into Hell Say the poore Believers Such and such fall away from the Faith Their eminent usefulnesse in their Profession beyond perhaps what we are able to demonstrate of our selves makes us feare that this abominable defection may goe on swallow us up grow upon the Church to a further desolation The answer is however the Gospel is true God bears gracious respects to thē that cleave to him in love whilst they doe so Quaestio est de alliis responsio de cepis Methinks the Apostle might have put them upon these Considerations which Mr Goodwin proposes as of excellent use prevalency against falling away that they put men out of danger of it Cap. 9. rather then have given them an answer not in the least tending to their satisfaction nor any way suited to their fears or inquiries no not as backed with that explanation that they fall away because they degenerate into loose and sinfull courses that is because they fall away A degeneracy into loose and sinfull courses amounts surely to no lesse 5. Againe I would know whether this Foundation of God be an Act of his Will commanding or purposing declarative of our duty or his intention If the first then what Occasion is administred to make mention of it in this place Whether it were called in Question or no and whether the Assertion of it conduces to the solution of the Objection proposed Or is it in any parallell termes expressed in any other place Besides seeing this Foundation of God is in nature antecedent to the Sealing mentioned of Gods knowing them that are his and the Object of the Act of Gods Will be it what it will being the Persons concerning whom that Sealing is whether it can be any thing but some distinguishing Purpose of God concerning those persons in reference to the things spoken of Evident then it is from the words themselves the Occasion of them the designe and scope of the Apostle in the place that the Foundation of God here mentioned is his discriminating Purpose concerning some mens certain preservation unto Salvation which is manifestly confirmed by that Seale of his that he knowes them in a peculiar distinguishing manner A manner of speech and Expression suited directly to what the same Apostle useth in the same case every where as Rom. 8. 28 29 30. Cap. 9. and 11. 11. Eph. 1. 4 5 6. But saith Mr Goodwin this is no more then what the Apostle elsewhere speakes Rom 3. 3. What if some did not believe shall their unbeliefe make the Faith of God of none effect that is shall the Vnbeliefe of men be interpreted as any tolerable Argument or ground to prove that God is unfaithfull or that he hath no other Faith in him then that which sometimes miscarrieth and produceth not that for which it stands ingaged Implying that such an interpretation as this is unreasonable in the highest But truly by the way if it be so I know not who in the lowest can quit Mr Goodwin from unreasonablenesse in the highest for doth he not contend in this whole Discourse that the Faith of God in his Promises for the producing of that for which it stands ingaged as when he saith to Believers he will never leave them nor for sake them doth so depend on the Faith of men as to the Event intended that it is very frequently by their unbeliefe rendred of none Effect Is not this the spirit that animates the whole Religion of the Apostacy of Saints Is it not the great Contest between us whether any unbeliefe of men may interpose to render the Faith of God of none effect as to the producing of the thing he promiseth Tibi quia intristi exedondum est But 2. Let it be granted that these two places of the Apostle are of a parallell signification what will it advantage the Interpretation imposed on us What is the Faith of God here intended And what the unbeliefe mentioned And whereunto tends the Apostles vehement interrogation The great contest in this Epistle concerning the Jewes of whom he peculiarly speaks v. 1 2. was about the Promise of God made to them and his Faithfulnesse therein Evident it was that many of them did not Believe the Gospell as evident that the Promise of God was made peculiarly to them to Abraham and his Seed hence no small peplexity arose about the Reconciliation of these things many perplexed thoughts ensuing on this seeming Contradiction If the Gospell be indeed the way of God what is become of his faithfulnesse in his promises to Abraham and his Seed they rejecting it If the Promises be true and stable what shall we say to the Doctrine of the Gospell which they generally disbelieve and reject In this place the Apostle only rejects the inference that the faithfulnesse of God
the Perseverance of the Saints from the impossibility of finding a subject to be affected with the notion of Apostasie if true Believers be exempted frō it for Hypocrites saith he cannot fall away nor can Believers saith Mr Goodwin but they are Apostates when they fall away that is it is a dead man that dyes or after he is dead he dyes after he is an Apostate he falls away Perhaps it would be worth our serious inquiry to consider how Believers can indeed possibly come to loose the Spirit of Grace which dwells in them with their habit of Faith and Holinesse For our parts we contend that they have an infussed Habit of Grace and that wrought with a mighty Impression upon their Minds and Hearts Faith being of the opperation of God wrought by the exceding greatnesse of his Power as he wrought in Christ when he Raised him from the dead Whether such an Habit can be removed but by that hand that bestowed it and whether it may be made appeare that God will on any occasion so take it away or hath expressed himselfe that he will so deale with any of his Children is I say worthy our inquiry But 2. Secondly he denies the Major Proposition and saith that those who are kept and preserved by Christ may possibly miscarry Boldly ventured what Want is there then or defect in the keeper of Israel that his flock should so miscarry under his hand Is it of Faithfulnesse The Scripture tells us he is a faithfull High-Priest in things pertaining to God Heb. 2. 17. Faithfull to him that appointed him Heb. 3. 2. And that he did the whole will of God Is it of Tendernesse to take care of his poore wandering ones He is otherwise represented unto us Heb. 2. 18. For in that he himselfe hath suffered being tempted he is able to succour them that are tempted and ch 4. 15 16. We have not an High-Priest which cannot be touched with the feeling of our infirmities but was in all poynts tempted like unto us yet without sinne Isa. 40. 11 12. It is said of him he shall feed his flock like a sheapheard he gathers the Lambs with his Armes and carries them in his bosome and shall gently lead them that are with young And he quarrells with those sheapheards who manifest not a care and tendernesse like his towards his flock Ezec 34. 4 The diseased have ye not strengthned neither have yee healed that which was sicke neither have yee bound up that which was broken neither have yee brought againe that which was driven away neither have ye sought that which was lost all which he takes upon himselfe to performe v. 15 16. Or is it want of Power All Power is given to him in Heaven and Earth Mat. 28. 8. All things are delivered to him of his Father Mat. 11. 27. He is able to save to the utmost them that come to God by him Heb. 7. 25. If he wants neither Care nor Tendernesse Wisdome nor Watchfullnesse Love nor Ability Will nor Faithfullnesse how comes it to passe that they miscarry and fall away into ruine whom he hath undertaken to keepe David durst fight with a Lyon and a Beare in the defence of his Lambs and Jacob indured Heat and Cold upon the account of Faithfullnesse And shall we think that the Shepheard of Israel from whose being so the Psalmist concludes he shall want nothing Psa 23. 1. who did not only fight for his Flock but layed downe his Life for them will be lesse carefull of his Fathers Sheepe his owne Sheepe which are required also at his hand for his Father knowes them and calles them all by name Yea but saies Mr Goodwin it may be thus §. 46. in case themselves shall not comport with Christ in his Act of Preserving them with their care and diligence in preserving themselves that is Christ will surely keepe them in case they keepe themselves Alas poore Sheepe of God! If this were the case of the Flocks of the Sonnes of men how quickly would they be utterly destroyed Doth the veriest Hierling in the World deale thus with his Sheepe keepe them in case they keepe them selves Nay to what end is his keeping if they keepe themselves◠Christ compares himselfe to the Good Shepheard which seeketh out and fetcheth a wandring Sheepe from the Wildernesse laying him on his shoulders and bringing it home to his Fold How did that poore Sheepe keep it selfe when it ranne among the Ravenous Wolves in the Wildernesse Yet by the Good Shepheard it was preserved This is the Spirit and comforting Genius of this Doctrine Christ keeps us provided we keepe our selves We hoped it had been he who Saved Israel that he gave us his holy Spirit to abide with ns for ever to Seale us up to the day of Redemption that knowing himselfe and telling us that without him we can doe nothing he would not suspend his doing upon our doing so great a thing as preserving our selves For let us see now what it is that is required in us if we shall be preserved by Christ it is to comport with him in his Act of Persevering us and to be diligent to keepe our selves What is this comporting with him in his Act of preserving us Our comporting with Christ in any thing is by our Believing in him and on him that 's our radicall Comportment whence all other closings of Heart in obedience doe flow so then Christ will preserve us in Believing provided we continue to Believe But what need of his help to doe so if antecedently thereunto so we doe Is not this not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only Unscripturall but also Unreasonable yea absurd and Ludicrous This is the flinty Fountain of all that Abundance of Consolation which Mr Goodwins doctrine doth afford Doubtlesse they must be Wise and Learned men like himselfe who can extract any such thing therefrom Let him goe with it to a poore weake tempted fainting Believer and try what a Comforter he will be thought a Physitian of what value he will be esteemed Let him tell him thou art indeed weake in Faith ready to decay and perish which thou maist doe every day there being neither Purpose nor Promise of God to the contrary great Oppositions and great Temptations hast thou to wrestle withall but yet Christ is loving tender faithfull and in case thou continuest Believing he will take care thou shalt believe That Christ will increase thy Faith and keep it alive by continuall influences as from a Head into its Members preserving thee not only against outward Enimies but the treacheries and deceits and unbeliefe of thine own heart of any such thing I can give thee no account Such Consolation a poore man may have at home at any time Further §. 