of Elders do precisely intend Bishops in a distinction from them who are only Deacons and not Bishops also as he asserts when by whom by what Authority were Elders who are only so inferior to Bishops peculiarly so termed instituted and appointed in the Churches And how it comes to pass that there is such express mention made of the Office of Deacons and the continuance of it none at all of Elders who are acknowledged to be superiour to them and on whole shoulders in all their own Churches lies the great weight and burden of all Ecclesiastical Administration As we say of their Bishops so shall we of any Presbyter not instituted and oppointed by the Authority of Jesus Christ in the Church let them go to the place from whence they came 2 I desire the Doctour to informe me in what sense he would have me to understand him Disser 2. cap. 29. 21 22 where he disputes that those words of Hierom. Antequà m studia in Religione fierent diceretur in populis Ego sum Pauli ego Cephae communi Presbyterorum consensu ecclesiae gubernabantur are to be understood of the times of the Apostles when the first Schisme was in the Church of Corinth when it seemes that neither then nor a good while after there was any such thing as Presbyters in the Church of Corinth nor in any other Church as we can hear of As also to tell us whether all those Presbyters were Bishops properly so called distinct from Elders who are only so out of whom one man is chosen to be a Bishop properly so called To these enquiries I shall only adde 3ly That whereas in the Scripture we find clearly but of two sorts of Church-Officers mentioned as also in this Epistle of Clement the third that was afterward introduced be it what it will or fall on whom it will that we oppose This saith the Doctour is that of Presbytery give us the Churches instituted according to the word of Christ give us in every Church Bishops and Deacons rather then we will quarrel give us a Bishop and Deacons let those Bishops attend the particular flock over which they are appointed preaching the word and administring the holy ordinances of the Gospel in and to their own flock And I dare undertake for all the Contenders for Presbytery in this nation and much more for the independents that there shall be an end of this quarrel that they will not strive with the Doctour no◠any living for the introduction of any third sort of persons though they should be called Presbyters into Church Office and goverment Only this I must adde that the Scripture more frequently termes this second sort of men Elders and Presbyters then it doth Bishops and that word having been appropriated to a third sort peculiarly we desire leave of the Doctour and his associates if we also most frequently call them so no waies declining the other Appellation of Bishops so that it be applyed to signify the second and not third ranke of men But of this whole business with the nature constitution and frame of the first Churches and the sad mistakes that men have by their own prejudices been ingaged into in this delineation of them a fuller opportunity if God will may eare long be afforded To returne then to our Ignatius even upon this consideration of the difference that is between the Epistles ascribed to him and the writings of one of the same time with him or not long before him as to their language and expression about Church order and Officers it is evident that there hath been ill-favour'd tampering with them by them who thought to prevaile themselves of his Authority for the asserting of that which never came into his mind As I intimated before I have not insisted on any of those things nor do on them altogether with the like that may be added as a sufficient foundation for the total rejection of those Epistles which go under the name of sgnatius There is in some of them a sweet gratious spirit of Faith Love Holiness zeale for God becomming so excellent holy a witness of Christ as he was evidently breathing and working Neither is there any need at all that for the defence of our Hypothesis concerning the non-institution of any Church officer what ever relating to more Churches in his Office or any other Church then a single particular Congregation that we should so reject them For although many passages usually insisted on and carefully collected by D. H for the proof of such an Episcopacy to have been received by them of old as is now contended for are exceedingly remote from the way and manner of the Expressions of those things used by the Divine Writers with them also that followed after both before as hath been manifested and some while after the dayes of Ignatius as might be further clearly evinced and are thrust into the series of the discourse with such an incoherent Impertinency as proclaimes an Interpolation being some of them also very ridiculous so foolishly Hyperbolical that they fall very little short of Blasphemies yet there are Expressions in all or most of them that will abundantly manifest that He who was their Authour who ever he was never dreamt of any such fabrick of Church-Order as in after ages was insensibly received Men who are ful of their own apprehensions begotten in the◠by such representations of things as either their desirable presence hath exhibited to their mind or any after prejudicate presumption hath possessed them with are apt upon the least appearance of any likness unto that Church they fancy to imagine that they see the face all the lineaments thereof when upon due examination it will be easily discovered that there is not indeed the least resemblance between what they find in and what they bring to the Authors in and of whom they make their enquiry The Papists having hatched owned by several degrees that monstrous figment of Transubstantiation to instance among many in that Abomination a folly destructive to whatever is in us as being living Creatures Men or Christians or what ever by sense Reason or Religion we are furnished with all offering violence to us in what we heare in what we see with our eyes and look upon in what our hands do handle and our palats tast breaking in upon our understandings with vagrant flying formes selfe subsisting Accidents with as many express contradictions on sundry accounts as the nature of things is capable of Relation unto attended with more gross Idolatry then that of the poor naked Indians who fall down and worship a peice of red Cloth or of those who first adore their gods and then correct them do yet upon the discovery of any Expressions among the Antients which they now make use of quite to another End and purpose then they did who first ventured upon them having minds filled with their own Abominations do presently cry out and triumph
Thus then we clearely see that the former of the two Consequents mentioned cannot stand God doth not by his Spirit irresistibly draw or move the wills of the S t s to do things which are necessary for the procuring their Perseverance immediately or withont the instrumentall interposure of the said Exhortations Ans. First §. 21. the intendment of this as also of some following Sections is to prove and manifest that the use of Exhortations cannot consist with the efficacy of Internall Grace and the worke of the Spirit in producing and effecting those Graces in us which in those Exhortations we are provoked and stirred up unto A very sad undertaking truely to my apprehension for w eh the Church of God will scarce ever returne thankes to them that shall ingage in it He was of an other minde who cryed Da Domine qvod jubes jube quod vis yea the Holy Ghost hath in innumerable places of Scripture exprest himselfe of another mind promising to worke effectually in us what he requires earnestly of us by the one manifesting the efficacy of his Grace by the other the exigeney of the Duty which is incumbent upon us Nay never any Saint of God once pray'd in his life seeking any thing at the hand of God but was of another mind if he understood his owne supplications To what is here urged against this Catholicke Faith of Believers I say That Exhortations are the meanes of Perseverance in as much as by them in their place and kinde and with them the Spirit of God effectually workes this Peseverance or the matter of it in the Saints Those cloudy expressions of irresistibly and unfrustrably we owne no farther then as they denote the certainty of the event and not the manner of the Spirits operation which also they do very unhandsomely We leave out then in the proposall of our Judgement about the use of Exhortations which Mr Goodwin opposeth those tearmes and adde in their Roome by and by with those Exhortations which he omitts He saith then This cannot be proved because the Saints live and dye often times in opposition and disobedience unto these Exhortations But Obedience is twofold First as to the generall frame of the heart Obedience in the habit and so 't is false that the Saints live at any time in an ordinary course much lesse dye in opposition to those Exhortations the Law of God being written in their hearts and they delighting in it in their inward man they abide therein the fruit of Obedience for the most part being brought forth by them And this sufficeth as to their Perseverance Secondly It regardeth particular acts of Obedience and in respect of them we all say that yet they all sinne Optimus ille est qui minimis urgetur but this prejndiceth not their Perseverance nor the generall end of the Exhortations afforded them for that purpose But he adds Secondly If God by his Spirit irresistibly drawes his Saints to persevere ut supra But this is sorry Sophistry which may be felt as they say through a paire of mittins For First who saies that God workes by force immediately upon the wills of men Or who makes force and power to be tearmes equivalent Or that God cannot put forth the exceeding greatnesse of his power in them that believe but he must force or compell their wills or that he can not work in us to will and to do of his owne goodpleasure immediately working in and with our wills but he must so force them Secondly whence ariseth the disjunctive force of this Argument Either by immedate actings upon their wills or he makes use of those Exhortations As though the one way were exclusive of the other and that the Scripture did not abundantly and plentifully ascribe both these unto God both that he exhorts us to know him love him believe in him and gives us an understanding and an heart so to do working Faith and Love in us by the exceeding efficacy of his power and Spirit I say then that God workes immediately by his Spirit in and on the wills of his Saints that is he puts forth a reall Physicall power that is not contained in those exhortations though he doth it by and in and with them The impotency that is in us to do good is not amisse termed Ethico-physica both Naturall and Morall and the Applications of God to the soule in their doing good are both Really and Physically efficient and Morall also the one consisting in the efficacy of his Spirit the other lying in the exhortations of the Word yet so as that the efficacy of the Spirit is exerted by and with the Morall efficacy of the Word his workes being but Grace or the Law in the heart the Word being the Law written so that all the ensuing Reasonings are bottomed upon things Male divisa that stand in a sweet harmony and compliance with each other But Mr Goodwin tells you That if God worke by his Spirit his Grace immediately on the wills of men to cause them to persevere then are Exhortations no meanes of their Perseverance Why so I pray It seemes we must have no internall effectuall Grace from God or no outward Exhortations of the Word But he tells you it must be so because If the will be Physically and Irresistibly acted and drawne by God to do such and such things it needeth no adition of Morall meanes such are Exhortations thereunto That is if the will be effectually inclined to the wayes of God by his Grace there is then no need of the Exhortations of the Word But yet First the Spirit of God though he have an immediate efficacy of his owne by with those Exhortations yet by those Exhortations he also inclines the will as he workes on the will as Corrupt impotent by his Grace so he workes on the will as the will or as such a faculty is apt to be wrought upon by a mediation of the understanding by Exhortations Secondly to say Obedience would have been produced and wrought had there been no Exhortations is not required of us what efficacy soever we ascribe to Grace unlesse we also deny Exhortations to be appointed of God and to be used by the Spirit of God for the producing of that Obedience Neither Thirdly doth God worke upon the will as a distinct faculty alone of it selfe without suiting his operations to the other faculties of the soule Nor is Grace to be wrought or carryed on in us meerely as we have Wills but as we have Understandings also whereby the Exhortations he is pleased to use may be conveyed to the will and affect it in their kind in a word this is but repeating what was said before If there be any effectuall Grace there is no use of Exhortations If exhortations be the meanes of continuing or increaseing Grace what need the efficacy of Grace or immediate actings of the Spirit working in us to will and to do of Gods
kind of efficiency well said And that when one workes Necessitatingly and another by Perswasion they cannot be said to cooperate no more then one that runnes or another that walkes can be said to walke together Certainly our Author never dreamed that any man whatever would put himselfe to the trouble of examining these dictates or he would have been more wary of his asserting them and we had not had so much not only new and strange Divinity but new and uncouth Philosophy heaped up without any considerable endeavour of proofe or confirmation First §. 38. That two Agents cannot concurre or cooperate to the producing of the same effect but with the same kind of efficiency is a rare notion indeed Was he never perswaded to doe any thing in his life What thinks he of David's the Amorites killing of Vriah of a Judge an Executioner slaying a Malefactor of God Satan moving David to number the People of God Iosephs brethren sending him to Egypt But what need I mention Instances Who knowes not that this so confounds all causes Efficient that principall Instrumentall Materiall Finall Formall which in their production of effects have all their distinct efficiency and yet their cooperation Secondly The proofe from the Scripture mentioned extends only to the interesting of Ministers in the great honour of Cooperating with God in the work of begetting increasing Faith in their own spheare according to the work to them committed But that God and they do work with the same kind of efficiency 't is the maine intendment of the Apostle in the place cited 1 Cor 3. to disprove He tells you indeed there is a work of Planting and watering committed to the Ministers of the Gospell but the giving of increase a peculiar working with a distinct kind of Efficiency that is alone to be ascribed to God It is I say his designe who every where abundantly informes us that Faith is the gift of God wrought in us by the exceeding greatnesse of his Power to prove in this place that though the dispensation of the Word of the Gospell be committed unto men yet their whole Ministry will be vaine and of none effect unlesse by an immediate efficacy or working of his Spirit giving bestowing Faith on his Elect God do give an increase Thirdly For the terme of Necessitating put upon the reall effectuall work of Gods Grace on the wills of men giving them power assistance and working in them to will and to do as different from that which is purely Morall or Perswasive only which communicates no strength or power I shall need no more but to reject it with the same facility wherewith 't is imposed on us The similitude of one walking and another running wherewith the inconsistency of a Reall efficient work of Grace with perswasions so farre as that they should be said to cooperate to the producing of the same effect doth not in the least illustrate what 't is intended to set off for though one runne and another goe softly as suppose one carrying a little loafe another a great burthen of meat for a supper and both going to the same place Why may not they be said to cooperate to the providing of the same supper Must all Agents that cooperate to the producing of the same effect be together in one place You may as soone bring Heaven and Hell together as prove it And why must reall efficiency be compared to running and Perswasion to soft walking As though one were supposed to carry on the work faster than the other when we say only That in the one there is a distinct power exerted from what is in the other which that it may be done might be proved by a thousand instances and illustrated by as many similitudes if any pleasure were taken to abound in causâ facili God or man then cooperate in respect of the tendency of their working unto the event not in respect of the kinds of their efficiency Of the seventh Section whereon we shall not need long to insist § 39. which in the entrance frames an Objection and pretends an Answer to it there are three parts In the first he sayes that we affirme That though the will be necessitated by God yet 't is free in her Election which how it may be he understands not But if this were all the inconvenience that Mr G. could not understand how to salve the Operation of God in man with the Liberty of his will seeing as wise men as himselfe have herein beene content to Captivate their Vnderstandings to the Obedience of Faith it were not much to be stumbled at but the truth is the Chimaera whose nature he professeth himselfe unacquainted withall is created in his owne imagination where 't is easy for every man to frame such notions as neither himselfe nor any else can bring to a consistency with Reason or Truth Of Necessitating the Will to Election wee have had occasion more than once already to treat and shall not burthen the Reader with needlesse Repetitions In the second division of the Section §. 40. he gives you his judgement of the manner of the worke of God upon the soule unto the doing of that which is good and the effect produced thereby Whereof the one as was said before consists in perswasions which he sayes are thus farre irresistible that they who are to be perswaded cannot hinder but that God may perswade them or exhort them though he prevaile not with them Which doubtlesse is a notable Exaltation of his Grace Thus Mr Goodwin workes irresistibly with one or other perhaps every day And the effect of this perswasion is that is when it is effectuall that impression which it leaves upon the soule to the things whereunto it is perswaded As the case is in the dealing of men one with an other for my part I see no reason why our Author should so often so heedfully deliver his Judgment concerning this thing especially without the least attempt of any Scripturall proofe or indeavour to answer those innumerable cleare and expresse places of Scripture which he knowes are every where and on all occasions produc'd and insisted on to prove a real efficient acting of God in and with the wills of men for the producing working and accomplishing that which is good in a way distinct from that of perswasion which contributes no reall strength to the Person perswaded concurring only Metaphorically in the producing of the effect Let this at last then suffice we are abundantly convinced of his deniall of the worke of Gods Grace in the Salvation of soules §. 41. In the third place we have a Rhethoricall flowrish over that which he hath been laying out his strength against all this while being a meere repetition of what hath been already tendered and given into consideration over and over If God cause the Saints effectually to persevere his tearmes of irresistibly and Necessitating have been long
The certaine salvation of the whole mystical body of Christ with whom he hath that communion as to give them his Spirit as he took their flesh for he took upon him flesh and blood because the Children were partakers of the same is evidently asserted which he could not do who thought that any of those on whom he bestowed his spirit might perish everlastingly And againe de praescripti ad Haeret. In pugnâ pugilum gladiatorum plerumque non quia fortis ost vincit quis aut quia non potest vinci Sed quoniem ille quivictus est nullis viribus fuit adeò idemille victor bene valenti posteâ comparatus etiam superatus recedit non aliter haereses de quorundam infirmitatibus habent quòd valent nihil valentes si in benè valentem fidem incurrant Solent quidem illi miriones etiam de quibusdam personis ab Haeresi captis aedificari in Ruinam quarè ille vel illa fidelissimi prudentissimi usitatissimi in Ecclesiâ In â—â—am partem tranfierunt quis hoc dicens non ipse sibâ— respondet neque prudentes neque fideles neque usitatos aesimandos quos haeresis potuit demutare He plainly denies them to have been believers that is truely throughly properly so who fall into pernicious haeresies to their destruction Cyprian is express to our purpose saith he nemo existimet bonos de Ecclesiâ posse disecdere tritioum non rapit ventus nec arborem solidâ radice fundatam procella subvertit inanes paleae tempestate metantur invaâ—â—â—e arbores tutbinis incursione evertuntur Hos execratur percutit Apostolus Johannes dicens ex nobis exierunt sed non fuerunt ex nobis si enim fuissent ex nobis mansissent utique nobiscum Cyp de Unita Eccles The whole Doctrine we contend for is plainly and clearly asserted and bottomed on a text of Scripture which in a special manner as we have cause we do insist upon all that is lost by temptations in the Church was but Chaffe the Wheat abides and the rooted Tree is not cast down Those fall away who indeed were never true believers in heart and union what ever their profession was And yet we are within the compass of that span of time which our adversaries without proof without shame claime to be theirs One Principal foundation of our Doctrine is the bestowing of the holy Ghost upon Believers by Jesus Christ. Where he is so bestowed there say we he abides for he is given them for that end viz to abide with them for ever Now concerning him Basil tells us that though in a sort he may be said to be present with all that are baptised yet he is never mixed with any that are not worthy that is he dwells not with any that obtaine not salvation Basil Lib de Spir Sanc Cap 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By that seeming presence of the holy Ghost with hypocrites that are baptized professors he evidently intends the common gifts graces that he bestowes upon them and this is all he grants to them who are not at last for such he discourses ofâ— found worthy Macarius Aegyptius Homil 5 about the same time with the other or somewhat before is of the same mind He tells us that those who are Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how men can be assured of Heaven whilest they live here by the earnest of it which they have received as well as if they were crowned and reigning in Heaven If those who have received that earnest may loose it againe I know not The words of Ambrose to this same purpose Lib 1. de Jacob Vitâ beat are many But because they do not only fully assert the truth we contend for but also insist briefly on most of the Arguments with which in this case we plead I shall transcribe them at large and they are as followeth Non gloriabor quia justus sum sed gloriabor quia redemptus sum gloriabor non quia vacuus peccati sum sed quia mihi remissa sunt Peccata non gloriabor quia profui nec quia profuit mihi quisquam sed quia advocatus pro me apud Patrem Christus est sed quia pro me Christi sanguis effusus est Haeredem te fecit Cohaeredem Christi Spiritum tibi adoptionis infudit Sed vereris dubios vitae anfractus adversarit insidias cûm habeas auxilium Dei habeas tantam ejus dignationem ut filio proprio pro te non peperceâ—it nihîl enim excepit qui omnium concessit Authorem Nihil est igitur quod negari posse nobis verâ—â—â—ur nihil est in quo de munificantiae divinae diffidere perseverantia debeamus eujus fuit tanâ— diutuâ—na jugis abertal ut primò praedestinaret deinde vocanet quos vocavit has justificaret quos justificaret has glorificaret Poterit deâ—erere quos tantis beneficiis neque ad prâ—mia prosecutus est Inter â—ot beneficia Dei num metuendâ— sunt aliquae accusationis insidea sed quis audeat accusare quos electos divine ceâ—nit judicia num Dous pater ipse qui Contulit potest dona sua resâ—iâ—dere quos adaptione suscapit eos à paterni affectâs gratiâ religare sed metus est ne judea severior sit confidera quâ—m judicem habeas nempe Christo dedit pater omne judicium poterit te ergò ille demnare quem redemit à morte pro quo sâ— abtulit cujus vitam suaemortis mercedem esse cognescit nonne decit quae utilitas in sanguine meo si damno quem ipse salvavi deinde consideras judicem non consideras advocatum The foundation of all our glorying in the Love of God and assurance of salvation He lays in the free grace of God in redemption and justification for the certainty of our continuance in that estate he urges the decree of Gods prâ—destination the unchangeableness of his love the Compleat Redemption made by Christ with his effectual Intercession all which are at large insisted upon in the ensuing treatise Adde to him his contemporary Chrysostome Serâ—â— 3. in 2 Cor 1. 21. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these words of the Apostle he given the ensuing exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The designe and aime of our Establishment by the Spirit is he tells us that we be not shaken or moved from the saith of Christ So establisheth 〈…〉 not to depart fall away from the faith And that the argument which he insistion from what we have presently received to an assurance of abode in our Condition to the enjoyment of the full inheritanceis not contemtible in the Cause in hand as is further manifested in the treatise it selfe And these instances may suffice for the first period of time mentioned before the rising of the Pelagian heresy of which those others of the same kind that might be produced though they may not seem so full and expressive to
