gloryings even then when the precedency of that which is bestial in this world force and violence outwardly beares them down with insultation and contempt will rather envie then pity you in any contest that on this foot of account you can be engaged in You are not the first that have fought with men after the manner of Beasts nor will be the last who shall need to pray to be delivered from absurd and unreasonable man seeing all men have not faith Men of prophane Atheistical spirits who are ready to say who is the Lord what is the Almighty that we should feare him or his truth that we should regard it whose Generation is of late multiplied on the face of the earth crying a Confederacy with them who professing better things are yet fiâ—â—ed with grievous indignations at the sacrifice that hath been made of their Abominations before their eyes by that Reformation of this place wherein you have been instrumental are a continual goad on the other side and would quickly be a sword in your very bowels were not He that is higher then the highest your dwelling place and refuge in your Generation These are they upon whom God having poured contempt and stain'd their glory who instead of accepting of his dispensations are filled with wrath and labour to make â—then drink of the cup which hath been offered to themselves With their reproaches sleightings undervaluations slanders do your worth diligence integrity labours contend from one end of this earth to the other He that hath delivered doth deliver and in him we trust that he will deliver What other oppositions you do meet or in your progress may meet withal I shall not mention but waite with patience on him who gives men Repentance and chang of Heart to the Acknowledgment of the things that are of him This in the midst of all hath hitherto been a cause of great rejoyoing that God hath graciously kept off ravenous wolves from entring into your flocks where are so many tender lambes and hath not suffered men to arise from amongst your selves speaking perverse things drawing away disciples after them but as he hath given you ac obey from your heart that forme of doctrine which hath been delivered unto you so He hath preserv'd thâ—â— faith amongst you which was once delivered to the Saints Your peculiar designation to the service of the Gospel and defence of the Truth thereof your Abilities for that works your abiding in it notwithstanding the opposition you meet 〈◊〉 in the midst of a crooked and perverse generation are as I sayd before my Incouragements in this address unto you wherein I shall crave leave a little further to communicate my thoughts unto you as to the matter in hand Next to the Son of his love who is the Truth the greatest and most eminent gift that God hath bestowed on the Sons of men and communicated to them is his Truth revealed in his word The knowledge of him his mind and will according to the discovery which he hath made of himselfe from his own bosome having magnified his word above all his name The importance hereof as to the eternal Concernments of the Sons of men either in ignorance refusing and resisting or accepting and embracing of it is that which is owned and lyes as the bottome and foundation of all that we any way engage our selves into in this world wherein we differ from them whose hope perisheth with them Unto an enquiry after and entertainment of this divine and sacred depositum hath God designed the fruit and labour of that wherein we retaine the resemblance of him which whilest we have our being nothing can abolish The mind of man and divine truth are the two most eminent Excellencies wherewith the Lord hath adorned this lower part of his Creation which when they correspond and are brought into conformity with each other the mind being changed into the Image of Truth there is glory added to glory and the whole rendred exceeding glorious By what sutableness and proportion in the things themselves that is between Truth and the mind of man as we are men by what Almighty secret and irresistible power as we are corrupted men our minds being full of darkness and folly this is wrought is not my business now to discuss This is on all hands confessed that setting aside the consideration of the eternal issues of things every mistake of divine Truth every opposition to it or rejection of it or any part of it is so farre a chaining up of the mind under the power of darkness from a progress towards that perfection which it is capable of It is Truth alone that Capacitates any soule to give glory to God or to be truly useful to them who are partakers of flesh and blood with him without being some way serviceable to which end there is nothing short of the fulness of wrath that can be judged so miserable as the Life of a man Easily so much might be delivered on this account as to evince the dread of that judgment whereto some men in the infallibly wise counsel of God are doomed even to the laying out of the labour and travel of their minds to spend their dayes and strength in sore labour in making opposition to this Truth of God Especially is the sadness of this Consideration encreased in reference to them who upon any account what ever do beare forth themselves and are looked upon by others as Guides of the blind as Lights to them that sit in darkness as the Instuctours of the foolish teachers of Babes For a man to set himselfe or to be set by others in a way wherein are many turnings cross pathes some of them leading and tending to places of innumerabâ—e troubles and perhaps death and slaughter undertaking to be a guide to direct them that travel towards the place of their intendments where they would be and where they shall meet with rest for such an one I say to take hold of every one that passeth by and pretending himselfe to be exceeding skilful in all the windings and turnings of those wayes and pathes and to stand there on purpose to give direction if He shall withal his skill and Rhetorick divert them out of the path wherein they have perhaps safly set out and to guide them into those by wayes which will certainly lead them into snares and troubles if not to death it selfe can he spend his time labour and strength in an imployment more to be abhorred or can he designe any thing more desperately mischievous to them whose good and welfare he is bound and promiseth to seek and promote Is any man's condition under heaven more to be lamented or is any man's imployment more perilous then such an ones who being not only endowed with a mind and understanding capable of the Truth and receiving impressions of the will of God but also with distinguishing Abilities and Enlargements for the receiving of greater measures
20. That place cleared a 4th Objection Answered this Promise alwaies fulfilled the Spirituall part of it accomplished during the Captivity Gods intention not frustrated How farre the civill prosperity of the Jewes was concerned in this Promise Promises of Spirituall and Temporall things compared The Covenant of Grace how farre conditionall 13 14. M. G's sence of this place expressed borrowed from Faustus Socinus the inconsistency of it with the mind of the Holy Ghost demonstrated also with what himselfe hath elsewhere delivered no way suited to the Answer of our Argument from the place 15. The same Interpretation farther disproved an immediate divine efficacy held our in the words Conversion and pardon of sinnes promised differenced from the Grace Promises of the Old Covenant Contribution of meanes put by M. G. in the place of effectuall operation of the thing it selfe farther disproved 16. How when and to whom this promise was fulfilled farther declared An Objection arising upon that consideration answered 17. Conjectures ascribed to God by Mr G. The foundation reall of all Divine Prediction the Promise utterly enervated and rendred of none effect by Mr G. Exposition its consistency with the Prophesies of the Rejection of the Jewes 18. The close of the Argument from the Covenant of God HAving shewn the Vnchangeable Stability of the Love and Favour of God towards his Saints §. 1. from the Immutability of his own Nature and Purposes manifested by an Induction of sundry paricular Instances from eminent places of Scripture wherein both the one and the other are held out as the foundation of what we affirme I proceed to further cleare demonstrate the same important Truth from the first way of Declaration whereby God hath assured them that it shall be to them according to the Tenor of the Purposes insisted on and that is his Covenant of Grace The Principium essendi of this Truth if I may so say is in the Decrees and Purposes of God the Principium Cognoscendi in his Covenant Promise and Oath which also adde much to the reall Stability of it the Truth and Faithfullnesse of God in them being thereby peculiarly engaged therein It is not in my Purpose to handle the Nature of the Covenant of Grace §. 2. but only breifely to looke into it so farre as it hath Influence into the Truth in hand The Covenant of Grace then as it enwraps the Unchangeable Love and Favour of God towards those who are taken into the bond thereof is that which lyeth under our present Consideration The other great branch of it upon the account of the same Faithfullnesse of God communicating permanency of Perseverance in it selfe unto the Saints securing their Continuance with God shall the Lord assisting more peculiarly be explained when we arrive to the head of our Discourse unlesse enough to that purpose may fall in occasionally in the progresse of this businesse For our present purpose §. 3. the producing and vindicating of one or two Texts of Scripture being unavoidably expressive towards the end aimed at shall suffice The first of those is Gen. 17. 7. I will establish my Covenant between me and thee and thy seed after thee in their generations for an Everlasting Covenant to be a God unto thee and thy seed after thee This is that which God engageth himselfe unto in this Covenant of Grace that he will for everlasting be a God to him and his Faithfull Seed Though the externall Administration of the Covenant was given to Abraham and his Carnall Seed yet the effectuall dispensation of the Grace of the Covenant is peculiar to them only who are the Children of the Promise the Remnant of Abraham according to Election with all that in all Nations were to be Blessed in him and in his Seed Christ Jesus Gal. 4. 22 23 30. Ishmael though Circumcised was to be put out and not to be here with Isaak nor to abide in the House for ever as the Sonne of the Promise was Now the Apostle tells you looke what Blessings Faithfull Abraham received by vertue of this Promise the same doe all Believers receive Gal. 3. 9. We which are of the Faith are Blessed with Faithfull Abraham which he prooves in the words foregoing from Gen. 12. 3. because all Nations were to be Blessed in him What Blessing then was it that was here made over to Abraham All the Blessings that from God are conveighed in by his Seed Jesus Christ in whom both he and we are Blessed are enwrapped therein What they are the Apostle tells you Ephes. 1. 3. They are all Spirituall Blessings If Perseverance if the Continuance of the Love and Favour of God towards us be a Spirituall Blessing both Abraham and all his Seed all Faithfull ones throughout the world are Blessed with it in Jesus Christ and if Gods continuing to be a God to them for ever will inforce this Blessing being but the same thing in another expression it is here likewise asserted It is importunately excepted § 4. that though God undertake to be our God in an Everlasting Covenant and upon that account to Blesse us with the whole Blessing that is convayed by the Promised Seed yet if we abide not with him if we forsake him he will also cease to be our God and cease to Blesse us with the Blessing which on others in Jesus Christ he will bestow Ans. If there be a necessity to smite this Evasion so often as we shall meet with it it must be cut into an hundred pieces For the present I shall only observe two evills it is attended withall First it takes no notice that God who hath undertaken to be a God unto us hath with the like Truth Power and Faithfulnesse undertaken that we shall abide to be his People So is his Love in his Covenant expressed by its Efficacy to this end and Purpose Deut. 50. 6. And the Lord thy God will also Circumcise thy Heart and the Heart of thy Seed to Love the Lord thy God with all thine Heart and with all thy Soule that thou maist live Secondly it denyes the continuance of the Love of God to us to the End to be any part of the Blessings wherewith we are blessed in Jesus Christ For if it be it could no more be suspended on any Condition in us then the Glorification of Believers that abide so to the end This then is enwrapped in this Promise of the Covenant unto the Elect with whom it is Established God will be a God to them for ever and that to Blesse them with all the Blessings which he communicates in and by the Lord Jesus Christ the promised seed The contiuuance of his Favour to the End is to us unquestionably a Spirituall Blessing if any one be otherwise minded I shall not presse to share with him in his Apprehension And if so it is in Christ and shall certainely be enjoyed by them to whom God is a God in Covenant He that can
of Truth then others and the more effectual improvment of what he doth so receive shall labour night and day dispending the richest treasure and furnishment of his â—bule for the rooting out defacing and destruction of the Truth for the turning men out of the way and pathes that lead to rest and peace I never think of the uncomfortable drudgery which men give up themselves unto in laying the hay and stubble of their vaine and false Conceptions upon the foundation and heaping up the fruit of their soules to make the fire that consumes them the more fierce and severe but it forces compassionate thoughts of that sad Condition whereto man-kind hath cast it selfe by it's Aposâ—acy from God And yet there is not any thing in the world that men more willingly with more delight and greediness consecrate the flowre of their Strength and Abilities unto then this of promoting the delâ—sions of their own minds in opposition to The truth waies of God It is a thing of obvious observation and dayly experience that if by any meanes what ever any one closeth with some new and by opinion off from the faith delivered to and received by the generality of the Saints that be it a thing of never so small concernment in our walking with God in Gospel obedience and in love without dissimulation one towards another yet instantly more weight is layd upon it more paines laid out about it and zeale dispended for it's supportment and propagation then about all other most necessary points of Christian Religion Have we not a deplorable cloud of Examples of men contending about some Circumstance or other in the Administration of an ordinance biting and devouâ—ing all that stand in their way roving up and down to gaine Proselytes unto their perswasion and in the meane time utterly ignorant or negligent of the great doctrines and commands of the Gospel of Jesus Christ which are as in him the head Life of Soules How many a man seemes to have no manner of Religion at all but some one errour That is his God his Christ his worship that he preaches that he discourseth of that he labours to propagate until by the righteous judgment of God it comes to pass that such men in all other things wither dye away all the sap and vigour of their spirits feeding that one monstrous excrescency which they grow up dayly into Desire of emerging and being notable in the world esteem and respect in the hearts and mouthes of them whom peculiarly they draw after them with the like unworthy aimes of selfe advancement may without evill surmizing when such attempts are as in too many accompanied with irregularity in Conversation be supposed to be Advantages given into the hands of the envious man to make use of them for the sowing of his tares in the field of the poor seduced world That this procedure is also furthered by the burdensomeness of sound doctrine unto the generality of men who having itching eares as farre as they care for these things do spend their time in Religion in nothing else but either to tell or to heare some new thing cannot be denyed Besides to defend improve give and adde new light unto old truths a worke which hath so abundantly and excellently been labour'd in by so many worthies of Christ especially since the Reformation in any eminent manner so as to bring praise and repute unto the undertakers which whether men will confess or no it is evident that too many are enslaved unto is no easy taske and for the most part of what is done that way you may say Quis leget haec The world sayes every one is burden'd with discourses of this nature How many have we in our dayes who might have gone to the grave in silence among the residue of their brethren and their names have remained for a season in the voisinage where they might have done God the service required of them in their generation would they have kept themselves in the forme of wholsome words and sound doctrine that have now delivered their names into the mouthes of all men by engageing into some singular opinions though perhaps raked out of the ashes of Popery Socinianisme or some such fruitful heap of errour and false notions of the things of God I desire not to judge before the time the day will manifest all things and the hidden secrets of the hearts of men shall by it be layed open when all the waiâ—s causes and occasions of their deceiving and being deceived shall be brought to light and every man according to his work shall have praise of God Only I say as to the present state of things this is evident not to speake of those locusts from the bottomless pit that professedly oppose their strength to all that is of God his name word worship or truth will and commands rasing the foundation of all hopes of eternity nor of Him and His Associates who exalteth himselfe above 〈◊〉 but is called God being full of names of blasphemy sealed up to destruction very many â—ongst our selves of whom we hoped better things do some in greater some in lesser matters give up themselves to that unhappy labour we before mentioned of opposing the truths of God and exalting their own darkness in the roome of his glorious light Vtjugulent homines surgunt de nocte latrones Vt teipsum serves non expergisceris Reverend Brethren if other men can rise early go to bâ—d late and eate the bread of carefulness spend their lives and strength to do their own work and propagate their own conceptions under a pretence of doing the work of God if the envious man watcheth all night and waites all advantages to sow his tares how will you be able to lift up your hands with joy and behold your Masters face with boldness at his coming if having received such eminent Abilities endowments and furnishments from him for his service and the service of his sheep and lambs as you have done you gird not up the loines of your minds and lay not out your strength to the uttermost for the weeding out of the field and vineyard of the Lord every plant which our heavenly Father hath not planted and for feeding the flock of Christ with sincere milk and strong meat according as they are able to beare what you have received more then others is of free grace which is God's way of dealing with them on whom he layes the most unconquerable and indespensable obligation unto service Flesh and blood hath not revealed unto you the truth of God which you do profess but our Father which is in heaven you do not upon any endeavour of your own differ from them who are given up to the sore Judgment and ever to be bewailed condition before mentioned It hath not been from your own endeavours or watchfulness that you have been hitherto preserved under the hour of temptation which is come to try the men that live
saies Mr G. But are these places parallell Are all places where the same phrase is used alwaies to be expounded in the same sence The termes here if it be possible respect not the futurition of the thing but the uncertainty to Paul of its possibility or impossibility the uncertainty I say of Paul in his conjecture whether he should get to Jerusalem by such a time or no of which he was ignorant Did our Saviour here conjecture about a thing whereof he was ignorant whether it would come to passe or no We say not then that in this place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressive of the uncertainty of him that attempts any thing of its Event that it affirmes an impossibility of it and so to insinuate that Paul made all hast to doe that which he knew was impossible for him to doe but that the words are used in these two places in distinct sences according to the inclosure that is made of them by others But saith Mr Goodwin to say that Paul might be Ignorant whether his being at Jerusalem by Pentecost might be possible or no and that he only resolved to make tryall of the truth herein to the utmost is to asperse this great Apostle with a ridiculous imputation of Ignorance And why so I pray you It is true he was a great Apostle indeed But it was no part of his Apostolicall furnishment to know in what space of time he might make a Sea-voyage Had Mr Goodwin ever been at Sea he would not have thought it ridiculous Ignorance for a man to be uncertain in what space of time he might saile from Miletus to Ptolemais Paul had a short time to finish this voyage in He was at Philippi at the dayes of Vnleavened Bread and afterwards v. 6. thence he was five daies sailing to Troas v 6. and there he abode seven daies more it may well be supposed that it cost him not lesse thâ—n seven daies more to come to Miletus v 13 14 15. how long he tarried there is uncertaine Evident however it is that there was a very small space of time left to get to Jerusalem by Pentecost Paul was one that had met not only with Calmes and contrary Windes 2 Cor. 11. 25. but Shipwrack also so that he might well doubt whether it were possible for him to make his voyage in that space of time he had designed to doe it in and this surely without the least disparagement to his Apostolicall knowledge and wisdome In briefe when this phrase relates to the Cares and desires of men and unto any thing of their Ignorance of the Issue it may designe the uncertainty of the event as in this place and that of Rom. 12. 18. But when it poynts at the event it selfe it peremptorily designes its accomplishment or not according to the tendency of the Expression which affirmes or denies Notwithstanding then all Evasions the simple direct and proper sence of our Saviours words who is setting forth and aggravating the prevalency of seducers in evill times by him then foretold is that it shall be such and so great as that if it were not impossible upon the account of their Election they should prevaile against the very Elect themselves But 6. Suppose it be granted that the words referre to the endeavours of the seducers in this place yet they must needs deny their prevalency as to the end aimed at It is asserted either to be possible §. 54. that the Elect should be so seduced or not If not we have what we aime at If it be possible and so here asserted the totall of this Expression of our Saviour will be resolved into a Conclusion certainly most remote from his intendment If it be possible that the Elect may be seduced then shall they be seduced but it is possible say our Adversaries therefore they shall be seduced Neither doth that which Mr Goodwin urgeth Sect. 12. out of the Synodalia before mentioned pag. 314 315. at all prove that the words denote only a difficulty of the thing aimed at with Relation to the earnest endeavours of seducers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indeed intimate their endeavours but withall their fruitlesnesse as to the event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not referred as in the Example of Paul to the thoughts of their minds but to the successe foretold by Christ. That Emphaticall Diacriticall Expression in the description of them against whom their Attempts are even the very Elect argues their exemption And if by Elect are meant simply and only Believers as such how comes this Emphaticall Expression and description of them to be used when they alone and no other can be seduced for those who seeme to Believe only cannot be said to fall from the Faith say our Adversaries It is true the Professors of Christianity adhered of old under many trialls for the greater part with eminent Constancy to their Profession yet is not any thing eminently herein held out in that saying which Mr Goodwin calls Proverbial in Galen he speaking of the followers of Moses the same as of the followers of Christ. What else followes in Mr Goodwin from the same Authors is nothing but the pressing of I think one of the most absurd Arguments that ever Learned Men made use of in any Controversy and yet such as it is wee shall meet with it over and over as we have done often already before we arrive at the end of this discourse and therefore to avoid tediousnesse I shall not here insist upon it With its mention it shall be passed by It is concerning the uselesnesse of meanes and Exhortations unto the use of them if the End to be attained by them be irrevocably determined although those Exhortations are part of the meanes appointed for the Accomplishment of the end so designed I shall not as I said in this place insist upon it One thing only I shall observe in Sect. 17. he grants that God is able to determine the Wills of the Elect to the use of meanes proper and sufficient to prevent their being deceived by this determining the Wills of the Elect to the use of proper meanes the Efficacy of Grace in and with Believers to a certaine preservation of them to the end is intended It is the thing he opposeth as we are informed in the next words he hath no where declared himselfe willing or resolved to doe it That by this one Assertion Mr Goodwin hath absolved our Doctrine from all the absurd Consequences and Guilt of I know not what Abominations which in various Criminations he hath charged upon it is evident upon the first view and Consideration All that we affirme God to doe Mr Goodwin grants that he can doe Now if God should doe all he is able there would no Absurdity or evill that is truly so follow What he can doe that he can Decree to doe and this is the summe of our Doctrine which he hath chosen to oppose God wee
Word of Truth whereby it is revealed 4. That there is by all that walke with God great weight to be laid on those Doctrines of Truth which directly and effectually tend to the promotion of Faith Love Feare Reverâ—nce of God with universall holinesse in their hearts and waies this being that whereunto they are called and whereby God is glorified Jesus Christ and the Gospell exalted wherein his Kingdome in them consists on which their owne peace in their owne bosomes their usefulnesse unto others in this World their being made meet for the Inheritance of the Saints of Light doth much depend If these things be of weight or moment unto them as surely they are all that is so to Believers then doubtlesse great valuation and deare esteeme will be entertained of those helps and Assistances wich they have leading and carrying them on thereunto 5. That a Judgement of what Truths and Doctrines are peculiarly conducing unto the promotion of Piety and Godlinesse is not to be made upon the Apprehensions and reasonings of men wrested with a thousand Corruptions and prejudices full of darknesse and vanity but according to what the Scripture it selfe holds forth and the nature of the things themselves that is the Evidence and Consequence that is between the Truth revealed and Obedience doth require If the Testimonies of the Sonnes of men must be admitted in this case to determine what Doctrine is according to Godlinesse the cry and noyse of them will be found so various discrepant confused and directly contradictory to it selfe that none will ever thereby be lead to establishment Then Papists will cry out for their Merits Penance Vowes Purgatory the Socinians Familists Formalists all contend upon the foundation of their own perswasions as to their tendency to Godlinesse of their Abominations That Doctrine which hath no other proofe of its Truth and worth but that men some men professe it tends to Godlinesse and Holinesse of conversation I dare say is a lye and vanity and did never promote any thing but vaine legall superstitious counterfeit Holinesse Indeed upon a supposition of its truth it is of concernement for the Advancement of any Doctrine in the esteeme and opinion of the Saints to manifest that it leads to Godlinesse but to prove it to be true because men who perhaps never knew any thing beyond Formall Legall Pharisaicall Holinesse all their daies say it tends to the promotion of Holinesse is but to obtrude our Conceptions upon others that are no way moulded into the frame of them That the imbracement of such a Truth will further us in our Obedience and walking with God therefore value and prize it is good arguing but that such a Doctrine will further us in a way of Godlinesse therefore 't is a Truth when we may be mistaken both in Godlinesse it selfe and in the motives to it and furtherances of it is but a Presumption To commend then the Truth which we have at large otherwise confirmed to the Hearts and Consciences of the Saints of God and to lay a foundation for the full removall of those vaine and weake exceptions which on this account are laid against it I shall manifest what influences it hath into their Obedience and with what eminent efficacy it prevailes upon their Soules to perfect Holinesse in the feare of God For the more cleare Declaration whereof I shall give the Reader the summe of it under the ensuing Considerations concerning Gospell Obedience and the moâ—ves that are proper thereunto 1. That which I call Gospell Obedience §. 3. wherein the Saints of God are furthered by the beliefe of the Truth we have in hand is variously expressed in the Scripture It may in Generall be described to be a voluntary orderly subjection to the whole will of God I call it Obedience in reference unto the will of God which is the Rule and Patterne of it and whereunto it is a regular subjection The Psalmist expresses it to the full both as to the Root and fruit Ps. 40. 8. I delight to doe thy will O my God yea thy Law is within my Heart the Law in the Heart gives us to doe and to delight in doing the Will of God Peter calls it being holy in all manner of conversation 1 Pet. 1. 14 15. Paul a Cleansing of our selves from all filthinesse of flesh and spirit in the feare of God 2 Cor. 7. 1. or as it is more eminently described Rom. 12. 1 2. in that Patheticall exhortation of the Apostle thereunto I beseech you Brethren by the mercies of God that you present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And be not conformed unto this world but be yee transformed by the renewing of your mind that ye may prove what is that good that acceptable and perfect will of God as he had formerly at large described it in the sixth Chapter of that Epistle throughout And I call it Gospell Obedience not that it differs in substance as to the matter of it from that required by the Law which injoynes us to love the Lord our God with all our hearts but that it moves upon principles and is carried on unto ends revealed only in the Gospell In reference to our designe there are these four things considerable in it First the Nature of it Secondly the Principle in us from whence it proceeds Thirdly the Motives that are proper to the carrying it on the cherishing and increasing of it in them in whom it is Fourthly the Persons who are to be moved and provoked to a progresse therein By a briefe consideration of these things we shall make way for what we have undertaken namely to manifest the efficacy of the Doctrine we have insisted on for the promotion of this Gospell Obedience being accused and charged with the cleare contrary tendency whereof God assisting we shall free and discharge it in the progresse of this Discouse 1. § 4. First in the Nature of it I shall consider only these two things 1. The Matter or Substance of it what it is as it were composed of and wherein it doth consist 2. The Forme or Manner of its performance whence it receives its distinct being as such 1. The Matter or Substance of it containes those things or duties to God wherein it doth consist Now it consisting as I said before in Conformity Submission to the Will that is the Commanding revealed Will of God the matter of it must lye in the performance of all these things only those things which God requireth of Believers in walking before him I say all those things that God commandeth with an equall respect to all his Precepts The Authority of God the Commander and Law Giver is the same in every command And therefore was the Curse denounced unto every one that continued not in all things written in the Law to do them and the Apostle tels us that in the transgression of any one precept there is