47. what is that Act of Christ in Preserving them that is to be comported withall Ioh. 1. 16. Wherein doth it consist 1 Cor. 12. 13. Is
Assertion is repeated that God will defend them in Heaven against all opposition Here where their oppositions are innumerable they may shift for themselves but when they come to Heaven where they shall be sure to meet with no opposition at all there the Lord hath engaged his Almighty power for their safety against all that shall arise up against them and this is as is said the naturall and cleare disposition of the Context in this place but Nobis non licet c. There are sundry other texts of Scripture which most clearely and evidently confirme the truth we have in hand which are all well worth our consideration for our consolation and establishment as also something of our labour and diligence to quit them from those glosses and interpretations which turne them aside from their proper intendment that are by some put upon them Amongst which 1 Cor. 1. 8 9. 1. Philip. 6. 1 Thess. 5. 24. Joh. 5. 24. ought to have place But because I will not insist long on any particulars of our Argument from the Promises of God here shall be an end CAP. VII 1. The Consideration of the Oath of God deferred 2. The method first proposed somewhat waved The influence of the mediation of Christ into God's free and unchangeable acceptance of Believers propoâ—ed Reasons of that proposall 3 4. Of the Oblation of Christ. Its influence into the Saints Perseverance All causes of separation between God and Believers taken away thereby Morall and efficient causes thereby removed 5. The guilt of sinne how taken away by the death of Christ Of the Nature of Redemption Conscience of sinne how abolished by the sacrifice of Christ Heb 10. 3 4 14. 6. Dan. 9. 24. opened Rom 2 34. 7. Deliverance from all sinne how by the death of Christ. The Law innovated in respect of the Elect. 8. The vindictive justice of God satisfied by the death of Christ How that is done Wherein satisfaction doth consist Absolute not conditionall 9. The Law how fulfilled in the Death of Christ. 10. The Truth of God thereby accomplished His distributive justice engaged 11. Observations for the clearing of the former assertions Whether any one for whom Christ died may dye in sinne The necessity of Faith and Obedience The Reasons thereof The end of Faith and Holinesse 12. The first Argument for the proofe of the former Assertions concerning the fruit and efficacy of the death of Christ Heb. 9. 14. The second The third The compact between the Father Son about the work of mediation 14. The Fourth Good things bestowed on them for whom Christ died antecedently to any thing spiritually good in them The Spirit so bestowed and Faith it selfe The close of those Arguments 14. Inferences from the foregoing discourse The Efficacy of the death of Christ and the necessity of Faith and Obedience reconciled Sundry considerations unto that end proposed All Spirituall mercies fruits of the death of Christ. 2. All the fruits of Christs death laid up in the hand of Gods Righteousnesse 3. The state of them for whom Christ died not actually changed by his death 4 On what account Believing is necessary 15. Christ secures the stability of the Saints abiding with God What is contrary thereunto how by him removed The World overcome by Christ as mannaged by Sathan in an enmity to the Saints 16. The compleat victory of Christ over the Devill The waies whereby he compleats his conquest The Rule of Sathan in respect of siâ—ners two fold 1. Over them 2. in them 17. The Title of Sathan to a rule over men judged and destroyed by Christ. The exercise of all power taken from him 18. The works of Sathan destroyed by Christ in and for his Elect. 19. The Holy Spirit procured by the death of Christ. 20. The giving of the spirit the great Promise of the New Covenant 21. This farther proved and confirmed 22. The perpetuall Residence of the Holy Spirit with Believers proved by the threefold testimony of Father Sonne and Spirit Isa 59. 21. The Testimony of the Father proposed and vindicated 23. Our Argument from hence farther cleared This Promise Absolute not Conditionall No condition rationally to â—e affixed to it The import of those words â—as for me â— To whom this Promise is made 24. That farther cleared not to all Israel according to the flesh 25. Mr G's Objections answered 26. The Testimony of the Sonne given to the perpetuall abiding of the Spirit with Believers Ioh 14. 16. opened The Promise in those words equally belonging to all Believers 27. Mr G's Objections answered No Promise of the Spirit abiding with Believers on his principle allowed The Promise given to the Apostles personally yet given also to the whole Church Promises made to the Church made to the individualls whereof it is constituted 28. The giving of this Promise to all Believers farther argued from the scope of the place And vindicated from Mr G's exceptions 29. The third Testimony of the Holy Spirit himselfe proposed to consideration His Testimony in sealing particularly considered 2 Cor 1. 22. Ephes 1. 13. 4. 30. Of the nature and use of Sealing amongst men The end aime and use of the sealing of the Holy Ghost 30. Mr G's Objections and Exceptions to our Argument from that sealing of the Spirit considered and removed 31. The â—ame farther carried on c THere remaines nothing for the confirmation of the first branch §. 1. or part of the Truth proposed but only the consideration of the Oath of God which because it ought certainly to be an end of all strife I shall reserve the handling of it to the close of the whole if God be pleased to carry us out thereunto that we may give The Oath of God its due Honour of being the last word in this Contest The order of our method first proposed would here call me to handle our Stedfastnesse with God and the Glory created upon our Grace of Sanctification But because some men may admire and aske whence it is that the Lord will abide so Stedfast in his Love towards Believers as hath been manifested upon severall accounts that he will besides what hath beene said before of his owne Goodnesse and Unchangeablenesse c. I shall now adde that outward consideration which lyes in the Mediation of Christ upon the account whereof he acts his owne Goodnesse and Kindnesse to us with the greatest advantage of Glory ad Honour to himselfe that can be thought upon Only I shall desire the Reader to observe that the Lord Jesus is an undertaker in this businesse of perfecting our Salvation and safegarding our Spirituall Glory not in one regard and respect only There is one part of his Ingagement therein which under the Oath of God is the close of the whole and that is his becoming a surety to us of his Fathers Faithfulnesse towards us and a suerty for us of our Faithfulnesse to him so that upon the whole matter the businesse on each side