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
and Decree of God concerning the punishment of wicked and ungodly men is expressed by the Holy Ghost absolutely and certainly without the least mention of any condition of relaxation or reversion yet from other passages of Scripture it is fully evident that this Decree of his is conditionall in such a sence which imports a non-execution of the punishment therein declared upon the repentance of the Persons against whom the Decree is In like manner though the purpose and Decree of God for the justification of those who are called and so for the Glorifying of those that shall be Justified be in the Scripture in hand delivered in an absolute and unconditioned forme of words yet is it no way necessary to supose the most familiar frequent and accustomed expression in Scripture in such cases exempting us from any such necessity that therefore these Decrees must needs bring forth against all possible interveniences whatever so that for example he that is called by the Word and Spirit must needs be Justified whether he truly Believe or no and he that is Justified must needs be Glorified whether he Persevere or no. Ans. 1. That the Threatnings of God are morall Acts not declarative as to Particular Persons of Gods Eternall Purposes but subservient to other ends together with the Law it selfe whereof they are a Portion as the avoyding of that for which men are threatned is knowne They are Appendixes of the Law and in their Relation thereunto declare the Connexion that is betweene Sinne and Pnnishment such Sinnes and such Punishments 2. That the Eternall Purposes of God concerning the workes of his Grace are to be measured by rule and Analogy of his Temporall Threatnings is an Assertion striking at the very Root of the Covenant of Grace and efficacy of the Mediation of the Lord Jesus yea at the very being of Divine Perfections of the nature of God himselfe This there is indeed in all Threatnings declared of the absolute Purpose and Unchangeable Decree of God that all impenitent sinners shall be punished according to what in his Wisdome and Righteousnesse he hath apportioned out unto such deservings and threatneth accordingly In this regard there is no Condition that doth or can in the least import a non-execution of the Punishment Decreed Neither do any of the Texts cited in the Margent of our Author proove any such thing They all indeed positively affirme Faithlesse Impenitent Vnbelievers shall be Destroyed which no supposall whatsoever that takes not away the Subject of the Question and so alters the whole thing in Debate can in the least infringe Such assertions I say are parts of the Law of God revealing his will in Generall to Punish impenitent Unbelievers concerning which his Purpose is absolute Unalterable and Stedfast The conclusion then which Mr Goodwin makes is apparently racked from the words by stretching them upon the unproportioned bed of other Phrases and Expressions wholly Hetcrogeneous to the designe in this place intended Added here are supposed Conditions in generall not once explayned to keepe them from being exposed to that shame that is due unto them when their intrusion without all order or warrant from Heaven shall be manifested only wrapped up in the Clouds of possible Interveniences when the Acts of Gods Grace whereby his Purposes and Decrees are accomplished doe consist in the effectuall removeall of the Interveniences pretended that so the end aimed at in the Uuchangeable Counsell of God may suitably to the determination of his Soveragin Omnipotent Infinite Wise Will be accomplished Neither doth it in the least appeare that any such Calling by the Word and Spirit as may leave the Persons so called in their unbeliefe they being so called in the pursuit of this Purpose of God to give them Faith and make them conformable to Christ may be allowed place or Roome in the Haven of this Text The like may be said of Justification wherein men doe not Persevere Yea these two supposalls are only not an open beging of the thing in Contest but a flat defying of the Apostle as to the validity of his Demonstration That all things shall worke together c. Notwithstanding then any thing that hath been objected to the contrary the Foundation of God mentioned in this place of Scripture stands â—irme and his Eternall Purpose of safegarding the Saints in the Love of Christ untill he bring them to the injoyment of himselfe in Glory stands cleare from the least shaddow of Change or suspension upon any certaine Conditionalls which are confidently but not so much as speciously obtruded upon it The next thing undertaken by Mr Goodwin §. 29. is to vindicate the forementioned Glosses from such oppositions as arise against them from the Context and words themselves with the designe of the Holy Ghost therein These things doth He find his Exposition obnoxious unto The exposition which He pretends to give no strength unto but what is forraigne on all Considerations whatsoever of words and things to the place it selfe This it seemes is to prophesy according to the Analogie of Faith Rom. 12 6. First then Sect. 44. To the Objection that those who are Called are also Justified and shall be Glorified according to the Tenor of the series of the Acts of the Grace of God here layd down he Answereth That where either the one or the other of these Assertions be so or no it must be Judged of by other Scriptures Certain it is by what hath bin argued concerning the frequent usage of the Scripture in point of Expression that it cannot be concluded or determined by the Scripture in hand The Sum of this Answer amounts to thus much Although the sence opposed be cleare in the Letter and Expression of this place of Scripture in the Grammaticall sence and use of the words though it flowes from the whole Context and Answers alone the designe and scope of the place which gives not the least Countenance to the interposing of any such Conditionalls as are framed to force it to speake contrary to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it holds forth yet the mind of God in the words is not from these things to be concluded on but other significations and sences not of any word here used not from the laying downe of the same Doctrine in other places with the Analogie of the Faith thereof not from the proposing of any designe suitable to this here expressed but places of Scripture agreeing with this neither in Name nor Thing Expression nor Designe Word nor Matter must be found out in the sence and meaning of this place and be from them concluded and our interpretation of this place accordingly regulated Nobis non licet c. neither hath M. Goodwin then produced any place of Scripture nor can he parallel to this so much as in expressioÌ„ though treating of any other subject or matter that will endure to have any fuch sence tyed to it as that which he violently imposeth on this place
which in and by themselves to a believing soule they cast upon it Now least any should think that there is the least tendency in such Promises as these as held out to Believers to turne them aside from close walking with God before I enter upon the consideration of any other this seeming of all others most exposed to Exceptions of that nature I shall give some few Observations that may a little direct Believers to whom I write and for whose sake this taske is undertaken into the right improvement of them The genuine influence which this §. 20. and the like Promises have upon the soules of the Saints is mightily to stirre them up unto and to assist them in answering what lieth in them that inexpressible Love and Kindnesse which their God and Father in Jesus Christ holdeth out unto their hearts in them This the Apostle inferreth from them 2 Cor 7. 1. Having these Promises that is those especially mentioned in the words preceding the conclusion and the inference the Apostle here maketh Ch. 6. v. 16 18. I will dwell in them and will be a Father unto them and they shall be my children therefore saith he let us cleanse our selves from all pollution of slesh and spirit perfecting holinesse in the feare of the Lord. Universall purity holinesse and close walking with God is that which these Promises doe presse unto and naturally promote in the hearts of Believers and in 2 Pet. 4. 5 6. that Apostle pursueth the same at large God hath called us to Glory and Vertue hath given us exceeding great and pretious Promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the World through lust Besides this giving all diligence c The exceeding great and pretious Promises which are given unto us in our calling are bestowed for this end that by them we may be made partakers of the Divine Nature they have no tendency to communicate to us the Nature of the Divell and to stirre us up to Rebellion Vncleannesse and hatred of the God of all that Love that is in them But lye indeed at the bottome the Root and foundation of the practice and exercise of all those Graces which he enumerates and from the receiving of those Promises exhorts us to in the following verse Some 〈◊〉 â—â—â—fesse doe or may turne the Grace of God into lasciviousnesse that is 〈◊〉 â—â—trine of grace and of pardon of sinne in the bloud of Jesus Christ and so the mercy mentioned in such Promises as these meerely as in them it is mentioned Grace and Mercy communicated cannot be turned into Wantonnesse but what are they that doe so Vngodly men men of old ordained to condemnation Jude 4. Paul rejecteth any such thoughts from the hearts of Believers Rom. 6. 1. Shall we continue in sin that Grace may abound God forbid Nay suppose that that naturall corruption that flesh and bloud that is in Believers be apt to make such a conclusion as this Because God will certainly abide with us for ever therefore let us walke carelesly and doe him all the despight we can these Promises being not made for the use and exalting of the flesh but being given to be mixed with Faith which is carefully to watch against all abusing or corrupting of that Love and Mercy which is held out unto it flesh and bloud can have no advantage given unto it thereby as shall afterward be more fully and clearly demonstrated The Question is then what conclusion Faith doth will and ought to make of these Promises of God and not what abuse the flesh will make of them Let then the meanest and weakest Faith in all the World that is true and saving speake for it selfe whether there be any thing in the nature of it that is apt to make such conclusions as these My God and Father in Jesus Christ hath graciously promised in his infinite Love and Goodnesse to mee through him in whom he is well pleased that he will be my God and guide for ever that he will never forsake mee nor take his Kindnesse from mee to eternity And he hath done this although that he saw and knew that I would deale foolishly and treacherously that I would stand in need of all his Goodnesse Patience and Mercy to spare mee and heale mee promising also to keep me from such a wicked departure from him as should for ever alienate my soule from him therefore come on let mee continue in sinne let me doc him all the dishonour and despight that I can this is all the sence that I have of his infinite Love this is all the impression that it leaveth upon mee that I need not love him againe but study to be as vile and as abominable in his sight as can possibly be imagined certainly there is not any smoaking flax or any oruised reed there is not a soule in the World whom God in Christ hath once shined upon or dropped the least dramme of Grace into his heart but will look on such a conclusion as this as a blast of the bottomlesse pit a detestable dart of Satan which it is as proper for Faith to quench as any other Abomination whatever Let then Faith in reference unto these Promises have its perfect worke not abiding in a naked contemplation of them but mixing them with its selfe and there will be undoubtedly found the improvement before mentioned for the carrying on of Godlinesse and Gospell obedience in the hearts of Believers But this I shall have occasion to speake to more afterward Hosea 2. 19 20. §. 20. is pertinent also to the same purpose I will betroth thee unto mee for ever I will betroth thee unto mee in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. The words themselves as they lye in the Text doe directly confirme our Assertion The Relation whereunto God here expresseth that he will and doth take his People is one of the most neer and eminent which he affordeth to them a conjugall Relation he is and will be their Husband which is as high an expression of the Covenant betwixt God and his Saints as any is or can be used Of all Covenants that are between sundry persons that which is between Man and Wife is the strongest and most inviolable So is this Covenant expressed Isai 54. 5. Thy maker is thine Husband the Lord of Hosts is his Name and this Relation he affirmeth shall continue for ever upon the Account of those Properties of his which are engaged in this his Gracious undertaking to take them to himselfe therein He doth it in Righteousnesse and in Judgement in Loving-kindnesse and in Mercies and in Faithfulnesse so that if there be not something in the Context or words adjoyning that shall with an high hand turne us aside from the first immediate open and full sence of these
as can well be expressed wherefore these being exceptions expressely against the scope of the whole It is objected 3. That it cannot be proved that this promise properly or directly intendeth the collation of Spirituall or heavenly good things unto them so as of Temporall yea the situation of it betwixt Temporall Promises immediately both behind and before it perswadeth the contrary Read the Context from v. 8. to the end of the Chapter Ans. The other forts being demolished this last is very faintly defended That it cannot be proved that it doth so properly or directly but if it doth intend spiritualls properly and directly though not so properly or directly the case is cleare And that it doth properly intend Spiritualls and but secondarily and indirectly Temporalls as to sundry limitations is most evident For 1. The very Conjugall Expression of the Love of God here used manifesteth it beyond all contradiction to be a Promise of the Covenant I will Betroth thee unto mee I will take thee unto mee in a Wedlock covenant What! in Temporall mercies Is that the tenor of the Covenant of God God forbid 2. The Foundations of these Mercies and the principles from whence they flow are Loving-kindnesses and Mercy and Fathfulnesse in God which are fixed upon them and engaged unto them whom he thus taketh into Covenant and surely they are Spirituall Mercies 3. The Mercies mentioned are such as never had a literall accomplishment to the Iewes in Temporalls nor can have and when things promised exceed all accomplishment as to the outward and temporall part it is the spirituall that is principally and mainely intended And such are these v. 18. I will breake the bow and the sword and the battell out of the earth and make you to lye downe in safety How I pray was this fulfilled towards them whilest they lived under the power of the Persian Graecian and Roman Empires to their utter desolation and v. 23. he telleth them that he will sowe them unto himselfe in the Earth and have mercy on them which as I said before Paul himselfe interpreteth and applieth to the speciall Mercies of Faith and Justification in the bloud of Christ So that both the verses going before and those that follow after to the consideration whereof we are sent containe directly and properly spirituall Mercies though expressed in words and termes of things of a temporall importance Thus notwithstanding any Exception to the contrary the Context is cleare as it was at first proposed Let us then in the next place consider the intendment of God in this Promise with that influence of Demonstration which it hath upon the Truth we are in the consideration of and then free the words from that corrupting Glosse which is endeavoured to be put upon them In the first I shall consider §. 25. 1. The Persons to whom this Promise is made 2. The Nature of the Promise it selfe 3. The great undertaking and engagement of the Properties of God for the accomplishment of his Promise 1. The Persons here intimated are such as are under the power and enjoyment of the Grace and kindnesse mentioned in v. 14 16 17 18. Now because a right understanding of the Grace of those Promises addeth much to the Apprehension of the Kindnesse of these particulars insisted on the opening of those words may be thought necessary 1. V. 14. they are those whom God allureth into the Wildernesse §. 26. and speaketh comfortably unto them He allureth and perswadeth them there is an allusion in the words to the great originall Promise of the conversion of the Gentiles and the way whereby it shall be done Gen 9. 27. God perswades Iaphet to dwell in the tents of Shem. Their alluring is by the powerfull and sweet perswasion of the Gospell which here is so termed to begin the Allegory of Betrothing and Marriage which is afterwards pursued It is God's beginning to Wooe the Soule by his Embassadors God perswadeth them into the Wildernesse perswadeth them but yet with mighty power as he carried them of old out of Aegypt for thereunto he evidently alludeth as in the next verse is more fully expressed Now the Wildernesse condition whereunto they are allured or perswaded by the Gospell comprizeth two things 1. Separation 2. Intanglement 1. Separation as the Israelites in the Wildernesse were separated from the residue of the World and the pleasures thereof the people dwelling alone being not reckoned with the Nations having nothing to doe with them So God separateth them to the love of the Gospell from their carnall contentments and all the satisfactions which before they received in their Lusts untill they say to them Get you hence what have we to doe with you any more They are separated from the practice of them and made willing to bid them everlastingly farewell They see their Aegyptian Lusts â—ye slaine or dead or at least dying by the crosse of Christ and desire to see them no more 2. Intanglement as the Israelites were in the Wildernesse they knew not what to doe nor which way to take one step but only as God went before them as he took them by the hand and taught them to goe God bringeth them into a lost condition they know not what to doe nor which way to take nor what course to pitch upon and yet in this Wildernesse state God doth commonly stirre up such gracious dispositions of soule in them as himselfe is exceedingly delighted withall hence he doth peculiarly call this time a Time of Love which he remembreth with much delight All the time of the Saints walking with him he taketh not greater delight in a soule when it cometh to its highest peace and fullest assurance then when it is seeking after him in its Wildernesse Intanglement So he expresseth it Ierem 2. 2. Thus saith the Lord I remember thee the kindnesse of thy youth the Love of thine Espousals when thou wentest after mee in the Wildernesse in a land that was not sowen And what he here affirmeth holds proportion therewithall The Time of their being in the Wildernesse was the Time of their Espousals and so it is here the Time of the Lords Betrothing the Soule to himselfe the Wooing words whereby he doth it being intimated in the next verse For 1. He speaketh comfortably to them §. 27. speaketh to their hearts good words that may satisfy their spirits and give them Rest and deliverance out of that condition What it is that God speaketh when he speaketh comfortably to the very hearts of poore soules he telleth you Isai 40. 1. Comfort you comfort you my People saith your God speake you comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned It is the pardon of iniquity that enwrappeth all the Consolation that a poore Wildernesse soule separated and intangled is capable of or doth desire And this is the first description of the Persons to whom this Promise is given They are such as
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
name in the great worke of Redemption And therefore he informes us Ioh. 17. 4. 6. that when the Comforter whom he procureth for us shall come he shall Glorify him and shall receive of his and shew it unto us Ioh. 16. 14. farther manifest his Glory in his bringing nothing with him but what is his or of his procurement so also instructing us clearly and plentifully to aske in his name that is for his sake which to doe plainly and openly is the great priviledge of the New Testament for so he tells his Disciples Ioh. 16. 24. hitherto have you asked nothing in my name who yet were Believers and had made many addresses unto God in and through him but darkely as they did under the Old Testament when they begged mercy for his sake Dan. 9. 17. But to plead with the Father clearly upon the account of the Mediation and Purchase of Christ That I say is the priviledge of the New Testament Now in this way he would have us aske the Holy Spirit at the hand of God Luke 11. 9 13. Aske him that is as to a clearer fuller Administration of him unto us for he is antecedently bestowed as to the working of Faith and Regeneration even unto this Application for without him we cannot once aske in the name of Christ for none can call Jesus Lord or doe any thing in his nane §. 22. but by the spirit of God This I say then He in whom we are blessed with all spirituall blessings Eph. 1. 4. hath procured the Holy Spirit for us and through his Intercession he is bestowed on us Now where the Spirit of God is 2 Cor. 3. 17. there is liberty from sinne peace and acceptance with God But it may be objected although this Spirit be thus bestowed on Believers yet may they not cast him off Rom. 8. 14. so that his abode with them may be but for a season and their Glory not be safegarded in the Issue but their condemnation increased by their receiving of him This being the only thing wherein this proofe of Believers abiding with God seemes lyable to exception I shall give a triple Testimony of the certainty of the continuance of the Holy Spirit with them on whom he is bestowed that in the mouth of two or three witnesses this Truth may be established and they are no meane ones neither but the three that beare witnesse in Heaven the Father the Sonne and the Holy Ghost The first you have Isa. §. 23. 59. 21. But as for me this is my Covenant with them saith the Lord my Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy Seeds Seed saith the Lord hence forth and for ever That which the Lord declares here to the Church he calls his Covenāt Now whereas in a Covenant there are two things 1. What is stipulated on the part of him that makes the Covenant 2. What of them is required with whom it is made which in themselves are distinct though in the Covenant of Grace God hath promised that he will worke in us what he requires of us that here mentioned is clearely an Evidence of somewhat of the first kinde of that Goodnesse that God in the Covenant doth promise to bestow Though perhaps words of the future tense may sometimes have an Imperative Construction where the import of the residue of the words inforces such a sence yet because it may be so in some place therefore it is so in this place and that therefore these words are not a Promise that the Spirit shall not depart but an injunction to take care that it do not depart as Mr Goodwin will have it is a weake inference And the close of the words will by no meanes be wrested to speake significantly to any such purpose Saith the Lord henceforth even for ever which plainely make the words Promissory an ingagement of God himselfe to them to whom they are spoken So that the interpretation of these words this is my Covenant with them by Mr Goodwin Cap. 11. Sect 4. Pag. 227. That Covenant of perpetuall Grace and Mercy which I made with them requireth this of them in order to the performance of it on my part that they quench not my Spirit which I have put into them doth plainly invert the intendment of God in them and substitute what is tacitely required as our duty into the roome of what is expressly promised as his Grace Observe then Secondly that as no Promise of God given to Believers is either apt of it selfe to ingenerate or by them to be received under such an absurd notion of being made good what soever their deportment be it being the nature of all the Promises of God to frame and mould them to whom they are given into all Holinesse and purity 2 Cor. 7. 1. and this in especiall is a Promise of the principall Author and cause all Holinesse to be continued to them and is impossible to beapprehended under any such foolish supposall so also that this Promise is absolute not Conditionall can neither be colourably gainesaid nor the contrary probably confirmed so that the strength of Mr Goodwins two next Exceptions 1. That this cannot be a Promise of Perseverance unto true Believers whatsoever their deportment shall be And 2. That it must be Conditionall which cannot as he saith be reasonably gainesaid The first of them not looking towards our perswasion in this thing And the latter being not in the least put upon the proofe is but very weakenesse For what Condition I pray of this Promise can be imagined God promises his Spirit of Holinesse that sanctifyeth us and worketh all holinesse in us and therewith the holy Word of the Gospell which is also Sanctifying John 17. 7. that they shall abide with us for ever It is the continuance of the presence of God with us for our Holinesse that is here promised On what condition shall this be supposed to depend Is it in case we continue Holy Who seeth not the vanity of interserting any condition I will be with you by my Spirit and Word for ever to keep you Holy provided you continue Holy 3. Thirdly It is a hard taske to seeke to squeeze a condition out of those gracious words in the beginning of the verse As for mee which Iunius renders de me autem words wherein God graciously reveals himselfe as the sole Author of this great blessing promised it being a worke of his owne which he accomplisheth upon the account of his free Grace And therefore God signally placed that expression in the entrance of the Promise that we may know whom to look unto for the fulfilling thereof And it is yet a farther corruption to say that as for me is as much as for my part I will deale bountifully with them provided that they doe so
