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
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
who being not within the compasse of that Purpose nor built on that Foundation never attaine that peculiar Grace which by Jesus Christ is to them administred who have that Priviledge And this further appeares by the Confirmation of the certainty of this Foundation of God which he hath layd manifested in the next words It hath this seale the Lord knowes who are his Whether ye will take this for a Demonstration of the former Assertion either a posteriori from the peculiar Love Favour Tendernesse and care which the Lord beares to them which are his who are built on the Foundation mentioned whereby in the pursuit of his Eternall Purpose he will certainely preserve them from perishing knowing owning and taking care of them in every Condition or for the Prescience of God accomplishing his Eternall Purpose designing them of whom he speakes as his for his they were and he gave them unto Christ is to me indifferent Evident it is that this Confirmation of the Purpose mentioned is added to assure us of the stability and accomplishment of it in that none who are built thereon or concerned therein shall fall away And herein doth the Apostle fully Answer and remove the fore-mentioned Objection Let men saith he appeare never so eminent in profession If once they proove Apostates they manifest themselves to have been but Hypocrites that is such as never had any of the Faith of Gods Elect which is their peculiar who are Ordained to Eternall Life This then beyond all colourable Exception is the intendment of the Apostle in the words under consideration Though many Professors fall away yet you that are true Believers be not shaken in your confidence for God hath laid the foundation of your preservation in his Eternall Purpose whereby you are designed to Life and Salvation and by the fruits whereof you are discriminated from the best of them that fall away only continue in the use of meanes let every one of â—ec depart from iniquity and keepe up to that universall Holinesse whereunto also ye are appointed and chosen And this is the whole of what we desire Demonstration of neither will lesse in any measure answer the Objection or remove the Scruple at first proposed But it seems §. 40. we are all this while besides the intendment of the Apostle whose Resolution of the Objection mentioned is quite of another nature then what we have hitherto insisted on which Mr Goodwin thus represents pag. 359. Cap. 14. Sect. 14. To this Objection or Scruple the Apostle in the words now in hand Answereth to this effect that notwithstanding the falling away of men who ever or how many soever they be yet the Glorious Gospell and Truth of God therein stands and alwaies hath stood firme and stedfast Which Gospell hath the matter and substance of this saying in it as a seale for the establishment of those who are upright in the sight of God viz. The Lord knoweth that is takes speciall notice of approoveth and delighteth in those that are his that is who truly Believe in him love and serve him yea and farther hath this Item tending to the same end Let every one that calleth upon the name of Christ that is makes profession of his name depart from iniquity so that in this Answer to the Scruple mentioned the Apostle intimateth by way of satisfaction that the reason why men fall away from the Faith is partly because they doe not consider what worthy respects God beareth to those who cleave to him in Faith and Love partly also because they degenerate into loose and sinfull courses contrary to the Law imposed by the Gospell and consequently that there is no such danger of their falling away who shall duly consider the one and observe the other inserting the stability of the Truth of God in the Gospell by the way of Antidote against the feares of those that might possibly suspect it because of the defections of others from it he doth but tread in his own foot steps else where in this very Chapter if we Believe not yet he abideth faithfull and cannot deny himselfe Ans. If that necessity were not voluntarily chosen which inforceth men to wrest and pervert the Word of God not only to Mistaken but strange uncouth and inconsistent sences their so doing might perhaps seeme not to be altogether without colour and pretext but when they willingly imbrace those paths which will undoubtedly lead them into the Briers and contrary to abundance of Light and Evidence of Truth imbrace those perswasions which necessitate them to such courses I know not what Cloake they have left for their deviations An Example of this we have before us in the words recited A sence is violently pinned upon the Apostles words not only alien forraigne to the scope of the place and Genuine signification of the words themselves but wholy unsuited for any serviceablenesse to the end for which the Author of this Glosse himselfe confesseth these Expressions of the Apostle to be produced and used The summe of Mr Goodwins Exposition of this place is this The Foundation of God is the Gospell or the Doctrine of it its standing or standing sure the certaine truth of the Gospell the Seale mentioned is the substance or matter of that saying God knowes who are his conteined in the Gospell and the Answer to the Objection or scruple lyes in this that the reason why men fall from the Gospell which neither is nor was the scruple nor was it so proposed by Mr Goodwin is because they consider not the Love that God bears to Believers that is that he approoves them whilst they are such which is indeed one maine part of the Gospell So that men fall from the Gospell because they fall from the Gospell and this must satisfie the scruple proposed It is an easy thing for men of Ability and Eloquence to gild over the most absurd and inconsistent Interpretation of Scripture with some appearance of significancy