sinne the body of it or the ruling of Originall sinne the old man and the full fruit of actuall sinne in the body of it is by the death of Christ crucified and destroyed and in that whole Chapter from our participation in the death of Christ he argues to such an abolition of the Law and Rule of sinne to such a breaking of the power and strength of it that it is impossible that it should any more rule in us or have dominion over us Of the way whereby virtue flowes out from the death of Christ for the killing of sinne I am not now to speake And this is the first way whereby the death of Christ hath an influence into the safegarding of Believers in their continuance of the Love and Favour of God He so takes away the guilt of sinne that it shall never be able utterly to turne the Love of God from them and so takes away the rule of Sathan and power of sinne destroying the one and killing the other that they shall never be able to turne them wholly from God Farther §. 19. to secure their continuance with God he procureth the Holy Spirit for them as was shewed before But because much weight lyes upon this part of our foundation I shall a little farther cleare it up That the Spirit of Grace and Adoption with all those Spirituall Mercyes and operations wherewith he is attended and accompanied is a Promise of the new Covenant doubtlesse is by its own evidence put out of question There is scarce any Promise thereof wherein he is not either clearly expressed or evidently included Yea and often times the whole Covenant is stated in that one Promise of the Spirit the actuall collation and bestowing of all the Mercy thereof being his proper worke and peculiar dispensation for the carrying on the great designe of the Salvation of sinners So Isa. 59. 20. As for me saith God this is my Covenant with them my Spirit that is upon thee and my word which I have put in thy mouth shall not depart from thee This is my Covenant saith God or what in my Covenant I do faithfully ingage to bestow upon you But of this Text and its vindication more afterwardes Many other places not only pregnant of proofe to the same purpose but expressly in termes affirming it might be insisted on Now that this Spirit §. 20. promised in the Covenant of Grace as to the bestowing of him on the elect of God or those for whom Christ dyed is of his purchasing and procurement in his Death is apparent 1. Because he is the Mediator of the Covenant by whose hands and for whose sake all the Mercyes of it are made out to them who are admitted into the bond thereof Gen. 17. 1. Though men are not compleatly stated in the Covenant before their owne Believing Ierem. 31. 32. 32. 38 39 40 which brings in what of their part is stipulated yet the Covenant and Grace of it layes hold of them before even to bestow Faith on them Ezek. 11. 19. 36. 25 26. or they would never Believe for Faith is not of our selves it is the Guift of God God certainely bestowes no such Guifts but from a Covenant Spirituall Graces are not administred soly in a providentiall dispensation Heb. 8. 9 10 11. Faith for the receiving the pardon of sinne is no guift nor product of the Covenant of workes Now as in generall the Mercies of the Covenant are procured by the Mediator of it so this whereof we speake in an especiall manner Heb. 9. 15. For this cause he is the mediator of the New Testament that by meanes of death they which are called might receive the Promise of Eternall Inheritance By his death they for whom he dyed and who thereupon are called Deut 27 29. being delivered from their sinnes which were against the Covenant of workes Gal. 3 12. receive the Promise Rom. 3. 21. or pledge of an Eternall Inheritance What this great Promise here intended is and wherein it doth consist the Holy Ghost declares Acts 2. 23. The Promise which Jesus Christ received of the Father upon his exaltation was that of the Holy Ghost having purchased and procured the bestowing of him by his Death upon his Exaltation the dispensation thereof is committed to him as being part of the Compacte and Covenant which was between his Father and himselfe The grand bottome of his satisfaction merit This is the great Originall radicall Promise of that Eternall Inheritance By the Promised Spirit are wee begotten a new into a hope thereof Rom. 8. 11. made meet for it Col. 1. 12. and sealed up unto it Ephes. 4. 30. Yea do but looke upon the Spirit as promised and yee may conclude him purchased for all the Promises of God are yea and a men in Jesus Christ 2 Cor. 1. 20. They all have their Confirmation Establishment and Accomplishment in by and for Jesus Christ. And if it be granted that any designed appointed Mercy whatever that in Christ the Lord blesseth us withall be procured for us by him in the way of merit being given freely to us through him but reckoned to him of debt it will easily be manifested that the same is the condition of every Mercy whatever promised unto us and given us upon his Mediatory interposition 2. It appears from that peculiar promise § 21. that Christ makes of sending his Holy Spirit unto his owne He tels them indeed once and againe that the Father will send him Ioh. 14. 16 26. As he comes from that originall and Fountaine Love from which also himselfe was sent But withall he assures us that he himselfe will send him Ioh. 15. 26. When the Comforter is come whom I will send unto you from the Father even the Spirit of truth It is true that he is promised here only as a Comforter for the performance of that part of his Office But look upon what account he is sent for any one Act Ioh. 16. 7. or Worke of Grace on that he is sent for all I will send him then saith Christ and that as a fruit of his death as the procurement of his Mediation for that alone he promiseth to bestow on his And in particular he tells us that he receives the spirit from the Father for us upon his Intercession wherein as hath been elsewhere demonstrated he askes no more nor lesse Salus Electorum sanguis Iesu. then what by his death is obtained Iohn 14. 16 17. I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of Truth whom the World cannot receive he tells us v. 13. that whatsoever we aske he will doe it But withall in these verses how he will doe it even by interceding with the Father for it as a fruit of his Bloodshedding and the Promise made to him upon his undertaking to Glorify his Fathers
so what I require from them which is Mr Goodwins Interpretation of the words for of this supposition there is not one word in the Text as incumbent on them to whom this Promise is made in contradistinction to what God here promiseth yea he promiseth them at least in the root and principall whatsoever is required of them Let it be that as for mee is as for my part I will doe what here is promised and there is an end of this debate 4. The Persons to whom this Promise is made are called thee and thy Seed that is all those and only those with whom God is a God in Covenant God here minds them of the first making of this Covenant with Abraham and his Seed Gen. 17. 7. Now who are this Seed of Abraham Not all his carnall Posterity not the whole Nation of the Jewes which is the last subterfuge invented by our Author to evade the force of our Argument from this place Our Saviour not only denies but also proves by many Arguments that the Pharisees and their followers who doubtlesse were of the Nation of the Jewes and the carnall seed of Abraham were not the Children of Abraham in this sence nor his Seed but rather the Devills Ioh 8. 39 40 41. And the Apostle disputes and argues the same case Rom. 4. 9 10 11. and proves undeniably that it is Believers only whether Circumcised or Vncircumcised whether Jewes or Gentiles that are this Seed of Abraham and Heires of the Promise So plainly Gal. 3. 7. Know ye therefore that they which are of the Faith are Blessed with Faithfull Abraham and then concludes againe as the Issue of his debate v. 9. So then they which he of Faith are Blessed with Faithfull Abraham And this is the summe of what Mr Goodwin objects unto this Testimony in our case to the perpetuall abiding of the Spirit with the Saints The force then of this Promise §. 24. the influence it hath into the establishment of the Truth we have in hand will not be evaded and turned aside by affirming that it is made to the whole people of Israel for besides that the Spirit of the Lord could not be said to be in the ungodly rejected part of them nor his Word in their mouth there is not the least in Text or Context to intimate such an extent of this Promise as to the object of it and 't is very weakly attempted to be proved from Pauls accommodation and interpretation of the verse foregoing and the Redeemer shall come to Sion c. in Rom 11. 26. for it is most evident and indisputable to any one who shall but once cast an eye upon that place that the Apostle accommodates and applies these words to none but only those who shall be saved being turned away from ungodlinesse to Christ which are only the seed before described And those he calls all Israel either in the spirituall sence of the word as taken for the chosen Israel of God or else indefinitely for that Nation upon the account of those plentifull fruits which the Gospell shall find amongst them when they shall feare the Lord and his Goodnesse in the latter daies Hos. 3. 5. 5. This then is a Promise equally made unto all Believers it is to all that are in Covenant neither is there any thing that is of peculiar importance to any sort of Believers of any time or age or dispensation therein comprized It equally respecteth all to whom the Lord extends his Covenant of Grace Certainly the giving of the Spirit of Grace is not enwrapped in any Promise that may be of private Interpretation the concernment of all the Saints of God lying therein It cannot but be judged a needlesse labour to give particular instances in a thing so generally known in the word Though the Expressions differ the matter of this Promise is the same with that given to Abraham the Holy Spirit being the great blessing of the Covenant Gen. 17. 1. and bestowed on all and every one and only on them whom God hath graciously taken into Covenant from the foundation of the World Mr Goodwin then labours in the fier § 25. in what he farther objects Sect. 6. That this Promise exhibiteth and holds forth some new Grace or Favour which God had not vouchsafed formerly either unto the persons to whom the said Promise is now made or to any other but for the Grace or favour of final Perseverance it is nothing at least in the opinion of our Adversaries but what is common to all true Believers and what God hath conferred upon one and other on this Generation from the beginning of the World Ans. The Emphasis here put upon it doth not denote it to be a new Promise but a great one not that it was never given before but that it is now solemnely renewed for the Consolation and Establishment of the Church If wherever we finde a solemne Promise made and confirmed and ratified to the Church we must thence conclude that no Saints were before made partakers of the Mercy of that Promise we must also in particular conclude that no one ever had their sinnes pardoned before the giving of that solemne Promise Jerem. 