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
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
consideration of things weighty and serious With you who are continually exercised with severer thoughts and studies then the most of men can immix themselves withal such a condescention to the vanity of menâ— minds and lightness of their spirits I am sure can find no approbation And as for them who make it their business to run through books of a Polemical nature in what subject soever in pursuit of what is personal ridiculous invective beating every Chapter and Section to find only what ought not to be there and recoyling in their spirits upon the appearance of that which is serious and pressing to the cause in hand I suppose you judge them not worthy to be attended to with such an imposition upon the time and diligence of those who sincrely seek the Truth in love as the satisfying of their vaine humour would require It is indeed of sad consideration to see how some learned men forgetting the loss of precious houres wherewith they punish their Readers thereby in discourses of this naturedo offend against their professed intendments by perpetual diversions in long personal Hâ—rangâ—es delighting some for a moment instructing none in the mattter inquired into Some parts of this Treatise you may perhaps judge not so closely scholastically argumentative as the regular lawes of an accurate disputation would require In the same judgment with you is the Authour where yet he supposes himselfe not without just Apologie and that such as renders his way of procedure not blame worthy whereas otherwise he should not think any excuse sufficient to expâ—ate such an errour He is worthily blammed who had not rather chuse to want a fault then an excuse The truth is neither would the matter treated of nor the persons for whose sakes cheifly this labour was undertaken admit of an accurate scholastical procedure in all parts of the Treatise The doctrine asserted and the errour opposed are the concernments of the common people of Christianity Arminianisme is crept into the bodies of sundry congregations and the weaker men are who entertaine it the more gross and carnal are their notions and Conceptions in and about it Pelagius himselfe was never so injurious to the grace of God as some amongst us Now the souls of men whose good is sought in this work are no less precious in the sight of God though they are unacquainted with Philosophical termes and wayes of arguing than the soules of the most learned Besides that which we account our wisedome and learning may if too rigoâ—ously attended be our folly when we think to sharpen the reason of the Scripture we may straighten the Efficacy of the spirit of it It is oftentimes more effectual in it's own liberty then when restrained to our methods of arguing And the weapons of it keener in their own soft breathings then when sharpned in the forge of Aristotle There is a way of perswasion and conviction in the Scriptures that is more divine sublime then to be reduced to any Rules of Art that men can reach unto God in his word instructs men to make them wise unto salvation Syllogismes are not doubtless the only way of making men wise with humane wisedome much less divine Some Testimonies on this account are left at their own liberty improved only by Explanation that they might lose nothing of their owne strength seeing no other can be added to them Where the corrupt Philosophy or sophistical arguings or indeed regular sylloâ—tical proceedings of the Adversaries have rendred a more close Logical way of proceeding necessary I hope your favourable judgments will not find cause to complaine of the want thereof Whatever is amiss what ever is defective what ever upon any account cometh short of desire or expectation as I know none in the world more able to discerne and find out then your selves so there are none from whom I can expect and justly promise my selfe a more easy candid Censure a more free and general pardon a more favourable Acceptation of this endeavour for the service of the Truth then from you Besides that personal Amity and respect which God by his providence hath given me one altogether unworthy of such an allay of common perplexities in his pilgrimage with you and amongst you besides that readiness and ingenuous promptness of mind unto condescention and candid reception of labours in this kind which your own great worth and abilities furnish you withal exempting you and lifting you above that Pedantick severity and humour of censure which posseth Sciolists men corrupted with a desire of emerging in the repute of others You know full well in what streights under what diversions imployments business of sundry natures incumbent on me from the Relations wherein I stand in the University and on sundry other accounts this work hath been carried on The truth is no small portion of it owes it's rise to Journeyes and such like avocations from my ordinary course of studies and imployments with some spare houres for the most part in time of absence from all books and asisstances of that nature whatever Not longer to be burthensome unto you with things of no greater concernment then what may have respect to one every way so unworthy as my selfe what is of the seed which God hath graciously supplyed I am sure will find acceptance with you and what is of it's worthless Author or that I have added I am fully content may be consumed by the fire that tryes our workes of what sort they are My dayly prayer Honoured Brethren shall be on your behalfe that in the dayes wherein we see so many fall from the truth oppose it on the one hand a great indifferency as to the things of God leading Captive so many on the other so few remaining made useful to God in their generations by a conjunction of zeale for the truth and ability unto it's defence and those for the most part so closely engaged in and their hands so filled with the work of publique beseeching Men to be reconciled to God in Christ and building up of them who are called in their most holy faith You may receive helpe from above and encouragement to engage you by all meanes possible to spread abroad a savour of the Gospel of Jesus Christ to labour continually that the truths of God for whose defence you are particularly appointed may not be cast down nor trampled on under the feet of men of corrupt minds lying in wait to deceive alluring beguiling unstable soules with enticing words of humane wisedome or any glorious shew and pretence whatever turning them from the simplicity of the Gospel and the truth as it is in Jesus that you may not faint nor waxe weary notwithstanding all the opposition contempt scorne you do or may meet withal nor ever be turned aside to corrupt Dalliances with errour and falshood as is the manner of some who yet would be accounted sound in the faith but keeping close to the forme of
hanc haeresin Tychoniâ— quae nostro tempore exorta multum nos ut gratiam dei quâ per dominum nostrum Jesum Christum est adversus eam defenderemus exercuit secundum id quod ait Apostolus oportet haereses esse ut probati manifesti fiunt in nobis multò vigilantiores diligentioresque reddidit ut adverteremus in Scripturis Sanctis quod istum Tychonium minus attentum minusque sine hoste solicitum fugit That also of Hierome in his second Apologie against Ruffinus in reference to a most weighty Article of Christian Religion is known to all fieri potest saith he ut vel simpliciter erraverint vel alio sensu scripserint vel à librariis imperitis corum paulatim scripta corrupta sint vel certe antequam in Alexandria quasi Daemonium meridianum Arius nasceretur innocenter quaedam minus â—ante locuti surt quae non possunt perversorum hominum calumniam declinare And what he spake of the writers before Arius in reference to the person of Christ we may of them before Pelagius in refernce to his Grace Hence Pererius in Rom. c. 8. disput 22 tells us how truly ipse viderit I am not altogether of his mind that for those Authours that lived befofe Austin's time that all the Greek Fathers and a considerable part of the Latine were of opinion that the cause of Predestination was the foresight which God had either of man's good works or of their faith either of which opinions he assures us is manifestly contrary both to the Authority of the Scriptures and particularly to the doctrine of Saint Paul I am not as I said wholy of his mind partly upon the account of the observations made by his fellow Jesuite out of Austin before mentioned partly upon other accounts also Upon these and the like Considerations much I presume to the buisness in hand will not be produced on either side from the Fathers that wrote before the Rise of the Pelagian Heresy And if any one of the parties at this day litigant about the Doctrines of the Grace of God should give that advise that Sisinniuss and Agellius the Novatians somtimes gave as Zozomen reports of them Hist. Eccles lib. 7. cap. 12 to Nectarius by him communicated to the Emperor Theodosius to have the quarrel decided by those that wrote before the Rise of the Controversy as it would be unreasonable in it selfe so I perswade my selfe neither party would accept of the conditions neither had the Catholicks of those dayes got any thing if they had attended to the advise of those Novatians But these few observations premised something as to particular Testimonies may be attended unto That we may proceed in some order not leaving those we have nothing to say to nor are willing to examine whilest they are but thin and come not in troopes unsaluted The first writings that are imposed on us after the Comical Scriptures are the eight books of Clement commonly called the Apostles constitutions being pretended to be written by him at their appointment with the Canons ascribed to the same persons These we shall but salute for besides that they are faintly defended by any of the Papists disavowed and disclaimed as Apocryphal by the most learned of them as Bellarmine de script Eccles. in Clem who approves only of 50. Canons of 85 Baronius An. Dâ—m 102. 14 who addes 30 more and Binius with a little inlargement of Canons in Tit. Can. T. 1. Con. pi 17 and have been throughly disproved and decryed by all Protestant writers that have had any occasion to deale with them their folly and falsity their impostures and triflings have of late been so fully manifested by Dallaeus de pseudepigrapis Apostol that nothing need be added thereunto Of him may Doctor H. H. learne the Truth of that Insinuation of his dissert de Episcop dis 2da cap 6. Sect. 3. Canone Apostolico secundo semper inter genuinos habito but of the confidence of this Author in his Assertions afterwards This indeed insisted on by Daellaus and the Learned Usher in his notes upon Ignatius is childishly ridiculous in them that whereas it is pretended that these constitutions were made at a convention of the Apostles as l. 6. c. 14 they are brought in discoursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They they are made to informe ns lib. 2. cap. 57. That the Acts written by Luke and read in the Churches are theirs and the foure books of the Gospel Whereas the story of the death of James here said to be together with the Apostles is related Act. 12 and John by the consent of all wrote not his Gospel untill after the dissoluton of his Associates Also they make Stephen and Paul to be together at the makeing of those constitutions Const lib. 8. cap. 4. whereas the Martyrdome of Stephen was before the convesiron of Paul and yet also mentions the stoning of Stephen lib. 8.46 They tell us whom they apointed Bishops of Hiesalem after the death of James and yet James is one of them who is met together with them l. 7. c. 48 nay mention is made of Cerinthus and that Marke the heritick Menander Basilides and Saturnilus were known and taken notice of by the Apostles who all lived in the second Century abought the Raigne of Hadrian as Eusebius manifesteth and Clem. Alex. Strom. lib. 7. But to leave such huskes as these unto them who loath Manna and will not feed on the bread that our heavenly Father hath so plentifully provided for all that live in his family or any way belong to his house let us look onward to them that follow of whose Truth and Honesty we have more assurance The first Genuine piece that presents it selfe unto us on the Roll of Antiquity is that Epistle of Clemen's which in the name of the Church of Rome he wrote to the divided Church of Corinth which being abundantly testified to of old to the great contentment of the christian world was published here at Oxford some few yeares since A writing full of antient simplicity humility Zeal As to our present business much I confesse cannot be pleaded from hence beyond a negative impeachment of that great and false clamour which our Adversarie have raised of the consent of the primitive Christians with them in their by paths and and waies of errour It is true treating of a Subject diverse from any of those heads of Religion about which our contests are it is not to be expected that he should any where plainly directly evidenty deliver his judgment unto them This therfore I shall only say that in that whole Epistle there is not one word iota or sillable that gives countenance to the tenent of our adversaries in the matter of the Saints perseverance but that on the contrary there are sundry expressions asserting such a foundation of the Doctrine we maintain as will with good strength inferre the Truth of it Pag. 4. Setting
this Subject of Perseverance In the entrance of his disputation he layes down the same Principles with the Former concerning the necessity of the Peculiar Grace of Perseverance to this end that any one may persevere Disput 103. Then Disp 108 He further manifests that this gift or Grace of Perseverance does not depend on any Conditions in us or any Cooperation of our wills His position he layes down in these words Donum perseverantiae in ratione Doni perseverantiae efficacia illius nullo modo dependet effectivè ex libera Cooperatione nostri Arbitrii sed à solo Deo atque ab efficaci absoluto Decreto Voluntatis ejus qui pro suâ misericordiâ tribuit illud Donum cui vult In the further proof of this proposition he manifests by clear Testimonies that the Contrary Doctrine hereunto was that of the Pelagians and Semi-pelagians which Austine opposed in sundry Treatises And in all the Arguments whereby he further confirmes it he still presses the absurdity of making the Promise of God concerning Perseverance Conditional and so suspending it on any thing in and by us to be performed And indeed all the Acts whereby we persevere flowing according to him from the Grace of perseverance it cannot but be absurd to make the Efficient Cause in it's Efficiency and operation to depend upon it's own effect This also is with him Ridiculous that the Grace of perseverance should be given to any and he not persevere or be promised and yet not given yet withal he grants in his following Conclusions that our wills secundarily and in dependency do cooperate in our Perseverance The second Principle this learned School-man insists on is that this gift of perseverance is peculiar to the Elect or praedestinate Disput 104. 1. Con Donum perseverantiae est proprium Praedstinaterum ut nulli alteri conveniat And what he intends by Praedestinati he informes you according to the Judgment of Austin and Thomas Nomine praedestinationis ad Gloriam felùm 〈◊〉 praedestinationem intelligunt Augustinus Thomas quâ Electi ordinantur efficaciter transmittuntur ad vitam aeternam cujus effectus sunt vocatio Justificatio perseverantia in gratiâ usque ad Finem not that or such a Conditional predestination as is pendent in the ayre and expectant of men's good final Deportment but that which is the eternal free fountaine of all that grace whereof in time by Jesus Christ we are made Partakers And in the pursuit of this proposition he further proves at large that the persverance given to the Saints in Christ is not a supplement of Helps and advantages whereby they may preserve it if they will but such as causes them on whom it is bestowed certainly actually so to do and that in it's efficacy and operation it cannot depend on any free cooperation of our wills all the Good Acts tending to our perseverance being fruits of that Grace which is bestowed on us according to the absolute unchangeable Decree of the will of God This indeed is common with this Authour and the Rest of his associates the Dominicans and presâ—â—â— Jansenians in these controversies together with the residue of the Romanists that having their Judgments wrested by the abominable figments of implicite Faith and the efficacy of the Sacraments of the new Testament conveying really exhibiting the grace signified or sealed by them that they are inforced to grant that many may be are Regenerate made True Believers who are not predestinate that these cannot persevere nor shall eventually be saved Certaine it is that there is not any Truth which that Generation of men do receive admit but more or less it suffers in their Hands from that gross ignorance of the free Grace of God in Jesus Crhist the power whereof they are practically under what the poor Vassailes and Slaves will do upon the late Bull of their Holy Father casting them in sundry maine Concernements of their Quarrel with their Adversaries is uncertaine otherwise setting aside some such deviations as the above mentioned whereunto they are enforced by their Ignorance of the Grace and Justification with is in Jesus Christ there is so much of Antient Candid Truth in opposition to the Pelagians and Semi-Pelagians preserved and asserted in the writings of the Dominican Fryers as will rise up as I sayd before in Judgment against those of our Dayes who enjoying greater Light Advantages do yet close in with those and are long since Cursed Enemies of the grace of God To this Dominican I shall only adde the Testimony of two famous Jesuites upon whose understandings the light of this glorious Truth prevailed for an Acknowledgment of it The first of these is Bellarmine whose disputes to this purpose being full and large and the Authour in allmens hands I shall not transcribe his assertions arguments but only referre the Reader to his l. 2. de Grat. l. Ar. Cap. 12. Denique ut multa alia Testimonia c The other is Suarez who delivers his thoughts succinctly upon the whole of this Matter Lib. 11. de perpetuitat vel Amis Grat Cap. 2. Sect. 6. saith he de praedestinatis verum est Infallibiliter quòd gratiam finaliter seu in perpetuum non amittunt unde postquam semel gratiam habuerant ita reguntur proteguntur à Deo ut vel non cadant vel si ceciderint resurgant licèt saepius cadant resurgant tandem aliquando ita resurgunt ut amplius non cadant in which few words he hath briefly comprized the summe of that which is by us contended for It was in my Thoughts in the last place to have added the concurrent witness of all the reformed Churches which that of the most eminent Divines which have written in the defence of their Concessions but this Trouble upon second considerations I shall spare the Reader my selfe for as many other reasons lye against the Prosecuting of this Designe so especially the uselesness of spending-Time and paines for the demonstration of a thing of so evident a truth prevailes with me to desist Notwithstanding the Indeavours of Mr. Goodwin to wrest the words of some of the most antient Writers who laboured in the first Reformation of the Churches I presume no unprejudiced Person in the least measure acquainted with the systeme of that Doctrine which with so much paines diligence piety and Learning they promoted in the world with the clearness of their Judgments in going forth to the utmost compass of their Principles which they received and their constancy to themselves in asserting of the Truthes they embraced owned by their Friends and Adversaries until such time as Mr. Goodwin discovered their selfe Contradictions will scarce be moved once to question their Judgments by the Excerpta of Mr. Goodwin Cap 15 of his Treatise so that of this discourse this is the Issue There remaines only that I give a brief account of some concernments of the
offence and scandall Indeed ever since the Reformation there have been some indeavours against this truth to corrode it and corrupt it The first serious attempt for the totall intercision of the faith of true believers though not a final excision of the faith of elect belieâ—ers was made by one in the other University who being a man of a debauched vicious conversation no small part of the growing evils of the daies wherein he lived did yet cry out against the doctrines of others as tending to loosnesse and profanenesse upon whose breasts teachings was written Holinesse to the Lord all their daies ' Afterwards Armin. Antiperk Arminius with his Quinquarticulan Followers Rem Coll. takeing up the matter though they laboured with all their might to answer sundry of the Arguments whereby the truth of this doctrine is demonstrated Hag. Artic. 5. yet for a season were very faint and dubious in their own assertions not daring to breake in at once upon so great a Treasure of the Church of God * Nos cùm mentem nostram super hoc argumento categoricè dogmaticè in alteram parâ—em definivimus nullo jure levitatis insimulari posse propterea quod novem ab hinc annis eam non ita disertè rotundè enunciaverimus sed solummodo disquirentium adhuc in morem professi simus Declar. sent Rem circa 5. Artic. and therefore in their Synodalia are forced to Apologise for their Haesitation nine years before in their Conference at the Hague But now of late since the glorious light of Socinianisme hath broken forth from the pit men by their new succours are †Socin Praelect Theol. cap. 6. art 7. c. grown bold to defie this great truth of the Gospell and grace of the Covenant as an abomination for ever to be abhorred Audax omnia perpeti Gens humana ruit per vetitum nefas In particular § 12. the late studious indeavours of a Learned man in his Treatise Intituled Redemption Redeemed for to dispoyle the spouse of Christ of this most Glorious pearl where with her beloved hath adorned her cals for a particular Consideration And this discharging a regard unto any other motives upon cheifly this accompt that he hath with great paines and travell gathered together what ever hath been formerly given out and dispersed by the most considerable Adversaries of this Truth especially not omitting any thing of moment in the Synodall defence of the fifth Article with an exact translation of the dramaticall Prosopopoeias with whatsoever looks towards his designe in hand from their fourth attempt about the manner of conversion giving it a new not only an elegant dresse and varnish of Rhetoricall expressions but moreover reinforcing the declining cause of his Pelagian Friends with not to be despised supplyes of appearing Reason Col. 2. 4. and hidden Sophistry So that though I shall handle this doctrine in my owne Method with the reason whereof I shall instantly acquaint the Reader not follow that Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet handling not only the main of the Doctrine it selfe but all the concernments and consequences of it in the severall branches of the Method intended I hope not to leave any thing considerable in that whole Treatise as to the Truth in hand Undiscussed no Argument Unvindicated no Objection Unanswered no Consequence Unweighed with a speciall eye to the Comparison instituted betweene the Doctrines in contest as to their direct and causall influence into the obedience and Consolation of the Saints That we may know then what we speake and whereof we doe affirme § 13. I shall breifly State the Doctrine under consideration that the difference about it may appeare Indeed it seemes strange to me among other things that he of whom mention was lastly made who hath liberally dispended so great a Treasure of Paines Reading and Eloquence for the subverting of the Truth whose explanation and defence we have undertaken did not yet once attempt fairely to fixe the State of the difference about it but in a very tumultuary manner fell in with prejudices swelling over all bounds and limits of ordinary reasoning Chap. 9. Rhetoricall amplifications upon a doctrine not attempted to be brought forth and explayned that it might be weighed in the Ballance as in it selfe it is Whereas there may be many Reasons of such a proceeding it may well be questioned whether any of them be candid commendable Certainly the advantages thence taken for the improveing of many Sophisticall Reasons and pretended Arguments are obvious to every one that shall but peruse his ensuing discourse Although the Substance of this Doctrine hath been by sundry delivered § 14. yet least the termes wherein it is usually done may seeme to be somewhat too Generall and some advantages of the Truth which in it selfe it hath to have been omitted I shall breifely state the whole matter under those Termes wherein it is usually received The title of it is § 15. the PERSEVERANCE OF SAINTS A short discovery of whom we meane by Saints the Subject whereof we speake and what by Perseverance which is Affirmed of them will state the whole for the Judgement of the Reader God only is essentially holy and on that account Isa. 6. 3. losh 24. 19. the only holy One. In his Holynesse as in his Beeing and all his Glorious Attributes Revel 15. 4. there is an actuall permanency or samenesse Heb. 1. 10 11 12. Nothing in him is subject to the least shaddow of change Exod. 3. 14. not his Truth not his Faithfullnesse Deut. 32. 4. Isa. 40. 38. not his Holinesse all principles causes and reasons of alteration stand at no lesse infinite distance from him Ch. 41. 4. then not being Ch. 43. 10. His Properties are the same with himselfe and are spoken of one another Ch. 44. 6. Ch. 48. 12. as well as of his nature His Eternall Power is mentioned by the Apostle Rom. 1. Reve. 1. 4 17. So is his Holinesse Eternall Immutable Of this we may have use afterwards Mal. 3. 6. Iam. 1. 18. for the present I treat not of it The Holinesse of all Creatures is Accidentall and Created 1 Sam. 15. 29. to some it is innate or Originall as to the Angels the first man Gen. 1. 26. our Saviour Christ as to his humane nature of whom we treat not Math. 19. 17. Adam had originall holinesse and lost it so had many Angells who kept not their first habitation It is hence argued by Mr Goodwin Eccles. 7. 29. that Spirituall gifts of God being bestowed Heb. 7. 25. Ezek. 36. 26 27 28. may be taken away nowithstanding the seeming contrary engagement of Rom. 11. 29. From what proportion or Analogy this Argument doth flow Isa. 4. 3 4. Rom. 6. 4 5. 6 is not intimated The grace Adam was endowed with was intrusted with himselfe Ephes. 4. 22 23 24
25. and his own keeping in a covenant of Workes that of the Saints since the fall is purchased for them laid up in their head dispensed in a covenant of grace whose eminent distinction from the former consists in the permanency and abidingness of the fruits of it But of this afterwards To others adventitious and added as to all that have contracted any qualities contrary to that Originall Holinesse wherewith at first they were indued as have done all the sonnes of men who have sinned and come short of the glory of God Now the Holiness of these is either compleate as it is with the spirits of just men made perfect or inchoate and begunne only as with the residue of Sanctified ones in this life The certain Perseverance of the former in their present condition being not directly opposed by any though the foundation of it be attempted by some we have no need as yet to engage in the defence of it These latter are said to be sanctified or holy two waies upon the twofold account of the use of the word in the Scripture 1. For first some Persons as well as Things are said to be holy especially in the old Testament and in the Epistle to the Hebrewes almost constantly using the termes of Sanctifying and Sanctifyed in a legall or Temple signification in reference unto their being separated from the residue of men with relation to God and his worship Exod. 28. 36 38. or being consecrated and dedicated peculiarly to the performance of any part of his will Levit. 5. 15. Ezek. 22. 8. or distinct injoyment of any portion of his mercy Heb. 2. 11. thus the Arke was said to be holy and the Altar holy the Temple was holy and all the utensils of it ch 10. 10. Ioh. 17. 19. with the vestments of its officers So the whole people of the Iewes were said to be holy the particular respects of Covenant Worship Separation Law Mercy the like upon which this denomination of Holinesse and Saintship was given unto them did depend are known to all yea persons Inherently uncleane and personally notoriously wicked in respect of their designement to some outward work which by them God will bring about are said to be sanctified distinguishing gifts with designation to some distinct employment is a bottome for this Apellation though their gifts may be recalled and the employment taken from them Isai 13. 3. We confesse Perseverance not to be a proper and inseparable adjunct of this subject nor to belong unto such persons as such though they may have a right to it it is upon another account yet in the pursuit of this businesse it will appeare that many of our adversaries Arguments smite these men only and prove that Such as they may be totally rejected of God which none ever denied Againe §. 16. the Word is used in an Evangelicall sence for inward purity and reall Holynesse whence some are said to be Holy Luk. 1. 15. and that also two wayes for either they are so really Rom. 6. 19. 22. and in the Truth of the thing it selfe or in estimation only 2 Cor. 7. 1. and that either of themselves or others That many have accounted themselves to be holy Ephes. 1. 4. 4. 24. and been pure in their owne eyes who yet were never washed from their iniquity have thereupon cryed peace to themselves I suppose needs no proving 1 Thes. 5. 13. 4. 7. It is the case of thousands in the world at this day they thinke themselves Holy Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they professe themselves Holy and our Adversaries proove none gainesaying that such as these may backslyde from what they have and what they seeme to have and so perish under the sinne of Apostacy Prov. 30. 12. Isa. 65. 5. Againe some are sayd to be Holy upon the score of their being so in the steeme of others Isa. 7. 48 49. which was and is the condition of Many false Hypocrites in the Churches of Christ both primitive and Moderne Isa. 9. 40 41. 1 Thes. 5. 3. Like them who are said to believe in Christ upon the account of the profession they made so to doe Math. 25. 29. 2 Pet. 2. 21 Ioh. 6. 16. yet he would not trust himselfe with them because he knew what was in them Such were Judas Simon Magus and sundry others of whom these things are spoken which they professed of themselves and were bound to answer and which others esteemed to be in them These some labour with all their strength 2 Pet. 2. 1. Act. Synod Dec. sent Art 5. p 266 267. c to make true believers that so they may cast the stumbling-block of their Apostacy in the way of the Saints of God closing with the Truth we have in hand But for such as these we are no Advocates let them goe to their owne place according to the Tenor of the Arguments leuyed against them from Heb. 6. 4. 2 Pet. 2. And other places Moreover of those §. 17. who are said to believe and to be holy really and in the Truth of the thing it selfe there are two sorts First such as having received sundry common gifts and Graces of the Spirit Heb. 6. 4. 1 Sam. 10. 10. 2 Pet. 2. 20. 1 King 21. 27. 2 Cor. 7. 10. as Illumination of the Mind Change of affections and thence Amendment of life with sorrom of the World legall Repentance temporary Faith and the like which are all True and Reall in their kind do thereby become Vessells in the great house of God Math. 17. 3 4. Math. 13. 20. Marke 6. 20. 2 Kings 10. 16. being changed as to their use though not in their Nature continueing Stone and Wood still though hewed and turned to the serviceablenesse of Vessels and on that account are frequently termed Saints believers On such as these their is a lower and in some a subordinate work of the Spirit effectually producing in and on all the faculties of their Soules somewhat that is true Hos. 6. 4. 2 Tim. 2. 20. good and usefull in it selfe answering in some likenesse and sutablenesse of operation unto the great worke of Regeneration which faileth not Ioh. 6. 34. Acts 26. 28. Math. 7. 26 27. There is in them Light Love Joy Faith Zeale Obedience c. All true in their kind which make many of them in whom they are do worthily in their Generation Revel 3. 1. Marke 4. 16. howbeit they attaine not to the Faith of Gods Elect neither doth Christ live in them nor is the life which they lead by the Faith of the Sonne of God as shall hereafter be fully declared If ye now casheere these from the roll of those Saints and Believers about whom we contend seeing that they are no where said to be Vnited to◠Christ Quickned and Justified partakers of the first Resurrection Accepted of God c.