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
only this but all other Promises uttered by Christ to his Apostles as we had thought not for their own behoofe alone but also for the use of the Church in all ages are tyed up in their tendency and use to the men of that Generation and to the employment to which they to whom he spoke were designed But let us see whether these things are so or no. I say 2. There is not any necessary cause of that disjunctive proposition The Promise of the perpetuall residence of the Spirit is made either to the Apostles personally or to the whole body of the Church By the Rule formerly given for the Interpretation of these Promises of Christ it appears that what in this kind was made to the one was also given to the other and how Mr Goodwin will inforce any necessary conclusion from this distinction framed by himselfe for his own purpose I know not The Promise was made both to these and those the Apostles and all other Believers because to the Apostles as Believers 3. The making of the Promise to the Apostles personally doth not argue that it was made to them as Apostles but only that it was made to their Persons or to them though under another qualification viz. of Believing 'T is given to them personally as Believers and so to all Believers whatever This also sets at liberty and plainly cashiers the comparison instituted between the Apostles Infallibility as Apostles and their sanctifying grace as Believers by the Spirit of Grace given for that end The Apostles Infallibility we confesse was from the Spirit for they as other Holy men of old wrote as they were moved by the Spirit of God 2 Pet. 1. 21. but that this was a distinct guift bestowed on them as Apostles and not the teaching of the Spirit of Grace which is given to all Believers 1 Ioh. 2. 22. we need not contend to prove Besides to what end doth he contend that it was made to the Apostles in the sence urged and by us insisted on seeing he denies it in the close of this Section and chooseth rather to venture upon an opposition unto that common received perswasion that the Apostles of Christ the sonne of perdition only excepted had an absolute promise of Perseverance then to acknowledge that which would prove so prejudiciall and ruinous to his cause as he knowes the confession of such a Promise made to them would inevitably be He contends not I say about the sence of the Promise but would faine divert it from other Believers at the entrance of the Section by limiting it to the Apostles but considering afterward better of the matter and remembring that the concession of an absolute Promise of Perseverance to any one Saint whatever would evidently root up and cast to the ground the goodliest engine that he hath set up against the Truth he opposeth he suits it in the close of the Section to an evasion holding better Correspondency with its associates in this undertaking 4. I wonder what Chimericall Church he hath found out to which Promises are made and Priviledges granted otherwise then upon the account of the Persons whereof'tis constituted suppose I pray that Promises of the Residence of the Spirit for ever with it be made to the Church which is made up of so many members and that all these members every one should loose their interest in it what subject of that Promise would remaine What Vniversall is this that hath a reall existence of it selfe and by it selfe in abstraction from its particulars in which alone it hath its being Or what whole is that which is preserved in the destruction and dissolution of all its essentially constituent parts The Promises then that are made to the Church are of two sorts 1. Of such Grace and Mercies as whether inherent or relative have their residence in and respect unto particular persons as such of this sort are all the Promises of the Grace of Sanctification as also of Justification c. which are all things of mens personall spirituall interest The Promises made to the Church of this nature are made unto it meerely as consisting of so many and those Elected Redeemed persons whose right and interest as those individuall persons they are 2. Of all such good things as are the exurgency of the collected state of the Saints in reference to their spirituall invisible Communion or visible gathering into a Church constituted according to the mind of Christ and his Appointment in the Gospell and these also are all of them founded in the former and depend wholly upon them and are resolved into them All Promises then whatever made to the Church the Body of Christ doe not respect it primarily as a Corporation which is the second notion of it but as consisting of those particular Believers much lesse as a Chimericall universall having a subsistence in and by it selfe abstracted from its particulars This evasion then not withstanding this Promise of our Saviour doth still continue to presse its Testimony concerning the perpetuall residence of this Holy Spirit with Believers The scope of the place inforces that exception of these words §. 28. which we insist upon Our Blessed Saviour observing the trouble and disconsolation of his followers upon the apprehension of his departure from them stirres them up to a better hope and confidence by many Gracious Promises and ingagements of what would and should be the Issue of his being taken away v. 1. He bids them to free their hearts from trouble and in the next words tells them that the way whereby it was to be done was by acting Faith on the Promises of his Father and those which in his Fathers name he had made and was to make unto them Of these he mentions many in the following verses whereof the Fountaine Head and Spring is that of giving them the Comforter not to abide with them for a season as he had done with his bodily presence but to continue with them as a Comforter and consequently to the discharging of his whole dispensation towards Believers for ever He speakes to them as Believers as disconsolate dejected Believrs quickning their Faith by Exhortations and gives them this Promise as a solid Foundation of peace and composednesse of Sprit which he exhorted them unto And if our Saviour intendeth any thing but what the words import viz. that he will give his Holy Spirit as a Comforter to abide with them for ever the Promise hath not the least sutablenesse to relieve them in their distresse nor to accomplish the end for which it was given them But against this it is excepted Cap. 11. Sect. 13. Pag. 233 1. Evident it is that our Saviour doth not in this place oppose the abiding or remaining of the Holy Ghost to his owne departure from the hearts or soules of men into which he is framed or come but to his departure out of the world by death which was now at hand Ans. 1. This
is a weighty observation yet withall it is evident that he opposeth the abiding of the Spirit with them as a Comforter to his owne bodily presence with them for that end His was for a season the other to endure for ever And I desire to know how our Saviour Christ comes or enters into the soules or hearts of men but by his Spirit and how these things come here to be distinguished But 2. He saies By the abiding of the Comforter with them for ever he doth not meane his perpetuall abode in their hearts or the hearts of any particular man but his constant abiding in the world in and with the Gospell and the Children thereof in respect of which he saith of himselfe elswhere I am with you alwaies even to the end of the world as if he should have said This the purpose of my Father in sending me into the world requiers that I should make no long stay in it I am now upon my returne but when I come to my Father I will intercede for you and he will send you another Comforter upon better termes for staying and continuing with you then those on which I came for he shall be sent not to be taken out of the world by death but to make his residence with and among you my friends and faithfull ones for ever Now from such an abiding of the Holy Ghost with them as this cannot be inferd his perpetuall abiding with any one person or Believer determinately much lesse with every one Ans. 1. §. 29. It was evident before that this Promise was made to the Disciples of Christ as Believers to quicken and strengthen their failing drooping Faith in and under that great Tryall of loosing the presence of their Master which they were to undergoe and being made unto them as Believers though upon a particular occasion is made to all Believers for à quatenus ad omne valet argumentum 2. It is no lesse evident that according to the interpretatiō here without the least attempt of proofe importunately suggested the Promise is no way suited to give the least Incouragement or Consolation unto the Disciples in reference to the Condition upon the account whereof it is now so solemnly given thē It is alone as if our Saviour should have said you are sadly troubled indeed yea your hearts are filled with trouble fear because I have told you that I must leave you be not so dejected I have kept you whilst I have been with you in the world now I goe away and will send the Holy Spirit into the world that whatsoever becomes of you or any of you whether yee have any Consolation or no he shall abide in the world perhaps with some or other that is if any doe believe which it may be some will it may be not untill the end and consummation of it 3. Is this Promise of sending the Holy Spirit given to the Apostles or is it not If you say not assigne who it is given or made unto Christ spake it to them and doubtlesse they thought he intended them and it was wholly suited to their Condition If it were made unto them is it not in the letter of the Promise affirmed that the Spirit shall abide with them for ever to whom it was given If there be any subject of this Promise in receiving the Spirit he must of necessity keepe his residence and abode with it for ever The whole designe of this Section is to put the persons to whom this Promise is made into the darke that we may not see them yea to deny that it is made to any persons at all as the recipient subject of the Grace thereof He tells yee that he abides in the world how I pray Doubtlesse not as the uncleane Spirit that goes up and downe in dry places seeking rest and finding none Christ promiseth his Spirit to his Church not to the world to dwell in the hearts of his not to wander up and downe Nay he abides with the Apostles and their Spirituall posterity that is Believers in our Saviours interpretation John 17. 20. Are they then and their posterity that is Believers the persons to whom this Promise is made and who are concerned in it with whom as he is promised he is to abide This you can scarcely finde out an Answer to in the whole Discourse He tells you indeed the Holy Ghost was not to dye with such other rare notions but for any persons particularly intended in this Promise we are still in the Darke 4. He tells us That from such an abiding of the Holy Ghost with them as this cannot be inferred his perpetuall abiding with any one person determinately But 1. What kind of abiding it is that he intends is not easily apprehended 2. If on the account of this Promise he is given to any person on the same account he is to abide with the same person for ever 3. That which he seemes to intend is the presence of the Spirit in the Administration of the Word to make it effectuall unto them to whom it is delivered when the Promise is to give him as a Comforter to them on whom he is bestowed But he adds Sect. 14. 4. And lastly This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes import the certainty of the thing spoken of by way of event no not when the speech is of God himselfe but oft times the intention only of the Agent so that the words that he may abide with you for ever doe not imply an absolute necessity of his abiding with them for ever but only that it should be the intent of him that should send him and that he would send him in such a way that if they were true to their own interest they might retain him and have his abode with them for ever Turne the words any way with any tolerable congruity either to the scope of the place manner of Scripture expression principles of Reason and the Doctrine of Perseverance will be found to have nothing in them Ans. 1. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when all Medicines will not heale must serve to skinne the wound given our Adversaries cause by the Sword of the Word The Promise is made unto Believers indeed but on such and such conditions as on the account whereof it may never be accomplisht towards them 2. This no way sutes Mr Goodwins interpretation of the place formerly mentioned and insisted on If it be as was said only a Promise of sending his Spirit into the World for the end by him insinuated doubtlesse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must denote the Event of the thing and not only an Intention that might faile of Accomplishment For let all or any individualls behave themselves how they will it is certaine as to the Accomplishment and event that the Spirit of God shall be continued in the World in the sence pleaded for But it is not what is congruous to his
own thoughts but what may oppose ours that is the plaine and obvious sence of the words that he is concerned to make use of It being not the sence of the place but an escaping our Argument from it that lies in his designe he cares not how many contrary and inconsistent Interpretations he gives of it haec non successit aliâ aggrediemur viâ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes as is confessed the intention of Christ in sending the Spirit that is that he intends to send him to Believers so as that he should abide with them for ever Now besides the impossibility in generall that the intention of God or of the Lord Christ as God and man should be frustrate whence in particular should it come to passe he should faile in this his intention I will send ye the holy spirit to abide with you for ever that is I intend to send you the Holy Spirit that he may abide with you for ever what now should hinder this Why it is given them upon condition that they be true to their own interest and take care to retaine him what is that I pray Why that they continue in Faith Obedience Repentance and close walking with God but to what end is it that he is promised unto them Is it not to teach them to worke in them Faith Obedience Repentance and close walking with God to Sanctifie them throughout and preserve them blamelesse to the end making them meet for the inheritance with the Saints in Light In case they Obey Believe c. the Holy Ghost is promised unto them to abide with them to cause them to Obey Believe Repent c. 4. The Intention of Christ for the sending of the Spirit and his abiding for ever with them to whom he is sent is but one and the same And if any frustration of his intention do fall out it may most probably interpose as to his sending of the Spirit not as to the Spirits continuance with them to whom he is sent which is asserted absolutely upon the account of his sending him He sends him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his abode is the end of his sending which if he be sent shall be obtained Upon the whole doubtlesse it will be found that the Doctrine of Perseverance findes so much for its establishment in this place of Scripture and Promise of our Saviour that by no Art or cunning it will be prevailed withall to let goe its interest therein And though many attempts be made to turne and wrest this Testimony of our Saviour severall wayes and those contrary too and inconsistent with one another yet it abides to looke straight forwards to the proofe and confirmation of the Truth that lyes not only in the wombe and sence of it but in the very mouth and literall expression of it also I suppose it is evident to all that Mr Goodwin knowes not what to say to it nor what sence to fixe upon At first it is made to the Apostles not all Believers then when this will not serve the turne there being a Concession in that Interpretation destructive to his whole cause then it is made as a Priviledge to the Church not to any individuall Persons but yet for feare that this priviledge must be vested in some individualls it is denyed that it is made to any but only is a Promise of the Spirits abode in the world with the Word but perhaps some thoughts coming upon him that this will no way suit the scope of the place nor be suited to the intēdmēt of Christ it is lastly added that let it be made to whom it will it is conditionall though there be not the least intimation of any condition in the Text or Context and that by him assigned be coincident with the thing it selfe promised But hereof so farre And so our second Testimony the Testimony of the Sonne abides still by the Truth for the confirmation whereof it is produced and in the mouth of these two witnesses the abiding of the Spirit with Believers to the end is established Adde here unto thirdly the Testimony of the third that beares witnesse in Heaven §. 29. and who also comes neere and beares witnesse to this Truth in the hearts of Believers even of the Spirit it selfe and so I shall leave it sealed under the Testimony of the Father Sonne and Holy Ghost As the other two gave in their Testimony in a word of Promise so the Spirit doth in a reall worke of Performance wherein as he beares a distinct Testimony of his owne the Saints having a peculiar Communion and fellowship with him therein so he is as the common seale of Father and Sonne set unto that Truth which by their Testimony they have confirmed There are indeed sundry things whereby he confirmes and establisheth the Saints in the Assurance of his abode with them for ever I shall at present mention that one eminent worke of his which being given unto them he doth accomplish to this very end and purpose and that is his Sealing of them to the day of Redemption A worke it is often in the Scripture mentioned and still upon the account of assuring the Salvation of Believers 2 Cor. 1. 22. by whom also ye are sealed Having mentioned the Certainty Unchangeablenesse and efficacy of all the Promises of God in Christ and the end to be accomplished and brought about by them namely the Glory of God in Believers v. 20. all the Promises of God are yea and Amen in him to the Glory of God by us the Apostle acquaints the Saints with one Foundation of the security of their interest in those Promises whereby the end mentioned the Glory of God by them should be accomplished This he ascribes to the efficacy of the Spirit bestowed on them in sundry workes of his Grace which he reckoneth v. 21 22. Among them this is one that he seales them As to the nature of this sealing and what that Act of the Spirit of Grace is that is so called I shall not now insist upon it The end and use of Sealing is more aimed at in this expression then the nature of it what it imports then wherein it consists Being a terme forensicall and translated from the use and practice of men in their Civill Transactions the use and end of it may easily from the originall rise thereof be demonstrated Sealing amongst men hath a two fold use First to give secrecy and security in things that are under present consideration to the things sealed And this is the First use of Sealing by a seale set upon the thing sealed Of this kind of sealing chiefely have we that long Discourse of Salmasius in the vindication of his Jus Atticum against the Animadversions of Heraldus And 2 ly to give an assurance or faith for what is by them that seale to be done In the first sence are things sealed up in Baggs and in Treasuries that they may be kept safe none daring to
that Believers receive the spirit of Adoption to cry Abba Father which being a worke within them cannot be wrought and effected by Adoption it selfe which is an extrinsicall Relation Neither can Adoption and the Spirit of Adoption be conceived to be the same He also farther affirmes it 1 Cor 2. 12. we have received the spirit which is of God that we might know the things that are freely given us of God We have so received him as that he abides with us to teach us to acquaint our hearts with Gods dealing with us bearing witnesse with our spirits to the condition wherein we are in reference to our Favour from God and Acceptation with him and the same he most distinctly asserts Gal. 4. 6. God hath sent forth the spirit of his Sonne into our hearts crying Abba Father The distinct Oeconomy of the Father Sonne and Spirit in the work of Adoption is clearly discovered He is sent sent of God that is the Father That name is Personally to be appropriated when it is distinguished as here from Sonne and Spirit That is the Fathers work that work of his Love he sends him He hath sent him as the spirit of his Sonne procured by him for us promised by him to us proceeding from him as to his personall subsistence and sent by him as to his office of Adoption and Consolation Then whether the Father hath sent the spirit of his Sonne where he is to abide and make his residence is expressed it is into our Hearts saith the Apostle there he dwells and abides And lastly what there he doth is also manifested he setts them on worke in whom he is gives them priviledges for it Ability to it Incouragement in it causing them to cry Abba Father Once and againe to Timothy doth the same Apostle assert the same truth 1 Epist. 3. 14. the good thing committed unto thee keep by the Holy Spirit which dwelleth in us The Lord knowing how much of our Life and Consolation depends on this Truth redoubles his Testimony of it that wee might receive it even wee who are dull and slow of heart to believe the things that are written 3. Whereas some may say §. 3. it cannot be denyed but that the Spirit dwels in Believers but yet this is not personally but only by his Grace though I might reply that this indeed and upon the matter is not to distinguish but to deny what is positively affirmed To say the Spirit dwells in us but not the Person of the Spirit is not to distinguish de modo but to deny the thing it selfe To say the Graces indeed of the Spirit are in us not dwell in us for an Accident is not properly said to dwell in its subject but the Spirit it selfe doth not dwell in us is expressly to cast downe what the word sets up If such distinctions ought to be of force to evade so many positive and plaine Texts of Scripture as have been produced it may well be questioned whether any Truth be capable of proofe from Scripture or no. Yet I say farther to obviate such Objections and to prevent all quarrellings for the future the Scripture it selfe as to this businesse of the Spirits indwelling plainely distinguisheth between the Spirit it selfe and his Graces He is I say distinguished from them and that in respect to his indwelling Rom. 5. 5. The Love of God is shed abroad in our hearts by the Holy Ghost that is given to us The Holy Ghost is given to us to dwell in us as hath been abundantly declared and shall yet farther be demonstrated Here He is mentioned together with the Love of God and his shedding thereof abroad in our Hearts that is with his Graces is as clearely distinguished and differenced from them as Cause and effect Take the Love of God in either sence that is controverted about this place for our Love to God or a sence of his Love to us and it is an eminent Grace of the Holy Spirit If then by the Holy Ghost given unto us yee understand only the Grace of the Holy Ghost He being said to be given because that is given then this must be the sence of the place The Grace of the Holy Ghost is shed abroad in our Hearts by the Grace of the Holy Ghost that is given to us Farther if by the Holy Ghost be meant only his Grace I require what Grace it is hereby the expression intended Is it the same with that expressed the Love of God This were to confound the efficient cause with its effect Is it any other Grace that doth produce the great worke mentioned Let us know what that Grace is that hath this power energie in its hand of shedding abroad the Love of God in our Hearts So Rom. 8. 11. He shall quicken your mortall bodyes by the Spirit that dwelleth in you This quickning of our mortall bodies is generally confessed to be and the scope of the place inforceth that sence our Spirituall quickning in our mortall bodyes mention being made of our bodyes in Analogie to the body of Christ by his death we have life and quickning Donbtlesse then it is a Grace of the Spirit that is intended Yea the habitual principle of all Graces And this is wrought in us by the Spirit that dwelleth in us There is not any Grace of the Spirit whereby he may dwell in men antecedent to his Quickning of them Spirituall Graces have not their residence in dead soules So that this must be the Spirit himselfe dwelling in us that is here intended and that personally or the sence of the words must be The Grace of quickning our mortall bodyes is wrought in us by the Grace of Quickning our mortall bodyes that dwels in us which is plainely to confound the Cause and Effect Besides it is the same Spirit that raised up Jesus from the dead that is intended which doubtlesse was not any inherent Grace but the Spirit of God himselfe working by the exceding greatnesse of his Power Thus much is hence cleared Antecedent in order of nature to our Quickning there is a Spirit given to us to dwell in us Every efficient Cause hath at least the precedency of its effect No Grace of the Spirit is bestowed on us before our Quickning which is the preparation and fitting of the subject for the receiving of them the planting of the Roote that containes them vertually and brings them forth actually in their order Gal. 5. 22. All Graces whatsoever come under the name of the fruit of the Spirit that is which the Spirit in us brings forth as the Roote doth the fruit which in its sodoing is distinct therefrom Many oher instances might be given but these may suffice 4. There is a Personallity ascribed to the Holy Ghost in his dwelling in us and that in such a way §. 4. as cannot be ascribed to any Created Grace which is but a Quality in a subject and this the Scripture doth three wayes 1. In