31. 32. 6. We say that the Grace of Perseverance is such as Believers may expect not upon the account of any thing in themselves nor of the dignity of the state whereunto by Grace they are exalted but meerely on this bottome and foundation that it is freely promised of God who hath also discovered the rise and Fountaine of his Gracious Promise to lye in his Eternall Love towards them so that they can lay no other claime unto it then to any othe Grace whatsoever When we have the Assurance given by any Promise of God to say that what is promised of him may be expected of course is an expression that fell from Mr Goodwin when in the heate of disputation his thoughts were turned aside from the Consideration of what it is to mixe the Promises of God with Faith 7. Whereas this is given in for the sence of the words that God will advance the Dispensation of his Grace and Goodnesse towards or among his People to such an Excellency and height that if they proove not extremely unworthy they shall have of the Spirit and Word of God abundantly amongst them and consequently abundance of Peace and Happinesse for ever It is most apparent that not any thing of the mind of God in the words is reached in this glosse For 1. That Condition if they prove not extremely unworthy is extremely unworthily inserted the Promise being an ingagement of God to keepe and preserve them to whom it is made by his Spirit from being so the Spirit is given and continued to them for that very purpose 2. It is supposed to be given to all the Nation of the Jewes when it is expressly made to the Church and Seed in Covenant 3. It carryes the Mercy promised no
higher then outward dispensations when the words expressly mention the Spirit already received Evident it is that the whole Grace Love Kindnesse and Mercy of this eminent Promise and consequently the whole Covenant of Grace is enervated by this corrupting Glosse Doe men think indeed that all the mercy of the Covenant of Grace consists in such tenders and offers as here are intimated that it all lyes in outward endearements and such dealings with men as may seeme to be suited to win upon them and that as to the reall exhibition of it it is wholly suspended upon the unstable uncertaine fraile wills of men The Scripture seemes to hold out something farther of more efficacy Ezek. 11. 19. The designe of these exceptions Jere 31. 32. 32. 40. is indeed to exclude all the effectuall Grace of God promised in Jesus Christ upon the account that the things which he promiseth to work in us thereby are the duties which he requireth of us In summe these are the exceptions which are given into this Testimony of God concerning the abiding of the spirit with them on whom he is bestowed and for whom he is procured to whom he is sent by Jesus Christ. And this is the Interpretation of the words As for mee for my part or as much as in me lieth this is my Covenant I will deale bountifully and gratiously with them the whole Nation of the Jewes my spirit that is in thee that they ought to take care that they entertaine and retaine the Holy Spirit and not walk so extremely unworthily that he should depart frō them the residue of the words wherein the maine Emphasis of them doth lye is left untouched The import then of this Promise is the same with that of the Promises insisted on before with especiall reference to the Holy Spirit procured for us and given unto us by Christ. The stability and establishing Grace of the Covenant is here called the Covenant as sundry other particular mercies of it are also Of the Covenant of Grace in Christ the blessed Spirit to dwell in us and rest upon us is the maine and principall Promise This for our consolation is renewed againe and againe in the Old and New Testoment As a Spirit of sanctification he is given to men to make them believe and as a spirit of Adoplion upon their Believing In either sence God even the Father who takes us into Covenant in Jesus Christ affirmes here that he shall never depart from us which is our first Testimony in the case in hand With whom the Spirit abides and whilest he abides with them they cannot utterly forsake God nor be forsaken of him for they who have the spirit of God are the Children of God sonnes and Heyres But God hath promised that his Spirit shall abide with Believers for ever as hath been clearly evinced from the Text under consideration with a removall of all exceptions put in thereto The second witnesse we have of the constant abode and residence of this spirit bestowed on them §. 26. which Believe for ever is that of the Sonne who assures his Disciples of it Joh. 14. 16. I will saith he pray the Father and he shall give you another Comforter that he may abide with you for ever As our Saviour gives a Rule of Interpretation expressely of his Prayers for Believers that he did in them intend not only the men of that present Generation but all that should believe to the end of the World Ioh. 17. 20. I pray not for these alone but for them also who shall believe on me through their word so is it a Rule equally infallible for the interpretation of the gracious Promises which he made to his Disciples that are not peculiarly appropriated to their season and worke in which yet as to the generall Love Faithfulnesse and Kindnesse manifested and revealed in them the concernements of the Saints in all succeeding ages does lye they are proper to all Believers as such For whom he did equally intercede to them he makes Promises alike They belong no lesse to us on whom in an especiall manner the ends of the World are fallen then to those who first followed him in the Regeneration Let us then attend to the Testimony in this place and as he shall be pleased to increase our Faith mix it therewithall that the Spirit he procureth for us and sends to us shall abide with us for ever and whilest the Spirit of the Lord is with us we are his Doubtlesse it is no easy taske to raise up any pretended plea against the evidence given in by this Witnesse the Amen the great and faithfull witnesse in Heaven He tells us that he will send the Spirit to abide with us for ever and therein speaks to the whole of the case in hand and Question under debate All we say is that the Spirit of God shall abide with Believers for ever Christ saies so too and in the issue what ever becomes of us he will appeare to be one against whom there is no rising up Against this Testimony it is objected by Mr Goodwin §. 27. Cap. 11. Sect. 14. Pag. 234. This Promise saith he concerning the abiding of this other Comforter for ever must be conceived to be made either to the Apostles personally considered or else to the whole body of the Church of which they were principall members If the first of these be admitted then it will not follow that because the Apostles had the perpetuall residence of the spirit with them and in them therefore every particular Believer hath the like no more then it will follow that because the Apostles were infallible in their judgments through the teachings of the spirit in them therefore every Believer is infallible upon the same account also If the latter be admitted neither will it follow that every Believer or every member of the Church must needs have the residence of the spirit with them for ever There are principall priviledges appropriated to Corporations which every particular member of them cannot claime the Church may have the residence of the spirit of God with her for ever and yet every present member thereof loose his interest and part in him yea the abiding of the spirit in the Apostles themselves was not absolutely promised Ioh. 15. 10. 1. The designe of this discourse is to prove Ans. that this Promise is not made to Believers in generall or those who through the word are brought to believe in Christ in all Generations to the end of the World and consequently that they have no Promise of the Spirits abiding with them for that is the thing opposed and this is part of the Doctrine that tends to their Consolation and improvement in Holinesse What thankes they will give to the Authors of such an eminent discovery when it shall be determined that they have deserved well of them and the Truths of God I know not especially when it shall be considered that not