the Apostlâ—e 2 Tim. 2. 19. §. 37. is important to the businesse in hand Neverthelesse the foundation of God stands sure having this seale the Lord knoweth them that are his Some persons of eminency and note in the Church yea Starres it seemes of a considerable magnitude in the visible Firmament thereof having fallen away from the Truth and faith of the Gospell and drawne many after them into waies of destruction a great Offence and Scandall among Believers thereon as in such cases it will fall out insued withall a Temptation of a not to be despised prevalency and sad consequence which we formerly granted to attend such eminent Apostasie seems to have laid hold on many weake Saints they feared least they also might be overthrowne and after all their labouring and suffering in the Work of Faith and Patience of the Saints come short of the marke of the high calling set before them considering their own weaknesse and instability with that powerfull opposition whereunto in those daies especially they were exposed Upon the contemplation of such Apostasies or defections they were opportune and obnoxious sufficiently to this Temptation Yea their thoughts upon the Case under consideration might lead them to feare a more generall defection for seeing it is this with some why may not this be the Condition of all Believers and so the whole Church may cease and come to nothing notwithstanding all the Promises of building it on a Rock and of the presence of Christ with it to the end of the World Nay may not his whole Kingdome on earth on this account possibly fall to utter ruine and himselfe be left a Head without members a King without Subjects This by Mr Goodwins own confession is the Objection which the Apostle answereth and removes in and by the words under Consideration Cap. 14. pag. 359. 360. Seeing these fall away are not wee likewise in danger of falling away and so of loosing all that we have done and suffered in our Christian profession To this Objection or Scruple the Apostle Answereth in the Words in hand So he Thus farre then are we agreed About the sence of the words themselves and their Accommodation to the removall of the Objection or Scruple mentioned is our difference I know not how M. Goodwin comes to call it an Objection or Scruple which is the expression of thoughts or words arising against that which is in the truth of it seeing it is their very State and Condition indeed and that which they feare is that which they are really exposed unto and which they ought to believe that they are exposed to In his Apprehension they who make the Objection or whose Scruple it was were as liable unto in his judgement and in the same danger of falling away or greater their Temptations being increased and heightned by the Apostasie of others then them that fell the day and hour before neither could that falling away of any be said to raise a Scruple in them that they might do so to if this were one part of their Creed that all and every man in the world might so doe The Answer given by the Apostle §. 38. is no doubt suited to the Objection and fitted to the removeall of the Scruple mentioned which was alone to be accomplished by an effectuall removing away the solicitious fears and cares about the preservation of them in whose behalfe this is produced This therefore the Apostle doth by an exception to the inference which they made or through temptation might make upon the former considerations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are exceptive particles and an Induction into the exemption of some from the condition of being in danger of falling wherein they were concluded in the Objection proposed The intendment I say of the Apostle in that exceptive plea he puts in neverthelesse is evidently to exempt some from the state of falling away which might be argued against them from the defection of others Neither doth he speake to the thing in hand nor are the particulars mentioned exceptive to the former Intimation if his speech looke any other way Moreover he gives yet further the account of this Exception he makes including a radicall discrimination of professours or men esteemed to be Believers expressing also the Principle and ground of that difference The differing Principle he mentioneth is the Foundation of God that stands sure or the firme Foundation of God that is established or stands firme This is not worth contending about An Expression parallell to that of the same Apostle Rom. 9. 11. That the Purpose of God according to Election might stand Both this and that hold out some Eternall Act of God differencing betweene persons as to their Everlasting condition As if the Apostle had said you see indeed that Hymenaeus and Philetus are fallen away and that others with whom you sometimes walked in the Communion and outward fellowship of the Gospell and tooke sweet Counsell together in the House of God with them are gone after them yet be you true Believers of good Comfort God hath layd a Foundation which must be some Eternall Act of his concerning them of whom he is about to speake or the solemne Assertion of the Apostle then which you shall not easily meet with one more weighty is neither to the Case nor matter in hand which is firme and abiding being the good pleasure of his Will accompanied with an Act of his Wisdome and Understanding appointing some as is the case of all True Believers to be his who shall be exempted on that account from the Apostasie and desertion that you feare This saith the Apostle is the fountaine and spring of the difference which is among them that professe the Gospell Concerning some of them is the Purpose of God for their preservation They are ordained to Eternall Life And herein as was said lyes the Concernement of all that are True Believers who are all his chosen of him given to his Sonne and Called according to his Purpose with others t is not so they are not built on that bottome they have no such foundation of their Profession and it is not therefore marvelous if they fall The words then containe an Exception of True Believers from the danger of totall Apostasie §. 39. upon the account of the stable fixed Eternall Purpose of God concerning their Salvation answerable to that of Rom. 8. 28 29 30. the place last considered The Foundation here mentioned is the good Pleasure of the Will of God which he had Purposed in him himselse or determined to exert towards them for the praise of the Glory of his Grace Eph. 1. 9. According to which Purpose we are Predestinated v. 11. And he calls this Purpose the Foundation of God as being a groundworke and bottome of the thing whereof the Apostle is treating namely the Preservation and Perseverance of True Believers those who are indeed planted into Christ notwithstanding the Apostasie of the most Glorious Professours
suppose that he shall prevaile with the Saints of God to believe it will make for their Consolation to apprehend that there is no ingagement in his Covenant assuring them of the continuance of the Favour of God unto them to the End of their Pilgrimage hath no reason to doubt or question the Issue of any thing he shall undertake to perswade men unto Doubtlesse he will find it very difficult with them who in time of Spirituall Straights pressures have closed with this ingagement of God in the Covenant have had experience of its bearing them through all perplexityes and entanglements when the Waves of temptation were ready to goe over their Soules Certainely David was in another perswasion when upon a view of all the difficulties he had passed through and his house was to meet withall he concludes 2 Sam. 23. 5. This is all my desire and all my Salvation that God hath made with me an everlasting Covenant ordered in all things sure The Covenant from whence he had his sure Mercyes not Changeable not Alterable not liable to failings as the temporall Prosperity of his House was was that he rejoyced in I shall close this with two Observations First §. 5. it may doubtlesse and on serious Consideration will seeme strange to any one acquainted in the least measure with God and his Faithfullnesse that in a Covenant established in the Blood of Christ he should freely promise to his that he would be a God unto them that is that he would abide with them in the Power Goodnesse Righteousnesse and Faithfullnesse of a God that he would be an Allsufficient God to them for ever when he might with an Almighty facility prevent it and so answer and fullfill his Ingagement to to the utmost he should yet suffer them to become such Villains and Devills in Wickednesse that it should be utterly impossible for him in the Blood of his Sonne and the riches of his Grace to Continue a God unto them this I say seemeth strange to me and not to be received without casting the greatest reproach imaginable on the Goodnesse Faithfullnesse and Righteousnesse of God Secondly if this Promise be not absolute Immutable Unchangeable Independent on any thing in us it is Impossible that any one should pleade it with the Lord but only upon the account of the sence that he hath of his own accomplishment of the Condition Psal. 73. 26. Isa. 8. 17. Isa. 50. 10. on which the Promise doth depend I can almost suppose that the whole Generation of Believers will rise up against this Assertion to remove it out of their way of walking with God This I know that most of them who any time have walked in darknesse and have had no Light will reprove it to the Faces of them that mainetaine it and professe that God hath witnessed the contrary truth to their hearts Are we in the Covenant of Grace left to our owne Hearts Wayes and Walkings Is it not differenced from that which is abolished Is it not the great distinguishing Character of it 2 Cor. 1. 20. that all the Promises of it are stable shall certainely be accomplished in Jesus Christ Heb. 7. 22. 8. 7 8 9. One place I shall adde more wherein our intendment is positively expressed § 6. beyond all possibility of any colourable evasion especially considering the Explication Enlargement and Application which in other places it hath received The place intended is Jeremy 32. v. 38 39 40. They shall be my People and I will be their God and I will give them one heart and one way that they may feare me for ever for the good of them and their Children after them and I will make an everlasting Convenant with them that I will not turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from me in conjunction with those words of the same importance Ch. 31. v 31 32 33. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant that I made with their Fathers but this shall be my Covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my People and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know mee from the least of them to the greatest of them saith the Lord for I will forgive their iniquities and remember their sinnes no more 1. The Thesis under demonstration is directly and positively affirmed in most significant and emphaticall words by God himselfe seeing then the Testimony of his holy Prophets and Apostles concerning him are so excepted against and so lightly set by let us try if men will reverence himselfe and cease contending with him when he appeareth in judgement Saith he then to Believers those whom he taketh into covenant with him This is my Covenant with you in the performance whereof his Allsufficiency Truth and Faithfulnesse with all other his glorious Attributes are eminently engaged I will be your God what that expression intends is known and the Lord here explaines by instancing in some eminent Spirituall mercy thence flowing as Sanctification and Acceptance with him by the forgivenesse of sinnes and that for ever in an everlasting Covenant that He will not turne away from them to doe them good This plainely God saith of himselfe and this is all we say of him in the businesse and which having so good an Author we must say whether men will heare or whether they will forbeare Whether it be right in the sight of God to hearken unto men more then unto God let all judge Truly they have a sad taske in my Apprehension who are forced to sweat and labour to alleviate and take off the Testimony of God 2. Secondly That the way the Lord proposeth to secure his Love to his is upon termes of Advantage of Glory and Honour to himselfe to take away all scruple which on that hand might arise is fully also expressed Sinne is the only differencing thing between God and man and hereunto it hath a double influence First Morall in its guilt deserving that God should cast off a sinner and prevailing with him upon the account of justice so to doe Secondly Efficient by causing men through its power and deceitfulnesse to depart from God Heb. 3 1 Prov. 1. 31. 14. 14. untill as back-sliders in heart they are filled with their owne waies Take away these two provide for Security on this hand and there is no possible case imaginable of separation between God and man once brought together in Peace and Unity For both these doth God here undertake for the first saith he I will
operâ minimè exclusâ ac si quis inquit Praeceptor discipulo solaecizanti diceret exeram tibi linguam istam barbaricam inseram Romanam Haec sunt fere ipsius Erasmi verba Quibus addex loco ipso satis appa rere nullaÌ„ necessitateÌ„ Deum significare voluisse sed neque ullam vim interiorem cum non aliâ ratione ea quae ibi pollicetur se effecturum ostendat Deus quà m beneficiorum multitudine quibus affecturus erat populum ejusque cor animum emolliturus c. Soc. Prael Cap. 12. 8. 6. p. 45. Socinus Prael Theol cap 6. whose words are This place of Ezekiel is well explained by Erasmus in his Diatribe saying that there is an usuall figure of speaking contained in it whereby a care in any of working something by another is signified his endeavour being not excluded as if a Maister should say to his Scholar speaking improperly I will take away that barbarous tongue from thee and give thee the Romane these are almost the words of Erasmus to which adde that it appeareth from the place it selfe that God would not signify any necessity or any internall efficacy when he declareth that he will effect what he promiseth no other way then by the multitude of his benefits wherewith he would affect the people and mollify their hearts and mindes and thereby as it were beget and create in them a willingnesse and alacrity in obeying of him The Remonstrants received this sence in the conference at the Hague managing it in these words it is manifest that these words doe signify some great efficacy and motion which should come to passe by the many and excellent benefits of God for whose sake they ought to convert themselves c. which worthy Interpretation being at length fallen upon Mr Goodwins hand is trimmed forth as you have heard Secondly not to insist on those Assumptions which are supposed in this interpretation as that this Promise was made peculiarly to the Jewes and to the whole Nation of them properly and directly c. The Gâ—osse it selfe will be found by no meanes to have the least consistency with either the words or intendment of the Holy Ghost in the place nor to be suited to Answer our Argument from thence nor yet to hold any good intelligence or correspondency with what hath already been delivered concerning it For 1. To beginne with the latter he affirmes this cannot be a Promise of absolute Perseverance because if it be so the Jewes enjoyed it in that Captivity as well as afterwards when that is here promised which they were not to receive untill in and upon their returne from Babylon Sect 52. Pag 220 221. But if that which is here mentioned be all that is promised to them namely dealing so graciously and bountifully with them in his Dispensations according as was intimated there is not any thing in the least held out to them in this place but what God had already himselfe being judge in as eminent and high a manner wrought in reference to them and for them as could be conceived And indeed it was such as he never after this arose to that height of outward mercy and bounty in things spirituall and temporall so as before Isai. 5.1,2,4 Neither after the Captivity unto this day did they see againe the triumphant glory of David the magnificent peace of Solomon the beauty of the Temple the perfection of Ordinances c. as before 2. Whereas he affirmed formerly that this Promise is conditionall and that the things therein promised doe depend on conditions by them to be fulfilled to whom the Promise is made Sect 54. pag. 221. in the Glosse here given us of the words there is no intimation of any such conditions as whereon the promised actings of God should be suspended but only an uncertainty of Event in reference to these actings Asserted That according to this interpretation which alone God promiseth to doe is that he would deale above measure graciously and bountifully with them as well in matters relating to their spirituall conditions as in things concerning their outward condition this is all he promiseth and this he will absolutely doe be the Event what it will It is not said nor can it with any pretence of reason that this also is conditionall nay whatever the Event and issue be that God will thus deale with them is the sence of the words in hand according to the estimate here taken of them It is true it is in the Exposition under consideration left doubtfull and ambiguous whether such or such an Event shall follow the promised actings of God or no but what God promiseth concerning his dealing with them that without supposall of any condition what ever shall be accomplished According as a sence serves the turne so it is to be embraced when men are once engaged against the Truth 3. Neither doth this Interpretation so much as take notice of much lesse doth it with any strength or evidence wave our Argument for the Saints Perseverance from this place We affirme 1. That the Promise God made unto or the Covenant he makes here with his people is distinguished from or opposed unto the Covenant that was broken upon this account that that was broken by the default of them with whom it was made but God would take care and provide that this should not faile but be Everlasting Jer 31. 32 33. Ch. 32. 40. Heb. 8. 8 9. 2. That the intendment of God in this Promise and the administration of this Covenant with meanes and power mentioned therein is the abiding of his Saints with him or rather primarily and principally his abiding with them notwithstanding all such interveniences as he will not powerfully prevent from ever interposing to the disturbance of that Communion he taketh them into I will saith he make an everlasting Covenant with them that I will not turne away from them from doing them good Now these things and such like are not once taken notice of in the exposition boasted to be full and cleare 3 ly Neither indeed hath it any affinity unto §. 15. or acquaintance in name or thing with the words or intendment of God with the Grace of the Promise or the Promise it selfe For 1. God saies he will give them one heart and one way or he will put his Law in their inward parts and write it in their Hearts which is plainely the work of his Grace in them and not the effect and fruit of his dealing with them In the Glosse in hand the work of God is limited to such dealings with them as may overcome them to such a frame The having of a new heart is either the immediate work of God or it is their yeelding unto their duty to him upon his dealing bountifully and graciously with them If the First it is what the Scripture affirmes and all that we desire If the Latter how comes it to be expressed in termes holding out an immediate Divine
free and that they are so proved all flowing from the first great Promise of giving a Redeemer 6. How they are discoveries of Gods good-will How made to Sinners consequentiall Promises made also to Believers 7. Given in and through Christ in a Covenant of Grace Their certainty upon the Account of the engagement of the Truth and Faithfulnesse of God in them of the maine matter of these promises Christ and the Spirit 8. Of particular Promises all flowing from the same Love and Grace 9. Observations of the Promises of God subservient to the End intended 1. They are all true and faithfull the ground of the Assertion 2. Their accomplishment alwaies certaine not alwaies evident 3. All conditionall Promises made good and how 10. 4. The Promise of Perseverance of two sorts 5. All Promises of our abiding with God in Faith and Obedience absolute The vanity of imposing conditions on them discovered 6. Promises of Gods abiding with us not to be separated from Promises of our abiding with him 7. That they doe not properly depend on any condition in Believers demonstrated instances of this Assertion given 8 Making them conditionall renders them voyd as to the Ends for which they are given given to persons not Qualifications 11. The Argument from the Promises of God stated 12. Mr G's Exceptions against the First Proposition cleared and his Objections Answered The Promises of God alwaies fulfilled Of the Promise made to Paul Acts 27. 24. c. Good men make good their Promises to the utmost of their abilities The Promise made to Paul absolute and of infallible accomplishment Of the promise of our Saviour to his Disciples Mat. 19. 28. Who intended in that Promise not Judas the accomplishment of the Promise The Testimony of Peter Martyr Considered The conclusion of the forementioned Objection 13. The ingagement of the Faithfulnesse of God for the accomplishment of his Promise 1 Cor. 1. 9. 1 Thes. 5. 23 24. 2 Thes. 3. 3. 14. The nature of the Faithfulnesse of God expressed in the foregoing places inquired into perverted by M. G. His notion of the Faithfulnesse of God weighed and rejected what intended in the Scriptures by the Faithfulnesse of God The close of the confirmation of the proposition of the Argument proposed from the Promises of God 15. The assumption thereof vindicated The sence put upon it by M. G. The Question begged THe consideration of the Promises of God §. 1. which are all branches of the forementioned Roote all streaming from the fountain of the Covenant of Grace is according to the method proposed in the next place incumbent on us The Argument for the Truth under contest which from hence is afforded and used is by Mr Goodwin termed the first-borne of our strength cap. 11. Sect. 1. pag. 225. and indeed we are content that it may be so accounted desiring nothing more ancient nothing more strong effectuall and powerfull to stay our soules upon then the Promises of that God Heb. 6. 18. Titus 1. 2. who cannot lye I shall for the present insist only on those which peculiarly assert and in the name and Authority of God confirme that part of the Truth we are peculiarly in Demonstration of namely the Unchangeable stability of the Love and Favour of God to Believers in regard whereof he turneth not from them nor forsaketh them upon the Account of any such Interveniences what ever as he will suffer to be interposed in their communion with him leaving those wherein he gives Assurance upon Assurance that he will give out unto them such continuall supplies of his Spirit and Grace that they shall never depart from him to their due and proper place I am not unacquainted with the usuall Exception §. 2. that lyeth against the Demonstration of the Truth in hand from the Promises of God to wit that they are conditionall depending on some things in the Persons themselves to whom they are made upon whose change or Alteration they also may be frustrated and not receive their accomplishment Whether this plea may be admitted against the particular Promises that we shall insist upon will be put upon the tryall when we come to the particular handling of them For the present being resolved by Gods Assistance to pursue the Demonstration proposed from them it may not be amisse yea rather it may be very usefull to insist a little upon the Promises themselves their Nature and Excellency that we may be the more stirred up to enquire after every Truth sweetnesse of the Love Grace and kindnesse they being the peculiar way chosen of God for the manifestation of his good will to sinners that is in them and I shall doe it briefely that I may proceed with the businesse of my present Intendment Gospell Promises then are §. 3. 1. The free and gracious dispensations and 2. Discoveries of Gods good will and Love to 3. Sinners 4. through Christ 5 In a Covenant of Grace 6. Wherein upon his Truth and Faithfulnesse he engageth himselfe to be their God to give his Sonne unto them and for them and his Holy Spirit to abide with them with all things that are either required in them or are necessary for them to make them accepted before him and to bring them to an enjoyment of him I call them Gospell Promises § 4. not as though they were onely contained in the Bookes of the New Testament or given only by Christ after his coming in the flesh Gen. 3. 14 15 Gal. 3. 17. for they were given from the beginning of the World or first entrance of sinne Titus 1. 2. and the Lord made plentifull provision of them and by them for his People under the Old Testament but only to distinguish them from the Promises of the Law which hold out a word of Truth Faithfulnes engaged for a reward of Life to them that yeeld obedience thereunto there being an indissolveable connexion between entring into life and keeping the Commandements and so to manifest Gal. 3. 12. Luk. 2. 10. that they all belong to the Gospell properly so called Ephes 2. 15. or the tidings of that peace for sinners which was wrought out Isa. 52. 7. and manifested by Jesus Christ. 2. Farther I doe not give this for the description of any one single individuall Promise as it lyeth in any place of Scripture as though it expresly contained all the things mentioned therein though vertually it doth so but rather to shew what is the designe ayme and good will of God in them all which he discovers and manifests in them by severall parcells according as they may be suited to the Advancement of his Glory in reference to the persons to whom they are made Upon the matter all the Promises of the Gospell are but one and every one of them comprehend and tender the same Love the same Christ the same Spirit which are in them all None can have an interest in any one but he hath
and Favour to them whilest they wallow in all manner of Abominations and desperate Rebellions against him An Hypothesis crudely imposed on our Doctrine and repeated over and over as a matter of the greatest detestation and abomination that can fall within the thoughts of men And such supposalls and conclusions are made thereupon as border at least upon the cursed cost of Blasphemy but cui fini I pray To what end is all this noyse as though any had ever Asserted that God promised to continue his Love and gracious Acceptation alwaies to his Saints and yet took no care nor had promised that they should be continued Saints but would suffer them to turne very Devills It is as easy for men to confute Hypotheses created in their own imaginations as to cast downe men of straw of their own framing and setting up We say indeed that God hath faithfully promised that he will never leave nor forsake Believers but withall that he hath no lesse faithfully engaged himselfe that they shall never wickedly depart from him but that they shall continue Saints and Believers Yea if I may so say Promising alwaies to accept them freely it is incumbent on his Holy Majesty upon the account of his Truth Faithfulnesse and Righteousnesse to preserve them such as without the least dishonour to his Grace and Holinesse yea to the greatest advantage of his Glory he may alwaies accept them delight in them and rejoyce over them and so he tells us he doth Ierem. 31.7 Yea I have loved thee with an everlasting Love therefore with loving kindnesse have I drawne thee he drawes us with his kindnesse to follow him obey him live unto him abide with him because he Loves us with an Everlasting Love 2. That these promises of God doe not properly and as to their originall rise depend on any conditions in Believers or by them to be fulfilled but are the Fountains and Springs of all conditions whatever that are required to be in them or expected from them though the Grace and Obedience of Believers are often mentioned in them as the means whereby they are carried on according to the appointment of God unto the enjoyment or continued in it of what is promised This one Consideration that there is in very many of these Promises an expresse non obstante or a not-withstanding the want of any such condition as might seeme to be at the bottome and to be the occasion of any such Promise or Engagement of the Grace of God is sufficient to give light and evidence to this Assertion If the Lord sayeth expresly that he will doe so with men though it be not so with them his doing of that thing cannot depend on any such thing in them as he saith notwithstanding the want of it he will doe it Take one instance Isai. 54. v. 9 10. In a little wrath have I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord they Redeemer for this is as the waters of Noah unto mee whereas I have sworne that the waters of Noah shall no more cover the Earth so have I sworne that I will not be worth with thee nor rebuke thee for the mountaines shall depart aud the hills be removed but my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee He will have mercy on them with everlasting kindnesse v. 8. Yea but how if they walke not worthy of it Why yet this kindnesse shall not faile saith the Lord for it is as the waters of Noah God sweareth that the waters of Noah should no more cover the Earth and you see the stability of what he hath spoken The World is now reserved for Fire but drowned it shall be no more my kindnesse to thee saies God is such it shall nor more depart from thee then those waters shall returne againe upon the Earth Neither is this all wherein he compareth his kindnesse to the waters of Noah but in this also in that in the Promise of drowning the World no more there was an expresse non obstante for the sinnes of men Gen. 8 21. The Lord said in his heart I will not againe curse the ground any more for mans sake for the imagination of mans heart is evill from his youth Though men grow full of wickednesse and violence as before the Flood they were yet saith the Lord the World shall be drowned no more And in this doth the Promise of kindnesse hold proportion with that of the waters of Noah there is an expresse reliefe in it against the sinnes and failings of them to whom it is made viz. such as he will permit them to fall into whilest he certainly preserves them from all such as are inconsistent with his Love and Favour according to the tenor of the Covenant of Grace and therefore it depends not on any thing in them being made with a proviso for any such defect as in them may be imagined 3. To affirme that these Promises of God's abiding with us to the end do depend on any condition that may be uncertaine in its event by us to be fulfilled as to their Accomplishment doth wholly enervate and make them void in respect of the maine end for which they were given us of God That one chiefe end of them is to give the Saints consolation in every condition in all the straights tryalls and temptations which they are to undergoe or may be called to is evident When Ioshua was entring upon the great work of subduing the Canaanites and setting the Tabernacle and people of God in their appointed Inheritance wherein he was to passe through innumerable difficulties tryalls and pressures God gives him that word of Promise I will never leave thee nor forsake thee Iosua 1.5 so are many of them made to the Saints in their weaknesse darknesse and desertions as will appeare by the consideration of the particular instances following Isa. 4. 3 4. Now what one drop of consolation can a poore drooping tempted soule squeeze out of such Promises that depend wholly and solely upon any thing within themselves he will be with mee and be my God it is true but alwaies provided that I continue to be his That also is a sweet and gratious Promise but that I shall doe so he hath not promised It seems I have a cursed Liberty left me of departing wickedly from him so that upon the matter notwithstanding these Promises of his I am left to my selfe If I will abide with him well and good he will abide with me and so it shall be well with mee That he should so abide with me as to cause me to abide with him it seemes there is no such thing Soule look to thy selfe all they hopes and help is in thy selfe but alas for the present I have no sence of this Love of God and I know not that I haue any true