though I must needs say I know not lightly when nor by whom pretending to any sobriety it hath been more unhappily or unsuccesfully attempted them by Mr Goodwin in this place as upon due consideration will be made further appeare For 1. First to grant that the Foundation of God may be said so far to be the Gospell because his Eternall Purpose so expressed is therein revealed which is the interpretation Mr Goodwin proposeth I aske 1. Whether the Apostle applyes himselfe to remove the Scruple ingenerated in the minds of Believers about their owne falling away upon Consideration of the Apostasie of others and to answer the Objection arising thereupon This Mr Goodwin grants in the Head though in the Branches of his Discourse he casts in inquiries quite of another nature as that a Reason is inquired after why men fall from the Gospell and a suspicion is supposed to arise of the Truth of the Gospell because some fell from it Things that have not the least intimation in the words
former sort and the Accomplishment of such like Promises as these He informes us to consist not in the actuall fulfilling of what is conditionally affirmed but in the certain truth of the axiom wherein the condition and the Event as such are knit together 2. To the Example urged I shall only aske what Mr Goodwin's judgement is of the Promises that God hath made to Believers that they shall never relapse into their former state of unbeliefe and on what condition they are made Whether his Promise of his Love unto and Acceptance of Believers wherein he will abide for ever doe not inferre their Preservation in the Condition wherein they are i e. Believers will in the next place fall under our Consideration Your Conclusion is in the sence explained you admit the Proposition whatsoever God promiseth is certaine that is it shall certainly be fulfilled or it shall not There is moreover no small contribution of strength as to our establishment in the Faith of it §. 13. given to our Proposition by the signall ingagement of the Faithfullnesse of God for the Accomplishment of the Promises which he makes unto us as it is manifest in those words of the Apostle 1 Cor. 1. 9. God is faithfull by whom you are called to the fellowship of his Sonne in the foregoing verse he telleth them that God will confirme them to the end that they may be blamelesse in the day of the Lord Christ of which confident Assertion he gives them this account Gof is faithfull to make good his Promises made unto them he changeth not When a Promise is once passed that which first presents it selfe to the consideration of them to whom it is made and whose concernement it is that it be fulfilled is the Faithfulnesse of him that hath made the Promise This property of Gods nature doth the Apostle therefore mind the Saints of to lead them to a full Assurance of their preservation His Promise being passed feare not his faithfulnesse for its Accomplishment Might there in this case a supposall be allowed of any such interveniences as might intercept them in the way of enjoying what God truly promised and cause them to come short thereof what assurance could arise to them from the consideration of the Faithfulnesse of God who made those Promises unto them The Faithfulnesse of God then is ingaged for the Accomplishment of the thing promised which also shall be done in case that faile not So also the 1 Thes 5. 23 24. The very God of peace sanctify you wholly and I pray God your spirits and soules and body be preserved blamelesse unto the coming of our Lord Jesus Christ faithfull is he that calleth you who will also doe it He assures them of their preservation in and unto the enjoyment of the things which he prayed for and that upon the account of his Faithfulnesse who had promised them and saith he he will doe it viz. because he is Faithfull Let the oppositions to it be never so many the difficulties never so great the interveniences what they will He is faithfull and he will doe it as it is affirmed 2 Thes 3. 3. But the Lord is faithfull who shall establish you and keepe you from evill as also in the 1 Cor 10. 13. God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that you may be able to beare it The same Faithfulnesse of God is held out as that upon the account whereof no temptation shall befall Believers so as to separate them from him The Promise here peculiarly confirmed by it and established on it is such as no condition can tollerably be fixed unto I will not suffer Believers to be overcome with Temptations in case they be not overcome with Temptations is a Promise not to be ascribed to the Infinite Wisdome of God with which we have to doe and yet no other can with the least colour be proposed All sinne all falling from God is upon temptation Though Sathan and the World should have no hand in drawing man aside from God yet what they doe from their own Lusts they doe from Temptation Iam. 1. 14 15. If God in his Faithfulnesse will not suffer any Temptation to prevaile against Believers unlesse they neglect their duty and fall from him and they can no otherwise neglect their duty nor depart from him but upon the prevalency of Temptation their abiding with him their finall unconquerablenesse hath a certainty answerable to the faithfulnesse of God This part of our strength Mr Goodwin attempts to deprive us of Cap. 11. Sect 18. p. 236. in these words Whereas the Apostle mentioneth the Faithfulnesse of God as that Divine principle in him or Attribute out of which he is moved to establish and confirme Believers unto the end and so to keepe them from evill by Faithfulnesse he doth not necessarily meane that Property or Attribute of his that renders him true and just or Constant in the performance of his Promises as if the Apostle in these or any like places supposed such a promise one or more made by him by which he stands obliged to establish and confirme his Saints unto the end by a strong and irresistible hand Ans. The summe of this Answer is that the Apostle by saying God is Faithfull doth not understand Gods Faithfulnesse What other virtue is intended in God by his Faithfulnesse but that whereby his Truth and his Constancie in Words and Promises is signified I know not Let the places from the begining of the Scriptures to the end wherein there is mention made of the Faith or Faithfulnesse of God of his being Faithfull with the Application thereof the Scope and intendment of the place be perused and see if they will give the least allowance to turne aside from eying the Property and Perfection of God before mentioned as that which they peculiarly intend Deut 7. 