doth sealing bespeake any Grace in us but a peculiar improvement of the Grace bestowed on us So that 4. We refuse the Answer suggested by Mr Goodwin That Sealing depends that is in his sence upon Believing as to the first grant of it but not as to the continuance therof and reject his supposall of one that hath truly Blieved making shipwrack of his Faith as to importune a crye or begging of that which it is evident cannot be proved I shall adde only that Mr Goodwin granting here the continvance of Faith to be a thing uncertaine which is a word to expresse a very weak probability of a thing is much fallen off from his former confident expression of the only remote possibility of Believers falling away That their falling away should be scarsly possible and yet their continuance in the Faith very uncertaine is somewhat uncouth But this is the foundation of that great Consolation which Mr Goodwins Doctrine is so pregnant and teeming withall that it even grones to be delivered Their continuance in Believing is uncertaine therefore they must needs rejoyce and be filled with Consolation But he Answers farther 1. I Answer farther by way of exception that the Sealing we speake of is neither granted by God unto Believers themselves upon any such termes that upon no occasion or occasions whatsoever §. 31. as of the greatest and most horrid sins commited and long continued in by them or the like it should never be interrupted or defaced for this is contrary to many plaine Texts of Scripture and particularly uuto all those where either Apostates from God or evill doers and workers of iniquity are threatned with the losse of Gods Favour and of the inheritance of Life such as Heb. 10. c. Ans. 1. It is the intent and purpose of God that the Sealing of Believers shall abide with them for ever whence comes it to passe that his Purposes doe not stand and that he doth not fulfill his pleasure It is not that he changeth but that men are changed that is the beginning of the change is not in him Occasion of it is administred unto him by men When his Sealing is removed from Believers doth God still purpose that it shall continue with them or no If he doth then he puposeth that shall be which is not which it is his will shall not be and he continues in his vaine Purpose to Eternity Or if he ceases to purpose how is it that he is not changed Such things speake a change in the sonnes of men and we thought had been incompatible with the Perfection of the Divine Nature even that he should Will Purpose one thing at one time and another yea the cleane contrary at another Yea but the Reason of it is because the men concerning whom his Purposes are do change This salves not the Immutability of God Though he doth not change from any new consideration in himselfe and from himselfe yet he doth from obstructions in his way and to his thoughts in the Creatures yea insteed of salving his Vnchangeablenesse this is destructive to his Omnipotency 2. This whole Answer is a supposall that God may alter his Purposes of confirming men in Grace if they be not confirmed in Grace or that though Gods Purpose be to seale them to the day of Redemption yet they may not continue nor be preserved thereunto and then Gods Purpose of their continuance ceaseth also This is 3. More evident in his second Answer by way of exception which is made up of these two parts First a begging of the maine and upon the matter only thing in question by supposing that Believers may fall into the most horrible sinnes and continue in them to the end so proving with greate Evidence and perspicuity that Believers may fall away because they may fall away And 2. A suggestion of his owne Judgement to the contrary And his supposall that it is confirmed by some Texts of Scripture which God assisting shall be delivered from this Imputation hereafter And these two do make up so cleare an Answer to the Argument in hand that a man knowes not well what to reply let us take it for granted that Believers may fall away and how shall we prevent Mr Goodwin from proving it But he adds farther Believers are said to be sealed by the Holy Spirit of God against or untill or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Redemption because that Holinesse which is wrought in them by the Spirit of God qualifies them puts them into a present and actuall Capacity of partaking in that Joy and Glory which the Great day of the full Redemption of the Saints that is of those who lived and dyed and shall be found such shall bring with it and it is called the Earnest of their Inheritance Ans. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes to be against or for or to denote the matter spoken of and what all this is to the purpose in hand he shewes not The ayme of him the words are spoken of and the uninterrupted continuance of the worke mentioned to the end expressed seemes rather to be intended in the whole Coherence of the words Neither is the use of Sealing to prepare any thing for such a time but to secure and preserve it thereunto He that hath a Conveyance Sealed unto him is not only capacitated for the present to receive the estate conveyed but is principally assured of a Right Title for a continued enjoyment of it not to be reversed It is not the nature of this worke of the Holy Ghost wherein it is coincident which other acts of his Grace but the particular use of it as it is a Sealing and Gods intendment by it to confirme us to the day of Redemption that comes under our Consideration If it were a season to inquire wherein it consists I suppose we should scarce close with Mr Goodwin's description of it viz. That it is a quallifying of men and putting them in an actuall capacity to partake of Joy c. He is the first I know of that gave this description of it and probably the last that will do so Of the Earnest of the Spirit in its propper place What he addes in the last place namely §. 32. if the Apostles intent had been to informe the Ephesians that the gift of the Holy Spirit which they had received from God was the earnest of their inheritance upon such termes that no unworthinesse or wickednesse whatsoever on their parts could ever hinder the actuall collation of this inheritance upon them he had plainly prevaricated with that most serious Admonition wherein he addresses himselfe to them afterwards For this ye know that no Whore-monger c. hath any inheritance in the Kingdome of Christ This I say is of the same alloy with what went before For 1. Here is the same begging of the Question as before and that upon a twofold account 1. In supposing that Believers may fall into
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
tending to the end and purpose we have in hand As 1. First §. 37. because the Spirit dwells in us we are therefore to consider and dispose of our persons as Temples of the Holy Ghost that is of this Indwelling Spirit the Scripture manifesting hereby that the Doctrine of the Indwelling of the Spirit is not only a Truth but a very usefull Truth being made the Fountaine of and the inforcement unto so great a duty He dwells in us and we are to look well to his habitation our Saviour tells us that when the evill Spirit finds his dwelling swept and garnished Mat. 12.44 he instantly takes possession and brings company with him he will not be absent from it when 't is fitted for his turne In reference to the Saints and their holy Indweller this the Apostle urgeth 1 Cor. 6. 19. Your Bodies are the Temples of the Holy Ghost which dwells in you whence he concludes whose ye are not your owne and therefore ought to glorify God in your Bodies From hence is the strength of his Argument for the avoiding of all uncleannesse v. 16. 17. Know ye not that he who is joyned to an Harlot is one body he who is joyned to the Lord is one spirit flye Fornication know ye not that your Body is the Temple of the Holy Ghost On this account also doth he presse to universall holinesse 1 Cor 3. 16. 17. Know ye not that ye are the Temples of God and that the Spirit of God dwelleth in you if any man desile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are In v. 12. 13. 14. the Apostle discovers the fruitlesnesse of Building hay and stubble light and unsound Doctrines or practises upon the foundation of Faith in Jesus Christ once laid and tells us that all such things shall burne and suffer losse and put the contrivers and workers of them to no small difficulty in escaping like men when the Garments they are cloathed withall are on fire about them On the account of this sad event of foolish and carelesse walking he presses v. 16 as was said earnestly to universall Holinesse laying downe as the great motive thereunto that which we have insisted on viz. the Indwelling of the Holy Spirit in us know ye not that ye are the Temple of God The Temple wherein God of old did dwell was built with hewen stone Cedar Wood and overlaid with pure Gold and will ye now who are the spirituall Temple of God build up your Soules with hay and stubble Which he furthers by that dreadfull commination taken from the zeale of God for the purity of his Temple so that on each hand he doth presse to the universall close keeping of our Hearts in all Holinesse and purity because of the Indwelling of the Holy Spirit And indeed where ever we are said to be Temples of God or an Habitation for him as it still relates to this cause of the Expression which we now insist upon so there is ever some intimation of Holinesse to be pursued on that account Eph 2. 21. 