reall unfained Obedience to him Corruption is strong Temptations are many what shall I say Shall I exercise Faith on those Promises of God wherein he hath said and given Assurance that he will be a God to me for ever According as my thoughts are of my own abiding with him so may I think of them and no otherwise so that I am againe rolled upon mine own hands and left to mine own endeavours to extricate my selfe from these sad intanglements What now becomes of the Consolation which in these Promises is intended Are they not on this account rather flints and pieces of Iron then Breasts of comfort and joy Lastly if it be so as is supposed it is evident that God makes no Promises unto Persons but only unto Conditions and Qualifications that is His Promises are not engagements of his love Goodwill to Believers but discoveries of his Apporbation of Believing suppose any Promise of God to be our God our allsufficient God for ever non eminently to include an engagement for the effectuall exertion of the alsufficiency to preserve and continue us in such a state and spirituall condition as wherein he may with the Glory and Honor of his Grace and will not faile to abide and continue our God and you cut all the nerves and sinewes of it as to the Administration of any Consolation unto them to whom it is given The Promises must be made good that is Certaine and if they are accomplished or not accomplished unto men meerely upon the account of such and such Qualifications in them which if they are not found then they shall be fulfilled if not then they are suspended they are made to the Conditions and not at all to the Persons And though some perhaps will easily grant this yet upon this account it cannot be said that God ever made any one Promise unto his Church as consisting of such persons namely Abraham and his Seed which is directly contrary to that of the Apostle Rom. 9. 8. Where he calleth the Elect the Children of the Promises or those to whom the Promises were made It appears then that neither are these Promises of God Conditionall As they proceed from free Grace so there is no other accoūt on which they are given out continued and accomplished towards the Children of God Though the things of the Promise are often placed in dependence one of another as Meanes and Ends yet the Promises themselves are absolute These few things being premised § 11. I shall now name and insist upon some particular Promises wherein the Lord hath graciously engaged himself that he will abide to be a God in Covenant unto his People their Guide unto death from which I shall labour to make good this Argument for the Perseverance of the Saints That which that God who cannot lye nor deceive with whom is no variablenesse nor shadow of turning who is Faithfull in all his Promises and all whose words are Truth and Faithfullnesse Titus 1. 2. Heb. 6. 18. Jam. 1. 18. 1 Cor. 1. 9. hath solemnely promised and engaged himselfe unto to this end that they unto whom he so promiseth and engageth himselfe may from those Promises receive strong Consolation That he will certainely performe and Accomplish That he will be a God and a Guide unto death unto his Saints that he will never leave them nor forsake them that he will never cast them off nor leave them out of his favour but will preserve them such as is meet for his Holy Majestie to embrace Love and delight in and that with an expresse notwithstanding for every such thing as might seeme to provoke him to forsake them He hath Promised and for the end mentioned Therefore that he will so abide with them that his Love shall be continued to them to the End that he will Preserve them unto himselfe c. according to his Truth and Faithfullnesse shall be accomplished and fulfilled The inference hath its strength from the Nature Truth and Faithfulnesse of God and whilest they abide in any credit with the somes of men it may seeme strange that it should be denyed or questioned The major proposition of the forementioned Argument is examined by Mr Goodwin Cap. 11. Sect. 1. Pag. 225. saith he 1. What God hath promised in his Word §. 12. is certaine in such a sence and upon such Termes as God would be understood in his Promises but what he promised in one sence is not certaine of performance in the other Ans. 1. Doubtlesse Gods meaning and intention in his Promises is the Rule of their accomplishment This sometimes we may not be able to fathome and thereupon be exposed to Temptations not a few concerning their fulfilling so was it with them with whom Paul had to do in reference to the Promises made to the Seed of Abraham The Question then is not whither that which is promised in one sence shall be performed in another but whither God's Promises have and shall certainely have all of them according to his intendment any performance at all And the aime of Mr Goodwin in the Example that he afterwards produceth is not to manifest that that which God promiseth shall certainely be performed only in that sence wherein he made his Promise◠but that they may be performed or not performed at all It is not in whose sence they shall have their performance but whither they shall have any performance or no. If the thing promised be not accomplished the Promise is not at all in any sence performed unlesse Mr Goodwin will distinguish and say there are two wayes of any things performance one whereby it is performed another whereby it is not But he proceedes to manifest this Assertion by an indction of instances God saith he promised to Paul the lives of them that were in the Ship Acts 27. his intent and meaning was not that they should all be preserved against what ever they in the Ship might do to hinder that Promise but with this proviso or Condition that they in the Ship should harken unto him and follow his advice which is evident from those words of Paul Except these abide in the Ship yee cannot be saved And had they gone away God had not made any breach of Promise though they had been all drowned Ans. First when men seriously promise any thing which is wholly and absolutely in their power to Accomplish bring about causing thereby good men to rest upon their words to declare unto others their repose upon their honesty and worth if they do not make good what they have spoken we account them unworthy promise breakers and they do it at the perill of all the repute of honesty honor and Faith they have in the world With God it seemes it is otherwise He makes a solemne Gracious Promise to Paul that the lives of all them in the Ship with him should be saved Paul on whō it was as much incumbent as on any man in
would be impossible they should once imagine that of it selfe it is apt to draw the Spirits of men into a neglect and contempt of God 2. As the end of God intended in giving that assurance to the effecting whereof it is exceedingly operative and effectuall so you have it Luke 1. 74 75. This is the intendment of God in confirming his Oath and Promise unto us that he may grant unto us that wee being delivered out of the hands of our enemies might serve him without feare in righteousnesse and holinesse all the daies of our lives Now though these forementioned with many other Texts of Scripture are plaine evident and full to the businesse we have in hand yet the Adversaries of this truth having theirhands so full with them that are commonly urged that they cannot attend unto them I shall not need to spend time in their vindication from exceptions which none that I know have as yet brought in against them though upon their principles they might possibly be invented but shall leave them to be mixed with faith according as God by his Spirit shall set them home upon the soules of them who doe consider them The whole 125. Ps. might in the next place be brought in §. 11. to give Testimony to the truth in hand I shall only take a Proofe from the first verses of it They that trust in the Lord shall be as mount Sion which cannot be removed as the mountaines round about Jerusalem so is the Lord round about his people from henceforth even for ever whereunto answereth that of Ps 37. 28. The Lord loveth judgment and forsaketh not his Saints they are preserved for ever as also Deut. 33. 3. Yea he loveth his people all his Saints are in thy hand In the verses named I shall a little fixe upon two things conducing to our purpose which are evidently contained in them 1. A Promise of Gods everlasting presence with his Saints Believers them that trust in him and their stedfastnesse thereupon they shall be as mount Sion that can never be removed and that because the Lord is round about them and that for ever 2. An allusive comparison of both these both their stability and Gods presence with them given for the encouragement of weake Believers with speciall regard to the dayes wherein the Promise was first made which actually also belongs to them on whom the ends of the World are fallen The Psalmist bids them as it were lift up their eyes and look upon mount Sion and the hills that were round about Jerusalem and tells them that God will as certainly and assuredly continue with them and give them establishment as those hills and mountaines which they beheld round about abide in their places so that it shall be as impossible for all the powers of Hell to remove them out of the Favour of God as for a man to pluck up mount Sion by the rootes or to overturne the foundations of the Mountaines that stand round about Jerusalem It is true the Holy Ghost hath speciall regard to the oppositions and Temptations that they were to undergoe from men but bears also an equall regard to all other meanes of separating them from their God It would be a matter of small consolation unto them that men should not prevaile over them for ever if in the meane time there be other more close and powerfull Adversaries who may cast them downe with a perpetuall destruction Some few considerations of the intendment of the place will serve for the inforcing of our Argument from this portion of Scripture 1. That which is here promised the Saints §. 12. is a perpetuall preservation of them in that condition wherein they are both on the part of God he is round about them even henceforth for ever and on their parts they shall not be removed that is from the state and conditon of acceptation with him wherein they are supposed to be but abide for ever and continue therein immoveable unto the end It is I say a plain Promise of their cōtinuance in that condition wherein they are with their safety from thence and not a Promise of some other good thing provided that they continue in that condition Their being compared to Mountaines and their Stability which consists in their being and Continuing so will admit no other sence As Mount Sion abides in its condition so shall they aud as the Mountaines about Jerusalem continue so doth the Lord his presence unto them 2. That expression which is used v. 2. is weighty and full to this purpose The Lord is round about his People henceforth and for ever What can be spoken more fully more pathetically Can any expression of men so set forth the truth which we have in hand The Lord is round about them not to save them from this or that incursion but from all not from one or two evills but from every one whereby they are or may be assaulted He is with them and round about them on every side that no evill shall come nigh them It is a most full expression of universall preservation or of Gods keeping his Saints in his Love and Favour upon all accounts whatsoever And that not only for a season but it is henceforth from his giving this Promise unto their Souls in particular and their receiving of it in all Generations according to their appointed times even for ever Some few exceptions §. 13. with a great surplusage of words and phrases to make them seeme some other things then what have been formerly insisted on againe and againe are advanced by Mr Goodwin to overturne this Sion and to cast downe the mountaines that are about Jerusalem Ch. 11. Sect. 9. pag 230 231 232. The summe of our Argument from hence as of the intendment of this place is this Those whom the Lord will certainly preserve for ever in the state and conditon of trusting in him they shall never be forsaken of him nor separated from him The latter clause of this Proposition is that which we contend for the whole of that whose proofe is incumbent on us of this the former part is a sufficient basis and foundation being comprehensive of all that is or can be required to the unquestionable establishment thereof from the Letter of the Text we assume But God will certainly preserve for ever all his Saints that put their Trust in him in their so doing that they shall not be altered or cast downe from that state and conditon Change but the figurative expressions in the Text and the Allusions used for the accommodation of their Faith in particular to whom this Promise was first given into other termes of a direct and proper significancy and the Text and the Assumption of our Argument will appeare to be the same whence the conclusion intended will undeniably follow unto this cleare deduction of the Truth contended for from this place of Scripture the Discourse ensuing in the place mentioned is opposed
for the deterring men from their impious and destructive courses I say God forbid To put it then to an issue God here promiseth that they who here trust in him shall never be remooved What I pray is the Conditiō on which this Promise doth depend It is say they who oppose us in this if they continue trusting in him that is if they be not removed for to trust in him is not to be removed if then they be not removed they shall not be removed and is this the minde of the Holy Ghost Notwithstanding all the Rhetoricke in the world this Promise will stand for the consolation of them that believe as the Mountaines about Jerusalem that shall never be removed In some it is said to be a Promise of abiding in Happinesse §. 15. not in Faith but it plainely appeares to be a Promise of abiding in trusting the Lord which comprehends both our Faith and Happinesse Ob. It is not promised that they who once trust in the Lord shall abide happy though they cease to trust in him Ans. It is a Promise that they shall not cease to trust in him Ob. It is not that they shall be necessitated to abide trusting in him Ans. No but it is that they shall be so far assisted and effectually wrought upon as certainely to do it Ob. It is no more then the Apostle sayes to the Corinthians 2 Cor. 2. 3. which frame towards them he would not continue should they be changed and turned into Idolaters and Blasphemers Ans. First the Promises of God and the affections of men are but ill compared 2. Paul loved the Corinthians whilst they were such as he mentioned God promiseth his Grace to Believers that they may continue such as he loves Ob. All the Promises are made to Qualifications not to Persons Ans. Prove that and 1. Take the case in hand and 2. Cast downe the Church to the ground it having no one Promise on that account made unto it as consisting of Abrahams Seed and so this witnesse also is freed from all exceptions put in against it and appeares with confidence to give in its Testimony to the Vnchangeablenesse of God unto Believers I shall in the next place adjoine another portion of Scripture of the same import with those foregoing §. 16. wherein the truth in hād is no lesse clearly somewhat more pathetically convincingly expressed thē in that last mentioned It is Isa. 54. 7 8 9 10. For a small moment have I forsaken thee but with great Mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have Mercy on thee saith the Lord thy Redeemer For this is as the waters of Noah unto me for as I have sworne that the Waters of Noah shall no more cover the Earth so have I sworne that I will not be wrath with thee nor rebuke thee for the Mountaines shall depart and the hils be removed but my Loving-kindnesse shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee The place I have mentioned before but only as to one speciall inference from one passage in the words I shall now use the whole for the confirmation of the generall Truth we plead for the words are full plaine suited to the businesse in hand No expressions of our finding out can so fully reach the Truth we assert much lesse so pathetically worke upon the Affections of Believers or so effectually prevaile on their understandings to receive the Truth contained in them as these words of God himselfe given us for those ends are suited to doe Goe to men whose minds in any measure are free from prejudice not forestalled with a contrary perswasion and furnished with evasions for the defence of their opinions and aske whether God doth not in these words directly and positively promise to those to whom he speaketh that he will alwaies continue his kindnesse to them to the end and that for the daies of eternity his Love shall be fixed on them and I no way doubt but they will readily answer It is so indeed it cannot be denied But seeing we have to deale as with our own unbelieving hearts so with men who have turned every stone to prejudge this Testimony of God the words must a little more narrowly be considered and the mind of the Holy Ghost inquired into V. 5. mention is made of the desertion of the Church § 17. by the eclipsing of the beames of Gods countenance and the inflicting of some great affliction for a season in opposition unto which momentary desertions in that and in the beginning of the 8. v. he giveth in Consolation from the Assurance of the great Mercies and Everlasting Kindnesse wherein he abideth to doe them good with everlasting kindnesse will I have mercy on thee I will pardon pitty and heale thee with that mercy which floweth from Love which never had beginning that never shall have ending that cannot be cut off Everlasting Kindnesse Beare with patience your present desertion your present trialls whatever they are that befall you they are but for a season but for a moment and these also consistent with that Mercy Kindnesse which is everlasting and turneth not away If this Mercy and Kindnesse dependeth on any thing in us and is resolved lastly thereunto which may alter and change every moment as our walking with God in its selfe considered not relating to the Unchangeablenesse of his Purpose the efficacy of his promised Grace is apt to doe what opposition can there be betwixt that desertion wherewith they are exercised and the kindnesse wherewith they are embraced as to their continuance As that is said to be for a little while for a moment so this also may be of no longer abode It may possibly be as Jonah's Gourd that grew up in the morning and before night was withered what then shall become of the foundation of that consolation wherewith God here refresheth the soules of his people consisting in the continuance of his kindnesse in an Antithesis to the moment arinesse of their desertion Least that any should call this into Question §. 18. as our unbelieving hearts are very apt and skilfull in putting in pleas against the truth of the Promises of God and their accomplishment towards us v. 9. the Lord farther confirmeth the Assurance formerly given and removeth those objections to which through the Sophistry of Satan and the Sottishnesse of our own hearts it may seem to be lyable This is saith he as the waters of Noah Gods dealing with thē in that mercy which floweth from his everlasting kindnesse is like his dealing with the World in the matter of the waters of Noah or the floud wherewith it was drowned and destroyed when he with his were saved in the Arke He calleth upon his Children to consider his dealings with the World in respect
only the issue and end of things and not their manner of support in their abiding with God And it is not easie to conjecture why our Author should so studiously avoid the grant of a Promise of finall Perseverance in these words who in his next observation upon them affirmeth that they respect the state of the Saints in Heaven and not at all those that are on Earth I meane that part of those words which expresseth their preservation and safegarding by the Power of God So that this is fancied perhaps even to be the condition of the Saints in Heaven that God will there preserve them whilst they continue Saints but that they shall so do there is not any Assurance given or to be had It is marvelous if this be so that in so large and vast a space of time we yet never heard of any of those holy ones that were cast out of his Inheritance or that forfeited his injoyment But let us heare what is farther asserted He addeth by way of Answer 1. The security for which our Saviour engageth the Greatnesse of his Fathers power unto his sheepe is promised unto them not in order to the effecting or procuring their finall Perseverance but rather by way of reward to it Ans. But what Tittle is there I pray you in the whole Context to intimate any such thing What insinuation of any such Condition They heare my voice and they follow me that is they believe in me and bring forth the fruits of their Believing in suitable obedience as these words of hearing and following do imply Saith our Saviour these shall not perish the Power of my Father shall preserve them that is saith our Author in case they persevere to the end then God will preserve them clearely our Saviour undertaketh that Believers shall not perish and that his Power and his Fathers are engaged for that end which is all we assert or have need to do 2. That this Promise of safety made to his Sheepe by Christ doth not relate to their state or condition in this present world but that of the world to come My Sheepe heare my voice and follow me in which words of hearing and following him he intimateth or includeth their Perseverance as appeareth by the words immediately following And I give them Eternall Life Ans. This I confesse is to the purpose if it be true but being so contrary to what hath been I had almost said Universally received concerning the mind of Christ in this place we had need of evident concluding Reasons to enforce the truth of this glosse or interpretation For the present I shall give you some few inducements or perswasions why it seemeth altogether unsuitable to the mind of our Blessed Saviour that this ingagement of his Fathers Power and his owne should be shut out from taking any place in the Kingdome of Grace 1. Observe that there is a great opposition to be made against the Saints in that condition wherein they are promised to be preserved This is supposed in the words themselves There is none shall take them out of my hands my Father is great and none shall be able to take them out of his hands As if he should have said It is true many Enemies they have great opposition will there be and arise against them on all hands but preserved they shall be in the midst of them all But now what Enemies what opposition will there be and arise against the Saints in Heaven The Holy Ghost telleth us the last â—nemy is Death and that at the Resurrection that shall be utterly swallowed up into Victory that it shall never lift up the head There they rest from their labours who dye in the Lord. Yea it is exceeding ridiculous to suppose that the Saints need Assurance of the engagement of the Omnipotency of God for their safeguarding in heaven against all opposition when they are assured of nothing more then that there they shall not be liable to the least opposition or obstruction in their enjoyment of God unto all eternity 2. Our Saviour here describeth the present condition of his sheep in a way of opposition to them that are not his sheep His heare his voyce the others doe not and his shall be preserved when the others perish The Pharisees believed not and as he told them they died in their sinnes his sheep heard him and were preserved in their obedience It is then evidently the deportment of Christ towards and his care of his sheepe in this World in a contra-distinction to them who are not his sheepe among whom they live that is here set forth 3. The very Context of the words inforceth this sence They follow me and I give them eternall life I doe it that 's the work I have in hand Take eternall Life in the most comprehensive sence for that which is to be enjoyed in heaven though doubtlesse it comprizeth also the Life of Grace which here we enjoy Ioh 17. 3 What is that which our Saviour undertaketh to give 〈◊〉 they may be sure that they shall be preserved to the enjoy 〈◊〉 telleth them they shall not perish Is that not pe rishing 〈◊〉 of Heaven when they come thither Not to be deprived of 〈◊〉 after they have entered into the fulnesse of it Or rather that 〈◊〉 or come short of it and so perish And this is that which 〈◊〉 Father and Sonne is engaged to accomplish namely that 〈◊〉 not by coming short of that â—ternall Life which is the businesse 〈◊〉 give unto them If any one Reason of waight or importance that hath the least pregnancy with Truth be offered to the contrary we shall 〈◊〉 and â—ake off the power of the former Reasons which we have 〈◊〉 on though without offering the greatest violence imaginable to Truth it selfe it cannot be done It is said that by these words They heare my voyce 〈◊〉 Christ doth intimate or include their Perseverance to say a thing 〈◊〉 or included is of small power against so many expresse Reasons as we have induced to the contrary but will this be granted that where ever the Saints are said to heare the voyce of Christ Perseverance is included We shall quickly have a fresh supply of Scripture proofes for the demonstration of the Truth in hand but what attempt is made for the proofe hereof It is so because the words immediatly following are I give to them eternall Life which presuppose their finall Perseverance and this must be so because it is so said I will give to them Eternall Life is either an intimation of what he doth for the present by giving them a spirituall Life in himselfe or a Promise he will doe so with respect to eternall Life consummated in heaven which Promise is every where made upon Believing and it is a Promise of Perseverance not given upon Perseverance Neither is there any thing added in the words following to confirme this uncouth wresting of the mind of our Saviour but only the
them to dwell in them personally for the Accomplishment of all the ends and purposes of his Oeconomie towards them to make them meet for and to bring them unto the inheritance of the Saints in Light Personally I say in our Persons not by Assumption of our Natures giving us mysticall union with Christ not Personall Union with himselfe that is not one Personality with him which is impious and blasphemous to imagine by a Gracious inhabitation distinct from his Essentiall filling all things and his energeticall operation of all things as he will as shall afterwards be declared Now this being a Doctrine of pure Revelation our Demonstrations of it must be meerely Scriptuall and such as will instantly appeare we have provided in great plenty In the carrying on then of this undertaking I shall do these two things 1. Produce some of those many Texts of Scripture which are pregnant of this Truth 2. Shew what great things do issue from thence and are affirmed in reference thereunto being inferences of a supposall thereof all conducing to the preservation of Believers in the Love and Favour of God unto the end For the first I shall referre them to 4. heads unto 1. Promises that he should so dwell in us 2. Positive Affirmations that he doth so 3. Those Texts that hold out his being distinguished from all his Graces and Guifts in his so doing 4. Those that ascribe a Personality to him in his indwelling in us Of each sort one or two places may suffice 1. The indwelling of the Spirit is the great and solemne Promise of the Covenant of Grace The manner of it we shall afterwards evince Ezek. 36. 27. I will put my Spirit within you and cause you to walke in my wayes In the verse foregoing he tels them He will give them a new heart and a new Spirit which because it may be interpreted of a renewed frame of Spirit though it rather seemes to be the renewing Spirit that is intended as also Cap. 11. 19. he expressly points out and differences the Spirit he will give them from all workes of Grace whatsoever in that Appellation of him my Spirit my Holy Spirit Him will I put with in you I will give him or place him in interiori vestro in your inmost part in your heart or in visceribus vestris in your bowels as the Soule is frequently signifyed by expressions of sensuall things within you In his giving us a new heart new Spirit by putting in us his Spirit certainly more is intended then a meere working of Gracious qualities in our Hearts by his Spirit which he may do yet be no more in us then in the greatest Blasphemers in the world And this in the carrying of it on to its accōplishment God calls his Covenant Isa. 59. 21. This is my Covenant with them saith the Lord my Spirit that is upon thee shall not depart from thee upon thee in thee that dwels in thee as was promised And this Promise is evidently renewed by the Lord Christ to his Disciples clearely also interpreting what that Spirit is which is mentioned in the Promise of the Covenant Luk. 11. 13. Your Heavenly Father will give the Holy Spirit to them that aske him of him that is that pray to him for the Holy Spirit Our Saviour instructs his Disciples to aske the Holy Spirit of God upon the account of his being so promised as Acts 2. 23. All our supplications are to be regulated by the Promise And surely he who as shall afterwards appeare did so plentifully Rom. 8. 27. and richly Promise the bestowing of this Spirit on all those that believe on him did not instruct them to aske for any inferion Mèrcy and Grace under that name That Spirit which the Lord Christ instructs us to aske of the Father is the Spirit which he hath promised to bestow so on us as that he shall dwell in us That the Spirit which Christ instructs us to aske for and which himselfe promiseth to send unto us is the Holy Ghost himselfe the Holy Spirit of Promise by whom wee are Sealed to the day of Redemption I suppose will require no labour to prove what is needfull to this end shall be afterward insisted on 2. Positive affirmations that he doth so dwell in § 2. and remaine with the Saints are the second ground of the Truth we assert I shall name one or two Testimonies of that kind Psal. 51. 11. saith David take not thy Holy Spirit from me It is the Spirit and his presence as unto Sanctification not in respect of Prophesy or any other gift whatever that he is treating of with God All the Graces of the Spirit being almost dead and buried in him he cries aloud that He whose they are and who alone is able to revive and quicken them may not be taken from him With him in him he was or he could not be taken from him And though the Gifts or Graces of the Spirit only may be intended where mention is made of giving or bestowing of him sometimes yet when the Saints begge of God that he would continue his Spirit with them though they have grieved him and provoked him that no more is intended but some Gift or Grace is not so cleare I know men possessed with prejudice against this Truth will think easily to evade these Testimonies by the Distinction of the Person and Graces of the Spirit Wherefore for the manner how he is with them with whom he is the Apostle informes us Rom 8. 9. yee are in the spirit that is spirituall men opposed to being in the flesh that is carnall unregenerate unreconciled and enemies to God if so be the spirit of Christ dwell in you and if any man have not the spirit of Christ he is none of his Not only the thing it selfe is asserted but the weight of our Regeneration and Acceptation with God through Jesus Christ is laid upon it If the Spirit dwell in us we are spirituall and belong to Christ otherwise not wee are none of his This the Apostle farther confirmes v. 11. if the spirit of him that raised up Jesus dwell in you I know not how the Person of the Holy Ghost can be more clearely decyphered then here he is The spirit of him that raised Jesus from the dead Why that is mentioned shall afterwards be considered And this Spirit as he bears Testimony of himselfe dwells in Believers which is all we say and without farther curious enquiry desire to rest therein Doubtlesse it were better for men to captivate their understandings to the obedience of Faith then to invent Distinctions and Evasions to escape the power of so many plaine Texts of Scripture and those litterally and properly not Figuratively and Metaphorically expressing the Truth contained in then which though it may be done sometimes yet is not in a constant uniforme tenure of expression any where the manner of the Holy Ghost The Apostle also affirmes farther v. 15.