9. Ps 36. 5. Ps 89. 1 2 5. Ps 143. 1. Isai 49 7. Hos 2. 20. Rom. 3. 3. 2 Tim 2. 13. Heb 10. 23. 1 Iohn 1. 9. are some of them Why we should wring out another sence of the expression in this place I know not 2. The Faithfulnesse of God is not mentioned as that Divine principle out of which he is moved to establish and confirme Believers to the end but only to confirme them in the faith of his Unchangeablenesse and Constancie in the accomplishing the worke of his free Grace which he had begun in them and promised to confirme to the end The work flowes from the Principle of his free Grace in Jesus Christ whence alone he gives them great free and pretious Promises His stability and Constancie in those Promises as to their performance is intended by his Faithfulnesse and Truth in them What are the Promises of God improperly so called and not exhibited in words which you intimate I know not 3. The Apostle doth not only suppose
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
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
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
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
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
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
forth the virtues of the Corinthiaus before they fell into the schisme that occasioned his Epistle he minds them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God hath a certain number of Elect to be saved and for whose salvation by his Mercy the Church is to contend with him is a principle wholy inconsistent with those on which the doctrine of the Saints Apostacy is bottom'd Corresponding hereunto is that passage of his concerning the will of God p. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mere consideration of this passage causeth me to recal what but now was spoken as though the Testimonie given to the Truth in this Epistle was not so cleare as might be desired The words now repeated containe the very Thesis contended for It is the beloved of God or his Chosen whom he will have made partakers of saving Repentance hereunto he establisheth them for with that word is the defect in the sentence to be supplyed by or with the Almighty will because he will have his beloved partakers of saving Repentance and the benefits thereof he confirmes and establishes them in it with his Omnipotent or Soveraigne will The inconsistency and irreconcileableness of this assertion with the doctrine of these Saints Apostacy the Learned Reader needs not any Assistance to manifest to him Answerably hereunto he saith of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 38 and p 66 mentioning the blessedness of the forgivness of sins out of Ps. 32 he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elect of whom he speaks are those on whom through and for Christ God bestowes the blessedness of Justification Elect they are of God anteecedently to the obteining of that blessedness and through that they doe obteine it so that in that short sentence of this Authour the great pillar of the Saints perseverane which is their free Election the root of all the blessâ—dness which afterward they enjoy is established other passages like to these there are in thâ—t Epistle which plainly deliver the primitive Christians of the Church of Rome from any communion in the doctrine of the Saints Apostacy and manifest their Perseverance in the doctrine of the Saints Perseverance wherein they had been so plentifully instructed not long before by the Epistle of Paul unto them He who upon the Roll of Antiquity presents himselfe in the next place to our consideration is the renowned Ignatius concernig whom I desire to begge so much favour of the learned Reader as to allow me a diversion unto some thoughts and observations that belong to another subject then that which I have now peculiarly in hand before I come to give him a tast of his Judgment in the doctrine under debate As this Ignatius Bishop of the Church at Antioch was in himselfeâ— man of an excellent spirit emâ—nent in holiness and to whom on the behalfe of Christ it was given not only to believe on him but also suffer for him and on that account of very great and high esteem among the Christians of that Age wherein he lived and sundry others following so no great Question can be made but that he wrote toward the end of his pilgrimage when he was on his way to be offered up through the holy Spirit by the mouths of wild beasts to Jesus Christ that he wrote sundry Epistles to sundry Churches that were of cheifest note and name in the Countreys about The concurrent Testimony of the Antients in this matter of fact will give as good Assurance as in this kind we are capable of Eusebius reckons them up in order so doth Hierome After them frequent mention is made of them by others special sayings in them are transcribed And whereas it is urged by some that there is no mention of those Epistles before the Nicene Councell before which time it is as evident as if it were written with the beams of the sun that many false and supposititious writings had been imposed on and were received by many in the Church as the story of Paul and Tecla is mentioned and rejected by