22. In whom the whole building fitly framed together groweth unto an holy Temple in the Lord in whom ye also are builded together for an habitation of God through the Spirit being made an habitation of the Lord by the Spirits Indwelling in us we grow up or thrive in grace into an Holy Temple to the Lord to be a more compleate and well furnished Habitation for him This then is that which I say The Truth of what hath formerly been spoken concerning the manner of the Spirits abode with us being procured for us by Jesus Christ is farther cleared by this inference that the Scripture makes thereof The Saints are exhorted with all diligence to keepe themselves a fit Habitation for him that they may not be uncleane and defiled lodgings for the Spirit of purity and Holinesse This is and this is to be their daily Labour and indeavour that vaine thoughts unruly passions corrupt lusts may not take up any Roome in their bosome that they put not such unwelcome and unsavory inmates upon the Spirit of Grace that sinne may not dwell where God dwells On this ground they may plead with their owne Souls and say Hath the Lord chosen my poore heart for his Habitation Hath he said I delight in it and there will I dwell for ever Hath he forsaken that goodly and stately Materiall Temple whereunto he gave his speciall presence of old to take up his abode in a farre more eminent way in a poore sinfull soule Doth that Holy Spirit which dwells in Jesus Christ who was Holy Blamelesse Vndefiled separate from sinners who did no sinne neithere was guile found in his mouth dwell also in me that am in and of my selfe wholly corrupted and defiled And shall I be so foolish so unthankfull as willingly to defile the Habitation which he hath chosen Shall I suffer vaine Thoughts foolish Lust distempered Affections worldly aimes to put in themselves upon him there He is a Spirit of Grace can he beare a Gracelesse Corruption to be cherished in his Dwelling He is a Spirit of Holynesse and shall I harbour in his Lodging a frame of worldlynesse He is a Spirit of Joy Consolation shall I fill my bosome with foolish feares and devouring Cares Would not this be a griefe unto him Would it not provoke the eyes of his Glory Can he beare it that when he is with me before his face in his presence I should spend my time in giving entertainement to his enemyes He is the high and the Holy one who dwells in Eternity and he hath chosen to inhabit with me also Surely I should be more bruitish then any man should I be carelesse of his Habitation And should not this fill my soule with an Holy scorne and indignation against sinne Shall I debase my soule unto any vile Lust. which hath this exceeding honour to be an Habitation for the Spirit of God Hence upon a view of any defilement of Lust or passion nothing troubles the Saints more nor fills them with more selfe-abhorrence and confusion of face then this that they have rendred their hearts an unsuitable habitation for the Spirit of God This makes David upon his sinne cry so earnestly that the Spirit might not depart from him Psal. 51. being conscious to himselfe that he had exceedingly defiled his dwelling place And were this Consideration alwayes fresh upon the Spirits of the Saints were it more constant in their thoughts it would keepe them more upon their Guard that nothing might breake in to disquiet their gracious Indweller 2. Secondly §. 38. because be the Spirit we have guidance and direction there is Wisdome given unto us and we are called to a holy discerning between the Directions of the Spirit of Grace and the delusions of the Spirit of the World and the seduction of our owne Hearts Christ gives this character of
his Sheepe that they know his voice heare him and follow him but a stranger they will not follow John 10. 25. Christ speakes by his Spirit in his guidance and direction is the voice of the Lord Jesus He that hath an eare to heare let him heare what the Spirit saith to the Churches Rev. 2. 29. What Christ saith as to the Fountain of Revelation he being the great Prophet of the Church that the Spirit saith as to the Efficacy of the Revelation unto the Hearts of the Saints And as the Vnction teacheth them so do they abide in Christ 1 John 2. 27. The seducements of the Spirit of the world either immediatly by himselfe or mediately by others are the voice of strangers between these and the voice of the Spirit of Christ that dwells in them the Saints have a Spirit of discerning This the Apostle affirmes 1 Cor. 2. 15. He that is Spirituall judgeth all things He discerneth between things and judgeth aright of them He judgeth all things that is all things of that nature whereof he speakes that is the things which are freely given us of God v. 12. for the discerning knowledge whereof the Spirit is given them For the things of God knoweth no man but the Spirit of God v. 11. They know also the suggestions of the Spirit of the world judge them 2 Cor. 2. 11. We are not ignorant of his devices There is a twofold knowledge of the depths and devices of Sathan one with Approbation to the imbracing and practice of them the other with Condemnation to their hatred and rejection The first ye have mentioned Rev. 2. 24. As many as have not knowne the depths of Sathan as they speake Their Doctrinall depths so they call them Of them our Saviour there speakes New Doctrines were broached by Sathan unintelligible notions some pretended to attaine an acquaintance with them and boasted it seemes in them as very great and high Attainements They called them depths such as poore ordinary Believers that contented themselves with their low formes could not reach unto Saith Christ they are depths as they speake indeed in themselves nothing at all things of no solidity weight nor Wisdome but as managed by Sathan they are depths indeed such as whereby he destroyes their soules And as some approve his Doctrinall depths so some close with his Practicall depths and imbrace them Men that study his wayes and paths becoming desperately wicked maliciously fcoffing at Religion and despising the profession of it But there is a knowledge also of the depths and devices of Sathan leading to judging condemning rejecting and watching against them The suggestions of Sathan in their infinite variety their Rise Progresse Efficacy and Advantages their various aimes and tendencyes unto sinne against Grace I do not now consider But this I say those who are lead by the Spirit of God who have directions from him and guidance they discerne between the voice of the Spirit which dwells in them and the voice of the Spirit which dwells in the world Now because this is not alwaies to be done §. 39. from the manner of their speaking the Serpent counterfeiting the voyce of the Dove and coming on not only with earnestnesse and continuance of impulse but with many faire and specious pretences making good his impressions labouring to win the understanding over to that wherewith he inticeth the Affections and Passions of men they use the helpe of such Considerations as these insuing to give them direction in attending to the voice of that Guide which leades them into the paths of Truth and to stoppe their eares to the songs of Sathan which would transforme them into Monsters of disobedience Thus they know 1. That all the motions of the holy Spirit whereby they are and ought to be lead are regular that he moves them to nothing but what is according to the mind of Christ delivered in the Word which he hath appointed for their Rule to walke by to no duty but what is acceptable to him and what he hath revealed so to be 1 John 4. 1. So that as Believers are to try the spirits of others by that standard whether they are of God or no so because of the subtilty of Sathan transforming himselfe into an Angell of Light yea into a spirit of duty what ever immediate motions and impressions fall upon their Spirits they try them by the Rule 'T is no dishonour to the Holy Spirit yea it is a great Honour to have his motions within us tryed by the Word that he hath given for a Rule without us Yea when any preached by immediate inspiration he commends those Acts 17. 10. who examined what they delivered by that which he had given out before He doth not now move in us to give a new Rule but a new Light and Power as was said before The motions of the Spirit of the World are for the most part unto things wherein though the persons with whom he deales may be in the darke or blind and darkened by him yet themselves are against the Rule or besides it in the whole or in part in respect of some such circumstances as vitiate the whole performance 2. They know that the Commands and motions of the Spirit which dwells in them 1 John 5. 1. are not grievous The commands of Christ for the matter of them Mal. 11. 30. are not grievous his burthen is light his yoake easy and the manner whereby we are carried out to the performance of them is not Grievous where the Spirit of the Lord is there is Liberty 2. Cor. 3. 17. It carries out the soule to duty in a free sweet calme ingenuous manner The motions of the Spirit of the World even unto good things and duties for so for farther ends of his it often falls out that they are are troublesome vexatious perplexing grievous and tumultuating Sathan falls like lightning upon the Soule and comes upon the powers of it as a Tempest Hence acting in any thing upon his closing with and provoking our convictions is called a being under the Spirit of bondage Rom 8. 15. which is opposed to the Spirit of God the Spirit of Adoption of Liberty boldnesse power and a sound mind 3. They know that all motions of the Spirit whereby they are lead are orderly as is Gods Covenant with us ordered in all things so the Spirit of God carries us out unto every duty in its own order and season when as we see some poore soules to be in such bondage as to be hurried up and downe in the matter of duties at the pleasure of Satan They must runne from one to another and commonly neglect that which they should doe When they are at Prayer then they should be at the worke of their calling and when they are at their Calling they are tempted for not laying all aside and running to Prayer Believers know that this is not from the Spirit of God which makes every