Object or Truth revealed in the word This is common to all that are made partakers of the good Word of God that is to whom 't is Preached and delivered as it is to many whom it doth not profit being not mixt with Faith Heb 4. 2. 3. The way and meanes of Communicating the truth so revealed to their minds or understandings which is the Litterall Grammaticall Logicall delivery of the things contained in the Scriptures as held out to their Minds and Apprehensions in their meditation on them and this meanes of convayance of the sence of the Scripture is plaine obvious and cleare in all necessary Truths A Concurrence of these three will afford and yeild them that have it upon their diligence and enquiry a Disciplinary knowledge of the Litterall sence of Scripture as they have of other things By this meanes the Light shines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sends out some beames of light into their darke minds but the darknesse comprehends it not John 1. 5. receives not the Light in a spirituall manner there is notwithstanding all this still wanting the work of the Spirit before mentioned creating and implanting in and upon their understandings and minds that Light and power of discerning spirituall things which before we insisted on This the Scripture sometimes calls the opening of the understanding Luk 24. 45. sometimes the giving an understanding it selfe 2 Tim 2. 7. 1 John 5. 20 sometimes light in the Lord Ephes. 5. 8. Notwithstanding all the Advantages formerly spoken of without this men are still naturall men and darknesse not comprehending not receiving the things of God that is not spiritually for so the Apostle adds because they Spiritually discerned 1 Cor. 2. 14. Receiving Spirituall things by meere naturall mediums they become foolishnesse unto them This is the first thing that the Spirit dwelling in us doth towards Guidance and Direction he gives a new Light and Understanding whereby in generall we are inabled to discerne comprehend and receive Spirituall things 2. In particular he Guides and leades men to the embracing particular Truthes and to the walking in and up §. 20. unto them Christ promised to give him to us for this end namely to lead us into all Truth John 16. 13. He will guide us into all Truth There is more required to the receiving entertaining embracing a particular Truth rejecting of what is cōtrary unto it then an habituall Illumination This also is the work of the Spirit that dwells in us he works this also in our minds hearts therefore the Apostle secures his little Children that they shall be lead into Truth preserved frō seduction on this account 1 John 2. 20. You have au Vnction from the holy one or ye have received the Spirit from the Lord Jesus and you shall know all things why so because it is his worke to Guide and Lead you into all the things whereof I am a speaking And more fully v 27. You have received an Vnction from him that abideth in you and you have no need that any teach you but as the Vnction teacheth you of all things and is true and is no lye and as he hath taught you abide in him It is received as promised it doth abide as the Spirit is said to do and it teacheth which is the proper worke of the Spirit in an eminent manner Now this Guidance of Believers by the Spirit §. 21. as to the particular Truthes and actings consists in his putting forth of a twofold Act of Light and Power First Of Light and that also is twofold 1. Of Beauty as to the things to be received or done he represents them to the soule as Excellent Comely Desirable and Glorious leading us on in the receiving of truth from Glory to Glory 2 Cor. 2. 18. He puts upon every Truth a new Glory making and rendring it desirable to the soule without which it cannot be closed withall as not discovering either suitablenesse or proportion unto the minds and hearts of men And 2. By some actuall elevation of the minde and understanding to goe forth unto and receive into it selfe the Truth as represented to it by both of them sending forth Light and Truth Psal. 43. 3. blowing of the Cloudes and raising up the day Starre that rises in our hearts Secondly 2 Pet. 2. 19. Of Power Isa. 35. 6. The breaking forth of Streames makes not only the blind to see but the lame to leape Strength comes as well as Light by the powring out of the Spirit on us Strength for the receiving and practice of all his Gracious discoveries to us He leades us not only in Generall implanting a saving Light in the minde whereby it is disposed and enabled to discerne Spirituall things in a Spirituall manner but also as to Particular Truths rendring them Glorious and Desirable opening the mind and Understanding by new beames of Light he leades the soule irresistably into the receiving of the truths revealed which is the second thing we have by him I shall only observe for a close of this §. 22. one or two Consequences of the weight of this twofold Operation of the indwelling of Christ. 1. From the want of the first or his creating a new light in the minds of men it is that so many Labour in the fire for an acquaintance with the things of God It is I say a consequence of it as darknesse is of absence of the Sunne Many we see after sundry years spent in considerable labours and diligence reading of many bookes with a contribution of assistance from other usefull Arts and Sciences Rom. 1. 21 22 in the issue of all their indeavours do wax vaine in their imaginations having their foolish hearts darkned professing themselves wise they become fooles being so farre from any Sappe and savour that they have not the leaves of ability in things Divine Others indeed make some progresse in a disciplinary knowledge of Doctrines of the Scriptures and can accurately reason and distinguish about them according to the formes wherein they have been exercised and that to a great height of conviction in their owne spirits and permanency in the profession they have taken up But yet all this while they abide without any effectuall power of the Truth Rom. 6. 17. conforming and framing their spirits unto the likenesse and mould thereof They doe but see men walking like trees some shines of the light breake in upon them which rather amaze then guides them they comprehend it not They see Spirituall things in a Naturall Light and presently forget what manner of things they were and in the species wherein they are retained 1 Cor. 2. 12 13 14. they are foolishnesse 2. From the want of the latter it is that we our selves are so slow in receiving some partes of Truth and do find it so difficult to convince others of some other parts of it which to us are written with the beames of the Sunne Unlesse the
tending to the end and purpose we have in hand As 1. First §. 37. because the Spirit dwells in us we are therefore to consider and dispose of our persons as Temples of the Holy Ghost that is of this Indwelling Spirit the Scripture manifesting hereby that the Doctrine of the Indwelling of the Spirit is not only a Truth but a very usefull Truth being made the Fountaine of and the inforcement unto so great a duty He dwells in us and we are to look well to his habitation our Saviour tells us that when the evill Spirit finds his dwelling swept and garnished Mat. 12.44 he instantly takes possession and brings company with him he will not be absent from it when 't is fitted for his turne In reference to the Saints and their holy Indweller this the Apostle urgeth 1 Cor. 6. 19. Your Bodies are the Temples of the Holy Ghost which dwells in you whence he concludes whose ye are not your owne and therefore ought to glorify God in your Bodies From hence is the strength of his Argument for the avoiding of all uncleannesse v. 16. 17. Know ye not that he who is joyned to an Harlot is one body he who is joyned to the Lord is one spirit flye Fornication know ye not that your Body is the Temple of the Holy Ghost On this account also doth he presse to universall holinesse 1 Cor 3. 16. 17. Know ye not that ye are the Temples of God and that the Spirit of God dwelleth in you if any man desile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are In v. 12. 13. 14. the Apostle discovers the fruitlesnesse of Building hay and stubble light and unsound Doctrines or practises upon the foundation of Faith in Jesus Christ once laid and tells us that all such things shall burne and suffer losse and put the contrivers and workers of them to no small difficulty in escaping like men when the Garments they are cloathed withall are on fire about them On the account of this sad event of foolish and carelesse walking he presses v. 16 as was said earnestly to universall Holinesse laying downe as the great motive thereunto that which we have insisted on viz. the Indwelling of the Holy Spirit in us know ye not that ye are the Temple of God The Temple wherein God of old did dwell was built with hewen stone Cedar Wood and overlaid with pure Gold and will ye now who are the spirituall Temple of God build up your Soules with hay and stubble Which he furthers by that dreadfull commination taken from the zeale of God for the purity of his Temple so that on each hand he doth presse to the universall close keeping of our Hearts in all Holinesse and purity because of the Indwelling of the Holy Spirit And indeed where ever we are said to be Temples of God or an Habitation for him as it still relates to this cause of the Expression which we now insist upon so there is ever some intimation of Holinesse to be pursued on that account Eph 2. 21. 22. In whom the whole building fitly framed together groweth unto an holy Temple in the Lord in whom ye also are builded together for an habitation of God through the Spirit being made an habitation of the Lord by the Spirits Indwelling in us we grow up or thrive in grace into an Holy Temple to the Lord to be a more compleate and well furnished Habitation for him This then is that which I say The Truth of what hath formerly been spoken concerning the manner of the Spirits abode with us being procured for us by Jesus Christ is farther cleared by this inference that the Scripture makes thereof The Saints are exhorted with all diligence to keepe themselves a fit Habitation for him that they may not be uncleane and defiled lodgings for the Spirit of purity and Holinesse This is and this is to be their daily Labour and indeavour that vaine thoughts unruly passions corrupt lusts may not take up any Roome in their bosome that they put not such unwelcome and unsavory inmates upon the Spirit of Grace that sinne may not dwell where God dwells On this ground they may plead with their owne Souls and say Hath the Lord chosen my poore heart for his Habitation Hath he said I delight in it and there will I dwell for ever Hath he forsaken that goodly and stately Materiall Temple whereunto he gave his speciall presence of old to take up his abode in a farre more eminent way in a poore sinfull soule Doth that Holy Spirit which dwells in Jesus Christ who was Holy Blamelesse Vndefiled separate from sinners who did no sinne neithere was guile found in his mouth dwell also in me that am in and of my selfe wholly corrupted and defiled And shall I be so foolish so unthankfull as willingly to defile the Habitation which he hath chosen Shall I suffer vaine Thoughts foolish Lust distempered Affections worldly aimes to put in themselves upon him there He is a Spirit of Grace can he beare a Gracelesse Corruption to be cherished in his Dwelling He is a Spirit of Holynesse and shall I harbour in his Lodging a frame of worldlynesse He is a Spirit of Joy Consolation shall I fill my bosome with foolish feares and devouring Cares Would not this be a griefe unto him Would it not provoke the eyes of his Glory Can he beare it that when he is with me before his face in his presence I should spend my time in giving entertainement to his enemyes He is the high and the Holy one who dwells in Eternity and he hath chosen to inhabit with me also Surely I should be more bruitish then any man should I be carelesse of his Habitation And should not this fill my soule with an Holy scorne and indignation against sinne Shall I debase my soule unto any vile Lust. which hath this exceeding honour to be an Habitation for the Spirit of God Hence upon a view of any defilement of Lust or passion nothing troubles the Saints more nor fills them with more selfe-abhorrence and confusion of face then this that they have rendred their hearts an unsuitable habitation for the Spirit of God This makes David upon his sinne cry so earnestly that the Spirit might not depart from him Psal. 51. being conscious to himselfe that he had exceedingly defiled his dwelling place And were this Consideration alwayes fresh upon the Spirits of the Saints were it more constant in their thoughts it would keepe them more upon their Guard that nothing might breake in to disquiet their gracious Indweller 2. Secondly §. 38. because be the Spirit we have guidance and direction there is Wisdome given unto us and we are called to a holy discerning between the Directions of the Spirit of Grace and the delusions of the Spirit of the World and the seduction of our owne Hearts Christ gives this character of
them that are concerned therein And this I shall do in the Order that I have named giving the Preeminence unto their Obedience which more immediately respecting the Glory of God the honour of the Gospell is to be preferred before their Consolation yea though God should never afford his Saints any drop of that Consolation which we affirme to streame from the Truth discussed yet it is Honour unspeakable for them that he is pleased to admit them and inable them to do him Service in this life and it will be their infinite Consolation that they have done so to Eternity For the making our way cleare to the demonstration of that influence which the Doctrine of the Perseverance of the Saints hath into their Obedâ—ence and close-walking with God and so to manifest what weight is to be lay'd upon it on that Consideration I shall give some previous Observations which may direct and give us light in our passage both concerning Gospell Truths Gospell Obedience and Gospell Motives thereunto I hope it will not be thought amisse if I looke a little backwards to fortify and cleare this part of our progresse there being no concernement of our Doctrine that is more clamoured by the Adversaries of it nor can any respect of it or any Truth of God more causelessly meet with such entertainement as I hope will abundantly in the progresse of our businesse be evinced to the consciences of all who know indeed what it is to walke before God in a course of Gospell Obedience and who have their communion with the Father and his Sonne Jesus Christ. For the first 1. Every Truth revealed from God is to be received not only with Faith and Love but with equall Reverence to any that is revealed though we are not able to discerne such an immediate tendency unto usefullnesse in our Communion with him as in some others we may The formall Reason whereunto our Faith Love and Reverence unto the Word of God is resolved is that it is His Now this is common to the whole for he is the Author of every part and portion a like And though perhaps we may want some part of it at a lesse fatall price then some other yet to reject any one title or jot of it as that which is revealed of God is a sufficient demonstration that no one jot or title of it is received as it ought upon whatever this Title Inscription is Verbum Jehovae there must we stoope and bow downe our soules before it and captivate our Understandings to the obedience of Faith Whatsoever then may hereafter be spoken concerning the usefulnesse of the Truth under Consideration and that comparative regard which in respect of others ought on that account to be had thereunto doth not in the least exalt it as it is in it selfe in respect of Faith and Reverence due thereunto above any other Truth whatsoever that is in Scripture revealed 2. That next to the Revelation of God his Will and his Grace the grand immediate tendency of the whole Scripture is to worke them to whom the Revelation is made into a conformity to himselfe and to mould them into his owne Image All Scripture the Apostle tells us 2 Tim 3.16 is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all Good workes Hereunto all Scripture tends and is usefull profitable for this end And the Gospell is called the Truth that is according to Godlinesse Titus 1. 1. As the end of the Law is Charity out of a pure heart and a Faith unfained 1 Tim. 1. 5. That which in respect of the prime Author of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God 1 Thess. 2 13. and in respect of the principall matter of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Crosse 1 Cor. 1.18 in respect of its end and tendency towards us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Truth that is according to Godlinesse The Word is that revealed Will of God which is our Sanctification 1 Thess. 4. 3. and the Instrument whereby he workes our Holinesse according to that prayer of our Saviour Sanctifie them by thy Word thy Word is Truth John 17. 19. And that which when we are cast into the mould of our Obedience is in some measure wrought Rom. 6. 17 the substance also or matter being written in our hearts is the Grace and Holinesse promised unto us in the Covenant Jere. 31.33 And that this is the Improvement which ought to be made by Believers of every Gospell Truth or rather that it hath an Efficacy to this purpose the Apostle tells us 2 Cor. 3. 18. We all with open face beholding as in a glasse the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord By apprehensions of the glorious Truths discovered in the glasse or mirror of the Gospell we are changed and moulded into the frame and Image therein discovered by the power of the Spirit effectually accompanying the Word in the dispensation thereof And unlesse this be done whatsoever we may pretend we have not received any Truth of the Gospell as it is in Jesus in the power of it Eph. 4. 20 21 22 23 24. Ye have not saith the Apostle so learned Christ If so be that ye have heard him and have been taught by him as the Truth is in Jesus That ye put of as concerning the former conversation the old man which is corrupt according to the deceitfull lusts And be renewed in the spirit of your mind and that ye put on the new man which after God is created in Righteousnesse and true Holinesse Whatsoever men may professe if we have learned the Truth as it is in Jesus it will have these Effects in us even universall relinquishment as to sinceritie of all ungodlinesse and a through change both as to principles and practices unto Holinesse and to Righteousnesse which the Gospell teaches us which if we have not learned we have not yet learn't it as it is in Jesus Tit. 2. 11 12. The Grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live Soberly Righteously and Godlily in this present evill world 3. Some Truths have a more immediate direct and effectuall tendency to the promotion of Godlinesse and Gospell Obedience then others This the Apostle emphatically ascribes as a priviledge to that Doctrine that reveales the Love of Christ unto us 2 Cor. 5. 14. the Love of Christ constraines us other things effectually perswade but the Love of Christ constraines us to live to him it hath an importunity with it not to be denied an efficacy not to be put off or avoided and what is in the things themselves as in the love of Christ that is in its manner in the
downe He hath undertaken to worke and who shall let him The Councell of his heart as to the fulfilling of it doth not depend on any thing in us what sinne thou art overtaken withall he will pardon and will effectually supply thee with his Spirit thatâ— thou shalt not fall into or continue in such sinnes as would cut off thy Communion with him And doth not this mixe the forementioned Promises with Faith and so render it effectuall to the carrying on of the worke of Love and Obedience as was mentioned And as this Doctrine is suited to the establishment of the soule in Believing and to the stirring of men up to mixe the the Promises with Faith so there is not any thing that is or canbe thought more effectuall to the weakening impairing and shattering of the Faith of the Saints then that which is contrary thereunto as shall afterwards be more fully manifested Tell a soule that God will write his Law in him and put his feare in his inward partes that he shall never depart from him what can ye pitch upon possibly to unsettle him as to a perswasion of the Accomplishment of this Promise and that it shall be so indeed as God hath spoken but only this according as thou behavest thy selfe which is left unto thee so shall this be made good or come short of accomplishment If thou continue to walke with God which that thou shalt do he doth not promise but upon Condition thou walke with him it shall be well and if thou turne aside which thou mayst do notwithstanding any thing here spoken or intimated then the word spoken shall be of none effect the Promise shall not be fulfilled towards thee I know not what the most malicious Devill in Hell if they have degrees of malice can invent more suitable to weaken the Faith of men as to the accomplishment of Gods Promise then by affirming that it doth not depend upon his Truth and Faithfulnesse but solely on their good behaviour which he doth not effectually provide that it shall be such as is required thereunto God himselfe hath long since determined this difference might he be attended unto What hath been spoken of the Promises of the first sort might also be manifested concerning those of the second And the like might also be cleared up in reference to those other weapons of Ministers warfare in casting downe the strong holds of sinne in the hearts of men to wit Exhortations and Threatnings But because Mr Goodwin hath taken great paines both in the generall to prove the unsuitablenesse of our Doctrine to the promotion of Obedience and an Holy Conversation and in particular its inconsistency with the Exhortations and Threatnings of the Word managed by the Ordinances of the Ministry What is needfull farther to be added to the purpose in hand will fall in with our vindication rescuing of the Truth from the false criminations wherewith it is assaulted and reproached as to this particular And therefore I shall immediately addresse myselfe to the Consideration of his long Indictment and charge against the Doctrine of the Perseverance of the Saints as to this very thing CAP. XI 1. The Entrance into an Answer to Mr G's Arguments against the Doctrine of the Saints Perseverance His sixt Argument about the usefulnesse of the Doctrine under consideration to the worke of the Ministry proposed 2. His prâ—ofe of the minor Proposition 3. Considered and Answered Many pretenders to promote Godlinesse by false Doctrines M. G.'s common interest in this Argument 4. His proofes of the usefulnesse of his Doctrine unto the promotion of Godlinesse 5. Considered and Answered The inconsequence of his Arguing discovered 6. The Doctrine by him opposed mistaken ignorantly or wilfully 7. Objections proposed by Mr G. to himselfe to be Answered 8. The Objection as proposed disowned Certainty of the Love of God in what sence a motive to Obedience 9. The Doctrine of Apostasy denies the unchangeablenesse of Gods Love to Believers placeth Qualifications in the Roome of persons 10. How the Doctrine of Perseverance promiseth the continuance of the Love of God to Believers 11. Certainty of Reward incouraging to regular Actions Promises made to Persons qualified not suspended upon those Qualifications Meanes appointed of God for the accomplishment of a determined end certaine 12. Meanes not alwaies conditions 13 M. G's strange inference concerning the Scripture 14. Considered The word of God by him undervalued and subjected to the judgement of vaine men as to its Truth and Authority 15. The pretended reason of the former proceeding discussed The Scripture the sole judge of what is to be ascribed to God and believed concerning him 16. The Doctrine of the Saints Perseverance falsely imposed on and vindicated 17. Mr G's next Objection made to himselfe against his Doctrine its unseasonablenesse as to the Argument in hand demonstrated 18. No Assurance of the Love of God not Peace left the Saints by the Doctrine of Apostasy The ground of Peace and Assurance by it taken away 19. Ground of Pauls Consolation 1 Cor. 9. 27. the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Another Plea against the Doctrine attempted to be proved by M. G. That attempt considered Not the weaknesse of the Flesh naturally but the strength of Lust spiritually pretended 21. The cause of Sinne in the Saints farther discussed 22. The Power ascribed by M. G. to men for the strengthning and making willing the Spirit in them considered 23. The Aptnesse of the Saints to performe what and whence The opposition they have in them thereunto 24. Gospell Obedience how easy 25. The Conclusion 26. Answer to Chap. 13. of his Book proposed THE Argument §. 1. wherein Mr Goodwin exposeth the Doctrine under contest to the triall concerning its usefulnesse as to the promotion of Godlinesse in the hearts and wayes of them by whom it is received he thus proposeth Cap. 13. Sect. 32. Pag. 333. That Doctrine which is according to Godlinesse and whose naturall and proper tendencie is to promote Godlinesse in the hearts and lives of men is Evangelicall and of unquestionable comportance with the Truth such is the Doctrine which teacheth the possibility of the Saints declining both totally and finally Ergo Of this Argument he goeth about to establish the respective propositions §. 2. so as to make them serviceable to the enforcement of the Conclusion he aimeth at for the exaltation of the Helena whereon he is enamored and for the major Proposition about which rightly understood we are remote from contesting with him or any else and will willingly and cheerefully at any time drive the cause in difference to Issue upon the singular Testimony of the Truth wrapped up in it he thus conâ—irmeth it The Reason of the major Proposition though the truth of it needeth no light but its owne to be seen by is because the Gospell it selfe is a Doctrine which is according unto Godlinesse a ministry of Godlinesse is a Doctrine
not so To what end is any farther dispute If the Scripture speaketh not to Mr Goodwins mind for doubtlesse he is an intelligent and considering man he seeth sufficient ground to question its Authority By what way possible any man can more advance himselfe into the Throne of God then by entertaining such thoughts and conceptions as these I know not An intelligent man is supposed to have from himselfe and his own Wisdome and Intelligence considerations of Gods nature and perfection by which he is to regulate and measure all things that are affirmed of God or his will in the Scripture If what is so delivered suit these conceptions of his that Scripture wherein it is delivered may passe for Canonicall Authentick If otherwise eâdem facilitate rejicitur quâ asseritur which was sometimes spoken of Traditionalls but it seems may now be extended to the written Word The Scriptue is supposed to hold out things contrary to what this intelligent Man hath conceived and considered and this is asserted as a just ground to question its Authority And if this be not a Progresse in the contempt of the Word of God to what ever yet Papists Socinians or Enthusiasts have attempted I am deceived To the Law and to the Testimony with all the conceptions and notions of the most intelligent man if they answer not to this Rule it is because there is no truth in them But he addeth the Reason of this bold Assertion §. 15. for saith he That a God infinitely righteous and holy should irreversibly c. Ans. Neither yet doth this at all mend the matter Neither doth the particular instance given alter at all but confirme the first generall Assertion viz. that If there be any thing in the Scriptures contrary to those thoughts of God which an intelligent man without the Scripture doth conceive of him he hath just grounds to question their Authority which wholly casts downe the Word of God from its Excellency and setteth a poore darke blind creature under the notion of an intelligent man at liberty from his subjection thereunto making him his owne rule and guide as to his Apprehensions of God and his Will And is it possible that such a thought should enter into the heart of a man fearing God reverencing his Word which God hath magnified above all his name There is scarce any one Truth in the whole Booke of God but some men passing in the world for intelligent and considering men doe looke upon it and professe it to be unworthy of an infinitly Righteous and Holy God So do the Socinians think of the Doctrine of the Satisfaction of Christ the great treasure of the Church At the rate that men passe at in this world it will be difficult to exclude many of them from the number of intelligent considering men And are they not all absolved here by Mr G. in this Principle from bowing to the Authority of God in the Scriptures having just ground to question whether they are from God or no. The case is the same with the Papists others in sundry particulats Frame the supposition how you will in things never so uncouth and strange yet if this be the position That in things which appeare so to men upon their consideration if any thing in the Scripture be held out or may be deduced from this to the contrary they are at liberty from submitting their understandings to them and may arraigne them as false and suppositions their whole divine Authority is unquestionably cast downe to the ground and trampled on by the feet of men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will take care for the vindication of the honour of his Word 2. The opposition here made by Mr Goodwin § 16. and imposed on his Adversaries is as hath been shewed wretchedly false not once spoken or owned by them with whom he hath to do nor having the least colour given unto it by the Doctrine they maintaine yea is diametrically opposite thereunto The maine of what they teach and which Mr Goodwin hath opposed in this Treatise indeavouring to answer that eminent place of the 1 John 3. 9. with many others produced and argued to that purpose is that God will according to the tenor of the Covenant of Grace so write his Law in the hearts of his and put his feare in their inward parts that they shall never depart from him so as to become desperately and outragiously profane but be preserved such to the end as that the Lord with the greatest advantage of Glory to his infinite Wisdome Righteousnesse and Holinesse may irreversibly assure the immortall Inheritance of his Love and Favour unto them So that Mr Goodwin's Discourse to the end of this Section concerning the Continuance of the Love of God to them that are wicked with an equall measure of Favour to them that are Godly according to this Doctrine is vaine and grossly sophisticall and such as he himselfe knoweth to be so To say every one that doth evill is good in the sight of the Lord and that he delighteth in him that is he approveth wicked and ungodly men we know is sufficiently dishonourable to him but yet to say that he delighted in his Church People washed and made Holy in the Blood of Christ notwithstanding their failings or their being somtime over taken with great sinnes when he pleaseth in an extraordinary way for ends best knowne to himselfe to permit them to fall into them which yet he doth seldome and rarely is that which himselfe affirmeth ascribeth to himselfe in innumerable places of Scripture if their Authority may passe unquestioned to the praise of the Glory of his Grace But it seemeth if we take any care that Mr Goodwin may not call the Authority of the Scriptures into question being fully resolved that the Doctrine of the Saints Perseverance is unworthy of a Holy and Righteous God we must give over all attempts of farther deducing it from them But yet for the present we shall consider what he hath farther to object against it Sect. 34. §. 17. He father objecteth against himselfe and his Doctrine in the be halfe of that which doth oppose in these words It is possible that yet some will farther object against the Argument in hand Vnlesse the Saints be assured of the perpetuity of their standing in the Grace and Favour of God they must needs be under feares of falling away and so of perishing and feare we know is of a discouraging and infeebling nature an enemy unto such actions which men of confidence and courage are apt to undertake Ans. What this objection maketh in this place I know not it neither asserteth any eminency in the Doctrine by Mr Goodwin opposed as to the promotion of Godlinesse nor immediately challengeth that which he doth maintaine of a contrary tendency but only intimateth that the S t s Consolation and peace is weakned by unnecessary feares such as his opinion is apt to