actings are from habits though to the actuall exercise of any Grace within new helpe and assistance is necessary in that continuall dependance are we upon the fountaine Whether it consists in that which is called habituall Grace or the gracious suitablenesse and disposition of the soule unto Spirituall Operations may be doubted The Apostle tells us Christ is our Life Gol. 3 4. When Christ who is our Life shall appeare and Col. 2. 22. Christ Liveth in me Christ liveth in Believers by his Spirit as hath been declared Christ dwelleth in you and his Spirit dwelleth in you are expressions of the same import and signification But 2. God by his Spirit worketh in us both to will and to do of his owne good pleasure All vitall actions are from him it may be said of Graces and Gratious Operations as well as Guifts all these worketh in us that one and selfe same Spirit dividing to every one as he will But this is not now to be insisted on 3. The Spirit as indwelling gives guidance and direction to them in whom he is as to the way wherein they ought to walke Rom 8 14. As many as are lead by the Spirit of God The Spirit leades them in whom it is and v 1. They are said to walke after the Spirit Now there is a twofold Leading Guidance or direction 1. Morall and Extrinsecall the leading of a Rule 2. Internall and Efficient the leading of a Principle Of these the one layes forth the way the other directs and carryes along in it The first is the Word giving us the Direction of a way of a Rule the latter is the Spirit effectually guiding and leading us in all the paths thereof Without this the other direction will be of no saving use It may be line upon line precept upon precept yet men goe backward and are insnared David notwithstanding the Rule of the Word yea the Spirit of Prophecy for the inditing of more of the mind of God for the use of the Church when moved thereunto yet in one Psalme cryes out four times Oh! give me understanding to keepe thy Commandements concluding that hence would be his life that therein it lay Oh give me saith he understanding and I shall live Psal. 119. 144. so Paul bidding Timothy consider the Word of the Scripture that he might know whence it is that this will be of use unto him he addes I pray the Lord give thee understanding in all things 2 Tim 2. 7. How this Understanding is given the same Apostles informes us Eph. 1. 17 18. The God of our Lord Jesus Christ the Father of Glory give unto us the Spirit of Wisdome Revelation in the knowledge of him the eyes of our understandings being thereby inlightned It is the Spirit of Wisdome and Revelation the Holy Spirit of God from whom is all Spirituall Wisdome and all Revelation of the will of God 1 Cor. 2. 11. who being given unto us by the God of our Lord Jesus Christ and our God in him inlightens our understandings that we may know c. And on this account is the Sonne of God said to come and give us an Vnderstanding to know him that is true that is himselfe by his Spirit 2 Joh. 5. 20. Now there be two wayes §. 18. whereby the Spirit gives us Guidance to walke according to the Rule of the Word 1. By giving us the knowledge of the will of God in all Wisdome and Spirituall Vnderstanding Col. 1. 9. carrying us on unto all Riches of the full assurance of Vnderstanding to the acknowledgment of God and of the Father and of Christ Cap. 2. 2. This is that Spirituall Habituall Saving Illumination which he gives to the Soules of them to whom he is given He who commanded light to shine out of darkenesse by him shining into their minds to give them the knowledge of his Glory in the face of Jesus Christ 2 Cor. 4. 6. This is else where termed translating from darknesse to light opening blind eyes Col. 1. 13. giving light to them that are in darknesse 1 Pet. 2. 9. freeing us from the Condition of naturall men who discerne not the things that are of God Eph. 5. 8. This the Apostle makes his designe to cleare up and manifest 1 Cor. 1. He tells you Luk. 4. 18. the things of the Gospell are the Wisdome of God in a mystery 1 Cor. 2. 14. even the hidden Wisdome which God ordained before the world unto our glory v. 7. And then proves that an acquaintance herewith is not to be attained by any naturall meanes or abilityes whatsoever v 9. Eye hath not seene eare hath not heard nor hath it entred into the heart of man the things which God hath prepared for those that Love him And thence unto the end of the Chapter variously manifests how this is given to Believers and wrought in them by the Spirit alone from whom it is that they know the mind of Christ But saith he God hath revealed them unto us by his Spirit for the Spirit searcheth all things even the deepe things of God for who knoweth the things of a man but the spirit of a man who knoweth the things of God but the Spirit of God and we have received the Spirit not of this world but the Spirit which is of God that we may know the things which are freely given us of God The word is as the way whereby we goe yea an externall Light Ps. 119. 119. as a light to our feet and as a Lanthorne to our paths yea as the Sunne in the firmament sending forth its beames of light abundantly But what will this profit if a man have no Eyes in his head There must not only be light in the object and in the medium but in the subject in our Hearts and Minds And this is of the operation of the Spirit of Light and Truth given to us as the Apostle tells us 2 Cor. 3. 18. we all with open face beholding the Glory of God as in a glasse are changed into the same Image from Glory to Glory as by the Spirit of the Lord This is the first way whereby the Holy Spirit dwelling in us gives Guidance and direction fundamentally habitually he enlightens our mindes gives us eyes understandings shines into us translates us from darknesse into marvelous Light whereby alone we are able to see our way to know our paths and to discerne the things of God without this men are blind and see nothing a farre off 2 Pet 2. 9. There are three things §. 19. which men either have or may be made partakers of without this this communication of Light by the Indwelling Spirit 1. They have the Subject of knowledge a naturall faculty of understanding their mindes remaine though depraved destroyed perverted yea so farre that their eye Math. 6. 23. and the light that is in them is darknesse yet the faculty remaine still 2. They may have the
performances And how comes that about saith the Psalmist it is by Gods satisfying my mouth with good things he satisfyed his mouth with good things or answered his prayers What these good things are which the Saints pray for and wherewith their mouthes are satisfied our Saviour tells us your Father saith he knoweth how to give good things to them that aske them of him which expressing in another place he saith your Father will give the Holy Spirit to them that aske him of him He is given us and he renewes our strength as the Eagles making our soules which were ready to languish prompt ready cheerefull strong in the wayes of God To this purpose is that Prayer of the Spouse Cant. 4. 6. Awake O North wind and come thou South and blow upon my Garden that the savour of my spices may flow out let my beloved come into his Garden that he may eate of the fruit of his precious things Shee is sensible of the withering of her Spices the decayes of her Graces and her disability thereupon to give any suitable entertainment unto Jesus Christ Hence is her earnestnesse for new breathings and operations of the Spirit of Grace to renew and revive and set on worke againe her Graces in her which without it could not be done All Graces are the fruits of the Spirit Gal. 5. 25 26. The fruit of the Spirit is Love Joy Peace Long-suffering Kindnesse Goodnesse Faith Gentlenesse Temperance if the Root doe not communicate fresh juyce and sappe continually the fruit will quickly wither were there not a continuall communication of new life and freshnesse unto our Graces from the Indwelling Spirit we should soone be poore withered Branches this our Saviour tells us Ioh. 15. 4 5. abide in mee and I in you as the branches cannot bring forth fruit of themselves unlesse they remaine in the Vine no more can yee unlesse ye abide in mee I am the Vine yee are the Branches he who abideth in mee and I in him he bringeth forth much fruit for separate from mee ye can doe nothing Our Abiding in Christ and his in us is as was declared by the Indwelling of the same Spirit in him and us Hence saith Christ have you all your fruit-bearing vertue and unlesse that be continued to us we shall wither and consume to nothing David in his spiritually declined condition intangled under the power and guilt of sinne cries out for the continuance of the Spirit and the restoring him as to those ends and purpose◠in reference whereunto he was departed from him Ps 51. 21 22. This the Apostle praies earnestly that the Ephesians may receive Ch. 3. 16 17. I bow my knees to the Father of our Lord Jesus Christ that he will give unto you according to the riches of his Glory that ye may be strengthened with might by his spirit in the inward man that Christ may dwell in your hearts by Faith that yee being rooted and grounded in Love c. The inward Man is the same with the new Creature the new principle of Grace in the Heart This is apt to be sick to faint and decay the Apostle prayes that it might be strengthened how is this to be done how is it to be renewed increased enlivened It is saith he by the mighty power of the Spirit and then gives you particular instances in the Graces which flourish and spring up effectually upon that strengthening they receive by the might and power of the Spirit as of Faith Love Knowledge and Assurance the increasing and establishing of all which is ascribed there unto him He who bestowes these Graces on us and workes them in us doth also carry them on unto perfection Were it not for our inflowings from that spring our Cisternes would quickly be dry therefore our Saviour tells us that he the Spirit is unto Believers as Rivers of living water flowing out of their bowels Ioh 7. 38 39. A never failing fountaine that continually puts forth living waters of Grace in us This may a little farther be considered and insisted on being directly to our main purpose in hand It is true indeed it doth more properly belong unto that which I have assigned for the Second Part of this Treatise concerning the Ground or Principle of the Saints abiding with God for ever but falling in conveniently in this order I shall farther presse it from Ioh. 4. 14. whosoever saith our Saviour shall drink of the water which I shall give unto him shall not thirst for ever but the water which I shall give unto him shall be in him a fountain of water springing up unto eternall life The occasion of these words is known §. 29. they are part of our Saviours Colloquie with the poore Samaritan Harlot having told her that he could give her another manner of water and infinitely better then that which she drew out of Jacobs well for which the poore Creature did almost contemne him and askt him whence he had that water whereof he spake how he came by it or what he made of himselfe Did he think himselfe a better man then Iacob who dranke of that well which shee was drawing water out of to convince her of the Truth and reality of his Promise he compares the water that he would and could give with that which she drew out of the Well especially as to one eminent effect wherein the water of his Promise did infinitely surmount that which she so magnifyed for v. 13. he tells her for that water in the well though it allayed thirst for a season yet within a little while she would thirst againe and must come thither to draw but saith he whosoever drinketh of the Water I shall give him thirsts no more and this he proveth from the Condition of the Water he giveth it is a well of Water not a drought not a Pitcherfull as that thou carryest away but it is a Fountaine a Well yea perhaps in it selfe it is so a Fountaine or Well but he that drinkes of it he hath but one draught of that water Nay saith Christ it shall become a Well in him not a Well whereunto he may goe but a Well that he shall carry about in him He that hath a continuall spring of living water in him shall doubtlesse have no occasion of fainting for thirst any more This our Saviour amplifies and clears up unto her from the nature and energy of this Well of water it springeth up unto everlasting life in these last words instructing the poore sinfull Creature in the use of the Parable that he had used with her Having taken an occasion to speake to her of heavenly things from the nature of the employment that she was engaged in at present Two or three things may be observed from the words to give Light unto their tendency to the Confirmation of the Truth we have under consideration First §. 30. the Water here Promised by our Saviour is the Holy and Blessed Spirit this
needs no labour to demonstrate The Spirit himselfe so interprets it John 7. 38 39. He who believeth on me saith our Saviour as the Scripture saith rivers of living Water shall flow out of his belly But this he said of the Spirit which they should receive who believe on him that which in one place he calleth a Well of Water springing up to Life in us is in the other in equivalent termes called Rivers of living Water flowing out of our bellies And the Holy Ghost tells us that he himselfe the Blessed Spirit is signified by that expression Neither is there any thing bestowed on us that can be compared to a spring of water arising up increasing and flowing out abundantly upon its owne account but the Spirit only It is only the Spirit that is a fountaine of refreshment from whence all Grace doth abundantly flow It is I say the Spirit whereof we have been speaking who is procured for us and bestowed upon us by Jesus Christ which as an everlasting Fountaine continually supplies us with refreshing streames of Grace and fills us a new therewith when the Channells thereof in our soules are ready to become dry And Secondly the state and Condition of them on whom this living Water is bestowed in reference thereunto is described Saith our Saviour he that hath this Spirit of Grace this well of living Water shall never thirst It is most emphatically exprest by two Negatives and an Exegeticall additionall terme for weight and certainty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never thirst to eternity or as it is exprssed John 6. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never thirst at any time There is a two fold thirst 1. There is a thirst totalis indigentiae of a whole and intire want of that men thirst after and this is the thirst that returnes upon men in their naturall lives After they have allayed it once with naturall water they thirst againe and their want of water returnes as intire and full as if they had never dranke in their lives Such a spirituall Thirst doth God ascribe to wicked men Isa. 65. 13. My servants shall eat but you shall be hungry my servants shall drinke but ye shall be Thirsty Their hunger and thirst is the totall want of Grace not that they do desire it but that they have it not And this thirst of totall want of Grace is that that never shall nor can befall them who have received the Spirit of Grace as a Well of Water in them They can never so thirst as to be returned againe into the Condition wherein they were before they dranke of that Spirit 2. There is also a Thirst of desire and complacency of the good Things thirsted after In this sence they are pronounced Blessed who hunger and Thirst after Righteousnesse Math. 5. And Peter instructs us to grow in this Thirst more and more the 1 Pet. 2. 2. As new borne babes desire the sincere milke of the Word that ye may grow thereby The enjoyment of the Spirit doth not take away this Thirst but begin it and increase it and by this Thirst as one meanes are we preserved from that totall want indigency which shall never againe befall us Thirdly §. 31. our Saviour gives the reason why and whence it is that they who drinke of this Water are made partakers of his Spirit shall thirst no more or never be brought to the Condition of totall want of Grace which they were in before they received him because the water which I shall give them saith he the Spirit which I shall bestow upon them dwelleth in them as we have shewed shall be a well of Water a fountaine of Grace springing up in them to everlasting Life continuing and perpetuating the Grace communicated unto the full fruition of God in Glory There are among others three eminent things in this Reason to confirme us in the faith of the former Assertion 1. The condition or nature of the Spirit in Believers He is a Well a Fountain a Spring that never can nor will be dry to Eternity 2. The constant supplyes of Grace that this Spirit affords them in whom he is He is Water alwaies springing up so that to say he will refresh Saints and Believâ—ers with his Grace provided that they turne not profligately wicked is openly to contradict our Saviour Christ with as direct opposition to the design in the words as can be imagined This springing up of Grace which from him is had and received which is his worke in us is that whereunto this profligate wickednesse is opposed and whilst that is this cannot be There is an everlasting inconsistency beâ—ween profligate wickednesse and a never failing spring of Grace 3. His Permanency in this worke and efficacy by it this living Water springs up to everlasting Life He ceases not untill our Spirituall Life be consummated in Eternity This then is the summe of this Promise of our Saviour He gives his holy Spirit to his who lives in them and gives them such continuall supplies of Grace that they shall never come to a totall want of it as they doe of Elementary Water who have once dranke thereof And from this spring doth this Argument flow They on whom the Spirit is bestowed to abide with them for ever and to whom he constantly yeildes such supplyes of Grace as that they shall never be reduced to a totall want for ever they shall certainely and infallibly persevere but that this is the Condition of all that come to Christ by Believing or that Christ hath promised that so it shall be with them is cleare from his owne Testimony now insisted on Ergo. Unto their Argument from the Promise of our Saviour §. 32. Mr Goodwin endeavours an Answer Ch. 11. Sect 10. 11. 12. pag. 232. 233. and in the Preface of it tells us that this Scripture doth but face if so much the businesse in hand To face it I suppose is to appeare at first view in its defence and this indeed cannot well or colourably be denied the words of it punctually expressing the very Truth we intend to prove thereby And this notwithstanding the allaying qualification if so much must needs somewhat prejudice the ensuing evasions But we are yet farther confident that upon the more diligent and strict examination it will be found to speake to the very heart and soule of the businesse in hand and the Considerations of his Reasons to the contrary doth seeme only to give us farther light herein and assurance hereof He saies then Here is no Promise made that they who once believe how unworthily soever they shall behave themselves shall still be preserved by the Spirit of God or the Spirit of God in Believing or that they shall be necessitated alwaies to Believe Ans. This is the old play still It is not at all our intendment to produce any Promise of safe-guarding men in the Love of God how vile soever they may prove but
any attaine they shall never faile in or fall from but whether they may or shall attaine it or no here is nothing spoken But here is no notice taken of the maine opposition insisted on by our Saviour between the supplies of the Spirit for life Eternall which faile not nor suffers them to thirst to whom they are given and the supplies of naturall life by Elementary water notwithstanding which they who are made partakers thereof doe in a short season come to a totall want of it againe Instead of Answers to our Argument from this place we meet with nothing but perpetuall diversions from the whole scope and intendment of it and at last are told that the Promise signifies only that men should not want Grace when they come to Heaven 2. To prove that there is no Promise of any abiding spirituall Life here those words they shall never thirst are produced That we shall have our life continued to the full injoyment of it unto eternity because such are the supplies of the Spirit bestowed on us that we shall never thirst is the Argument of our Saviour That there is no such life promised or here to be attained because in it we shall not thirst is Mr Goodwins 3. It is not the intendment of our Saviour to prove that we shall not thirst because we shall have such a life but the quite contrary that we shall have such a life and shall assuredly be preserved because the supplies of the Spirit which he gives will certainly take away the thirst which is so opposite to it as to be destructive of it 4. It is true the Saints notwithstanding this Promise are still liable to Thirst that Thirst intimated Mat. 5.6 after Righteousnesse but not at all to that Thirst which they have a Promise here to be freed from a Thirst of an universall want of that water wherewith they are refreshed and that their freedome from this Thirst is their portion in this life we have the Testimony of Christ himselfe he that believes on mee shall thirst no more Ioh. 6. 35. And the reason of their not Thirsting is the receiving and drinking in that water which Christ gives them which as himselfe saies is his Spirit which they receive who believe on him Ioh. 7. 38 39. neither is that Thirst of theirs which doth remaine troublesome as is insinuated it being a grace of the Spirit and so quieting and composing Though they are troubled for the want of that in its fulnesse which they Thirst after yet their Thirst is no way troublesome That then which is farther added by Mr Goodwin is exceeding sophisticall Saith he §. 34. by the way this spirituall thirst which is incident unto the life which is derived from Christ and the waters given by him unto men as 't is enjoyed and possessed by them in this present World is according to the purport of our Saviour's own arguing an Argument that for the present and whilest it is obnoxious to such a thirst it is dissolveable and may faile for in the latter part of the said passage he plainly implies that the eternallnesse of that life which springs from the drinking of this water is the reason or cause why it is exempt from thirst Let the whole passage be read and minded and this will clearly appeare If then the eternality of a life be the cause or reason why t is free from the inconveniency of thirst Evident it is that such a life which is not free from thirst is not during this weaknesse or imperfection of it eternall or Priviledged against dissolution Ans. 1. That we cannot thirst under the enjoyment of the Life promised proves this life not here to be enjoyed is proved because the eternallnesse of this life is the cause of its exemption from Thirst But that the plaine contrary is the intendment of the Holy Ghost I presume is evident to all men The reason of our preservation to Eternall Life and being carried on thereunto is apparently assigned to those supplies of the Spirit whereby our Thirst is taken away The taking away of our Thirst is the certain meanes of our Eternall Life not a consequent of the Eternity of it All the proofe of what is here asserted is Let the whole passage be read and minded in which appeale I dare acquiesce before the judgement seat of any Believer in the World whose concernment this is It is here then supposed that the Eternity of the Life promised is the cause of their not thirsting in whom it is which is besides the Text and that they may thirst againe in the sence spoken of who drink of that water of the Spirit which Christ gives which is contrary unto it and of these two supposalls is this part of this discourse composed The ensuing Discourse rendring a reason upon the account whereof Life may be called eternall though it be interrupted and cut off we shall have farther time God assisting to consider and to declare its utter inconsistency with the intendment of the Holy Ghost in the expressions now before us He addes then in the last place Sect. 12. §. 35. That the intendment of Christ is not that the water he gives shall alway end in the issue of Eternall Life but that it lies in a tendency thereunto Ans. Which upon the matter is all one as if he had said Christ saith indeed that the water which he gives shall spring up unto Everlasting Life and wholly remove that Thirst which is comprehensive of all interveniences that might hinder it as God said to Adam In the day thou eatest of that fruit thou shalt dye but he knew full well that it might otherwise come to passe which whether it doth not amount to a calling of his Truth and credit in his Word and Promises into question deserves as I suppose Mr Goodwins serious consideration To conclude then our Saviour hath assured us that the Living Water wich he gives us shall take away such Thirst all such totall want of Grace and Spirit be it to be brought about not by this or that meanes but by what meanes soever as should cause us to come short of eternall life with himselfe which we shall look upon as a Promise of the Saints Perseverance in Faith notwithstanding all the Exceptions which as yet to the contrary hath been produced Having thus long insisted on this influence of the Mediation of Christ §. 36. into the continuance of the Love and Favour of God unto Believers by procuring the Spirit for them sending him to them to dwell in them and abide with them for ever the most effectuall principle of their continuance with God give me leave farther to confirme the Truth of what hath been spoken by remarking some inferences which the Scripture holds out unto us upon a supposition of those Assertions which we have laid downe concerning the Indwelling of the Spirit and the Assistance which we receive from him on that account all