hath abounded that they may live in all filth and folly because God hath promised never to forsake them not turne away his Love from them they doe not looke upon it as an hellish abuse of the Love of God which they labour to crucifie no lesse then any other worke of the flesh whatsoever Presuppose indeed the Saints of God to be Dogges and swine wholly sensuall and unregenerate that is no Saints and our Doctrine to be such that God will Love them and save them continuing in that state wherein they are and you make a bed for Iniquity to stretch it selfe upon But suppose that we teach that the wrath of God will certainly come upon the Children of disobedience that he that Believeth not shall be damned and that God will keepe his owne by his power through Faith unto Salvation and that in and by the use of meanes they shall certainly be preserved to the end and the mouth of iniquity will be stopped 2. They say it takes away that strong curbe and bridle §. 14. which ought to be kept in the mouth of the flesh to keepe it from running headlong into sin and folly namely the feare of Hell and punishment which alone hath an influence upon it to bring it to subjection and under Obedience But now if there be nothing in the world that is of use for the mortification and crucifying of the flesh and the lusts thereof but it receives improvement by this Doctrine this crimination must of necessity vanish into nothing 1. Then it tells that the flesh and all the deeds thereof are to be crucifyed and slaine God having ordained good workes for us to walke in That for the workes of the flesh the wrath of God comes upon the Children of disobedience if any say let us continue in sinne because we are not under the Law or the condemning power of it for sinne but under Grace it cries out God for bid Rom. 6. 15 16. And saith this is Argument enough and Proofe snfficient that sinne shall not have dominion over us because we are not under the Law but under Grace It tells you also that there is a twofold feare of Hell and punishment of sinne First of Anxietie and doubtfullnesse in respect of the end Secondly Of Care and diligence that respecteth the meanes And for the first it saith that this is the portion of very many of the Saints of God of some all their dayes though they are so yet they know not that they are so and therefore are under anxious and doubtfull feares of Hell and Punishment notwithstanding that they are in the armes of their Father from whence indeed they shall not be cast downe as a man bound with chaines on the toppe of a tower he cannot but feare and yet he cannot fall He cannot fall because he is fast bound with strong chaines He cannot but feare because he cannot actually and clearely consider often times the meanes of his preservation And for the latter a feare of the wayes and meanes leading to punishment as such that continues upon all the Saints of God in this life neither is there any thing in this Doctrine that is suited to a removall thereof And this it saies is more much more of use for the mortification of the flesh then the former 2. It sayes that the great and Principall meanes of mortification of the flesh is not feare of Hell and Punishment but the Spirit of Christ as the Apostle tells us Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh yee shall live It is the Spirit of Christ alone that is able to do this great Worke We know what bondage and Religious drudgery some have put themselves 〈◊〉 upon this account and yet could never in their lives attaine to the mortification of any one sinne It is the Spirit of Christ alone that hath soveraigne power in our soules of killing and making alive As no man quickneth his owne soule so no man upon any Consideration whatsoever or by the power of any threatnings of the Law can kill his own sinne There was never any one sinne truly mortified by the Law or the threatning of it All that the Law can do of it selfe is but to intangle sinne and thereby to irritate provoke it like a Bull in a net or a beast lead to the slaughter It is the Spirit of Christin the Gospell that cuts its throate destroyes it Now this Doctrine was never in the least charged with denying the Spirit of God to Believers which whilst it doth grant maintaine in a way of opposition to that late Opinion which advanceth it selfe against it it maintaines the mortification of the flesh and the lusts thereof upon the only true and unshaken foundations 3. It tells you that the great meanes whereby the Spirit of Christ worketh the mortification of the flesh and the Lusts thereof is the Application of the Crosse of Christ and his Death and Love therein unto the soule and saies that those vaine endeavours which some promote and encourage for the mortification of sinne consisting for the most part in slavish bodily exercises are to be bewayled with teares of bloud as abominations that seduce poore soules from the Crosse of Christ For it saies this work is truly and in an acceptable manner only performed when we are planted into the likenesse of the death of Christ having our old man crucified with him and the body of sinne destroyed Rom. 6. 5 6. and thereupon by Faith reckoning our selves dead unto sinne but alive unto God v. 11. It is done only by knowing the fellowship of the sufferings of Christ and being made conformable to his death Phil. 3. 10. by the Crosse of Christ is the world crucified unto us and we unto the world The Spirit brings home the power of the Crosse of Christ to the soule for the accomplishing of this work and without it it will not be done Moreover it saies that by the way of motive to this duty there is nothing comes with that efficacy upon the soule as the love of Christ in his death as the Apostle assures us 2 Cor. 5. 14. for the Love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe now it was never laid to the charge of this Doctrine that it took off from the vertue of the Death and Crosse of Christ but rather on the contrary though falsely that it ascribed too much thereunto so that these importune exceptions notwithstanding the Doctrine in hand doth not only maintaine its own innocency as to any tendency unto loosenesse but also manifestly declareth its own usefulnesse to all ends and purposes of Gospell Obedience whatsoever For 3. It stirres up §. 15. provokes and drawes out into action every
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
bidde to feare him who can cast both body and soule into Hell-fire Now though the Logicke of this Argument doth scarce appeare to me or the strength of the inference from the text there being a great difference between fearing him who can cast both body and soule into Hell-fire and fearing of Hell-fire between fearing God for his Severity and Power in Opposition to the weakenesse and limitednesse of Persecutors even whilst we feare not their feares but sanctify the Lord of hosts in our hearts making him our dread and our feare and such a feare of punishment as is inconsistent with the Promises of God that we shall be preserved in Obedience so be free from it Yet I shall consider the following Discourse that is built thereon Supposing all that Mr Goodwin observes from this Text and that the reason of the feare here injoyned is taken from the power of God to cast into Hell yet the whole of the Argument thence amounts but thus farre because such who are threatned to be persecuted by men who can only kill their bodyes ought rather to feare God who can extend his power of punishing to the destruction of body and soule of those that offend him therefore there is such a feare ingenerated in the Saints by the Threatnings of the Word as is inconsistent with the truth of Gods stedfastnesse in his Covenant with them to keepe them up to Obedience unto the end Sect. §. 59. the 14. he farther pleades from Heb. 11. 7. 2 Kings 22. 19 20. That the eminentest and Holyest men that live may do many things from a principle of feare or of being afraid of the Judgments of God that they should come upon them and upon that account have beene put upon wayes that were acceptable to God Ans. We know that the Feare of the Lord is the beginning of Wisdome and that the Feare of the Lord and his Goodnesse is a great Mercy of the Covenant of Grace This is not the thing here pleaded for it is a thing quite of another nature even that ascribed to the strange nations that were transplanted into Samaria by the King of Syria upon the captivity and removeall of the ten tribes and frightened by Lyons that destroyed some of them who did yet continue to worship their owne Idolls under the dread of God which was upon them which is called the Feare of the Lord. To compleat this feare 't is required that a man have such an Apprehension of the comeing of Hell and Wrath upon him as that he be not relieved against it by any interposall of Promise or ought else from God that he should be preserved in the way and path whereby he shall assuredly finde deliverance from that which he feares How farre this kind of Feare the feare of Hell not as declarative of the terrour of the Lord but as probable to betide and befall the persons so fearing it and that solely considered as an evill to himselfe may be a principle of any act of acceptable Gospell Obedience is not cleared by Mr Goodwin nor easily will be so For 1. That it is not the intendment of any divine Threatnings to beget such a Feare in reference to them that believe hath beene declared 2. It is no fruit or product of the Spirit of Life and Love which as hath beene showne is the principle of all our Obedience and walking with God 3. It holds out a frame of Spirit directly contrary to what we are called ond admitted unto under the Gospell For God hath not given us the Spirit of feare but of â—â—wer of Love and of a sound minde 2. Tim. 1. 7. and Rom. 8. 15. We have not received the Spirit of bondage unto feare but the Spirit of Adoption whereby we cry Abba Father The Spirit of this Feare and Dreade and the bondage that attends it is at open variance with the Spirit of Liberty Boldnesse Power Adoption and a sound minde wherewith Belivers are indued And 4. It is that which the Lord Christ intended to remove and take away from his by his death Heb. 2. 