Tertull de Baptis Hermae Pastor by others it is answered that they were mentioned by Irenaeus some good while before Lib. 5. cap. 28. saith he Quemadmodum quidam de nostris dixit propter Martyrium in Deum adjudicatus ad bestias quoniam frumentum sum Christi per dentes bestiarum moler ut mundus panis Dei inveniar Which words to the substance of them are found in these Epistles though some say nothing is here intimated of any Epistles or writings but of a speech that might passe among the Christians by Tradition such as they had many among themselves even of our Saviours some whereof are mentioned by Grotius on these words of Paul remember that word of Christ that it is more blessed to give then to receive What probabilitie or ground for conviction there is in these or the like Observations and Answers is left to the judgement of all This is certain that the first mentioning of them in Antiquities is to be clearely received and that perhaps with more then the bare word of him that recites and approves of the Epistles of Jesus Christ to Abgarus the King of the Edessens or of him that reckons Seneca among the Ecclesiasticall writers upon the account of his Epistles to Paul or the following Testimonies which are heaped up in abundance by some who think but falsely that they have a peculiar interest enwrapped in the Epistles now extant will be of very small weight or value For my part I am perswaded with that kind of perswasion wherein in things of no greater moment I am content to acquiesce that he did write 7. Epistles and that much of what he so wrote is preserved in those that are now extant concerning which the contests of learned men have drawne deep and run high in these latter daies though little to the advantage of the most that have laboured in that cause as shall be manifested in the processe of our discourse A late learned Doctor in his dissertations about Episcopacy Unicum D. Blondellum aut alterum fortasse inter omnes mortales Walonem Messalinum cap. 25. s. 3. or dispute for it against Salmasius and Blondellus tells us that we may take a tast of his confidence in asserting Dissert 2. cap. 23. § j. that Salmasius and Blondellus mortalium omnium primi thought these Epistles to be feigned or counterfeit And with more words Cap. 24. 1. he would make us believe that these Epistles of Ignatius where allwaies of the same esteeme with that of Clemens from Rome to the Corinthians of which he treats at large in his fourth Dissertation or that of Polycarpus to the Philippians which we have in Eusebius he addes in the judgment of Salmasius and Blondeâ—lus Solus Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus tamen Epistolae pari semper cum illis per universam ab omni avâ— patrum nostrorum memoriam
as if they had found the whole far dell of the mass in it's perfect dress and their breaden God in the middest of it It is no otherwise in the case of Episcopacy men of these latter Generations from what they saw in present being and that usefulness of it to all their desires and interests having entertained thoughts of love to it and delight in it searching Antiquity not to instruct them in the truth but to establish their prejudicate Opinion received by Tradition from their Fathers and to consult them with whom they have to do what ever Expressions they find or can heare of that fall in as to the sound of words with what is now insisted upon instantly they cry out Vicimus Io Paean â— what a simple generation of Presbyters and Independents have we that are ignorant of all Antiquity or do not understand what they read and look upon Hence if we will not believe that in Ignatius his dayes there were many Parish Churches with their single Preists in subordination to a Diocesan Bishop either immediatly or by the interposed power of a Choreâ— Episcopus and the like and those Diocesans againe in the precincts of provinces laid in a due subjection to their Metropolitans who took care of them as they of their Parish Priests every individual Church having no Officer but a Presbyter every Diocesan Church having no Presbyter but a Bishop and every Metropolitan Church having neither Presbyter nor Bishop properly related unto it as such but an Arch-Bishop we are worse then Infidels truly I cannot but wonder whether it doth not sometimes enter into these men's thoughts to apprehend how contemtible they are in their proofes for the fathering of such â—n Ecclesiastical distribution of Governours and Goverment as indeniably lacquied after the civil divisions and constitutions of the times and places wherein it was introduced upon those holy persons whose soules never once entered into the secrets thereof Thus fares it with our Doctour and his Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall only crave leave to say to him as Augustus of Quintilius Varus upon the loss of his Legions in Germany under his command Quintili Vare reade legiones Domine Doctor redde Ecclestas give us the Churches of Christ such as they were in the dayes of the Apostles and down to Ignatius though before that time if Hegesippus may be believed somewhat deflowred and our contest about Church-Officers Goverment will be nearer at an end then perhaps you will readily imagine Give us a Church all whose members are holy called sanctified justified living-stones Temples for the Holy Ghost Saints Believers united to Christ the head by the Spirit that is given to them and dwelleth in them a Church whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doth nothing by it's members apart that appertaines to Church-order but when it is gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church that being so gathered together in one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acting in Church things in it's whole body under the Rule and presidence of it's Officers A Church walking in order and not as some who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as