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
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
it being laid upon the proofe of the Minor Proposition formerly denied here laid downe It will easily be granted that it was incumbent on him to make sure worke here and not to leave any thing liable to any just Exception An errour or a mistake in the foundation is not easily recoverable All that is afterwards heaped up beareth it selfe on a supposition of the Truth of what is here delivered If this faile in the least we may spare our Labour as to any farther consideration of what followeth Now the maine of the proofe here insisted on lieth in the Declaration of that which he calleth the Common Doctrine of Perseverance and concerning this he informeth his Reader 1. That it commandeth all Saints to he fully perswaded and that with the gseatest and most indubitable certainty of Faith that there is an absolute and utter impossibility either of a totall or finall defection of their Faith Ans. 1. What is the intendment of these Aggravating expressions of fully perswaded greatest and most indubitable certainty of Faith I know not Will it please you if it should require them to be perswaded but not fully perswaded Believe it but with little and dubitable cetainty of Faith or uncertainty rather Full perswasion greatest certainty without doubting or staggering are all of their perfections of Faith and of the Saints in believing which without doubt they are in all that they are to Believe to presse after so that all this is no more but that this Doctrine requireth men to believe what it affirmeth God to have promised It requireth men to mixe the Promises of God with Faith Crimen in auditum But though the manner of Believing which it requireth be not blameable yet the thing which it proposeth to be believed is false What is that That there is an Absolute or utter impossibility either of a totall or finall defection of the Faith of true Believers It s requiring this to be Believed is the bottome also corner stone of Mr Goodwin's insuing Argument if it doth not do this he hath nothing in this place to say to it Let him then produce any one that ever wrote in the defence of it that hath in Termes or by just consequence delivered any such thing and on Herbam there shall be an end of this dispute I presume Mr Goodwin knoweth what is meant by an absolute and utter impossibility An absolute Repugnancy unto being in the nature of the things themselves concerning which any Affirmation is and not any externall or forraigne consideration doth entitle any thing to an absolute utter Impossibility did ever any one affirme that in the nature of the thing it selfe the defection of the S t s is absolutely impossible Is it not by them that believe the Perseverance of the S t s constantly affirmed that in themselves they are apt yea prone to fall away and their Faith to decay and dye which in it selfe possibly may be done though Mr Goodw cannot tolerably shew how The whole cerrainty of their continuance in and of the preservation of their Faith depends meerely on supposition of something that is extrinsecall in respect of them and of their state which as to their Condition might or might not be Farther the Perseverance of the Saints is by the same persons constantly affirmed to be carryed on to be perfected in and by the use of meanes It is their keeping by the power of God through Faith unto Salvation And can then an absolute impossibility of their defection be asserted or only that which is so upon supposition viz. of the Purpose of God c. There was no Absolute Impossibility that the bones of Christ should not be broken they being in themselves as lyable to be broken as his flesh to be pierced yet in respect of the event it was impossible they should be so I cannot well imagine that Mr Grodwin is not fully perswaded with the greatest and most indubit able certainty that a Perswasion in things of this kind will admit that the Common Doctrine of Perseverance doth not require Saints to believe that there is an absolute impossibility of their defection but only that God hath promised to Preserve them from that which in themselves and in respect of any thing in them they are obnoxious unto in and by the use of meanes suited and appointed by him to the carrying on of that worke and compassing of the end proposed But yet it pleaseth him here to make shew of a contrary Apprehension and to shew his confidence therein he aggravates it with this annexed supposition and case It doth so saith he though they should fall into 10000 enormous and most abominable sinnes and lye wallowing in them like Swine in the mire yet that they shall remaine all the while in an estate of Grace Ans. Truly this is such an enormous and abominable Calumny §. 11. that I cannot but admire how any sober and Rationall man durst venture upon the owning of it The question now is what Faith the Doctrine insisted on ingenerates in particular persons that should enervate and make void the Exhortations c. of the Ministry Now though the Doctrine should teach this Indefinitely that though men did sinne so and so as is here exprest yet they should be kept in a state of Grace as is mentioned which yet is lowdly and palpably false as hath been declared yet that it doth require particular men to Believe for themselves and in reference to the Guidance of their owne Wayes that they may lye and wallow in their sinne like swine in the mire and yet continue in a state of Grace and Acceptation with God is so notoriously contrary to the whole tenour of the Doctrine the genius and nature of it with all the Arguments whereby it is asserted and maintained that if conscience had but in the least been advised with all in this contest this charge had been without doubt omitted All that is produced for the confirmation of this strange imposition on the perswasion under consideration is his owne Testimony that makes the charge that it is the knowne voice of the common Doctrine of Perseverance and that being said is laid as a Foundation of all that followes The whole Discourse still relating to a supposition that this is the Doctrine which it opposeth from the very next words to the end Nor is there the least farther attempt for the confirmation of this grand Assertion But is this the knowne voice of our Doctrine of Perseverance Who ever heard it but Mr G. and men of the like prejudicate Spirits aganist the Truth The worst that can be charged with looking this way is its asserting the promised efficacy of the Grace of God for the preserving of Believers by the use of meanes from such wallowing in abominable sinnes as is supposed that it affirmes they may be exposed unto In briefe it saies not First That all Believers are certaine of their Perseverance Nor Secondly That
in Believers the Children of God who are begotten of the will of God of the Word of Truth and borne againe not of the Will of the flesh but of the will of God there is a new Spirituall principle a constituting principle of their Spirituall Lives wrought implanted in thē by the Spirit of God a principle of Faith Love enabling thē for suiting them unto inciting them to that Obedience which is acceptable and well pleasing to their Father which is in Heaven In which Obedience as they are regulated by the Word so they are stirred up unto it by all those motives which the Lord in his infinite wisdome hath fitted to prevaile on persons indued with such a principle from himselfe as they are It is not incumbent on me to enter upon the proofe and demonstration of a Title to a Truth which the Saints of God have held so long in unquestionable possession nothing at all being brought to invalidate it but only a bare insinuation that it is not so Then Fourthly I deny not but that the Saints of God are stirred up to Obedience by all the Considerations and inducements which God layes before them and proposeth to them for that end purpose And as he hath spread a principle of obedience over their whole soules all their Facultyes Affections so he hath provided in his Word motives inducements to the Obedience he requires which are suited unto fit to worke upon all that is within them as the Prophet speakes to live to him Their Love Feare Hope Desires are all managed within and provoked without to that end and purpose But how it will thence follow that it is the intendment of God by his Threatnings to ingenerate such a Feare of Hell in them as is inconsistent with an Assurance of his Faithfulnesse in his Promises not to leave them but to preserve them to his Heaveuly Kingdome I professe I know not The Obedience of the Saints we looke upon to proceed from a principle wrought in them with an higher Energy and efficacy than meere desires of God to implant it by Arguments and Motives that is by perswading them to it without the least reall contribution of strength or power or the ingrafting the Word in them in with and by a new principle of Life And if this be the Phyllis of our Authors Doctrine Solus habeto Such a working of Obedience we cannot think to have any thing of God of the Spirit of God of the Wisdome of God or the Goodnesse of God in it being exceedingly remote from the way and manner of Gods working in the Saints as held out in the Word of Truth and ineffectuall to the end proposed in that Condition wherein they are The true use of the Threatnings of wrath in reference to them who by Christ are delivered from it hath been before manifested and insisted on In the last division of this Section §. 64. he labours to prove that what is done from a principle of Feare may be done willingly and chearefully as well as that which is done from a principle of Love To which briefely I say First Neither Feare nor Love as they are meere naturall Affections are any principle of Spirituall Obedience as such Secondly That we are so farre from denying the usefulnesse of the Feare of the Lord to the Obedience of the Saints That the continuance thereof in them to the end is the great Promise for the certaine Accomplishment whereof we do contend Thirdly That Feare of Hell in Believers as a part of the wrath of God from which they are delivered by Christ being opposed to all their Grace of Faith Love Hope c. is no principle of Obedience in them whatever influence it may have on them as to restraint when managed by the hand of Gods Grace Fourthly That yet Believers can never be delivered from it but by Faith in the Bloud of Christ attended with sincere and upright walking with God which when they faile of though that Feare supposed to be predominant in the soule be inconsistent with any comfortable chearing Assurance of the favour of God yet it is not with the certaine continuance to them of the thing it selfe upon the account of the Promises of God Section the sixteenth containes a large Discourse in answer to the Apostle §. 65. affirming that Feare hath torment which is denyed by our Author upon sundry Considerations The Feare he intends is a Feare of Hell and wrath to come This he supposeth to be of such predominancy in the soule as to be a principle of Obedience unto God That this can be without Torment Disquiet Bondage and vexation he will not easily evince to the consciences of them who have at any time been exercised under such a frame What Feare is consistent with Hope What incursions npon the soules of the Saints are made by dread and bondage and Feare of Hell and the use of such feares How some are though true Believers scarcely delivered from such Feares all their dayes I have formerly declared and that may suffice as to all our concernement in this Discourse In the seventeenth Section somwhat is attempted as to Promises § 66. answerable to what hath been done concerning Exhortations and Threatnings the words used to this end are many the summe is That the use of Promises in stirring men up to Obedience is solely in the proposall of a good thing or good things to them to whom the Promises are made which they may attaine or come short off Now if men are assured as this Doctrine supposeth they may be that they shall atttaine the end whether they use the meanes or no how can they possibly be incited by the Promises to the use of meanes proposed for the injoyment of the end promised That this is the substance of his Discourse I presume himselfe will confesse and it being the winding up of a tedious Argument I shall briefely manifest its usefullnesse and lay it aside I say then First what is the True use of the Promises of God and what Influence they have into the Obedience and Holinesse of the Saints hath been formerly declared Neither is any thing there asserted of their genuine naturall tendency to the ends expressed enervated in the least by any thing here insisted on or intimated by Mr Goodwin so that without more trouble I might referre the Reader thither to evince the falsenesse of Mr Goodwin's Assertions concerning the uselessnesse of the Promises unto Perseverance upon a supposition that there are Promises of Perseverance Secondly Though we affirme that all true Saints shall Persevere yet we do not say that all that are so do know themselves to be so and towards them at least the Promises may have their Efficacy in that way which Mr Goodwin hath by his Authority confined them to worke in Thirdly we say that our Saviour was fully perswaded that in the issue of his undertakings and sufferings he should be
of the consistency of Effectuall Grace and Gospell Exhortations A Third Argument is proposed Sect. 18. Cap. 13. in these words §. 1. That Doctrine which representeth God as weake Incongruous and In coherent with himselfe in his applications unto men is not from God and consequently that which contradicteth it must needs be the truth but the Doctrine of Perseverance opposed by us putteth this great dishonour upon God representeth him weake Incongruous c. Ergo. For the proofe of the Minor Proposition to make good the charge in it exhibited against the Doctrine of Perseverance there is a Drammaticall scheme induced to whose framing and Application M. Goodwin contributed no more but the paines of a Translator taking it from the Anti-Synod p. 276. 277. in these words You that truly Believe in my Sonne and have beene once made partakers of my Holy Spirit and therefore are fully perswaded assured from my will and command given unto you in that behalfe yea according to the infallible word of Truth which you have from me that you cannot possibly no not by all the most horrid sinns and abominable practices that you shall or can commit fall away either totally or finally from your Faith for in the midst of your foulest actions courses there remaines a seed in you which is sufficient to make you true Believers to preserve you from falling away finally that it is impossible you should dye in your sinnes you that know are assured that I will by an irresistible hand worke Perseverance in you consequently that you are out of all danger of condemnation and that Heaven and Salvation belong unto you and are as good as yours already so that nothing but giving of thankes appertaines to you which also you know that I will do what you will in the meane time necessitate you unto you I say that are fully and throughly perswaded and possessed with the truth of all these things I earnestly charge admonish exhort and beseech that yee take heed to your selves that yee countinue in the Faith that there be not at any time an evill heart of unbeliefe in any to depart from the Living God that you fall not from your owne stedfastnesse yea I declare and professe unto you that if you shall draw back my soule shall have no pleasure in you that if you shall deny me I will deny you that if you be againe overcome of the lusts of the world and be intangled here with that your latter end shall be worse than your beginning that if you shall turne away all your former Righteousnes shall not be remembred but you shall dye in your sinnes and suffer the veugeance of Eternall fire On the other hand if you shall continue to the end my Promise is that you shall be Saved therefore strive to enter in at the straite gate quit your selves like men labour for the meat that indureth unto Everlasting Life and be not sloathfull but followers of them who through Faith and Patience inherit the Promises He that shall duly weigh and consider what a sencelesse and indeed ridiculous incongruity there is between these Exhortations Adjurations Threatnings and latter Promises and those Declarations Applications and former Promises doubtlesse will confesse that either the one or the other of them are not from God or according to the mind of God Ans. §. 2. The incongruity of this fiction with the Doctrine it is framed against is so easily manifested that it will not much concerne us to consider the incongruity that the severall parts of it have one with an other For First the whole Foundation of this fanatick Fabrick is ridiculous in it selfe and ridiculously imposed on the Doctrine of Perseverance For whereas it sayes not that all Saints have any comfortable Assurance of their Perseverance and so may by all Gospell wayes whatever by Promises and Threatnings be stirred up to the use of those meanes whereby Perseverance is wrought and Assurance obtain'd so it saies that no one Saint in the world ever had can have or was taught to expect his Perseverance or the least sence or Assurance of it under such an uncouth supposition as falling into continuing in sins Abominations the Promises they have to assure thē of their inseparable abode with God to the end are that he will write his Law in their hearts put his Feare in their inward parts that they shall never depart from him and they shall be kept up thereto by the use of meanes suitable as appointed of God for the attaining of the end proposed being kept by the power of God but throngh Faith unto Salvation God doth not call nor doth the Doct of Perseverance of the Saints or of the stability and Unchangeablenesse of his Promises in Christ to Believers assert it any to Believe that they shall never fall away from him what sinnes and Rebellions so ever they fall into neither hath he promised any such things unto thē but only that he will through his Grace preserve them in the use of meanes from such Rebellions as are inconsistent with his Love and free acceptation through Christ according to the Tenor of the Covenant of Grace so that instead of the first part of this fiction whose inconsistency with the latter is after Argued let this acording to the Analogy of our Doctrine be instituted You that truly Believe in my Sonne Jesus Christ § 3. and are made partakers of my Holy Spirit who being heirs of the Promises and so have a Right to that abundant Consolation that Joy in believing which I am willing all of you should receive I know your Feares doubts perplexityes and Temptations your failings sinnes and back-slidings and what sad thoughts on the account of the evill of your owne hearts and wayes you are exposed to as that you shall never abide nor be able to continue with me and in my Love to the end let the feeble knees be strengthned and the hands that hang downe be lifted up behold I have ordained goodworkes for you to walke in as the way wherein you are to walke for the attainement of the end of your Faith the Salvation of your soules And to quicken you and stirre you up hereunto I have provided and established Effectuall Ordinances revealed in the Word of my Grace whereunto you are to attend and in the use of them according to my mind to grow up into Holinesse in all manner of holy conversation Watching Fighting Resisting Contending with and against all the Spirituall Enemy's of your soules And as for me this is my Covenant with you that my Spirit which gives Efficacy to all the meanes Ordinances and Advantages of Gospell Obedience which I have afforded unto you by whom I will fulfill in you all the good-pleasure of my Goodnesse and the worke of Faith with Power so making you meet for the Inheritance of the Saints in Light and Preserving you to my Heavenly Kingdome shall never depart