15. He dyed that he might deliver them who for feare of death were in bondage all their dayes This feare then I say which is neither Promise of the Covenant nor fruit of the Spirit nor product of saving Faith will scarce upon strict inquiry be found to be any great furtherer of the Saints Obedience what use the Lord is pleased to make of this dread and terrour in the hearts of any of his for the hedging up their wayes from folly and staving them off from any Actuall evill when through the strength of Temptation they do begin to cast off the Law of Life and Love whereby they are governed is not in the least prejudiced by any thing asserted in the Doctrine of the Saints Perseverance Toward some who though they are perswaded of the Perseverance of the Saints Indefinitely yet have no perswasion or at least no prevailing chearing Assurance that themselves are Saints which Mr Goodwin thinkes to be the condition of far the greatest part of Believers it hath its full power extent its whole efficacy depending on the Apprehensions of the minde wherein it is Towards the residue who upon abiding grounds and sure foundations have obtained a comfortable Spirituall perswasion of their owne Interest in the Promises of God That the consideration of Hell and Judgement as the due debt of sinne and necessary vindication of the Glory of God hath also its Effects and influence as farre as God is pleased to exercise them therewith acquainting them continually with his Terrour and filling them with an abhorrency of those wayes which in and of themselves tend to so dismall an end and issue hath beendeclared Secondly §. 60. the places of Scripture mentioned by Mr Goodwin doubtlesse will not reach his intendmend Of Noah it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being warned of God of that floud that was for to come upon the World of ungodly men and the Salvation of himselfe and his Family by the Arke being filled with the Reverence of God and assured of his owne preservation he industriously sets himselfe about the use of the meanes whereby it was to be accomplished That because a man assured of an end from God himselfe in and by the use of meanes did with a Reverentiall Feare of God not of any evill threatned which he was to be preserved from set himselfe to a conscientious use of meanes whereby the promised end of God's owne institution is to be brought about Therefore the Feare of Hell such a Feare as hath been decribed is one principle of the Obedience of the Saints in their walking with God and such as they ought to cherish as being a meanes appointed of God for that end and purpose is an Argument of no great value here with us Neither surely will the Conclusion intended be more evidently educed from
we are disenabled from persuing the Comparison instituted The one part being not to be considered or at least not being considerable The time when first Head was made against the Truth we professe and Criminations like those managed by Mr Goodwin hatched and contrived to Assault it withall was when it had been eminently delivered to the Saints of this Nation and all the Churches of Christ by Reinolds Whitakers Greenham and others like to them their fellow labourers in the Lords Vineyard The poore weake Wormes of this present Generation who imbrace the same Doctrine with these men of name are thought to be free some of them at least from being destroyed by the poysonous and pernicious embracing of it by their owne weakenesse and disability to discerne the naturall genuine Consequences and Tendency in the progresse of that which in the Roote and Foundation they imbrace Their ignorance of their owne Doctrine in its compas Extent is the Mother of that Devotion which in them is nourished thereby So our great Masters tell us against whose Kingly Authority in these things there is no rising up For the Persons formerly named the like reliefe cannot be supposed He that shall provide an Apology for them Affirming that they understood not the state nature consequences and tendences of the Doctrines they received defended preached contended for will scarce be able by any following defensative to vindicate his owne credit for so doing In the lives then and the Ministry of those men and such as those if any where are the fruits of this Doctrine to be seene If it corrupted not their lives nor weakned their Ministry if it turned not them aside from the pathes of Gospell Obedience nor weakened their hands in the Dispensation of the Word in the Promises Threatnings and Exhortations thereof to the Conversion of soules and building up of those who by their Ministry were called in their most holy Faith it cannot but be a strong presumption that there is no such venomous infectious quality in this Doctrine as of late some Chimicall Divines pretend themselves to be able to extract out of it Now what I pray were these men What were their Lives What was their Ministry All those who now oppose Mr Goodwin's Doctrine do it either out of Ignorance or to Comply with Greatnesse and men in Authority thereby to make up themselves in their Ambitious and worldly aymes and to prevaile themselves upon the opinion of men for what cause else in the world can be imagined why they should so ingage what though they really believed the whole fabricke of his Doctrine wherein he hath departed from the Faith he once as they say professed to be a lye A lye of dangerous and pernitious Consequence to the soules of men a lye derogatory to the Glory of God the efficacy of Grace the merit of the Death of Christ and the honour of the Gospell and full of disconsolation to poore soule◠being in and under Temptation What though they suppose it secretly to undermine the maine fundamentals of the Covenant of Grace and covertly to substitute another Covenant in the Roome thereof what though they have observed that the Doctrine they have received was Imbraced Preached prized by all those great and blessed soules which in the last Generation God magnified with the conversion of so many thousands in this Nation given into their Ministry whilst they spent their dayes under continuall Aflictions persecutions what though they have the generall known consent of all the Reformed Churches beyond the Seas with them in their zeale for the Doctrine under consideration What though under these the like apprehensions they profes in the presence of God his holy Angels and men that the eternall Interest of the precious soules of men is more valuable to them ten thousand times than their owne lives and that that is the sole Reason of their opposition to M. 〈◊〉 in his attempts against the Doctrine they have so received and imbraced yet it is meet for us to Judge and for all to whom evill surmises are not esteemed to be among the workes of the flesh that all their opposition is nothing but a cōplyance with and pursuit of those worldly low and wretched aimes that they are filled withall But as to those Persons before mentioned what shall we say Their Piety Literature Zeale Diligence Industry Labour with successe in the worke of the Ministry and that under manifold discouragements are so renowned in the world that how or wherewith they shall be shifted of from being considerable in their Testimony I cannot imagine If ever Persons in these latter Ages had written upon their breasts Holynesse to the Lord If ever any bare about a conformity to the Death and resurrection of our Lord Jesus Christ they may put in for an eminent esteeme and name among them will doubtlesse be found at last to be of the thirty if they attaine not to the first Ranke of the Worthyes of Christ in these ends of the world How is it that they were not retarded in the course of their Gospell Obedience by their entertainement of this wretched Doctrine of the Saints Perseverance But what though they kept themselves Personally from the pollution of it yet possibly their Ministry was defiled and rendered uselesse by it And who I pray is it that in this Generation can so support himselfe with successe in the Ministry as to rise up with this accusation against them Many thousands who were their Crowne their Glory and Rejoycing in Christ are fallen a sleepe and some Continue to this day Of the Reasons given by Mr Goodwin why all the Zealous Fruitfull Faithfull Preachers of former dayes imbraced this Doctrine we shall instantly undertake the Consideration In the meane time this seems strange that God should magnify and make famous the Ministry of so many throughout the world and give in that visible blessing to their Labours therein which hath filled this Island with such an increase of Children to Sion as that she hath not lengthned the cords of her Tabernacle to such an extent and compasse in any proportionable spot of earth under Heaven if any one eminent part of their Doctrine and that whereon they lay'd great weight in their Ministry which they pressed with as much fervency and contention of Spirit as any head of the like importance should indeed be so apparently destructive of Holinesse and of such a direct and irresistible efficiency to render uselesse that great Ordinance of the Ministry committed to them as this is clamoured to be What will be the successe of them in their Ministry who shall undertake to deny and oppose it I hope the People of God in this Nation will not have many Instances to Judge by The best conjecture we can for the present make of what will be hereafter must be taken from what hath already come to passe and the best guesse of what events will be are to be raised from
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
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
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