on the wills of men M. G. discourse and judgement 24. Considered 25. Effects follow as to their kind their next causes 26. The same Act of the will Physicall and Morall upon severall accounts Those accounts considered 27. God by the reall efficacy of the Spirit produceth in us Acts of the will morally good that confirmed from Scripture 28. Conclusion from thence 29. Of the termes Physicall Morall and necessary and their use in things of the nature under consideration Morall causes of Physicall effects 30. The concurrence of Physicall and Morall causes for producing the same effect the efficacy of Grace and exhortations 31. Physicall and necessary how distinguished Morall and not necessary Confounded by M. G. 32. M. G. farther progresse considered 33. What operation of God on the will of man he allowes All Physicall operation by him excluded 34. M. G's sence of the difference between the working of God and a Minister on the will that it is but graduall 35. Considered and removed All working of God on the will by him confined to perswasion perswasion gives no strength or ability to the person perswaded 36. All immediate acting of God to good in men by M G. utterly excluded 37. Wherein Gods perswading men doth consist according to M. G. 1 Cor. 3. 9. considered 38. Of the concurrence of diverse Agents to the production of the same effect 39. The summe of the 7 Section of Gh. 13. The will how necessitated how free 40. In what seuce M. G. allowes Gods perswasions to be irresistible 41. The dealings of God and men ill compared 42. Pauls exhortation to the use of meanes where the end was certaine Acts 24. câ—dfâ—dered God deals with men as men exhorting them and as corrupted men assisting them 43. Of Promises of Temporall things whether all conditionall 44. What condition in the Promise made to Paul Act. 27. 45. Farther of that Promise its infallibility and meanes of Accomplishment 46. The same considerations farther prosecuted 47. 48. Of Promises of Perseveranâ—e and what relations to performe in conjuction 49. M. G. opposition hereunto 50. Promises and protestations in conjunction 1 Cor. 10. 12 13. discussed An absolute Promise of Perseverance therein evinced 51. Phil. 1. 12 13. to the same purpose considered M. G. Interpretation of that place proposed removed 52. Heb. 6. 4 5 9. to the same purpose insisted on 53. Of the consistency oâ— Threatnings with the Promises of Perseverance 54. M. G. opposition hereunto 55. Considered and removed What Promises of Perseverance are asserted how absolute and infrustable Feare of Hell and punishment twofold The feare intended to be ingenerated by threatnings not inconsistent with the Assurance given by promises 56. Five Considerations about the use of Threatnings the first c. 57. Hipocrites how threatned for Apostasy of the End and Aime of God in Threatnings 58. Of the proper End and Efficacy of Threatnings with reference unto true Believers 59. Feare of Hell and punishment how farre a principle of Obedience in the Saints 60. Of Noahs feare Heb. 11. 7. 61. M. G's farther arguings for the Efficacy of the feare of Hell unto Obedience in the Saints proposed considered removed 62. 1 Ioh. 4. 18. consâ—dered 63. Of the Obedience of Saints to their heavenly Father compared to the obedience of Children to their naturall Parents M. G's monstrous conception about this thing 64. How Feare or Love and in what sence are principles of Obedience That which is done from Feare not done willingly not chearfully 65. How Feare and what feare hath torment 66. Of the nature and use of Promises Close of the Answer to this Argument IT will be needlesse to use many words unto the Discourse of the first Section §. 1. seeing it will not in the least prejudice our Cause in hand to leave Mr Godwin in full possession of all the Glory of the Rethoricke thereof For although I cannot close with him in the Exposition given of that expression 1 Tim. 6. 16. God inhabiteth Light inaccessible some thing in my weake apprehension much more glorious divine being comprised therein then what it is here turned aside unto Neither am I in the least convinced of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the former Discourse in the close of the whole asserting a deliverance to be obtained from our thoughts of the Doctrine of the defection of the Saints which he intimateth to be that it is anti-evangelicall tormenting and bringing soules under bondage by a narrow and unprejudicate search into it finding my selfe every day more and more confirmed in thoughts of that kind concerning it by my engagement into such an enquiry which hath been observed in this present Discourse as farre as my weakenesse will permit yet it being not in the least Argumentative but for the whole frame and intendment of it Commune exordium and that which any man of any opinion in the world might make use of I shall not insist upon it His second Section containeth his first Argument §. 2. drawne forth in the defence of his Doctrine of the possibility as he calleth it but indeed what it is we have heard of the defection of Believers Of this I presume he intended no more use but as a forlorne to begin a light Skirmish with his Adversaries ordering it to retreat to his maine Body advancing after or desperately casting it away to abate the Edge of his Combatants Weapons it is so weake and feeble and therefore I shall be very briefe in the consideration of it thus then he proposeth it That Doctrine which rendreth God free from the unrighteousnesse which the Scripture calleth the respecting of persons of men is a Doctrine of perfect consistence with the Scripture and the truth The Doctrine which teacheth the possibility of the Saints declining and this unto death is a Doctrine of this import Ergo. Ans. 1. §. 3. The first proposition must be supposed Vniversall of else the whole will quickly be manifested to be unconclusive If it be only Indefinite and so equivalent as it lieth to a particular the conclusion is from all particulars and of no force as Mr Goodwin well knoweth Take it universally and I say it is evidently false and might easily be disproved by innumerable Instances Not that any errour or falsehood can indeed give God the Glory of any one of his Attributes but that they may be fitted and suited for such a service were not their throates cut and their mouthes stopt by the Lies that are in them which Mr Goodwin's Doctrine is no lesse lyable to then any other and not at all exempted from that Condition by its seeming subserviency unto Gods Aprosopolepsia Doth not the Doctrine of Justification by Workes even in the most rigid sence of it according to the tenor of the old Covenant absolutely render God free from the Unrighteousnesse of Accepting of Persens And yet for all that it hath not one jot the more of Truth in it nor is it the
since discharged from any farther attendance or service in this warfare by Exhortations then are all his Promises of Perseverance in vaine But why so May not God injoyne the use of meanes and promise by them the attainement of the End May he not Promise that to us which he will worke himselfe effectually in us If God effectually worke in us to give us by what meanes so ever a new heart may he not promise to give us a new heart Yea but amongst men this would be incongruous yea ridiculous that a Father should Promise his sonne an inheritance then perswade him to take heed that he may obtaine it But First If this be Incongruous yea ridiculous amongst men in their dealings with one another doth it therefore follow that it must be so as to Gods dealings with men Are his thoughts as our thoughts his wayes as our wayes Is not the wisdome of God foolishnesse with men and theirs much more so with him Are men bound in their dealings with others to consider them not only in their Naturall and Civill relations but as impotent and corrupted men as God in his dealings with them doth Secondly Neither is this course so Ridiculous amongst men as Mr Goodwin imagineth that a Father having promised his sonne an Inheritance and instated it on him or assured it to him should exhort perswade him to be have himselfe worthy of his kindnesse to take heed that he come to the injoyment of the Inheritance which he hath provided for him by the meanes that he hath appointed for the prescription of meanes for the injoyment of the Inheritance must be supposed to go along with the promise assurance is farre from being a course so ridiculous as is pretended Neither Thirdly is this similitude Analogous with that which it is produced to illustrate For 1. A man may know how and when and on what account an Inheritance is setled on him by his Father Of what God promiseth we have Faith only not Knowledge properly so called nor alwaies the Assurance of Faith as to the injoyment of the thing promised but the Adherence of Faith as to the Truth and Faithfulnesse of the Promiser Nor 2. Can a Father worke in his Sonne that Obedience which he requireth of him as He can do who Creates a new heart in us and writes his Law and Feare therein 3. This Absolute ingagement to bestow an Inheritance whether the meanes of obtaining it be used and insisted on or no is a thing most remote from what we ascribe to the Lord in his Promises of Perseverance which are only that Believers shall Persevere by the use of meanes w ch meanes he exhorts them to use yet dealing with them in a Covenant of Grace Mercy entered into upon account of their utter insufficiency in themselves to do the things that are well pleasing to him whereunto they are so exhorted He himselfe effectually and Graciously according to the tenour of that Covenant workes in them what he requires of them bearing them forth in the power of his Grace to the use of the meanes appointed His Sections 8 § 42. 9 containe an endeavour for the taking off an Instance usually given of pressing to the use of meanes where the end is infallibly promised to be accomplished and brought about in and by the use of those meanes And this is in the passage of Paul Acts 27. whereof something formerly hath ben spoken Paul receives a Promise from God That none of the lives of the persons with him in the ship should perish this he declares to his company and how deeply he was concerned in the accomplishment of the Promise and his prediction thereupon upon the account of the undertaking wherein against almost all the World he was then ingaged the cause for which he was committed to their company and custody was formerly declared Notwithstanding this he afterwards exhorts them directs to the use of all meanes imaginable that were suitable for the fulfilling of the Promise he had the Prediction he had made Evident it is then that there is no Inconsistency nor any thing unbecoming any perfection in God in that compliance of Promises Exhortations which we insist upon He having directed Paul to walk in that very way and path God we say in the Covenant of Grace hath promised that his Saints shall never leave him nor forsake him that he will abide in unchangeable constancy to be their God that he will preserve them and keep them in his hand unto the Kingdome of his Sonne in glory saving his Redeemed ones with an everlasting Salvation to the accomplishment of the End Promised which he will upon the account of his Truth and Faithfulnesse bring about by Meanes suitable unto and instituted by him for that end In the compassing and effecting of this great work God dealeth with men under a twofold consideration First As Rationall creatures So he discovers to them the end promised with its Excellency Lovelinesse and Satisfaction thereby stirring up in them desires after it as that eminent proportioned good which they in the utmost issue of their thoughts and desires aime at Farther on the fore mentioned account that they are Rationall Creatures endued with a rationall Appetite or Will for the choosing of that which is good and an Vnderstanding to judge of it of the meanes for the attainment of the end God reveales to them the meanes conducing to the end proposing them to them to be chosen and embraced and closed withall for the compassing of the end proposed And that they may be yet dealt withall agreeably to their Nature and those principles in them which they are created withall that God might have glory by their acting suitably to such a Nature such principles He exhorts and provokes them to choose those waies meanes which he hath so allotted as before mentioned for the end aimed at And that they should be thus dealt withall their very Naturall condition of being free intellectuall Agents doth require Secondly As Sinners or Agents disenabled in themselves for the work prescribed to them and required of them for the attaining of the end they aime at namely in Spirituall things And on that account he puts forth towards them and in them the Efficacy of his Power for the immediate and speciall working of those things in them and by them and which as Rationall Creatures bound unto an orderly obedience they are Pressed and Exhorted unto To manifest the inconsistency of such a procedure and the unanswerablenesse of it to the infinite Wisdome of God though the Scripture expresly deliver it in innumerable places as hath been shewen is that which by Mr Goodwin is in this discourse attempted His particular endeavour in the place under Consideration is to manifest that when God promiseth to bring about effect any thing infallibly by the use of meanes 't is in vaine altogether that any Exhortation should be
Threatnings be intended by God for the prevention of the Apostacy of the Saints and consequently to effect their Perseverance the way and manner wherein this end intended by God is to be effected by them must needs be by their ingenerating or raising a Feare or Apprehension in the Saints of Eternall Death it being the native property of Feare mixed with hope to awaken and provoke men to the use of such meanes which are proper to prevent the danger or evill feared there is no otherway imaginable how or whereby the Threatnings we speake of should operate towards the Perseverance of the Saints for the preventing of their Apostacy but that mentioned viz. by Working in them a feare or dread of the evil threatned Therefore Secondly evident it is that such Promises made and made knowne unto the Saints by which they are made uncapeable of any such Feare are absolutely destructive of the efficiency which is proper to the said threatnings to exhibit towards the prevention of Apostacy in the Saints or for the causing of them to Persevere And Lastly 't is every whit as evident that such Promises whereby God should assure the Saints that they shall not Apostatize but Persevere are apt and proper to render them uncapable of all feare of Eternall Death and consequently are apperently obstructive of and destructive unto the native tendency of the said Threatnings towards and about the Perseverance of the Saints these Threatnings can doe nothing contribute nothing towards the Perseverance of the Saints but by the mediation of the Feare of evill in them upon their nonpersevering therefore whatsoever hardens them against this feare or renders them uncapeable of it supersedes all the virtue and vigour which are to be found in these Threatnings for or towards the effecting of their Perseverance Ans. §. 55. First be it granted that one end of God in his threatnings is to prevent Apostacy in the S t s by stirring them up to take carefull heed to the wayes and meanes whereby they may persevere and that they no otherwise worke or cause Perseverance but as they so stirre up and provoke men to the things wherein they are to abide But this is not their only end They are also discoveryes to all the world of the severity of God against sinne and that it is his Judgement that they who commit it are worthy of death Secondly If by Absolute Promises of Finall Perseverance you intend such Promises of Perseverance in and by the use of meanes instituted and appointed by God himselfe for the accomplishment of the end promised which are not made or given upon the Consideration of any worth in them to whom they are made nor do depend as to their Accomplishment on any such condition in them as in the event and issue may not be fulfilled this observation also is granted You may adde also that God will certainely effectually and infallibly worke in them an abiding with him to the end or put his Law in their hearts that they shall never depart from him If by infrustrably also you intend only that he will so worke it as that his Counsell and Purpose shall not in the end be frustrated or disappointed we grant that also for he hath said his Counsell shall stand and he will do all his pleasure These things being thus supposed let us try the inferences from them that must make good the former Assertion concerning the frustration of the use of Comminations by them for they are singled out to beare the weight of this charge To the first Assumption then and Inference I say there is a twofold feare of eternall death and destruction 1. An Anxious perplexing Feare in respect of the End it selfe 2. A Watchfull carefull Feare in respect of the meanes leading thereunto In respect of the first it is utterly denyed that the use and end of the Threatnings of God in respect of his Saints are to ingenerate any such Feare in them it being directly opposed to that Faith Assurance Peace Boldnesse Consolation and Joy that God is pleased to afford to them and abundantly exhorts them to live up unto Yea an Anxious abiding Feare of Hell is fully contrary to that very Conditionall Assurance of Salvation which Mr Goodwin hinselfe in respect of their present Condition allowes to them Nor hath the Lord instituted his Ordinances at such a difference and Opposition one to another as that at the same time towards the same persons they should be effectuall to beget opposite and contrary frames and principles For the other or a Watchfull heedfull Feare for the avoiding of the way meanes that would lead them and do lead others to destruction that is not in the least inconsistent with any Assurance that God is pleased by his Promises to give to his Saints of their Perseverance God will have them expect their Perseverance in the way wherein he hath promised it that is by the use of such and such Meanes helpes and Advantages as he hath appointed for the effectuall Accomplishment thereof And therefore nothing is in vaine or useleslly applied to them which according to his appointment is suited to the stirring of them up to the use of the meanes ordained for that end as before mentioned Therefore to Mr Goodwin's second Assertion which he calls evident I say First that it is not the making or the bare making knowne to the Saints of the Promises of God that will worke the end for which they are given to them or enable them to mixe them with Faith and according to the strength of that and not according to the Truth that is in the Promises themselves is their Assurance of the things promised And therefore notwithstanding all the cleare Promises of Perseverance which are made and made knowne to them we see very many of them not to come up to any such Assurance thereof as to be freed from the First sort of Feare mentioned which yet is the proper issue of unbeliefe to the begetting whereof in them God hath not instituted any Ordinance Secondly that none of the Saints of God are by the Promises of Grace which we assert freed from that Feare which is the proper product and effect of Gods Comminations in respect of them and therefore by them there is no obstruction laid in the way of the proper efficiency of those threatings What is added in the third and last place is only a Repetition of what was before spoken without any attempt of Proofe unlesse he would have it look't upon as a Conclusion from the premises whose weakenesse being discovered as to the intent and purpose in hand we need not farther trouble our selves with it Instead of Mr Goodwin's now considered take these few Observations which will give so much light into the whole matter under debate as may supersede his whole insuing Discourse First then § 56. it may be observed as it was by the way in the foregoing Discourse that notwithstanding the Promises of
Glorified with his Father according to his Promise Heb. 12. 2. and yet upon the account of that Glory which he was so assured of being set before him he addressed himselfe to the sharpest and difficultest passage to it that ever any one entred on He indured the Crosse despised the shame for the Gloryes sake whereof he had assurance Heb. 12 And why may not this be the state of them to whom in his so doing he was a Captaine of Salvation Why may not the Glory and Reward set before them though injoyed in a full Assurance of Faith in the excellency of it when possessed as promised stirre them up to the meanes leading thereunto 4. The truth is the more we are assured with the assurance of Faith not of Presumption that we shll certainly obtain enjoy the end whereunto the meanes we use do lead as is the Assurance that ariseth from the Promises of God the more eminently are we pressed in a Gospell way if we walke in the Spirit of the Gospell to give up our selves to Obedience to that God and Father who hath appointed so pretious and lovely meanes as are the pathes of Grace for the obtaining of so Glorious an end as that whereunto we are appointed And thus I doubt not but that it is manifest by these Considerations of Mr Goodwins Objections to the contrary that the Doctrine of the Perseverance of the Saints asby us taught and delivered doth not only fall in a sweet Compliance withall the meanes of Grace especially those appointed by God to establish the Saints in Faith and Obedience that is to Worke Perseverance in them but also to be eminently usefull to give Life Vigour Power and Efficacy in a peculiar Gospell manner to all Exhortations Threatnings and Promises appointed and applyed by God to that end and purpose CAP. XIII 1. The maintainers and propagators of the severall Doctrines under contest taken into consideration 2. The necessity of so doing from M. G. undertaking to make the comparison This inquiry confined to those of our own Nation 3. The chiefe Assertors of this Doctrine of the Saints Perseverance in this Nation since it received any opposition what was their Ministry and what their Lives 4. M. G's plea in this case 5. The first Objection against his Doctrine by him proposed Second and Third 6. His Answers to these Objections considered Removed His own Word and Testimony offer'd against the experience of Thousands 7. The Persons pointed to by him and commanded considered 8. The principles of those Persons he opposeth vindicated 9. Of the Doctrine of the Primitive Christians as to this head of Religion Grounds of mistake in reference to their judgements 10. The first Reformers constant to themselves in their Doctrine of the Saints Perseverance 11. Of the influence of M. Perkins his judgement on the propagation of the Doctrine of the Saints Perseverance 12. Who the Persons were on whom his judgement is supposed to have such an influence 13. The consent of Forraine Churches making void this surmize 14. What influence the Doctrine of the Saints Perseverance had into the holinesse of its Professors 15. Of the unworthinesse of the Persons who in this Nation have Asserted the Doctrine of Apostasy the suitablenesse of this Doctrine to their practises 16. Mr G. attempt to take off this charge 17. How farre mens Doctrines may be judged by their lives 18. Mr G's Reasons why Episcopalise Arminianised the first 19. Considered and disproved 20. His discord c. 21. Generall Apostasy of men entertaine the Arminian tenents 22. The close AS to the matter in hand §. 1. about the usefulnesse of the Doctrine of the Perseverance of the Saints in and unto the Ministry of the Gospell and the obstruction pretended to be laid unto it thereby It may be somewhat conducing and of Concernment to consider who the Persons are and were and what hath been and is the presence of God with them in their Ministry who have been Assertors and Zealous maintainers of this Doctrine And withall who they were and what they have been in their Ministry and the Dispensation of the Word committed unto them who have risen up in opposition thereunto How also those different Partyes have approved their Profession to the World and acquitted themselves in their Generation in their walking with God may be worth our Consideration doubtlesse if the Doctrine whose declaration and defence we have thus far ingaged in be of such a pernicious tendency as is pretended so destructive to Gospell Obedience and so evidently rendering that great Ordinance of the Ministry uselesse it may be traced to its product of these effects in some measure in the Lives Conversations and Ministry of those who have most zealously espoused it most earnestly contended for it and been most given up to the forme and mould thereof It were a thing every way miraculous if any Roote should for the most part bring forth fruite disagreeing to the nature of it A Taske this is §. 2. I confesse which were we not necessitated unto I could easily dispence with my selfe from ingaging therein But Mr Goodwin having voluntarily entred the list as to this particular and instated a comparison between the Abbettors of the severall Doctrines under Contest Chap. 9. of his Booke a matter we should not have expected from any other man it could not but be thought a grosse neglect of duty and high ingratitude towards those great Blessed Soules who in former and latter dayes with indefatigable pains and eminent successe watred the Vineyard of the Lord with the dew of this Doctrine to decline the Consideration of the comparison made and dressed up to our hand Now because it is a peculiar taske allotted to us to manifest the imbracement of this Truth by those who in the Primitive Church were of greatest note and Eminency for Piety Judgement and skill in dividing the Word aright with the Professed Opposition made unto it by such as those with whom they Lived and succeeding Ages have branded for men unsound in the Faith and leaving the good old Paths wherein the Saints of old found peace to their Soules As also to manifest the receiving propagation of it by all not any one of name excepted those Great Famous Persons whom the Lord was pleased to imploy in the Reformation of his Church walking in this as in sundry other particulars closer up to the Truth of the Gospell than some of their Brethren that at the same time fell off from that Church which was long before fallen off from the Truth I shall in my present inquiry confine my selfe to those of our owne Nation who have been of Renowne in their Generation for their Labour in the Lord and of name among the Saints for their worke in the service of the Gospell For the one halfe of that small space of time §. 3. which is passed since the breaking forth of the light of the Gospell in this Nation