meanes that this Originall of all sinne useth for the production of it is also discovered and that is Temptation every mans owne lust tempts him The progresse also it makes in carrying on of sin whereunto it tempts is farther described in the severall parts degrees of it 1. It drawes away and intices the persons towards whom it exerts this efficacy are drawne away or inticed 2. It conceives Lust conceives the subject being prepared answering its drawing away and inticing without more adoe it conceives sinne and then it brings it forth into Action that is either into open perpetration or deliberate determination of its accomplishment and then it finisheth sinne or comes up to the whole worke that sinne tends to Whereuuto is subjoyned the dismall end and issue of this progresse of sinne which is Death Eternall Death is in the wombe of finished sinne and will be brought forth by it This being the progresse of sin from the first Rise which is Lust to the last end which is Death the way and path that the best and most refined Unregenerate men in the world do never throughly forsake though they may sometimes step out of it or be stopt in it a way wherein who ever walkes to the end may be sure to find the end I shall consider the severall particulars laid downe and shew in them all at least the most materiall the difference that is betweene Believers Vnbelievers whilest they do walke or may walke in this path and then manifest where and when all Saints breake out of it forever so that they come not to the close thereof and therein shall give a full Answer unto the whole strength and designe of the Argument in hand which consisteth as was said in a comparison instituted between the sins and demerits of Believers and Unbelievers 1. The Fountaine §. 4. principle cause of all sin whatever in all persons whatever is Lust every ones owne Lust is the cause of his owne sin This is the mother wombe fomes of sin which Paul sayes he had not been acquainted withall but by the Law Rom. 7. 7. Nay I had not knowne sin but by the Law for I had not knowne Lust except the Law had said thou shalt not Covet That which in the entrance he calls sin indefinitely in the close he particularly termes Lust as being the hidden secret cause of all sinne and which once discovered swallowes up the thoughts of all other sin it being altogether in vaine to deale with them or to set a mans selfe in opposition to them whilst this sinfull wombe of them is alive and prevalent this is that which we call Originall sinne as to that part of it which consists in the universall alienation of our hearts from God and unconquerable habituall naturall inclination of them to every thing that is evill for this sinne workes in us all manner of concupiscence Rom. 7. 8. This I say is the wombe cause and principle of sinne both in Believers and Vnbelievers The Roote on which the bitter fruit of it doth grow where ever it is no man ever sinnes but 't is from his owne lust And in this there is an agreement between the sinnes of Believers and others they are all from the same Fountaine yet not such an agreement but that there is a difference herein also for the clearing whereof observe First that by nature this Lust §. 5. which is the principle of sinne is seated in all the facultyes of the Soule receiving divers Appellations according to the variety of the subjects wherein it is and is sometimes exprest in tearmes of Privation Want and Deficiency sometimes by Positive inclination to evill In the Understanding t is Blindnesse Darkenesse Giddinesse Folly Madnesse In the Will Obstinacy and Rebellion In the Heart and Affections Pride Stubbornenesse Hardnesse Sensuality In all Negatively and Privatively Death Positively Lust Corruption Flesh Concupiscence Sinne the Old man and the like There is nothing in the soule of a man that hath the least influence into any Action as Morall but it is wholly possessed with this depraved vicious habit and exerts it selfe alwayes and only in a suitablenesse thereunto Secondly thar this Lust hath so taken possession of men by Nature that in reference to any Spirituall Act or duty they are nothing else but Lust and Flesh §. 6. that which is borne of the flesh is flesh John 3. 6. It is all so it is all Spirituall Flesh That is it is wholly and habitually corrupt as to the doing any thing that is good If any thing in a man might seeme to be exempted it should be his minde the seat of all those things which are commonly called the Relickes of the Image of God but that also is flesh as the Apostle at large Asserts it Rom. 8. and enmity to God Neither is it of any weight which is Objected That there is in Unregerate men the knowledge of the Truth which they retaine in ungodlinesse Rom. 1. 18. Conscience accusing and excusing Rom 2. 14. The knowledge of sinne which is by the Law with sundry other endowments which they say doubtlesse are not flesh I Answer they are all flesh in the sence that the Scripture useth that word The Holy Ghost speakes of nothing in man in reference unto any duty of Obedience unto God but it is either Flesh or Spirit these two comprehend every man in the world every man is either in the flesh or in the Spirit Rom. 8. The utmost improvement of all naturall facultyes whatever the most compleat subjection whereunto they are brought by convictions yet leaves the same impotency in them to Spirituall good as they were borne withall the same habituall inclination to sinne however entangled and hampered from going out to the Actuall perpetrating of it neither are they themselves any thing the better nor hath God any thing of that Glory by them which ariseth from the willing Obedience of his Creatures Thirdly §. 7. it being the state of every mans proper Lust which is the Fountain of all sinne two things will follow First That in whomsoever it is in its compasse and power as above described as ' t is in every unregenerate Man how ever convinc'd of sinne he sinnes with his full and whole consent all that is within him consents to every sinne he commits Unregenerate men sinne with their whole hearts and soules In every act their carnall minds are not will not be subject to the Law of God their wills and all their Affections delight in sinne and this because there is no principle in them that should make any opposition to sinne I meane such a spirituall opposition as would really take off from their full consent It is true Conscience repines witnesses against sinne reprooves rebukes excuses or causes but Conscience is no reall principle of operation but either a Judge of what is done or to be done or a morall inducer to doing or not doing and whatever
their comportments with him in his higher and farther application they become filled with the spirit according to the expression of the Apostle Be ye filled with the spirit i.e. follow the spirit close in his present motions and suggestions within you and you shall be filled with him i.e. ye shall find him moving and assisting you upon all occasions at a higher and more glorious rate Ans. First what this joyning of our Wills of the spirit is was in part manifested before The Will of the spirit is that we be mortified His motions hereunto are his perswasions that we be so To joyne our Wills to his is in our Will to answer the Will of the spirit that is upon the spirits motions we mortify our selves By this also he tells us we draw or obtaine farther strength or assistance from the spirit for that worke which we have done already but how so why he tells you afterward that this is the Law of the Spirit It seems then that by doing one thing we obtaine or procure the assistance of the spirit for another and that by a Law I aske by what Law by the Law of workes by that Law the Apostle tells you that we doe not at all receive the spirit therefore by a parity of Reason we obtaine not any farther supplies from him by that Law By the Law of Faith or Grace that Law knows nothing of such termes as that we should by any acting of ours procure the Holy Spirit of God which he freely bestowes according to the maine tenour of that Law Farther How is this second grace obtained and what is the Law of the Spirit therein is it obtained ex congruo or ex condigno produce the Rule of Gods proceeding with his Saints or any of the sonnes of men in the matter of any gratious behovement of his and you will out-doe what ever your Predecessors whether Pelagians Papists Arminians or Socinians could yet attaine unto Our Lord hath told us that without him we can doe nothing yea all our sufficiency is of God and without him we cannot think a good thought that he workes in us to will and to doe not only beginning but perfecting every good worke fulfilling in us all the good pleasure of his goodnesse and the work of Faith with power ascribing the whole of the great work of Salvation to Himselfe and his Holy Spirit working freely and gratiously as he wills and pleaseth Of this order of his dealing with men that his first or preventing Grace should be free but his subsequent Grace procured by us and bestowed on us according to our working and cooperation with his first grace invented by Pelagius Iulianus and Celastinus and here introduced a new by M. Goodwin he informes us nothing at all In briefe this whole discourse is the meere Pelagian figment wrapt up in generall clowdy expressions with allusions to some Scripture Phrases which prophane as well as erring spirits are prone to concerning the bestowing of the Grace of God according to the differing deportments and deservings of men differencing themselves from others and in comparison of them holding out what they have not received But Secondly §. 21. to Answer the first and gentle motions of the spirit is to be led by him and then we shall be filled by the spirit But how doth M. Goodwin prove that to be led by the spirit is to answer his first gentle motions and thereby to obtaine his farther and more glorious actings and perswasions Is it safe thus to make bold with the word of God or is not this to wrest it as ignorant and unstable men doe unto perdition Saints being led by the spirit of God and walking after the spirit are in Rom 8. expressions of that Effectuall sanctification exerting it selfe in their conversation and walking with God which the spirit of God worketh in them and which is their duty to come up unto in opposition to living or walking after the flesh If this now be attained and the Saints come up unto it antecedently to the subsequent Grace of the Spirit what is that subsequent grace which is so gloriously expressed and wherein doth it consist Neither doth that expression of led by the Spirit hold out the concurrence or comportment of their Wills as it is phrased with the gentle motion of the spirit but the powerfull and effectuall Operation of the spirit as to their Holinesse and walking with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not they comport or concurre with the Spirit in his motions but by the spirit they are acted and carried out to the things of God Neither hath this any relation to or coherence with that of the Ephesians 5. 18. % Be filled with the spirit neither is there any such intendment in the expression as is here intimated of a promise of receiving more of the spirit on condition of that compliance concurrence and comportance with his motions as is intimated That the spirit is sometimes taken for his Graces sometimes for his Gifts habitually sometimes for his actuall operations is known The Apostle in that place disswading the Ephesians from turning aside to such carnall sinfull Refreshments as men of the world went out unto bids them not be drunke with Wine wherein is excesse but to be filled with the Spirit to take their refreshment in the joyes of the spirit speaking to themselves in Psalmes and Hymnes and spirituall Songs v. 20. Could I once imagine that M. Goodwin had the least thought that indeed there was any thing in the Scripture looking towards his intendment in the producing of it I should farther manifest the mistake thereof To play thus with the word of God is a liberty we dare not make use of yet Thirdly he concludes That the reason why Believers are overcome by the Lustings of the flesh is not because the Spirit is not stronger than the flesh but because men have more will to harken to the Lusts of the Flesh than to the Spirit Fortunam Priami cantabo nobile bellum This is the issue of all the former swelling Discourse mens sinnes are from their owne willes and not because the Spirit is not stronger than the flesh And who ever doubted it the Conclusion you were to prove is That Believers sinne with their whole will and full consent of their wills and that the new principle that is in them doth not cause their wills to decline from acting in sinne to the just efficacy of all their strength and vigour But of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the insinuation in that expression of the Will hearkening to the lusts of the flesh and not the lusting of the Spirit in a sovereigne indifferency to both and a liberty for the performance of either in a way exclusive of good or vicious habituall Principles of operation in the will it selfe I shall not now divert to the consideration of What else remaines in this Section §. 22. either doth not concerne the businesse
§ 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
's added to put some colour and glosse upon this Assertion viz. That such persons as are affirmed to be so separated from the Body of Christ do voluntarily disfaith as 't is called themselves is not to the purpose in hand For 1. The question is about the thing it selfe whereunto this Answer de modo is not satisfactory 'T is urged by the Argument that it cannot be allowed any way the answer is t is done this way 2. Were Mr Goodwin desired to explaine unto us the manner how Believers voluntarily do or may disfaith themselves I suppose he would meet with no small difficultyes in the undertaking However this sounds handsomely 3. That they should so disfaith themselves through sinne and wickednesse without being overcome by the temptations of Sathan and the power of the enemyes with whom they have to do and wrestle doubtlesse will not be affirmed whilst they continue in their right witts and if they loose them t will be difficult to manifest how they can voluntarily disfaith themselves The state wherein they are described to be by Mr Goodwin and the considerations which for their preservation he allowes them should not me thinkes suffer him to suppose that of their owne accord without provocations or temptations they will wilfully ruine their owne soules Now that Believers should by the power of any Temptation or opposition whatever or what affliction soever arrising against them be prevailed upon to the losse of their Faith and so to their dismembring from Christ is that which is objected as an unseemely uncouth thing which in this Answer Mr Goodwin earnestly begges may not be so esteemed and more he adds not as yet The following Discourse § 42. wherein he pursues the businesse in hand is so pretty as that I cannot but once more present it to the Reader Saith he As to a politicke or civill corporation 't is better that the Governers should permit the members respectively to go or be at liberty that so they may follow their businesse and occupations in the world upon the better termes though by occasion of this liberty they may behave themselves in sundry kinds very unworthily than it would be to keepe them close prisoners though hereby the said inconveniences certainly be prevented in like manner 't is much better for the Body of Christ and for the respective members of it that he should leave them at liberty to obey and serve God and follow the important affairs of their soules freely and without any Physicall necessitation though some do turne this liberty into wantonnesse and so into destruction than I would be to deprive them of this liberty and to cause and constraine them to any course whatsoever out of necessity though 't is true the committing of much sinne and iniquity would be prevented hereby in many the dismembring of the body of Christs Apostles by the Apostacy of Judas was no disparagement either to Christ himselfe or it Ans. The summe of the whole discourse is that the Lord Jesus Christ hath no way to keepe and secure his members to himselfe that none of them perish but by taking away their liberty which rather than do 't is more to his honour to let them abuse it to their everlasting destruction to this end sundry sine supposalls are scattered through the whole Discourse As 1. That the liberty of Believers is a liberty to sinne which they may abuse to their owne destruction The Apostle is of an other mind Rom. 6. 17 18 19. God bethanked that ye were the servants of sinne but ye have obeyed from the heart that forme of Doctrine which was delivered to you being then made free from sinne ye became the servants of Righteousnesse c. 2. That there is no reall efficacy of Grace that will certainely fulfill in Believers the good pleasure of Gods Goodnesse and bring forth the fruits of an abiding Holinesse but what must needs deprive them in whom it is of their liberty and suitably hereunto 3. That God having through Christ made his Saints Spiritually free frō sin unto Righteousness so that with the utmost liberty that they are capable of as Creatures they shall surely do good cannot by his Spirit continue them in that condition infallibly without the destruction of their liberty 4. That the Spirituall operation of God in with the wills of men induceth a necessitation as to their manner of operation that they must act on that account as necessary not as free Agents with such other the like supposals which are so many grosse figments whereof M. G. shall be able to prove no one to Eternity For the removeall then of all the fine words here tendered out of our way it may suffice to tell their Author that he who is made Redemption to his Saints that sets them free from their bondage to sinne by his Spirit which is allwayes accompanied with Liberty and makes them willing ready and free to Righteousnesse and Holinesse in the day of his power towards them whose effectuall Grace enlargeth and improves all their facultyes in their operations with the choicest attendences as to the manner their of working can and doth by in and with the perfect exercise of their liberty keepe them to himselfe in their union and communion with him for ever That this pretended liberty unto sinne is a bondage from which Christ frees his Saints neither is any thing that can be imagined more derogatory to the glory of his Grace than to affirme that he cannot keepe those committed to him infallibly to the end without depriving them of the liberty which they have alone through him Of Physicall necessitation enough hath been spoken before Judas was never a member of the Body of Christ or of Christ in the acceptation whereof we speake By the body of the Apostles is intended only their number of which Judas though he was never of that body whereof they were members was one Farther the wickednesse of this Apprehension §. 43. that Christ should loose any of those who are true and living members of his Mysticall body is aggravated upon the accovnt of that state and condition whereinto he parts with them They being thereby made members of Sathan and his Kingdome God and the Divell so interchanging Children to the great dishonour and reproach of his name to his M. Goodwin replyes in the 28. Section For the interchange of members between Christ and Sathan the Scripture presenteth it as a thing possible yea as frequent and ordinary know ye not saith the Apostle that your Bodyes are the members of Christ Shall I then take the members of Christ and make them the members of an harlot in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. taking away the members of Christ shall I make them c. meaning that true Believers who only are the members of Christ disrelate themselves to him cease to be members of his body whilst they live in a course of
be regenerate is to have a new and another generation not any one repeated In the place mentioned of John by M. Goodwin there is mention neither of a repetition of a former generation nor directly of a new one Though it be so it is not there called so our Saviour at first saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse a man be borne from above as the word is elsewhere rendred and properly signifies as Iohn 3. 31. % Iohn 19. 11. % Mark 15. 38. % Iames 3. 17. and sometimes of old or former daies as Acts 26. 5. once only it signifies againe Gal 4. 9. but there joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which restraines it And in the exposition afterwards of what he intended by that Expression he calls it simply a being borne of the water the spirit v. 5. without the least intimation of the repetition of any birth but only the asserting of a new spirituall one called a birth indeed with allusion to the birth Naturall which is the road opinion well beaten ever since Christ first trod that path Besides the very same thing which is exprest under the name of Regeneration being a spirituall birth which a man had not before is also delivered unto us in such words and termes as manifest no reiteration of any state condition or thing to be included therein as Conversion to God a Quickning from death Sanctification by the spirit c. all which manifest the induction of a new Life and forme and not the Repetition of another hence the ancients called Baptisme Regeneration being the initiall ordinance of Christianity and expressive of the new life which in and through Christ we receive and that from Tit. 3. 5. Regeneration then neither in the import of the word nor in the nature of the thing doth require a reiteration of any generation but only the addition of a new one to that which a man hath before and whereunto this doth allude The receiving of a new spirituall Birth and Life is our Regeneration Renovation Resurrection Quickning implanting into Christ and the like so that the foundation of all the ensuing discourse is a meere quagmire where no firme footing can be obtained and of the same Nature is that which ensues It is saith he the common sence of Divines that the two generations mentioned the Naturall and spirituall are membra dividentia and contra-distinguished the one unto the other and so the Apostle Peter too seemes to state and represent them as also our Saviour himselfe Ioh 3. 6. % Now there can hardly any instance be given where the introducing of one contrary forme or quality into the Subject is termed a reiteration or repetition of the other Calefaction for example is never termed a repetition of Frigefaction nor Calefaction called a reiteration of Frigefaction nor when a Regenerate or mortifyed man dyeth his naturall death is he said to reiterate or repeat his Spirituall death Ans That in the terme Regeneration two births are implyed may be granted that the same is intimated to be repeated is denyed and not proved at all And therefore Mr Goodwin sayes well that the introducing of a contrary forme is not called the reiteration of an other no more is it here our new birth is called our Regeneration or new generation in allusion to our naturall birth not as a repetition of it neither is the Allusion in respect of the contrary qualityes wherewith the one and the other are attended but in respect of the things themselves in which regard as they are not the same so they are not contrary but diverse They are both births the one Naturall the other Spirituall Naturall and Spirituall in that sence are not contrary qualityes but diverse adjuncts and so are the two births compared 1 Pet. 1. 23. Iohn 1. 13. In which last place our Regeneration is exprest under the simple terme of being borne with distinction to the naturall birth and not the least intimation of the iteration of any birth or Generation subjoyned so also is it Iames 1. 18. so that hitherto little progresse is made by Mr Goodwin towards his intendment whatever it be thus then he expresseth it I rather saith he conceive that Regeneration which the Scripture makes appropriable only unto persons living to yeares of discretion §. 48. who generally in the dayes of their youth degenerate from the innocency of their childhood younger yeares and corrupt themselves with the principles wayes of the world relates not to the Naturall generation as such I meane as naturall but unto the Spirituall estate and condition of men in respect of their Naturall generation and birth in and upon which they are if not simply absolutely yet comparatively innocent harmeles free from pride and malice and inrespect of these qualifications in Grace and favour with God upon the account of the death and sufferings of Christ for them as we shall afterwards prove Here you have the summe of the designe and the Doctrine of Regeneration cleared from all those vaine and erroneous opinions wherewith it hath so long been clouded It is the returning of men into the good state and condition wherein they are borne after they have degenerated into waies of wickednesse we thought it had been the quickening of them who are by nature dead in trespasses and sinnes their being begotten againe by the will of God the bestowing of a new principle of Spirit and Life upon them a Translation from Death to Life the opening of blind eyes making them who were darknesse to be light in the Lord. It seemes we have all this while been in the darke and that Regeneration indeed is only a returning to that condition from whence we thought it had been a delivery but let us a little see the Demonstration of this new notion of Regeneration First he saith the Scripture makes it appropriable only to them who come to yeares of discretion Sir your proofe we cannot take your bare word in a thing of this importance In the place your selfe chose to mention as the foundation you laid of the inferences you are now making our Saviour saies t is a being borne of the spirit doth the Scripture make this appropriable only unto men of discretion Men only of discretion then can enter into the Kingdome of God for none not so borne of the Spirit shall enter therein Ioh. 3. 5. If none but men of discretion can be borne of the Spirit then infants have no other birth but only that of the flesh and that which is borne of the flesh is flesh v. 6. Not capable of entring into the Kingdome of heaven surely you better deserve the title of durus pater infantum than He to whom of old 't was given perhaps a grosser figment was never framed by a man of Discretion Secondly It is true Infants are comparatively innocent in respect of Actuall Transgressions but equally nocent and guilty with Sinners of discretion in respect of naturall state and