calling the Bishops to the Assemblies yet do all things without him the manner of some in our dayes he supposeth noâ— to keep the Assemblies according to the command of Christ give us I say such a Church and let us come to them when they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Churches in the dayes of Ignatius appeare to have been and are so rendred in the Quotations taken from his Epistles by the Learned Doctour for the Confirmation of Episcopacy as I said before the contest of this present digression will quickly draw to an Issue Being unwilling to go too far out of my way I shall not 1 Consider the severalls instanced in for the proof of Episcopacy by the Doctour Seeing indeniably the Interpretation must follow and be proportioned by the General Issue of that state of the Church in the dayes wherein those Epistles were writ or are pretended so to be if that appeare to be such as I have mentioned I presume the Doctour himselfe will confess that his witnesses speak not one word to his business for whose confirmation he doth produce them Nor 2ly Shall I insist upon the degeneration of the Institutions and Appointments of Jesus Christ concerning Church Administrations in the mannagement of the succeeding Churches as principled and spirited by the operative and efficacious Mystery of Iniquity occasioned and advantaged by the Accommodation of Ecclesiastical affayres to the civil distributions and Alotments of the political state of things in those dayes nor 3 Insist much farther on the exceeding dissimilitude and inconformity that is between the Expressions concerning Church-Officers and aâ—â—aires in these Epistles whence ever they come and those in the writings of unquestionable credit immediatly before and after them as also the uâ—â—er silence of the Scripture in those things wherewith they so abound The Epistle of Clemens of which mention was made before was written for the composing and quieting of a division and distemper that was fallen out in the Church of Corinth Of the cause of that distention that then miserably rent that congregation he informs us in that complaint that some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wrongfully cast from the ministry by the multitude he tells you that these were good honest men faithful in the discharge of their duty for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they were unblamable both in their conversation ministry yet they removed them from their office To reprove this evill to convince them of the sinfulness of it to reduce them to a right understanding of their duty order walking in the fellowship of the gospel what course doth he proceed in what arguments doth he use He minds them of one God one Christ one body one faith tells them that Wicked men alone use such waies practises bids them read the Epistle of Paul formerly written to them upon occasion of another division and to be subject to their own Elders all of them leave off contending quietly doing the things which the people or the body of the Church delivered commanded Now had this Person writing on this occasion using all sorts of Arguments Artificial or inartificial for his purpose been baptized into the opinion esteem of a single Episcopacy superintendent whose Exaltation seemes to be the design of much which is said in the Epistles of Ignatius in the sense wherin his words are usually taken would yet never once so much as bid them be subject to the Bishop that Resemblance of God the Father supplying of the place of Christ nor told them how terrible a thing it was to disobey him nor pawned
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
ensuing Treatise and dismisse the Reader from any further Attendance in the Porch or entrance thereof The Title of the book speakes of the Aime and Method of it the Confutation of Mr. Goodwin was but secundarily in my eye and the best way for that I judged to consist in a full Scriptural Confirmation of the Truth he opposed That I cheifly intended and therein I hope the pious Reader may through the Grace of God meet with satisfaction In my undertaking to affirme the Truth of what I assert the Thing it selfe first and then the manifestation of it was in my Consideration for the thing it selfe my arguing hath been to discover the Nature of it it's principles and causes it 's relation to the Good will of the Father the mediations of the Son and dispensation of the Holy Ghost to the Saints thereupon it 's use and tendency in and unto that fellowship with the Father and the Son whereunto we are called and admitted As to the manner of it's Revelation the proper seates of it in the Book of God the occasion of the Delivery thereof in several seasons the Significant Expressions wherein it is set forth and the receiving of it by them to whom it was revealed have been diligently remarked In those parts of the Discourse which tend to the vindication of the Arguments from Scripture whereby the Truth pleaded for is confirmed of the usefulness of the thing it selfe contended about c. I have been I hope Careful to keep my Discourse from degenerating into Jangling and strife of words the usual Issue of Polemical writings being not altogether Ignorant of the devices of Satan and the usual carnal Attendencies of such proceedings The weight of the Truth in hand The Common interest of all the Saints in their walking with God therein sense of my own duty the near approach of the Account which I must make of the ministration to me Committed have given bounds and limits to my whole discourse as to the manner of handling the Truth therein asserted Writing in the Common language of the Nation about the Common possession of the Saints the meanest and weakest as well as the wisest and the most learned labouring in the workes of Christ and his Gospel I durst not hide the understanding of what I aim'd at by mingling the plaine doctrine of