sort of men mentioned and knowes the constant Doctrine to this day of the Churches which they planted and watered or ever did heare of the latter will entertaine this Assertion of Mr Goodwins with any thing but Admiration upon what grounds he should make it And Secondly Himselfe discovering in part on what account he doth it namely because of their Exhortations to watchfulnesse carefulnesse and close walking with God with their denuntiations of threatnings to them that abide not in the Faith which he fancyes to be inconsistent with the Doctrine of Perseverance so as by him opposed which inconsistency we have long since fully manifested to be the issue offspring of his owne imagination begotten of it by the cunning Sophystry of his Pelagian Friends I know not why I should farther insist upon the wiping away of this Reproach cast upon those Blessed Soules whom God so magnified in the worke of the Gospell of his Sonne in their Generation I remember Navaret a Dominican Fryer upon his Observation of the subtiltyes of the Jesuits to wrest many sayings of the Ancients in favour of their Opinions in those Doctrines wherein those two Orders are at variance Affirmes That he was afraid that when he was dead although he had written disputed so much against them they would produce him for a Testimony and Witnesse on their side What he feared concerning himselfe Mr Goodwin hath attempted concerning many more worthy Persons cutting off sentences from what goes before and followes after restrayning generall expressions imposing his owne Hypothesis on his Reader in making application of what he quotes out of any Author he hath spent one whole Chapter to perswade the world that men of as great Abilityes Judgments as any in the world since the Apostles fell a sleepe have usually exprest themselves in a direct contradiction to what they are eminently and notoriously knowne as their professed deliberate Judgments to have maintained Secondly He farther informes us § 11. how this Doctrine of the Perseverance of the Saints came to be so generally entertained by the Godly Zealous Able Ministers of this Nation that when we see how they fell into it their Testimony given thereto may be of the lesse validity withus This he telleth you was the Permission of M. Perkins his Judgment to be overruled by the Texts of Scripture commonly insisted on for the proofe of this Doctrine the great worth of the Person commended therefore the worth of the Opinion he verily believeth as men were then induced to receive this Opinion sâ— to a relinquishment of it they went nothing but the countenance and Authorty of soâ— Person of popular acceptance to go before them And the Reason he giveth of this his Faith is the Observation of the Principles they usually hold forth especially in the Applicatory part of their Sermons Ans. What § 12. and who they were who are thus represented by Mr Goodwin in their receiving and imbracing of that Doctrine which with the great travell of their Soules all their dayes they Preached and pressed to and upon others is knowne to all The Persons I named before one of them only excepted with all those eminent burning and shining Lights which for so many yeares have laboured with Renowne and successe to the astonishment of the world in the Preaching of the Gospell in this Nation are the men intended Doubtlesse such thoughts have not in former dayes been entertained of them however the contemplation of any mans owne ability may now raise him to contempt of them M. Perkins received this Doctrine and therefore all the Godly Ministers of this Nation did so to If any one of the like esteeme with him did fall off from it Now whom they should obtaine to lead them of equall reputation and acceptance with him who hath in vaine attempted it I know not they would quickly follow not like Shepheards but Sheep into an opposition thereunto Those who have not very slight thoughts of theÌ„ which doubtlesse they that are fallen a sleep did not deserve will scarcely suppose that they entertained a Truth of so great importance as this upon so easie tearmes as these insinuated or that they would have parted with it at so cheape a rate Farther §. 13. why the Ministers of England should be thought to entertaine this Doctrine meerely upon the Authority and countenance of Mr Perkins given thereunto when the universality of the Teachers of all other Reformed Churches of the same confession in other things with them did also embrace the same Doctrine and do continue in profession of it to this day what reason can be assigned Had there been a particular inducement to the Ministers of England for the receiving of it which was altogether forraigne unto them who as to our Nation are forraigners whence is it that there should be such a a coincidence of their Judgments with them therein Or why may not ours be thought to take it upon the same account with them upon whose Judgements understandings the Authority of Mr Perkins cannot be supposed to have any influence Is M. G. the only Person who in this Nation hath impartially weighed all things of concernement to the refusing or imbracing any matters or Doctrines in Religion Have no other in the sincerity of their hearts sâ—earched the Scriptures earnestly begged the guidance of the Spirit according to that incouraging Promise left by their Master that they should receive him so doing The good Lord take away from us all high thoughts of our selves and all contempt of them that professe the Feare of the Lord with whom we have to do For the Reason of Mr Goodwin's Faith in this thing concerning the readinesse of the Godly Ministers of this Nation to Apostatize from the Doctrine of the Saints Perseverance namely their manifesting themselves to be possessed of many Principles of a contrary tendency unto it in the applicatory parts of their Sermons the vanity of it hath been long since discovered so that there is no farther need to lay open the unreasonablenesse thereof M. Goodwin mistrusting his ability to perswade men §. 14. that the Persons of whom he hath discoursed were not cleare in their Judgments as to an opposition to that Doctrine which he positively owneth and zealously contendeth for and knowing that it cannot be denyed but that they were men of eminency for Godlinesse and close walking in Communion with God all their dayes Yet he excepteth as his last refuge That it cannot be manifested that this Opinion had the least influence in their pious conversation which is wholly to be ascribed to other commendable Principles that they embraced This indeed may be said of any part of the Doctrine whatsoever that they received some of them suffered for Atheists may say it of the whole profession of Christianity ascribe the goodnes of the lives of the best of them that professe it to some other principles common to them with the residue
§ 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
not the least service for God but labouring to stirre up strife in his Family to set his poore children and their heavenly Father at variance filling them with hard thoughts of him As one that takes little or no care for them And discouraging them in that obedience which he requireth at their hands continually belying their Father to them and that in reference to the most desireable Excellencies of his Faithfulnesse Truth Mercy and Grace never speaking one good or comfortable word to them all their daies nor once urging them to doe their duty But with-holding a rodde yea Scorpions over their backs And casting the eternall flames of Hell into their faces this is that sanguine indeed truly spiritually bloudy Complexion of this new Nurse which is offered to be received in the roome of that sad Melancholy piece of the Perseverance of the Saints Thus then he proceeds The Consolation of true Believers depends upon their obedience their obedience is farthered by this Doctrine and therefore their Consolation also Ans. What are the springs of true spirituall heavenly Consolation the consolation which God is willing Believers should receive whence it flowes the meanes of its continuance and increase how remote it is from a sole dependency on our own Obedience hath been in part before declared But yet if the next Assertion can be made good viz. That the Doctrine of the Saints Apostasy hath a tendency instituted of God to the promotion of their Obedience and Holinesse I shall not contend about the other concerning the issuing of their consolation from thence All that really is offered in the behalfe of Apostasy as to its serviceablenesse in this kind is that it is suited to ingenerate in Believers a feare of Hell which will put them upon all wayes of mortifying the flesh and the fruits of it which otherwise would bring them thereunto And is this indeed the great mistery of the Gospell Is this Christs way of dealing with his Saints Or is it not a falling from Grace to returne againe unto the Law Those of whom alone we speak who are concerned in this busines are all of them taken into the Glorious liberty of the Sonnes of God are every one of them partakers of that Spirit with whom is liberty are all indued with a living principle of Grace Faith and Love and are constrained by the Love of Christ to live to him are all under Grace and not under the Law have their sinnes in some measure begun to be mortifyed and the flesh with the lusts thereof the old man with all his wayes and wiles crucifyed by the Death and Crosse of Christ brought with their power and efficacy by the Spirit into their hearts are all delivered from that bondage wherein they were for feare of Death and Hell all their dayes by having Christ made Redemption unto them I say that these persons should be most effectually stirred up to Obedience by the dread and terrour of that Iron rod of vengeance and Hell and that they should be so by Gods appointment is such a new such another Gospell as if preached by an Angell from Heaven we should not receive That indeed no motive can be taken from hence or from any thing in the Doctrine by Mr Goodwin contended for suited to the principle of Gospell Obedience in the Saints that no sin or lust whatsoever was ever mortifyed by it that it is a clog hinderance burthen to all Saints as far as they have to do with it in the wayes of God hath bin before demonstrated And therefore leaving it withall the Consolation that it affords unto those who of God are given up thereunto we proceed to the Consideration of another Argument his eighth in this case which is thus proposed Sect. 37. That Doctrine which evacuates and turnes into weakenesse and folly §. 5. all the gracious councells of the Holy Ghost which consist partly in the diligent information which he gives unto the Saints from place to place concerning the hostile cruell and bloudy mind and intention of Sathan against them partly in detecting and making knowne all his subtile stratagems his plots methods and dangerous Machinations against them partly also in furnishing them wiih speciall weapons of all sorts whereby they may be able to grapple with him and to tryumph over him partly againe in those frequent admonitions and Exhortations to quit themselves like men in resisting him which are found in the Scripture And lastly in professing his feare least Sathan should circumvent and deceive them that Doctrine I say which reflects disparagement and vanity upon all these most serious and gracious applycations of the Holy Ghost must needs be a Doctrine of vanity and errour And consequently that which opposeth it by a like necessity a truth But such is the common Doctrine of absolute and infallible Perseverance Ergo. Ans. Not to ingage into any needlesse contest about wayes of Arguing §. 6. when the designe and strength of the Argument is evident I shall only remarke two things upon this First the Holy Ghost professing his feare least Sathan should beguile Believers is a mistake It was Paul that was so afraid not the Holy Ghost though he wrote that feare by the appointment and inspiration of the Holy Ghost The Apostle was jealous least the Saints should by the craft of Sathan be seduced into errours and miscarriages which yet argues not their finall defection this indeed he records of himselfe but of the feares of the Holy Ghost arising from his uncertainty of those issue of the things and want of power to prevent the coming on of the things feared I suppose there is no mention And Secondly that the consequent of the supposition in the inference made upon it is not so cleare to me as to Mr Goodwin viz. Suppose any Doctrine to be false whatsoever Doctrine is set up in opposition to it is true I have knowne and so hath Mr Goodwin also when the truth hath layen between opposite Doctrines assaulted by both entertained by neither with these Observations I passe the Major of this Sillogisme the Minor he thus confirmes If the Saints be in no possibility of being finally overcome by Satan or of Miscarrying in the great and most important businesse of their Salvation by his snares and subtilties §. 7. all that operousnesse and diligence of the Holy Ghost in those late mentioned Addressements of his unto them in order to their finall conquest over Satan will be found of very light consequence of little concernement to them yea if the said Addressements of the Holy Ghost be compared with the State and Condition of the Saints as the said Doctrine of Perseverance representeth and affirmeth it to be the utter uselesnesse and impertinency of them will much more evidently appeare Ans. What possibility or not possibility the Saints are in of finall Apostasy from God what assurance themselves have may have or have not concerning their Perseverance with what is the
for a season yea and that upon his irregular walking and not according to the rule of Christ he may by the Authority of such a Church be rejected from its communion for his amendment and recovery into the right way of which before But that a true Believer can voluntarily desert the communion of the Saints and become an Antichrist that this text denyes and we from it and the many other witnesses of the same truth that have been produced Notwithstanding then all Mr Goodwin exceptions there is nothing presumed in the inference we make from these words but what is either expressly contained or evidently included in them But Mr Goodwin will not thus give over §. 35. he prefers his exceptions to this Testimony in another whole Section which because the Demonstration of the truth in hand from this place though here handled by the by is of great importance and such as by its single strength is sufficient utterly to cast to the ground the figment set up in opposition to it I shall present entirely to the Reader that our Authour may be heard out and nothing omitted that he pleads for the waving of the force of the Argument in hand that whole Section Thus then he proceeds Suppose that these two suppositions be granted to the Inference makers §. 36. First That this phrase to goe out from us signifies voluntarily to forsake the society and communion of Christians And Secondly That this expression to be of us signifies true and inward communion with those from whom they went out yet will not these contributions suffice for the firme building of the said Inference The Reason is Because the Apostle expressely saith that they would have continued with us not that they would have continued such as they were in respect of the Truth or Essence of their Faith and if the Apostles scope in this place were to prove or affirme that they who are once true Christians or Believers alwaies continue such then when he saith they would have continued with us he must of necessity meane either that they would have continued Faithfull as we continue Faithfull or else that they would have continued alwaies in our society or in the profession of Christianity But that neither of these sences are of any tolerable consistency is evident by the light of this Consideration viz. That the Apostle then must have known that the persons hee speakes of and who went out from them neither were nor ever had been true Christian Believers when they went thus from them Now if he had this knowledge of them it must be supposed either that he had it by extraordinary Revelation but this is very improbable and howsoever cannot be proved or else that he gain'd and obtain'd it by their departure or going out from them but that this could be no sufficient Argument or ground to beget any such knowledge in the Apostle concerning them is evident from hence Because it may very easily and doth very frequently come to passe That they who are true Christians doe not alwaies continue in the society to which they have joyned themselves no nor yet in the externall profession of Christianity it selfe yea our opposers themselves frequently and without scruple teach that even true believers themselves may through Feare or shame or extremity of sufferings be brought to deny Christ and without any danger of being ship-wrack't of their Faith forbeare making a profession of the name of Christ afterwards Ans. § 37. First What is meant and Intended by those expressions went out from us and to be of us hath been declared We are not to teach the Holy Ghost to speake What ever conceit we may have of our own abilities when we deale with Wormes of the Earth like our selves to his will to his expressions we must vaile and submit He is pleased to phrase their continuance in the Faith their continuance with us that is with the Saints in the fellowship and communion of the Gospell which they had with God in Christ The expression is cleare and evident to the purpose in hand and there is no contending against it Secondly we doe not say that 't is the direct scope and intent of the Apostle in this place to prove that those who are true Believers cannot fall away and depart from the Faith which he afterwards doth to the purpose Cap. 3. 9 but his mind and intendment was to manifest that those who forsake the Society of Christians and become Anti-Christs and seducers were indeed never true Believers useing the other Hypothesis as a medium for the confirmation of this Assertion Thirdly By that phrase they would have continued with us the Apostle intends their continuance in the society and fellowship of the Faithfull by the profession of Jesus Christ whom now they opposed denying him to be come in the flesh that is they would not have so fallen off as they have done upon the account of the Estate and Condition of true Believers and reall Saints who are kept by the power of God to salvation Fourthly The Apostle did know and professed himselfe to know that they were not nor ever had been true Believers when they were once so gone out from them as they went as our Saviour Christ profest them not to have been true believers who followed him for a while were called and accounted his Disciples when they fell in an houre of Temptation Neither have we the least reason to suppose that the Apostle had this knowledge by Revelation seeing the thing it selfe in reference and proportion to the principles he laies downe of the continuance of Believers did openly proclaime it Fiftly That true Christians or Believers can so fall away from the society of the Saints as these here mentioned did is denied and a grant of it ought not to be begged at our hands 't is true that as was before granted a true believer may for a season desert the communion or fellowship of a Church wherein he hath walk'd and that causelesly yea he may be surprized through Infirmity to deny under mighty temptations in words for a moment the Lord Christ whom yet his Heart loves and honours as in the case of Peter was too evident But that such an one may forsake the externall profession of Christianity or cease profession making and betake himselfe to a contrary interest opposing Christ and his wayes as those here insisted on did that 's denied and not the least attempt of proofe made to the contrary Whilst I was upon the consideration of these exceptions of Mr Goodwin's §. 38. to our Testimony from this Text of Scripture by us insisted on there came to my hands his Exposition on the 9. Chapter to the Romans In the Epistle whereof to the Reader he is pleased Sect. 6. Studiously to wave the imputation of having borrowed this Exposition from Arminius and his followers An Apology perhaps unworthy his prudence and great abilityes which Testimony yet I feare by
fastned upon them both for their joynt deliverance In Mr Goodwins 12. § 2. Chapter he takes into participation with him as is pretended 8. places of Scripture endeavouring by all meanes possible to compell them to speake comfortable words for the reliefe of his fainting and dying cause Whether He hath prevailed with them to the least complyance or whether He will not be found to proclaime in their name what they never once acknowledged unto him will be tryed out in the processe of our consideration of them In the first and second Section he fronts the Discourse intended with an eloquent Oration §. 3. partly concerning the tendency of the Doctrine of the Saints Perseverance which he girds himselfe now more closely to contend withall partly concerning Himselfe his own Ability Industry Skill Diligence and Observation of Doctrines and Persons with his rules in judging of the one the other For the First §. 4. He informes us that his judgement is that many who might have attained a Crowne of Glory by a presumptuous conceit of the Impossibility of their miscarrying are now like to suffer the vengeance of eternall fire men thereby gratifying the flesh with wresting the Scripture to the encouragement thereof That the Proud and Presumptuous conceits of men are like to have no other issue or effect than the betraying of their soules to all manner of Loosenesse and Abomination so exposing them to the vengeance of eternall fire we are well assured therefore knowing the terrour of the Lord do perswade men what we are able to cast downe all high thoughts and imaginations concerning their owne Abilities to doe good to believe to obey the Gospell or to abide in the Faith thereof and to rowle themselves freely fully wholly on the free Grace and faithfulnesse of God in the covenant of Mercy ratifyed in the bloud of his Sonne wherein they shall be assured to find Peace to their soules On this foundation doe we build all our endeavours for the exalting the soveraigne free effectuall grace of God in opposition to the proud and presumptuous conceits of men concerning their own imbred native power in spirituall things an Apprehension whereof we are well assured disposeth the heart into such a frame as God abhorres and prepares the soule to a battle against him in the highest and most abominable Rebellion imaginable I no waies doubt but that the way and meanes whereby innumerable poore creatures have been hardened to their eternall Ruine have had all their springs and fountaines ly in this one wretched reserve of a power in themselves to turne to God and to abide with him That any one by mixing the promises of God with Faith wherein the Lord hath gratiously assured him that seeing he hath no strength in himselfe to continue in his mercy he will preserve and keep him in and through the Sonne of his Love hath ever been or ever can be turned wholly aside to any way or path not acceptable to God or not ending in everlasting peace will never be made good whilest the Gospell of Christ finds honour and credit amongst any of the sonnes of men There may be some indeed who are strangers to the covenant of promise what ever they doe pretend who may turne this Grace of God in the Gospell as also that of the Satisfaction of Christ Redemption by his bloud and Justification by Faith the whole Doctrine of the covenant of Grace in Christ into lasciviousnesse but shall their unbeliefe make the Faith of God of none effect◠shall their wickednesse and Rebellion prejudice the mercy peace and Consolation of the Saints Because the Gospell is to them the savour of Death unto Death may it not be the savour of Life unto Life unto them that doe embrace it What ever then be the disasters of which themselves are the sole cause of men with their presumptuous conceits of the impossibility of miscarrying seeing every presumptuous conceit of what kind soever is a desperate miscarriage their ruine and destruction cannot in the least be ascribed to that Doctrine which calls for Faith in the promises of God a Faith working by Love and decrying all presumptuous conceits whatever A Doctrine without which and the necessary concomitant Doctrines thereof the whole bottome of mens walking with God and of their obedience is nothing but presumption and conceit whereby setting aside the cold sitts they are sometimes cast into by the checks of their consciences they spend their daies in the distemper of a Feaver of Pride and Folly In the insuing Discourse Mr Goodwin informes us of these two things §. 5. First What Rule he proceeds by in judging of the Truth of contrary opinions when as he phraseth it the toung of the Scripture seemes to be cloven about them And Secondly Of his owne Advantages and abilityes to make a right judgment according to that Rule The Rule he attends unto upon the information he hath given us is The Consideration of which of the Opinions that are at any time Rivalls for his judgement and acceptation tend most unto Godlinesse the Gospell being the truth which is according to Godlinesse of his owne advantages and abilityes to make a right judgment according to this rule there are severall heads and springs as his knowledge of the generall course of the Scripture the Experience of his owne heart his long observation of the Spirits and wayes of men but chiefely that light of Reason and Vnderstanding which he hath And by this Rule with these Abilityes proceeding in the examination of the Doctrine of the Saints Perseverance He condemnes it and casts it out as an abominable thing preferring that concerning their finall defection farre above it Some Considerations I shall adde to attend upon his Rule and principles First §. 6. It is most certaine that the Gospell is a Doctrine according unto Godlinesse whose immediate and direct tendency as in the whole frame and course of it so in every particular branch and streame is to promote that Obedience to Go◠in Christ which we call Godlinesse This is the will of God revealed therein even our Sanctification and whatever Doctrine it be that is suited to turne men off from walking with God in that way of Holinesse it carryes its brand in its face whereby every one that finds it may know that it is of the uncleane Spirit the evill one But yet that there may be fearefull and desperate deceits in the hearts of men judging of truths pretending their rise and originall from the Gospell by their suitablenesse to the promotion of Godlinesse and Holinesse hath been before in part declared and the Experience of all Ages doth sufficiently manifest Among all those who professe the name of Christ more or lesse in the world though in under the most Antichristian opposition to him who is there that doth not pretend that this tendency of opinions unto Godlinesse or their disserviceablenesse thereunto hath a great influence into the