import any such thing as is aimed at from the Text nor the word abide but to the whole proposition the seed of God abideth in him as produced to confirme the former assertion of the not sinning of the Persons spoken of there is nothing spoken at all I shall therefore briefely confirme the Argument in hand by the strength here communicated unto it by the Holy Ghost and then consider what is answered to any part of it or objected to the interpretation insisted on That he that sinneth not neither can sinne in the sence explained shall never fall away totally or finally from God is granted That Believers sinne not nor can sinne so or in the manner mentioned besides the Testimony of the Holy Ghost worthy of all acceptation in the cleare assertion of it we have the Reason thereof manifested in the discovery of the causes of its truth The first Reason is Because the seed of God abideth in them A tacite grant seemeth to be made that fruit sometimes may not visibly appeare upon them as the case is with a Tree in winter when it casts its leaves but its seed remaineth Grace may abide in the habit in and under a winter of Temptation though it doth not exert its selfe in bearing any such actuall fruit as may be ordinarily visible The Word of God is sometimes called seed incorruptible seed causatively as being an instrument in the hand of God whereby he planteth the seed of Life and holinesse in the heart That it is not the outward word but that which is produced and effected by it through the efficacy of the Spirit of God that is by seed intended is evident from the use and nature of it And it is abiding in the Person in whom it is Whatever it is it is called seed not in respect of that from whence it cometh as is the cause and Reason of that appellation of other seed but in respect of that which it produceth which ariseth and insueth upon it and it is called the seed of God because God useth it for the Regeneration of his Being from God being the principle of the Regeneration of them in whom it is abiding in them even when it hath brought forth fruit and continuing so to doe it can be no other but the New Creature New Nature inward Man new principle of Life or habit of Grace that is bestowed upon all Believers whence they are Regenerate quickned or borne againe of which we have spoken before This seed saith the Holy Ghost abideth §. 67. or remaineth in him Whatever falling or withering He may seeme to have or hath this seed the seed of God remaineth in him The principle of his new life abideth some exceptions are made as we shall see afterwards to the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth and instances given where it signifyeth for to be and denoteth the essence of a thing not its duration That to abide or remaine is the proper signification of the word I suppose will not be questioned That it may in some place be used in another sence is not dispuited All that lyeth under consideration here is whether the word in this place be used properly according to its genuine and first signification or no It supposeth indeed to be also but properly signifieth only to abide or remaine Now if nothing can be advanced from the Text ot context from the matter treated on or the paralell significancy of some expression that is in conjunction with it that should inforce us to carry it from its proper use and signification the instancing of other places if any such be wherein it is restrained to denote being and not duration is altogether impertinent to the businesse in hand When an Argument is urged from any place of Scripture to pick out any word in the Text and to manifest that it hath been used improperly in some other place and therefore must be so in that is a procedure so farre from an ingenious Answer that it will scarce passe for a tolerable shift or evasion To remaine then or to abide is the proper signification of this word nothing is in the least offered to manifest that it must necessarily in this place be diverted from its proper use According to the import of the word the seed of God remaineth in Believers now that remaining of the seed is the cause of their not sinning that sinne or in that manner as the Apostle here denyeth them to be liable to sinne For that is the Reason he giveth why they cannot sinne even because the seed of God remaineth in them Mr Goodwin granteth that this seed remaineth in Believers alwayes unlesse they sinne by a totall defection from God Of not sinning the sinne of totall deâ—ection from God the remaining or abiding of this seed is the cause Whilst that abideth they cannot sinne that sin for it is an unquestionable cause uncontrouleable of their not so doing This seed therefore must be utterly lost and taken away before any such sinne can be committed Now if the seed cannot be lost without the commission of the sinne which cannot be committed till it be lost neither can the seed be lost nor the sin becommited The same thing cannot be before and after its selfe He that cannot go sucha journey unlesse he have such a horse cannot have such a horse unlesse he go such a journey is like to stay at home In what sence the words cannot sin are to be taken was before declared That there are sins innumerable whereinto men may fall notwithstanding this seed is confessed Under them all this seed abideth so it would not do under that which we cannot sin because it abideth but because it abideth that sin cannot be committed The latter part of the Reason of the Apostles assertion §. 68. is for he is borne of God which is indeed a driving on the former to its head and fountaine What it is to be borne of God we need not dispute It was sufficiently discovered in the mention that was made before of the seed of God God by his Holy Spirit bestowing on us a new Spirituall Life which by nature we have not and in respect of whose want we are said to be dead is frequently said to beget us James 1. 14. And we are said to be borne of God He is the Soveraigne disposer dispenser and supreme fountaine of that Life which is so bestowed on us which we are begotten againe unto and are borne with and by And Jesus Christ the Mediatour is also said to have this Life in himselfe Joh 5. because he hath received the spirit of the father to give to his for their quickning who taketh of his and thereby begeteth them a new And this Life which Believers thus receive and whereby indeed radically they become Believers is every where in Scripture noted as Permanent and abiding In respect of the originall of it it is said to be from above
from Heaven of the will of God of God As to its principle to be not of flesh or bloud or of the will of man or of any thing done by us but of the seed of God incorruptible seed seed that abideth in respect of its duration to be eternall and that it may so be to be safeguarded being hid in God with Christ. In this place Receiving this Life from God is placed as the cause and cannot sinne as the effect He cannot sinne for or because he is borne of God The connexion that is between this cause and effect or wherein the causality of Being borne of God to a not sinning doth consist needs not be inquired into That it hath such a causality the holy Ghost hath asserted and our Argument resteth thereon If that be the nature of Regeneration or being borne of God that it doth exclude Apostacy then he that is Regenerate or borne of God as every Believer is cannot so sinne as to Apostatize or fall totally from God But that such is the nature of Regeneration whereby any one is borne of God the holy Ghost here declareth For he denyeth Apostacy upon the account of Regeneration He cannot sinne because he is borne of God which is that which we intended to demonstrate from this text of Scripture To evade the force of this Argument §. 69. M. Goodwin as hath been declared undertaketh to give an Exposition of this place of Scripture turning every stone and labouring to wrest every word in it The severall significations of the words in other places are set out and suppositions made of taking them this way or that way but in what sence the scope of the matter treated on the most usuall known common acceptations call for their Vse in this place nothing is spoken neither is any cleare Answer once attempted to be given to the words of the Text speaking out and home to the conclusion we intend or to the Argument thence deduced What I can gather up from Sect. 31. and forwards that may obstruct the thoughts of any in closing with the Interpretation given I shall consider and remove out of the way 1. Then he giveth you this Interpretation of these words sineth not or cannot sinne Every one that hath been borne of God sinneth not i. e. Whosoever hath by the Word and Spirit of God been made partaker of the Divine nature so as to resemble God in the frame and constitution of his heart and soule doth not under such a frame or change of heart as this make a trade or practice of sinning or walking in any course of inordinatenesse in the world Yea saith he in the latter Proposition every such person doth not only or simply refraine sinning in such a sence but he cannot sin i. e. He hath a strong and potent disposition in him which carryeth him an other way for he hath a strong Antipathy or aversenesse of heart and soule against all sinne especially all such kind of sinning Ans. 1. What is meant by being borne of God the way whereby any come so to be the Vniversality of the expression requiring a necessary cause of its verity with the like attendencies of the Proposition have been before declared 2. What M. Goodwin intendeth by such a frame and constitution of spirit and soule as may resemble God with his deniall of the bestowing on us from God a vitall principle of Grace wherein the Renovation in us of his image should consist hath in part also been already discovered will yet farther be so in our consideration of his rare notion of Regeneration its consisting in a mans returnall to the innocent and harmelesse estate wherein he was borne 3. That sinneth not is sinneth not that sinne or so sinneth not as to break his Relation to God as a child hath been already also manifested and the Reader is not to be burthened with Repetition 4. In the interpretation given of the latter phrase he cannot sinne I cannot so sinne against the light of the Text as to joyne with M. Goodwin in it It is not the Antipathie of his heart to sinne but the Course of his walking with God in respect of sinne that the Apostle treateth on His internall principaling against sinne he hath from being borne of God and the abiding of his seed in him of which this that he cannot sinne is asserted as the effect He cannot sinne that is he cannot so sinne upon the account of his being borne of God Thence indeed he hath not only a potent disposition another way and Antipathie to evill but a vitall principle with an everlasting enmity and repugnancy to and inconsistency with any such sin or sinning as is intimated and that he cannot sinne is the consequent and effect thereof and is so affirmed to be by the Holy Ghost Nextly §. 70. M. Goodwin giveth you the Reason of this Assertion used by the Apostle why such an one as of whom he speaketh sinneth not and cannot sinne Now the Reason saith the Apostle why such a person committeth not sinne in the sence explained is because his seed the seed of God by whom of which he was borne of him remaineth in him i. e. is or hath an actuall and present being or residence in him and that in this place it doth not signify any perpetuall abiding or any abiding in relation to the future is evident because the abiding of the seed here spoken of is given as the Reason why he that is borne of God doth not commit sinne i. e. doth not frequently walke in any course of known sinne now nothing in respect of any future permanency or continuance of being can be looked upon as the cause of an effect but only in respect of the present being or residence of it The Reason why the soule moveth to day is not because it will move or act the body to morrow or because it is in the body to day upon such termes that it will be in it to morrow also much lesse because it is an immortall substance but simply because it is now or this day in the body So the Reason why Angels at this day do the will of God is not because they have such a principle of holinesse or Obedience in them which they cannot put off or loose to eternity but because of such a principle as we speake of residing in them at present therefore when John assigneth the remaining of the seed of God in him that is borne of him for the reason why he doth not commit sinne certaine it is that by this remaining of the seed he meaneth nothing else but the present residence or abode thereof in this Person and if his intent had been either to assert or imply a perpetuall residence of this seed in him that is borne of God it had been much more proper for him to have saved it for a reason of the latter proposition he that is borne of God cannot sinne then to have subjoyned it
a body of death and that they are continually exposed to a world of Temptations whereby many strong men fall down thrust through and are slaine every day and that in this condition there is no consideration of the Immutability or Vnchangeablenesse of God that may secure them of the continuance of his Love to them no eternall purpose of his that he will preserve them keepe them through his power no Promise of not leaving them or of giving them such supplyes of his Spirit and Grace that they shall never forsake nor leave him nothing in the Covenant or Oath of God whereby it is confirmed to Assure them of an Abiding and a not-to-be destroyed communion with him that Christ by his death and oblation hath not so taken away the guilt of their sins nor laid such a sure foundation for the destruction of the power of them as that they shall not arise either way to their ruine That he intercedes not for their Preservation in Faith and Holinesse upon the account of which state and condition of things many of the most eminent Saints that ever served God in this world have utterly fallen out of his Love and Favour and have been cast out of covenant from whence though perhaps some few have been recovered yet for the greatest part of them have perished everlastingly as is the state in reference unto many in every Generation only such may do well to consider what a fearefull desperate issue their Apostacy will have if they should so fall and what an eminent reward with what Glory is proposed to them if they persevere That I say the instruction of the Saints in this Doctrine is a singular meanes of promoting their Consolation and establishing their peace is that which doubtlesse with undervaluing thoughts of all with whom he hath to do he hath undertaken to prove I doubt not but that Mr Goodwin thought sometimes of the good old Rule sumite materiam vestris qui scribitis aequam viribus versare di◠quid ferre recusent quid veleant humori Selfe-confidence is hereby setled and fixed with considerations though M. G. in the close of this Section tels us That sundry Godly and seriously Religious persons when they heard this Doctrine published which he now asserts with their wbole hearts blessed God for it Yet truly I cannot but question whether yea I must positively deny that ever any Saint of God received Consolation by the doctrine of the Saints Apostacy a lye exceedingly unsuited to the production of any such effect any further than that all Errour whatsoever is apt to defile and cauterise the Conscience so deceiving it with sencelessenesse for peace Perhaps some of Mr Goodwin's hearers who either were so ignorant or so negligent as not to be acquainted with this Doctrine before in the attempts made for that the propagation of it by the latter broode of Prelats and Arminians amongst us upon his delivery of it with inticing words of humane wisedome helped on by the venerable esteeme they have of his transcendent parts and abilityes through the cunning of Sathan improving the itching after new Doctrines which is fallen upon the minds and spirits of many professours in this age have rejoyced under the shadow of this bramble set up to rule in their Congregation And according as is the constant manner of all in our dayes that are insnared with any errour be it never so pernitious have blessed God for it professing they never found rest nor peace before yet I no way question for such as feare the Lord and are yet bowed downe under the weight and carryed away with the strength of Mr Goodwin's Rethoricke for a season will quickly finde a fire proceeding out of that newly enthroned Doctrine preying upon and consuming all their Joy Peace and Consolation or which I rather hope a fire proceeding out of their Faith the Faith once delivered to the Saints to the utter confusion consumption of this bramble scratching errour in the meane time if the eminent appearance of many thousands of the Saints of God in this Nation whereof many are fallen asleepe and many continue to this day testifying and bearing witnesse to the Joy Consolation they have found that upon Spirituall demonstrative grounds in being cast into the mould of the Doctrine of the Saints Perseverance for many dayes be of no weight with Mr Goodwin I know not why his single Testimony which yet as to the matter of fact I no way question concerning some few Persons by himselfe seduced into a perswasion of their Apostacy blessing God for the discovery made to them the constant Practise of all persons in their first intanglement in the foulest and grossest errours whatever should sway us much to any good liking of it The influence of the Doctrine of the Saints Perseverance §. 3. into their consolation hath been sufficiently already evinced when we manifested the support of their Faith and Love the conquest of their feare and troubles thereby so that I shall not need farther to insist thereon It was in my thoughts indeed to have handled the nature of Gospell Consolation that which God is so abundantly willing the heires of promise should receive at large both as to the nature and Causes of it the meanes of its preservation The oppositions that lye against it and by all the Considerations of it to have manifested That it is utterly impossible to keep it alive one moment in the heart of a Believer without the contribution of supportment it receives from the Doctrine in hand And that those who refuse to receive it as usually delivered indeed have none nor can have any drop of it but what is instilled into them from and by the power and efficacy which secretly in and upon their hearts that truth hath which in words they oppose all their peace and comfort being indeed absolutely proportioned to that which the Doctrine of the Saints perseverance tends to confirme and to nothing else But this Discourse growing under my hands beyond all thought or expectation I shall now only keep close to the removall of the Exceptions made against it and hasten to a close I must not leave this Argument §. 4. without taking notice of the Medium whereby M. Goodwin supposeth himselfe to have confirmed the truth of the assumption laid downe at the entrance or to have manifested the good complexion as he phrases it of that nurse he hath provided for the Consolation of the Saints a Nurse with breasts of flint and a heart of Iron hath this Cruell man provided for them a Nurse whom God will never admit into his family nor ever expose his childrens lives to any such Wolfe or Tygre as will certainly starve them if not devoure them Rather a curst yea an accursed step-dame than a nurse who when the children aske for bread gives them a stone and when they begge for fish gives them a Scorpion A false and treacherous hireling doing
Believers hath been formerly beyond contradiction manifested and maintained That expression then they went out from us is not an Answer by concession to an Objection but a description of seducers by their Apostacy Which words also in their regard to the Persons as before by him described do manifest their utter declining and forsaking the Communion of the Saints they so going from them as also going into an opposition to the Doctrine of the Gospell Thirdly That the Apostle here insinuates an advantage these Antichrists had to seduce from their former communion with him a thing not in the least suggested as was observed in the occasion of the words as laid downe by Mr Goodwin himselfe is proved from the use of the words they went out from us Acts 15. 24. Whence this undenyable Argument may be educed Some who went out from the Apostle had repute and authority in their preaching thereby these Antichrists went out from the Apostle therefore they had repute and authorety thereby younger men than either Mr Goodwin or my selfe know well enough what to make of this Argument Besides though there be an agreement in that one Expression all the neighbouring parts of the Description manifest that in the things themselves there and here pointed at there is no affinity Those in the Acts pretended to abide still in the communion and Faith of the Apostles these here expressively departed both from the one and the other to an opposition of them both The former seemed to have pretended a commission from the Apostles these according to Mr Goodwin himselfe did so farre declare against them that it was a scandall to some fearing that all had not been well among the Apostles Fourthly That which is called an Answer by way of Exception as in it lye the expression of it so used upon the matter is as much as we urge from these words The import of them is said to be they were not of us though they were with us yet they were not such as we are didnot walke in that uprightnesse of heart as we do they were not men of the same principles and spirit with us that is they were not true thorough sincere and sound Believers at all no not while they converst with the Apostles Now evident 't is that in those words as is manifest by the assuming of them againe for the use of an inference insuing for if they had been of us they would have continued with us the Apostle yeilds a Reason and Account how they came to Apostatize and fall to the opposition of the Gospell from the profession wherein they walked 't was because they were not men of thorough and sound principles true Belivers and consequently he supposeth and implyeth that if they had been so they would not they could not have so Apostatized for if they might there had been no weight in the account given of the Reason of their revolt In what followes §. 44. that these words but they were not of us do not necessarily imply they were Believers formerly but perhaps they had been so and were before fallen away being choaked by the cares of the world an observation is insinuated directly opposite to the Apostles designe and such as makes his whole Discourse ridiculous An account he gives of mens falling away from the Faith and tells them 't is because though they have been professors yet they were never true Believers yea but perhaps they were true Believers and then fell away after that fell away that is they fell from the Faith and then fell from the Faith for that is plainely intimated in is the sence of this doubty Observation But to proceed with his exposition §. 45. he sayes It followes for if they had been of us they would no doubt have continued with us in these words the Apostle gives a reason of his Exception telling them to whom he writes that this was a signe and Argument that those Antichristian teachers were not of them in the sence declared viz. That they did not continue with them that is they quitted their former intimacy and converse with the Apostles refused to steere the same course to walke by the same principles any longer with them which saith he doubtlesse they would not have done had they been as sincerely affected towards Jesus Christ the Gospell as we by which Assertion John plainely vindicated himselfe and the Christian Churches of his communion from giving any just occasion of offence unto those men whereby they should be any wayes induced to forsake them and resolves their unworthy departure of this kind into their own carnall and corrupt hearts which lusted after some fleshly accommodations and contentments that were not to be obtained or enjoyed in a sincere profession of the Gospell with the Apostles and those who were perfect of heart with them Ans. First That no aspersion was cast on Iohn or the Churches of his Communion by the Apostasy of the Antichrists of whom he speakes from which he should need to vindicate himselfe and them was before declared There was not indeed nor possibly could be the least occasion for any surmize of evill concerning them from whom men departed in turning ungodly opposers of Christ For any thing that is here offered 't is but an obscureing of the Light that breaks forth from the words for the discerning of the Truth in hand 't is granted that the Apostle manifests that they were not of them that is true upright sound believers that walked with a right foot in the Doctrine of the Gospell because they forsooke the communion of the Saints to fall into the condition of Antichristianisme wherein they were now engaged Now if this be an Argument that a man was never a true believer in the highest profession that he makes because he falls from it and forsakes it certainly those that are true believers cannot so fall from their stedfastnesse or the Argument will be of no Evidence or conviction at all Neither is any thing here offered by M. Goodwin but what upon a through consideration doth confirme the inferences we insist upon and make to the worke in hand Truth will at one time or other lead captive those who are most skilfull in their Rebellion against it What is added Sect. 24. concerning the Righteous Judgement of God §. 46. and the gracious tendency of his dispensations to his Churches use in suffering these wretches so to discover themselves and be manifested what they were I oppose not The discovery that was made was of what they had been before that is not true Believers not what now they were yea by what they now shewed themselves to be was made manifest what before they were Words of the like import you have 1 Cor. 11. 19. % For there must be also heresies among you that they which are approved may be made manifest among you as here those who fall away are manifested to be corrupt so there are those who