the Scripture with Metaphysical Notions expressions of Arts or any pretended ornaments of wit or fancy because I Feare God For the more sublime Consideration of Things and such a way of their Delivery as depending upon the acknowledg'd reception of sundry Arts and sciences which the Generality of Christians neither are nor need to be acquainted withal Scholars may communicate their Thoughts and Apprehensions unto and among Themselves and that upon the stage of the world in that language whereunto they have consented for to that end purpose That I have carefully abstayned from Personal reflections scoffes Undervaluations applications of Stories and old sayings to the provocation of the Spirit of them with whom I have to do I think not at all prayse worthy because that upon a review of some passages in the treatise now irrecoverable I feare I have scarce been so careful as I am sure it was my duty to have been Errata in the Preface Read p. 1. l. 36 it 3 a fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 3 l. 24 viz 104. 29. an impeca p. 5. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. l. 7. quae 3. Canonical 8 à fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7. l. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. l. 1. 2. d. that he wrote l. 21. à fine then he addes p. 9. l. 1 5. Genevatismum 18. dele no. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. l. 2. helped p. 11. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. Vienna and Lyons 17. A Syrian p. 12. l. 6 breakes 10. him in that course of proceeding 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—3 à fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. à fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 à fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 a fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. â fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. à fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14. l. 9. dele l. 3. ext 24. approbation is added 7 à fine spiritu p. 15. l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 16. l. 6. d ab l. 5. à fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 17. give us Châ—p 20. l. 22. à fine antients seeming to favour them p. 21. l. 7. à fine Episcopal p. 22. l. 22. à fine Archiepiscopal l. ult He be sound CAP. I. 1. The various thoughts of men concerning the Doctrine proposed to consideration 2. The great concernment of it how ever stated on all hands confessed 3. Some speciall causes pressing to the present handling of it 4. The fearfull Back-sliding of many in these daies 5 The great offence given and taken thereby with the provision made for its removeall 6 The nature of that offence and temptation thence arising considered 7 Answer to some Arguings of Mr G. c 9. § 8 9 10 11. from thence against the truth proposed The use of trialls and shakings Grounds of believers assurance that they are so 8. The same farther argued and debated 9 Of the Testimony of a mans owne conscience concerning his uprightnesse and what is required thereunto 10. 1 Ioh 3. 7. considered of the rule of selfe-judging with principles of settlement for true Believers notwithstanding the Apostasies of eminent Professors 2 11. Corrupt teachings rendring the handling of this Doctrine necessary its enemies of old and of late 12 The particular undertaking of Mr G. proposed to consideration 13 An entrance into the stating of the Question 14. 15. The termes of the Question explained of Holinesse in its severall acceptations Created holinesse Originall or Adventitious Compleate or Inchoate Typicall by dedications Reall by purification 16. Holinesse Evangelicall either so indeed or by estimation 17. Reall Holinesse partiall or universall 18 19. The partakers of the first or Temporary Believers not true Believers maintained against Mr G. Ground of judging professors to be true believers 20. Mat. 7. 20. Considered what is the rule of judging men therein given 21 22. What knowledge of the
Faith of others is to be obtained 23 What is meant by Perseverance How in Scripture it is expressed 24. The grounds of it pointed at 25 What is intended by falling away whether it be possible the Spirit of Grace may be lost or 26 27 28 The habit of it and how 29 30 The state of the Controversy as laid downe by Mr G. 31 The vanity thereof discovered 32 33 34 His judgement about Believers falling away examined what principles and meanes of Perseverance he grants to them 35 The enemies of our Perseverance Indwelling sin in particular considered 36 No possibility of preservation upon Mr G grounds demonstrated 37 38 39 40 41 42 The meanes and waies of the Saints preservation in Faith asserted by Mr G at large examined weighed found light 43 The Doctrine of the Saints Perseverance way of teaching it cleard from Isa 4 44 45 That Chapter opened 47 48 49 The 43 verse particularly insisted on and discussed 50 The whole state and Method of the Controversy thence educed THe Truth which I have proposed to handle §. 1. and whose defence I have undertaken in the insuing discourse Iud. 3. is commonly called the PERSEVERANCE OF SAINTS 2 Cor. 13. 8. A Doctrine Isai. 4. 5 6. whereof nothing ordinary Low or Common is spoken by any Ierem. 31. 31 32 33 34 35. that have ingaged into the consideration of it To some it is the very Salt of the Covenent of Grace Ier. 32. 39 40 the most distinguishing mercy communicated in the blood of Christ Isa. 59. 21. so enterwoven into Heb. 8. 10 11. and lying at the bottome of all that consolation which God is abundantly willing that all the Heires of the promise should receive That it is utterly impossible it should be safe guarded one moment 1 Cor. 1. 9. without a perswasion of this truth Phil. 1. 6. which seales up all the mercy and grace of the new Covenant Rom. 8. 