guidance of their judgement in the receiving or rejecting of them On the account of its destructivenesse to Godlinesse and obedience do the Socinians reject the Satisfaction and merit of Christ and on the account of conducingnesse thereunto do the Papists assert and build up the Doctrines of their owne merits Penance Satisfaction and the like On that principle did they seeme to be acted who pressed Legall Judaicall suppositions with a shew of wisdome or will worship and humility and neglecting the body Col. 2. 23. Neither did they faile of their plea concerning promotion of Godlinesse in the Worship of God who reviled rejected and persecuted the Ordinances of Christ in this Generation to set up their own Abominations in the Roome Yea it is generally the first word wherewith every Abomination opens its mouth in the world though the men of those Abominations do rather suppose this pretence of Godlinesse to be serviceable for the promotion of their opinions than their opinions any way really usefull to the promotiō of godlines Neither need we go far to enquire after the Reasons of mens miscarriages pretending to judge of Truth according to this Rule seeing they ly at hand are exposed to the view of all for besides that very many of the pretenders to this plea may be justly suspected to be men of corrupt minds dealing falsely treacherously with their own soules the truth the pretence of furthering Holinesse being one of the cunning sleights wherewith they ly in wait to deceive which may justly be suspected of them who together with this plea and whilst they make it are apparently themselves loose and remote from the power of a Gospell conversation as the case hath been with not a few of the most eminent assertors of Arminianisme How few are there in the world who have indeed a true notion and Apprehension of the nature of Holinesse in its whole compasse and extent as in the Fountaine Causes Rise and Use and end thereof And if men know not indeed what holinesse is how shall they judge what Doctrine or Opinion is conducing to the furtherance thereof or is obstructive to it Give me a man who is perswaded that he hath power in himselfe being by the discovery of a Rule directed thereinto to yeild that obedience to God which he doth require who supposeth that threats of hell destructiō are the greatest most powerfull effectuall motive unto that obedience that the Spirit Grace of God to worke create a new heart in him as a suitable principle of all holly actings are not purchased nor procured for him by the Bloud of Christ nor is there any holinesse wrought in him by the Almighty efficacy of that Spirit and Grace he having a sufficiency in himselfe for those things that there is not a reall Physicall concurrence of the Grace of God for the production of every good act whatever and that he is Justifyed upon the account of any act or part of his Obedience or the whole and I shall not be much moved or shaken with the Judgement of that man concerning the serviceablenesse suitablenesse of any Doctrine or Doctrines to the furtherance of Godlinesse and Holinesse There are also many different opinions about the nature of Godlinesse what it is and wherein it doth consist I desire to be informed how a man may be directed in his Examination of those opinions supposing him in a streight and exigency of thoughts between them in considering which of them is best suited to the promotion of Godlinesse I do not intend in the least to derogate from the certaine and undoubted truth of what was premised at the beginning of this Discourse viz. That every Gospell Rule whatever is certainly conducing to the furtherance of Gospell Obedience in them that receive it in the Love and power thereof Every errour being in its utmost Activity especially in corrupting the principles of it obstructive thereunto much les do we in any measure decline the tryall of the Doctrine which I assert in opposition to the Apostacy of the Saints by this touch-stone of its usefulnesse to Holinesse having formerly manifested its eminent Activity and efficacy in that service and the utter aversenesse of its corrivall to lend any assistance thereunto But yet I say in an inquiry after and dijudication of truth whatever I have been or may be streightned between different perswasions I have and shall rather close in the practice of Holinesse in prayer Faith and waiting upon God to search the Scripture to attend wholly to that Rule having plentifull promises for guidance and direction than to weigh in any Rationall consideration of my owue what is conducing to Holinesse what not especially in many truths which have their usefullnesse in this service as is the case of most Gospell Ordinances and institutions of Worship not from the connexion of things but the meere will of the appointer Of those Doctrines I confesse which following on to know the Lord we know from his Word to be from him and in which doing the will of Christ are revealed to us to be his will a peculiar valuation is to be set on the head of them which appeare to be peculiarly and eminently serviceable to the promotion and furthering our Obedience as also that all opinions what ever that are in the least seducers from the power truth and Spirituality of obedience are not of God are eo nomine to be rejected yet having a more sure rule to attend unto I dare not make my apprehensions concerning the tendency of Doctrines any Rule if God hath not so spoken of them for the judging of their truth or false-hood if my thoughts are not shut up and determined by the power of the Word The next proposall made by M. Goodwin §. 7. is of the advantages he hath to judge of Truths which he hath done unto plenary satisfaction according to the Rule now considered The first thing he offereth to induce us to close with him in his judgement of Opinions is the knowledge he hath of the generall course of the Scripture what is intended by the generall course of the Scripture well I know not so am not able to judg of M. Goodwins knowledge thereof by any thing exposed to publique view If by the generall course of the Scriptures the matter of them is intended the importance of the expression seems to be coincident with the Analogy or proportion of Faith a safe rule of Prophesy but what ever M. Goodwins knowledge may be of this I am not perfectly satisfied that he hath kept close unto it in many Doctrines of his Book entituled Redemption Redeemed and so the weight of his skill in judging of truths on this foundation will not ballance what I have to lay against it for the inducement of other thoughts than those of closeing with him The course of the Scripture cannot import the manner of the expressions therein used in that there
Christ imputed if ever he were invested with it before because no man with that Righteousnesse upon him can be in such an estate Now we have upon severall grounds proved that the Righteous man under that Apostacy wherein Ezechiel describes and presents him is pronounced by God a child not of a temporall but eternall death and condemnation This indeed the Doctor denyes but gives no reason of his denyall for which I blame him not Only I must crave leave to say that the Chair weigheth not so much as one good Argument with me much lesse as many So that all this while he that spake and still speakes unto the world by Ezekiel is no friend to that Doctrine which denyeth a possibility of a righteous mans declining even unto death Ans. If this be all that Mr Goodwin hath to say for the removall of this Answer that cuts the throat of his Argument if it be not removed he hath little Reason for the confidence wherewith he closeth it concerning Gods speaking in this place of Ezechiel against that Doctrine which in innumerable places of his Word he hath taught us as a Doctrine enwrapping no small portion of that Grace which in a Covenant of Mercy he dispenseth to his Chosen Redeemed Justifyed Sanctifyed ones neither is here any need to adde the weight of the Chair wherein yet that person spoke of behaved himselfe worthily in his Generation and was in his Exercises herein by no meanes by Mr Goodwin to be despised be laid upon the Reasonings of the Doctor in this case they proving singly of themselves too heavy for Mr Goodwin to beare In briefe that the substance of the reply in hand is meerely a begging of the thing in Question any one that hath but halfe an eye in the businesse of this nature may easily discerne that it is supposed that a man truly Righteous and Justifyed in the bloud of Christ may so fall away as to be pronounced of God to be in a state of damnation and so fallen really from his former condition Rom. 8. 1. is the thing that Mr Goodwin hath to prove Now saith he this must needes be so because God here upon such a supposall pronounceth such a man to be in the estate of condemnation what this is with other men I know not but to me it is no proofe at all nor should I believe that to be the sence of the place though in variety of expressions he should significantly affirme it a thousand times the Reader also is misinformed that the Doctor attempts not any proof that by death eternall death is not in this place intended he that shall consult the plaee will finde himselfe abused but we must speake more of this anon And this is all our Authour offers as to the persons spoken of in the place of Scripture under consideration wherein though he hath taken some paines to little or no purpose to take off the exposition of the words the description of the person given by others yet he hath not attempted to give so much as one Argument to confirme the sence he would impose on us concerning the condition of the person spoken of And I must crave leave to say that naked assertions be they never so many in the Chaire or out weigh not so much with me as one good Argument much lesse as many There is nothing remaines to consideration §. 17. but only the Comminatory part of the words or the expression of the punishment allotted of God to such as walke in the wayes of Apostasy here expressed in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he dye that is He shall be dealt withall as many of their Nation were in the Land of Israel my judgements shall overtake him it shall not advantage him that either he had Godly Parents that have walked with mee or that he himselfe had so behaved himselfe in a way of Righteousnesse as before described if he turne to the profanenesse and abominations which are laid downe as the waies of wicked men or into any paths like them he shall even dye or be punished for his sinnes according to the tenour of the truth laid downe in the entrance of the Chapter and repeated againe v. 20. the soule that sinneth it shall dye But now whereas it might be replied that such an one notwithstanding his degeneracy might yet perhaps recover himselfe to his former way of walking obedience and righteousnesse in conversation And is there then no hope nor helpe for him but having once so Apostatised he must suffer for it To prevent any such misprision of the mind of God there is added the termes of his duration in that state of Apostasy that is even unto death if he commiteth iniquity and dyeth in it that is repents not of it before his death the judgements of God shall find him out as was before expressed If by his Repentance he prevent not his calamities he shall end his sinning in destruction in which expressions of the persons continuance in his Apostatised condition and of the judgements of God falling on him on that account there is not the least appearance of any Tautology or incongruity in the sence the same word is used to expresse diverse concernements of it which is no Tautology though the same word be used yet the same thing is not intended Tautology reflects on things not words otherwise there must be a Tautology where ever there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John 1. 4. % to commit iniquity and to dye therein is no more but to continue in his iniquity impenitently untill death now to say that a man was put to death for his fault because he committed it and continued impenitent in it even unto the death which he was adjudged to and which was inflicted on him for his fault is an incoherent expression it seems will puzle as great a master of Language as M.G. to make good M.G. endeavours to make the punishment threatned in the words he shall dye for his iniquity precisely and exclusively to signify eternall death which the former interpretation doth not exclude which he is no way able to make good what he offers Sect. 3. concerning the incongruity of the sence and tautology of the expression of it be not so understood hath been already removed the comparison ensuing instituted between these words and those of 1 Cor. 9. 10. Should have been enforced with some consideration of the coincidence of the scope of either place with the expressions used in them and though Repentance which is also added will not deliver them from temporall or naturall death yet it will and may as did Ahab in part from having that death inflicted in the way of an extraordinary Judgement Sect. 4. Mr Goodwin offers sundry things all of the same importance and tendency all animated by the same fallacyes or mistakes to make good the sence he insists on exclusively to all others
is sufficiently convinced by that of our Saviour John 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing his dedicating and separating himselfe to his objection and more instances may be had if we stood in any need of them Thirdly that many are said to be sanctifyed and holy in the latter sence as it signifyeth spirituall purity in respect of their profession of themselves so to be and some mens esteem of them who yet were never wholly and truly purged from their sinne nor ever had received the holy Spirit of Promise who alone is able to purge their hearts doth not now want its demonstration that work hath been some whiles since performed So that Mr G. makes not any progresse at all in the proofe of what he has undertaken viz. that they are true Believers in the sence of that denomination which we assert who in these places are described For a close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is far more properly referred to Christ than to the persons spoken of and that sence the Remonstrants themselves do not oppose That they are said Cap. 6. 4. §. 33. to have tasted the heavenly guift is urged in the next place Sect. 22. to prove them true Believers both the object and the act are here in question what is meant by the Heavenly guift and what by tasting of it I shall not looke into the Text beyond the peculiar concernement of the cause in hand somewhat might be offered for the farther clearing of the one and other At present it sufficeth that be the Heavenly guift what it will the persons of our contest are said only to tast of it which though absolutely and in it selfe it is not an extenuating expression but denotes a matter of high aggravation of the sinne of Apostacy in that they were admitted to some tast and relish of the excellency and sweetnesse of the Heavenly guift yet comparatively to their feeding on it digesting it growing thereby it clearely denotes their coming short of such a participation of it who do but tast of it That to tast doth not in the first genuine signification in things naturall signify to eat and digest meat so as to grow by it I suppose needes no proof that in that sence it is used in the Scriptures Ioh. 2. 9 Mat. 27. 34. is by Mr Goodwin confessed This he tells you is only when the tast or relish of things is desired to be known but that our Saviour tasted of the gall and vineger out of a desire to know the relish of it he will hardly perswade those who are accustomed to give never so easie a beliefe to his assertions By the Heavenly guift M. G. in the first place intends Jesus Christ now if by tasting eating and drinking of Christ be intended as is here pleaded Christ himselfe will determine this strife telling us that whosoever eateth his flesh shall be saved John 6. 35 49 50 51 54 55 56 57. So that either to tast is not to eate or they that tast cannot perish Three things are urged by Mr Goodwin to give proofe of his interpretation of these words of the Holy Ghost saith he 1. Whatsoever is meant by this Heavenly guift certain is it that by tasting is not meant any light or superficiall impression made upon the hearts or soules of men through the sence or apprehension of it but an emphaticall inward and effectuous relish and sence of the excellent and Heavenly sweetnesse and pleasantnesse of it opposed to a bare speculation or naked apprehension thereof The reason hereof is because the tasting of this Heavenly guift here spoken of is not mentioned by the Apostle in a way of easing or extenuating the sinne of those that should fall away from Christ but by way of aggravation and exaggeration of the beinousnesse and unreasonablenesse thereof and withall more fully to declare and assert the equitablenesse of that severity in God which is here denounced against those that shall sinne the great sinne of Apostacy here spoken of It must needs be much more unworthy and provoking in the sight of God for a man to turne his backe upon and renounce those wayes that profession wherein God hath come home to him and answered the joy of his heart abundently then it would be in case he had only heard of great matters and had his head filled but had really found and felt nothing with his heart and soule truly excellent and Glorious 2. And bestdes the very word it selfe to tast ordinarily in Scripture importes a reall communion with or participation and enjoyment if the thing be good of that which was said to be tasted Oh tast see saith David that the Lord is good a Psal. 34. 8. His intent doubtlesse was not to invite men to a slight or superficiall tast of the goodnesse of God but to a reall cordiall and thorough experiment and satisfactory enjoyment of it So when he that made the great invitation in the parable expressed himselfe thus to his servants For I say unto you that none of those who were bidden shall tast of my Supper b Luk. 14. 24. His meaning clearely was that they should not partake of the Sweetnesse and benefit thereof with those who should accept of his invitation and come unto it In like manner when Peter speaketh thus to his Christian Jewes If so be ye have tasted that the Lord is gracius c 1 Pet. 2. 3. his meaning questionlesse is not to presse his exhortation directed unto them in the former verse upon a consideration of any light or vanishing tast such as hypocrites false-hearted Christians may have of the graciousnesse of the Lord but of such a tast wherein they had had a reall inward and sensible experiment thereof 3. And besides according to the sence of our adversaries in the present debate if the tast of the heavenly gift we speake of should imply no more but only a faint or weake perception of the sweetnesse and glorious excellency of it yet even this may be sufficient to evince truth of grace and Faith in men For their opinion is that a man may be a true Believer with a graine of Mustard-seed only i.e. with a very slender rellish and tast of spirituall things yea their sence is that in some cases of desertion and under the guilt of some enormous courses they may have little or no tast of them at all Ans. 1. To the first discourse considering what hath been already delivered I shall only adde that although it be no aggravation of the sinne of Apostacy that they who fall into it have but tasted of the Heavenly guift yet it is that they have tasted of it that tast of its relish preciousnes sweetnes which they haue obtained whereby they are distinguished from thē whose blindnes hardnes keeps them up to a totall disrelish and contempt of it is abundantly enough to render their sinne heinous and abominable When men by the preaching of the Word
man excercised in the Ministry should once surmise that they are true Believers of whom he here treates Taking the words in the sence wherein they are commonly received And in the utmost extent who sees them not dayly exemplyfyed in and upon them who are yet far enough from the Faith of Gods Elect. By the dispensation of the Word especially when mannaged by a skilfull Master of assemblyes men are every day so brought under the power of their convictions and the light communicated to them as to acknowledge the truth and power of the Word and in obedience thereunto to leave off avoid and abhor the wayes and courses wherein the men of the world either not hearing the Word at all or not so wrought upon by it do pollute themselves and wallow with all manner of sensuality and yet are not changed in their natures so as to become new creatures but continue indeed and in the sight of God doggs and swine oftentimes returning to their vonit and mire though some of them hold out in the professions to the end And these are they whom commonly our Divines have deciphered under the name of formalists having a forme of Godlinesse but denying the power of it who are here all at once by Mr Goodwin interested in Christ and the inheritance of the Saints in light To make good his enterprise he argues from the Remonstrants Sect. 40. pag. 297. 1. If the said expressions import nothing §. 46. but what Hypocrites and that in sensu composito i. e. whilest Hypocrites are capable of then may those be Hypocrites who are separated from men that live in errour and from the pollutions of the World and that through the knowledge of Jesus Christ and on the other hand those may be Saints and sound Believers who wallow in all manner of filthinesse and defile themselves daily with the pollutions of the World This consequence according to the principles and known Tenets of our Adversaries is legitimate and true in as much as they hold that true Believers may fall so foule and so far that the Church according to Christs institution may be constrained to testify that they cannot beare them in their outward communion and that they shall have no part in the kingdome of Christ except they repent c. But whether this be wholesome and sound Divinity or no to teach that they who are separate from sinners and live holily and blamelessly in this present world and this by meanes of the knowledge of Jesus Christ may be Hypocrites and children of perdition and they on the other hand who are companions with Theeves Murtherers Adulterers c. Saints and sound Believers I leave to men whose judgements are not turned upside down with prejudice to determine 1. Sundry things might be observed from the Text to render this discourse altogether uselesse as to the end for which it is produced as 1. That sundry copies v. 13. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who almost or a little way or measure so escaped as is said 2. That it is not said that those who are so escaped may Apostatize it is said indeed that the false Prophets and teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do lay baites for them as the Fisher doth for the fish that he would take by proposing unto them a liberty as to all manner of impurity and uncleanesse but that in so doing they prevaile over them is not affirmed 3. The conditionall expression v. 20. may be used in reference to the false Prophets and not to them that are said to escape the pollutions of the World and if to them that nothing can be argued from thence hath plentifully upon severall occasions been already demonstrated but to suffer M. G. to leap over all these blots in his entrance and to take the words in his own sence and connexion I say 1. In what large and improper sence such performs as we treat of are termed Hypocrites hath been declared Those who pretend to be Godward what they know themselves not to be making a pretence of Religion to colour and countenance them in vice and vicious practises or sensuall courses wherein they allow and blesse themselves we intend not But such as in some sincerity under the enjoyment and improvement of gifts and priviledges do or may walke conscientiously as Paul before his conversion and yet are not united to Christ. 2. Of these we say that they may so escape c. but that sound Believers may wallow in all manner of sinfulnesse and defile themselves with all manner of pollutions we say not nor will any instance given amount to the height and intendment of those expressions they being all alleviated by sundry considerations necessarily to be taken in with that of their sinning 3. If we may compare the worst of a Saint with the best of a formall Professor and make an estimate of the states and conditions of them both we may cast the ballance on the wrong side 4. We do say that Simon Peter was a believer when he denyed Christ Simon Magus an Hypocrite and in the bond of iniquity when it was said he believed We do say that a man may be alive notwithstanding many wounds and much filth upon him and a man may be dead without either the one or the other in that eminently visible manner He addes 2. The Persons here spoken of §. 41. are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and really escaped from those who live in errour Doubtlesse an Hypocrite cannot be said truly or really but in shew or appearance at most to have made such an escape I meane from men who live in errour considering that for matter of reality and truth remaining in Hypocrisy he lives in one of the greatest and foulest errours that is The whole force of this second exception lyes upon the ambiguity of the terme Hypocrite though such as pretend Religion and the worship of God to be a colour and pretext for the free and uncontrouled practising of vile abominations may not be said so to escape it yet such as these we have before described with their convictions light guiftes dutyes good conscience c. may truly and really escape from them and their wayes who pollute themselves with the errours of Idolatry false-worship superstition and the pollutions of practises against the light of nature and their owne convictions It is added that 3. An Hypocrite whose foot is already in the snare of Death cannot upon any tolerable account either of reason or common sence be said to be allured i.e. by allurements to be deceived or overcome by the pollutions of the world no more than a fish that is already in the nett or fast upon the hooke can be said to be allured by a baite held to her Ans. But he that hath been so farre prevailed upon by the preaching of the Word as to relinquish and renounce the practises of uncleanenesse wherein he sometime
Truth and Mistery calculated contrived and framed by God with a singular aptnesse and choicenesse of ingredients for the advancement of Godlinesse in the world therefore what particular Doctrine is of the same Spirit tendency and import must needs be a naturall branch thereof and bath perfect accord with it this Proposition then it unquestionable Ans. According to the principles formerly laid downe I have something to say though not to the proposition it selfe § 3. as in the termes it lyeth but only as to the fixednesse and stayednesse of it that it may not be a nose of max to be turned to and fro at every ones pleasure to serve their turnes for what sort of men is there in the world professing the name of Christ that do not lay claime to an intrest in this Proposition for the confirmation of their Opinions It is but as a Common Exordium in Rethoricke a uselesse flourish The Doctrine which is according to Godlinesse that is which the Scripture teacheth to be true and to serve for the promotion of Godlinesse not what Doctrine soever any darke brainesicke Creature doth apprehend so to do in the state and Condition wherein the Saints of God walke with him is a branch of the Gospell I adde in the state and condition wherein we walke with God for in the state of innocency the Doctrine of the Law as a Covenant of Life was of singular aptnesse and usefulnesse to promote Obedience which yet is not therefore any branch or part of the Gospell but opposite to it and destructive of it All the advantage then Mr Goodwin can expect from this Argument to his cause dependeth upon the proofe of the minor Proposition which also must be effected in aswerable proportion to the restrictions and qualifications given to the Major or the whole will be void and of none effect That is he must prove it by the Testimony of God to be according to Godlinesse and not give us in by a pure begging of the thing in Question that it is so in his Apprehesion and according to the principles whereon he doth proceed in the teaching and asserting of Godlinesse Mr Goodwin knowes that there is no lesse difference btween him and us about the nature and causes of Godlinesse then there is aboute the Perseverance of the Saints and therefore his asserting any Doctrine to be suited to the promotion of Godlinesse that Assertion being proportioned to his other Hypothesis of his owne wherein we accord not with him and in particular to his notions of the causes and nature of Godlinesse with which conceptions of his we have no communion it cannot be of any weight with us unlesse he prove his affirmation according to the limitations before expressed Now this he attempteth in the words following What Doctrine saith he can there be more proper and powerfull to promote Godlinesse §. 4. in the hearts and lives of men then that which on the one hand promiseth a crowne of Blessednesse and eternall Glory to those that live Godlily without declining and on the other hand threatneth the vengeance of Hell fire eternally against those that shall turne aside into profanenesse and not returne by repentance whereas the Doctrine which promiseth and that withall possible certainty and assurance all fulnesse of Blessednesse and Glory to those that shall at any time be Godly though they shall the very next day or hour degenerate and turne loose and profane and continue never so long in such a course is most manifestly destructive to Godlinesse and encouraging above measure unto profanenesse Ans. There are two parts of this Discourse the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmatory of his owne Thesis §. 5. the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or destructive of that which he opposeth For the first it is upon the matter all that he produceth for the confirmation of his Minor Proposition wherein any singular concernement of his opinion doth lye Now that being in a sould sence the common Inheritance of all that professe the Truth under what deceits or mistakes soever the summe of what is here insisted on is that the Doctrine he maintaineth concerning the possibility of the Saints defection promiseth a crowne to them that continue in Obedience and threatneth vengeance of fire to them that turne to profanenesse which taken as a proofe of his former assertion is lyable to some small exceptions As 1. That this doth not at all prove the Doctrine to be a branch or parcell of the Gospell it being is it standeth severally by it selfe the pure tenor of the Covenant of Workes which we confesse to have been of singular importance for the propagation of Godlinesse Holinesse in them to whom it was given or with whom it was made being given and made for that very end and and purpose but that this alone by its selfe is a peculiar branch or parcell of the Gospell or that it is of such singular importance for the carrying on of Gospell-Obedience as so by it selfe proposed that should here have been proved 2. As it is also a part of the Gospell declaring the Faithfulnesse of God and the End and Issue of the proposall of the Gospell unto men and of their receiving or refusing of it so it is altogether forraigne to the Doctrine of Mr Goodwin under contest he might as well have said that the Doctrine of Apostacy is of singular import for the promotion of Holinesse because the Doctrine of Justification by Faith is so for what force of consequence is betwixt these two that God is a rewarder of them that Obey him and a punisher of them that rebell against him is an incentive to Obedience therefore the Doctrine that true Believers united to Jesus Christ may utterly fall out of the Favour of God and turne from their Obedience and be damned for ever there being no Promise of God for their preservation is also an incentive to Holinesse 3. What virtue soever there may be in this truth for the furtherance and promotion of Holinesse in the world our Doctrine laieth as cleare claime to it as yours that is there is not any thing in the least in it inconsistent therewith all we grant God threateneth the vengeance of Hell fire unto those that turne aside from their profession of Holinesse into profanenesse the Gospell it selfe becoming thereby unto them a savour of death unto death the Lord thereby proclaiming to all the world that the wages of sinne and infidelity is death and that he that believeth not shall be damned but that any thing can hence be inferred for the Apostacie of true Believers or how this assertion cometh to be appropriated to that Doctrine we see not The latter part of this Discourse § 6. whereby its Author aimeth to exclude the Doctrine hitherto asserted by us from any claime laid to usefulnesse for the promotion of Godlinesse is either a mistake of it through ignorance of the opinion he hath undertaken to