is so great and so much variety therein that it can scarce be cast into one course and current and if the generall scope aime and tendency of the Scripture may passe for the course of it there is not any one thing that lyes so evident and cleare therein as the decrying of all that Ability and strength and power to doe good in men which M. Goodwin so much pleads for and Asserts to be in them with an Exaltation of that rich and free Grace in the efficacy and the power of it which he so much opposeth The experiment all knowledge he hath of his own heart §. 8. the workings and reasonings thereof a thing common to him with others and what advantages he hath thereby I shall not consider Only this I shall dare to say that I would not for all the World have no experience in my heart of the truth of many things which M. Goodwin in this Treatise opposeth or that my weake experience of the Grace of God should not rise above that frame of heart and spirit which the teachings of it seem to discover I doubt a person under the Covenant of workes heightned with convictions and a low or common worke of the Spirit induced thereby to some Regular walking before God may reach the utmost of what in this Treatise is required to render a man a Saint truly gracious regenerate and a Believer And in this also I doubt not lyes the deceit of what is thirdly insisted on viz. His observation of the wayes and spirits of men their firstings and lastings in Religion A sort of men there are in the world who escape the outward pollution of it and are cleane in their owne eyes though they are never wash't from their iniquityes who having been under strong convictions by the power of the Law and broken thereby from the course of their sinne attending to the Word of the Gospell with a temporary Faith do go forth unto a profession of Religion and walking with God so far as to have all the lineaments of true Believers as Mr Goodwin somewhere speakes drawne in their faces hearing the Word gladly as did Herod receiving it with joy as did the stony ground attending to it with delight as they did in Ezech. 33. 31. Repenting of former sinnes as did Ahab and Judas untill they are reckoned among true Believers as was Judas those John 2. 23. who yet were never united unto Jesus Christ of whose wayes and walking Mr Goodwin seemes to have made observation and found many of them to end in visible Apostacy But that this observation of them should cause him to judg them when Apostatized to have been true Believers or that he is thereby advantaged to determine concerning the truth of severall Opinions pretending to his acceptance I cannot grant nor doth he go about to prove For what he mentions in the last place of the light of reason and understanding §. 9. which he hath I do not only grant him to have it in common as he saith with other men for the kind of it but also as to the degrees of it to be much advanced therein above the generality of men yet I must needs tell him in the close that all these helps and advantages seeming to be drawne forth and advanced in opposition to that one great assistance which we enjoy by promise from Christ of his Spirit leading us into all truth and teaching us from God by his owne anointing are to me hay and stubble yea losse and dung of no value nor esteeme Had we not other wayes meanes helps and advantages to come to the knowledge of the Truth than these here unfolded and spread by Mr Goodwin actum esset we should never perceive the things that are of God The Fox was acquainted with many wiles and devices the Cat knew unum magnum wherein she found safety Attendance to the Word according to the direction of the usuall knowne Rules and helpes agreed on for the interpretation of it with humble dependance on God waiting for the guidance of his Spirit according to the Promise of his deare Sonne asking him of him continually that he may dwell with us anoint and lead us into all truth with an utter abrenunciation of all our skill abilityes wisdome and any resting on them knowing that it is God alone that gives us understanding is the course that hitherto hath been used in our enquiry after the mind of God in the Doctrine under consideration and which the Lord assisting shall be heeded and kept close unto in that discussion of the Texts of Scripture wrested by Mr Goodwin as by others before him to give countenance to his opposition to the Truth hitherto uttered confirmed and vindicated from his contradictions thereunto The place of Scripture first insisted on §. 10. and on the account whereof he triumphs with the greatest confidence of successe is that of Ezech. 18. 24 25. Unwhich words he subjoynes a Triumphant Exulting Exclamation What more saith he can the understanding judgement soule and conscience of a man reasonably desire for the establishment in any truth whatsoever than is delivered by God himselfe in this passage to evince the possibility of a righteous mans declining from his righteousnesse and that unto death The councell given of old to the King may not be unseasonable to Mr Goodwin in that dominion which he exerciseth in his owne thoughts in this worke of his let not him that putteth on this armour boast like him that puteth it off You have but newly entered the lists and that with all pressed Souldiers unwilling so much as once to appeare in that service they are forced to If you will but suspend your triumph untill we have made a little tryall of your forces and your skill in managing of them to the battle perhaps you may be a little taken off from this confidence of successe notwithstanding the facing of this Scripture upon the Truth being cut off and taken away from that coherence and connexion and station wherein it is placed of God which is not at the least enquired into it will be found in that issue to beare it no ill will at all As will also be manifested by the light of the ensuing consideration 1. The matter under enquiry into a disquisition of whose state we have hitherto been engaged in the condition of the Saints of God and his dealing with them in and under the Covenant of Grace in Generall For our guidance and direction herein a Text of Scripture evincing the Righteousnesse of Gods dealings with a number of persons in a peculiar case which was under debate is produced and by the tenour of this and according to the tenour of the reasonings therein must all the Promises of God in the Covenant of Grace mape and ratifyed by the Bloud of Christ be regulated and interpreted We have been told by as Learned a man as Mr Goodwin that Promises made to the people of
to be enlightned were true Believerss Ans. 1. I shall not insist upon the various interpretations of this place and reading of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very many and that not improbably affirming that their participation of the ordinance of Baptisme is here only intended by it for which exposition much might be offered were it needfull or much conducing to our businesse in hand Nor 2. Shall I labour to manifest that persons may be enlightned and yet never come to Christ savingly by faith to attain union with him justificatiō by him a thing M.G. will not deny himselfe or if he should it were a very facile thing to cōvince him of his mistake by a sole intreaty if he would be pleased to give an account of his faith in this businesse at our intreaty of him to declare what he intends by illumination whence it would quickely appeare how unsuitable it is to his own principles to deny that it may be in them who yet never come to be or at least by vertue thereof may not be said to be true Believers but this only I shall adde 3. That M.G. doubtles knowing that this Argument which withall the Texts of Scripture whereby he illustrates it he borrows of the Remonstrants hath been againe and againe excepted against as illogicall and unconcluding and inconsistent with the principles of them that use it ought not crudely againe have imposed it upon his Reader without some attempt at least to free it from the charge of impertinency weaknesse and folly wherewith it is burthened Illumination is ascribed to Believers illumination is ascribed to these men therefore these persons are Believers a little confideration will recover to Mr Goodwins minde the force of this Argument so farre as that he will scarce use it any more Sect. 20. §. 31. he takes up another expression from Chap. 10. v. 12. That they are said to receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the acknowledgement of the Truth whence he argues in the same manner and forme as he had newly done from the terme of Illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ascribed to Believers therefore they are all so to whom it is ascribed But he tells you in particular that Sect. 20. In the latter of the said passages the persons spoken of are said to have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the acknowledgement of the truth which expression doth not signify the bare notion of what the Gospell teacheth of which they are capable who are the most professed enemies thereof but such a consenting and subjection thereunto which worketh effectually in men to a separating of themselves from sinne and sinners This is the constant import of the phrase in the Scriptures Ans. All this may be granted yet nothing hence concluded to evince the persons to whom it is ascribed to be true Believers men may be so wrought upon and convinced by the Word and Spirit sent forth to convince the world of sin Righteousnesse and Judgment as to acknowledge the truth of the Gospell to professe subjection to the Gospell to yeild to it so farre as to separate themselves from sinne and sinners in such a manner and to such a degree not disembling but answering their convictions as to blesse themselves oftentimes in their own condition and to obtaine an esteem with the people of God to be such indeed as they professe themselves to be and yet come short of that union and communion with the Lord Christ which all true Believers are made partakers of It is not of any use or importance to examine the particular places mentioned by Mr Goodwin wherein as he supposeth the expression of the knowledge or acknowledgment of the truth denotes that which is saving and comprehendeth true Faith unlesse be attempted to prove from them that the word could signify nothing else or that a man might not be brought to an acknowledgment of the truth but that he must of necessity be a true Believer neither of which he doth or if he did could he possibly give any seeming probability to There may be a knowing of the things of the Gospell in men yet they may come short of the happinesse of them that doc them there is a knowledge of Christ that yet is barren as to the fruite of holinesse 3. In the next place the persons queried about §. 32. are said to be sanctifyed by the bloud of the Covenant of this Mr Goodwin sayes Sect. 21. i.e. By their sprinkling herewith to be sprinkled from such who refuse this sprinkling as likewise from the pollutions and defilements of the world to be Sanctifyed when applyed unto persons is not sound in any other sence throughout the new Testament unlesse it be where Persons beare the consideration of things 1 Cor. 7. 14. But of this signification of the word which we claime in this place instances are so frequent and obvious that we shall not need to mention any Ans. If no more be intended in this expression but what Mr Goodwin gives us in the exposition of it viz. that they are so sprinkled with it as to be separate from them that refuse this sprinkling that is openly as likewise from the pollution and defilements of the world we shall not need to contend about it for men may be so sprinkled and have such an efficacy of conviction come upon them by the preaching of the Crosse bloud shedding of Christ as to be separated from those who professedly despise it and the open publication of the Word and yet be farre from having consciences purged from dead workes to serve the living God And secondly that the terme of sanctifying when applyed to persons is not used in any other sence than what is by Mr Goodwin here expressed is an Assertion that will be rendered uselesse untill Mr Goodwin be pleased to give it an edge by explayning in what sence he here intends to apply it Of the terme Sanctifying there are as hath been declared two more eminent and known significations First to separate from common use state or condition to dedicate consecrate and set apart to God by profession of his will in a peculiar manner is frequently so expressed Secondly realy to purify clense with Spirituall purity opposed to the defilement of sinne is denoted thereby In the exposition given of the place here used by Mr G. He mentions both Separation and that chiefely as the nature of the Sanctification whereof he speakes as also some kind of Spirituall clensing from sinne but in what sence precisely he would have us to understand him he doth not tell us I somewhat question whether it be used in the Epistle to the Hebrewes in any other sence than the former which was the Temple sence the of word the Apostle using many termes of the old worship in their first signification however that it is used in that sence in the new Testament appropriated to persons without any such respect as that mentioned by M.G.
shall be startled in their sinnes troubled in their consciences forced to seeke out for a remedy and shall come so farre as to have some though but a light tast of the excellency of the Gospell and the remedy provided for sinners in Jesus Christ and then through the strength of their lusts and corruptions shall cast it off reject it and spit out of their mouth as it were all that of it whereby they found the least savour in it no creature under Heaven can be guilty of more abominable undervaluing of the Lord Christ and the Love of God in him than such persons What degree of Love Joy Repentance Peace Faith persons many times arrive unto when with Herod they have heard the Word gladly and done many things willingly c. hath been by others abundantly demonstrated This sufficeth our present purpose that they do make such a progresse in the wayes of God and finde so much excellency in the treasure of Grace and mercy which he hath provided in Jesus Christ and tenders in the Gospell that he cannot but look upon their Apostacy renunciation of him whereby they proclaime to all the world as much as in them lyes that there is not that reall goodnesse worth and excellency to be found in him as some pretend as the highest scorne and contempt of him and his Love in Christ and revenges it accordingly 2. To the second which consists of instances collected by the Remonstrants to manifest the use of the word tasting to be other than what we here confine it to I say 1. That the word as it is applyed to Spiritualls being borrowed and metaphoricall not in its Analogie to be extended beyond making triall for our coming to some knowledge of a thing in its nature the use of it in one place cannot prescribe to the sence of it in another no more than any other metaphoricall expression whatever but it must in the severall places of its residence be interpreted according to the most peculiar restriction that the matter treated of doth require If then M G. can prove that any thing in this place under consideration enforces such a sence all his other instances are needlesse if he cannot they are uselesse It might easily be manifested and hath been done by others already that in all the places mentioned by Mr Goodwin the word is not expressly significant of any thorough solid eating participation of that which is said to be tasted as is pretended But to manifest this is not our concernment there being no reason in the world to enforce any such sence as is contended for in the place under present consideration 2. To the third wherein he argues with his predecessors from our opinion concerning Faith a briefe reply will suffice That a faint weake perception and relish of heavenly things is sufficient to make a man a Believer is so farre from being our opinion that we utterly disclaime them from being Believers to whom this is ascribed if nothing else be added in their description from whence they may be so esteemed It is true Faith is sometimes little and weake in the exercise of it yea a man may be so overtaken with Temptations or so clouded under desertions as that it may not deport it selfe with any such considerable vigour as to be consolatory to him in whom it is or demonstrative of him unto others to be what he is but we say that the weakest lowest meanest measure and degree of this Faith is yet grounded and fixed in the heart where though it be not allwayes alike lively and active yet it is allwayes alive and gives life How farre Believers may fall into the guilt of enormous courses has been already manifested The intendment of the expression is to disadvantage the perswasion he opposeth We do not grant that believers may fall into any enormityes but only what God himselfe affirmes they may yet not utterly be cast out of his Love favour in Jesus Christ. Farther the weakest Faith of which we affirme that it may be true and saving though it may have no great perception nor deepe tast of Heavenly things for the present yet hath it allwayes that of adherence to God in Christ which is exceedingly exalted above any such preception of Heavenly things whatever that may be had or obtained without it so that from the consideration of what hath been spoken we may safely conclude that M.G. hath not been able to advance on steppe in his intendment to prove that the persons here described are true Believers I know no sufficient ground or reason to induce me to any large consideration of the other two or three expressions that remaine §. 34. that are insisted on by M.G. seeing it is evident from their associats which have been already examined that there is none of them can speak one word to the businesse in hand I shall therefore discharge them from any farther attendance in the service they have been forced unto The next priviledge insisted on which to these persons is ascribed is that they are made partakers of the Holy Ghost In mens participation of the Holy Ghost either the guifts or Graces of the Holy Ghost are intended The Graces of the Holy Ghost are either more common and inchoative or speciall and compleating of the worke of conversion that it is the peculiar regenerating Grace of God that is intended in this expression of being made partakers of the Holy Ghost and not the guifts of the Spirit or those common graces of illumination unto which persons not truly converted but only wrought upon by an effectuall conviction in the preaching of the word may attaine M G is no way able to prove And there is also this consideration rising up with strength and power against that interpretation viz. that those that are so made partakers of the Spirit as to be regenerated quickned sealed comforted thereby which are some of the peculiar acts of his Grace in and towards the soules of those that Believe can never loose him nor be deprived of him as was manifested before at large being sealed and confirmed not only in the present enjoyment of the Love and favour of God but also unto the full fruition of the Glory which is provided for them and therefore cannot fall away as these are supposed to do What there is in Mr Goodwins Discourse on this passage Sect. 23 24. to weaken in the least what is usually answered or farther to enforce his exposition of the place I am not able to apprehend and shall therefore proceed with what remaineth All that followes in the place of the Apostle under contest §. 35. is regulated by the word Tast they have tasted of the good word of God and the powers of the World to come what the sence and importance of that word is hath been already declared neither can it be proved that the persons here described doe so tast of the good word of God as to
Believers Againe if true Believers shall live and continue to the saving of their soules in opposition to them that fall away to perdition then they shall certainly persevere in their Faith for these two are but one the same but that true Believers shall live believe to the saving of their soules in opposition to them that draw back or subduct themselves to perdition is the assertion of the Holy Ghost Ergo I presume by this time Mr Goodwin is plainly convinced that indeed he had as good yea and much better for the Advantage of his cause in hand have let his witnesse have abode in quietnesse and not entreated him so severely to denounce judgment against that Doctrine which he seekes by him to confirme Sect. 32. §. 41. the parable of the stony ground Mat. 13. 20 21. comes next to consideration the words chosen to be insisted on are in the verses mentioned but he that received the seed into stony places is he that heareth the Word anon with joy receiveth it yet hath be not root in himselfe but dureth for a while c. That by the stony ground is meant true Believers is that which Mr Goodwin undertakes to prove but how in his whole Discourse I professe I perceive not I must take leave to professe that I cannot finde any thing looking like a prâ—â—fe or Argument to evince it from the beginning to the end of this Discourse though something be offered to take off the arguments that are used to prove it to be otherwise doth Mr Goodwin think that men will easily Believe that Faith which hath neither root fruit nor continuance to be true and saving Faith doubtlesse they might have very low apprehensions of saving faith union with Christ justification sanctification adoption c. wherewith it is attended who can once entertaine any such imagination that which is tendered to induce us to such a perswasion may briefly be considered Saith he Sect. 32. §. 42. Now those signified by the stony ground he expressely calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Persons who continue for a time or a season i.e. as Luke explaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who believe for a season so that those who only for a time believe and afterward make defection from Christ and from the Gospell are neverthelesse numbred and ranked by him amongst Believers The words in Luke are very particular They on the Rock are they which when they heare receive the word with joy and those have no root which for a while Believe and in time of temptation fall away From whence it appeares that the hearers here described are not compared to the Rock or stony ground for the hardnesse of their hearts for as much as they are said to receive the word with joy which argues an ingenuity and teachablenesse of spirit in them and is elsewhere viz. Acts 2. 41. taken knowledge of by the Holy Ghost as an Index or signe of a true Believer but for such a Property Disposition or Temper as this viz. not to give or afford the word so received a radication in their hearts and soules so intimous serious and solid which should be sufficient to maintaine their beliefe of it and good affections to it against all such occurrences in the World which may oppose or attempt either the one or the other Ans. 1. The first Reason intimated is that they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a terme given them plainly to distinguish them from true Believers men that make a profession for a season expressly opposed to them who receive the word in good and honest hearts if the word had denoted any excellency any thing that was good in them then there had been some pretence to have insisted on it to prove them true Believers But to demonstrate the truth of their Faith from their Hypocrisy and their excellencies from that which expressely denotes their unworthinesse is a strange way of arguing They are persons saith our Saviour that make profession for a little while and then decay not like them who receive the Word in good and honest soules therefore saith M.G. they are true believers but 2. In Luke they are said to Believe for a season Mr Goodwin is not now to learne how often in the Scripture they are said to believe who only professe the Faith of the Gospell though the root of the matter be not in them that of John 2. 23 24 25. may suffice for undenyable instance or John 6. 64. may farther expound it their believing for a season is but the lifelesse worthlesse fruitlesse profession for a season as their destruction from the good ground doth manifest But 3. They are said to receive the word with joy which argues ingenuity and tractablenesse of spirit in them No more than in Herod who heard the Word gladly or in the Jewes when the preaching of Ezechiel was pleasant or desirable to them or those described Isai. 58. 2. % who sought God dayly and delighted to know his wayes in the middest of the abominable practices From the similitude it selfe He yet farther attempts this uncouth Assertion But as the blade which springs from one and the same kind of seed as suppose from Wheat or any other graine though sown in different yea or contrary soyles is yet of the same species or kind the nature of the soyle not changing the specified nature of the seed that is sowne in it and God giving to every seed it s owne body of what temper so ever the ground is where it is sown in like manner that Faith which springs from the same seed of the Gospell must needs be of one and the same nature and kind though this seed be sowne in the hearts of never so differing a constitution and frame the temper of the heart be it what it will be not being able specifically to alter either the Gospell or the naturall fruit issuing from it And as a blade or eare of Wheate though it be blasted before the Harvest is not hereby proved not to have been a true blade or eare of wheate before it was blasted in like manner the withering or decay of any mans faith by what meanes or occasion soever before his death doth not prove it to have been a false counterfeit or Hypocriticall Faith or a Faith of any other kind than that which is true reall and permanent unto the end Ans. 1. It hath been formerly observed that sâ—militudes are not argumentative beyond the extent of that particular wherein their nature as such doth consist The intendment of Christ in this Parable is to manifest that many heare the word in vaine and bring forth no fruit of it at all of these one sort is compared to stony ground that brings forth a blade but no fruit no fruit is no spirit though there be a blade or no blade the difference between the ones receiving of seed and the others manifested by our Saviour in this Parable is