32 33 34 35. with the unchangeableness and faithfulness of God To others it is no grace of God Pelag. Armin. Socin Papist Thomson de Intercis Justif Diatrib Bertius Apost Sanct. Remon-Coll Hag. Scripta Sinod no part of the purchase of Christ no doctrine of the Gospell no foundation of consolation but an invention of men a delusion of Satan an occasion of dishonour to God disconsolation and perplexity to believers a powerfull temptation unto sinne and wickednesse in all that doe receive it A Doctrine it is also whose right apprehension is on all hands confessed to be of great importance upon the accompt of that effectuall influence which it hath and will have §. 2. into our walking with God which say some is to Love Gen. 17. 1. Humility Thankefulness Feare Fruitfulness To Folly Stubborness Rebellion Psal. 23. 6. Dissolnteness Negligence say others The great confidence expressed by men concerning the evidence and certainty of their severall perswasions Phil. 2. 12 13. whether defending or opposing the Doctrine under consideration Heb. 10. 16 17 18 19 20 21 22. the one part professing the truth thereof to be of equall stability with the promises of God 2 Cor. 7. 1. and most plentifully delivered in the Scripture 2 Pet. 1. 3 4 5 6 7. c. others at least one who is thought to be pars magna of his Companions that if it be asserted in any place of the Scripture it were enough to make wise impartiall men to call the authority thereof into question must needs invite men to turne aside to see about what this earnest contest is quis is est tam potens who dares thus undertake to remove not only antient Landmarkes boundaries of doctrines among the Saints but mountains of brass the hils about Ierusalem which we hoped would stand fast for ever The concernement then of the Glory of God and the Honour of the Lord Iesus Christ with the interest of the soules of the Saints being so wrapt up and that confessedly on all hands in the Doctrine proposed I am not out of hope that the plaine discoursing of it from the word of truth may be as ae word in season like apples of gold in Pictures of silver Moreover §. 3. besides the generall importance of that doctrine in all times and seasons the wretched practizes of many in the daies wherein we live and the industrious attempts of others in their Teachings for the subverting and casting it downe from its excellency and that place which it hath long held in the Churches of Christ and hearts of all the Saints of God have rendred the consideration of it at this time necessary For the First these are daies wherein we have as sad and tremendious examples of Apostacy §. 4. back-sliding and falling from high and glorious pitches in profession as any Age can parallell As many starres cast from heaven As many trees pluckt up by the rootes Revel 12. 4. as many stately buildings by winde raine and storme Jud. 12. cast to the ground as many Sons of perdition discovered as many washed swine returning to their mire Math. 7. 26 27. as many Demases going after the present evill World 2 Thes. 2. 8. and men going out from the Church which were never truly and properly of it 2 Pet. 1. 20 21 22. as many Sonnes of the morning and Children of high illumination gifts setting in darkness 2 Tim. 4. 10. that of all sorts as ever in so short a space of time 1 Joh. 2. 19. since the name of Christ was known upon the Earth What through the deviating of some to the wayes of the World Heb. 6. 4 5. 6. and the Lusts of the flesh what of others to spirituall wickednesses and abominations it is seldome that we see a Professor to hold out in the Glory of his Profession to the end I shall not now discourse of the particular causes hereof with the temptations and advantages of Satan that seem to be peculiar to this season but only thus take notice of the thing it selfe as that which presseth for and rendreth the consideration of the doctrine proposed not only seasonable but necessary That this is a stumbling block in the way of them that seeke to walke with God §. 5. I suppose that none of them will deny It was so of old and it will so continue untill the end And therefore our Saviour predicting and discoursing of the like season Mathew 24. Foretelling that Many should be deceived ver 11. That Iniquity should abound and the love of many wax cold v. 12. that is visibly and scandalously to the contempt and seeming disadvantage of the Gospell adds as a preservative consolation to his own chosen select ones who might be shaken in their comforts confidence to see so many that walked in the House of God and took sweet counsell together with them to fall headlong to
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.
them to doe them good and I will put my feare in their Hearts and they shall not depart from me Or as v 39 They shall feare me for ever which distinguisheth this Covenant from the former made with their Fathers in that that was broken which this shall never be Cap 21 32 This is the Crowning Mercy that renders both the other glorious As to Acceptation he will not depart from us as to Sanctification we shall not depart from him CAP. II. 1. The Theses proposed for confirmation 2. The fivefold foundation of the Truth thereof 3. Of the Unchangeablenesse of the Nature of God and the influence thereof into the confirmation of the Truth in hand Mal. 3. 6. considered explained 4. lames 1. 16 17 18. opened 5 6 7 8 9 10. Rom. 11. 29. Explained and vindicated The conditions on which Grace is asserted to be bestowed and continued discussed The vanity of them evinced in sundry instances Of Vocation Justification and Sanctification 11. Isa. 40. 27 28 29 30. opened and improved to the end aimed at 12. Also Isa. 4. 43. 1 2 3 4 5 6 7 8. 13. The summe of the first Argument 14. Mal. 3. 6. with the whole Argument from the immutability of God at large vindicated 15 16. Falsely proposed by Mr G. set right and reinforced 17. Exceptions removed Sophisticall comparisons exploded distinct dispensations according to distinction of a People 19. Alteration and Change properly and directly assigned to God by Mr G. 20. The Theme in Question begged by him 21. Legall approbation of duties and conditionall Acceptation of Persons confounded As also Gods command and purpose 22. The Unchangeablenesse of Gods Decrees granted to be intended in Mal. 3. 6. The Decree directly in that place intended 23. The Decree of sending Christ not immutable upon M. G. Principles The close of the vindication of this First Argument THE Certain Infallible continuance of the Love and Favour of God unto the end §. 1. towards his those whom he hath once freely accepted in Jesus Christ notwithstanding the interposition of any such supposalls as may truly be made having foundation in the things themselves being the first thing proposed comes now to be demonstrated Now the foundation of this the Scripture layes upon Five unchangeable things §. 2. which eminently have an influence into the Truth thereof First of the Nature Secondly Purposes Thirdly the Covenant Fourthly the Promises Fiftly the Oath of God Every one whereof being ingaged herein the Lord makes use of to manifest the Vnchangeablenesse of his Love towards those whom he hath once graciously accepted in Christ. First he hath layd the shoulders of the Vnchangeablenesse of his owne nature to this worke §. 3. Malac. 3. 6. I am the Lord and I change not therefore ye Sonnes of Jacob Rom. 9. 6. 11. 4 5 6. are not consumed These Sonnes of Jacob are the Sonnes of the Faith of Jacob the Israel of God not all the seed of Jacob according to the flesh the Holy Ghost in this Prophesy makes an eminent distinction betweene these two Cap. 3. 16. Cap. 4. 1 2. The begining of this Chapter containes a most evident and cleare prediction and Prophesye of the bringing in of the Kingdome of Christ Mat. 3. 12. in the Gospell wherein he was to purge his floore and throw out the Chaffe to be burnt This his appearance makes great worke in the Visible Church of the Jewes Isa. 49. 3 4 5 6. very many of those who looked and waited for that coming of his Luk. 2. 34. are cut off and cast out as persons that have neither Lot nor Portion in the Mercy wherewith it is attended Rom. 9. 30 31. Though they sayd within themselves that they had Abraham to their Father and were the Children and Posterity of Jacob Yea v. 5. To them who are only the carnall seed and doe also walke in the wayes of the flesh he threatens a sore Revenge and swift destruction when others shall be invested with all the eminent Mercies which the Lord Christ brings along with him least the true Sonnes of Jacob should be terrifyed with the dread of the approaching Day and say as David did Isa. 54. 4 5 61 when the Lord made a breach upon Vzzah who can stand before so holy a God Shall not we also in the issue be consumed He discovereth to them the Foundation of their preservation to the end even the Vnchangeablenesse of his owne nature and being whereunto his Love to them is conformed Plainely intimating that unlesse himselfe and his everlasting Deity be subject and lyable to Alteration and Change which once to imagine were what lyeth in us to cast him downe from his Excellency it could not be that they should be cast of forever and consumed These are the Tribes of Jacob and the Preserved of Israel which Jesus Christ was sent to raise up Isaiah 50. 6. The House of Jacob which he takes from the womb and carries unto old Age unto hoary hairs and forsaketh not Isaiah 46. 3 4. This is confirmed §. 4. James 1. 16 17 18. Doe not erre my beloved Brethren every Good Guift and every perfect guift cometh downe from the Father of Lights with whom is no variablenesse nor shadow of turning Of his owne will begat he us with the word of truth He begets us of his owne will by the word of truth For whatsoever men doe pretend we are borne againe not of blood nor of the will of the flesh nor the will of man but the will of God John 1. 13. Now herin saith the Apostle we doe receive from him good and perfect Guifts Guifts distinguished from the common endowments of others Yea but they are failing ones perhaps Such as may slourish for a season and be but Children of a night like Jonas Gourde Though God hath begotten us of his owne will and bestowed good perfect Guifts upon us yet he may cast us off for ever Doe not erre my beloved Brethren saith the Apostle these things come from the Father of Lights God himselfe is the Fountaine of all Lights of Grace which we have received and with him there is no Variablenesse nor shadow of Turning not the least appearance of any change or Alteration And if the Apostle did not in this place Argue from the Immutability of the Divine Nature to the Unchangeablenesse of his Love towards those whom he hath begotten and bestowed such Light and Grace upon there were no just Reason of mentioning that Attribute and Property there Hence Rom. 11. 29. The guifts and calling of God are said to be without Repentance § 5. the guifts of his effectuall calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall never be repented of They are from him with whom there is no change The words are added by the Apostle to give Assurance of the certain Accomplishment of the Purpose of God towards the Remnant of the Jewes according to the Election of Grace
under temptation feare their own separation from God therefore Believers in Thesi may be forsaken yea that unlesse this be true the other could not befall them may passe for the Arguing of men who are unacquainted with that variety of Temptations spirituall motions and commotions which Believers are exercised withall This I say is the First part of that State wherein they are supposed to be a Condition of the greatest difficulty in the World for the receiving of Satisfaction Secondly of Barrennesse Vnprofitablenesse and withering which seems and that justly to be the cause of their feare v. 3. They are as the thirsty and dry ground parched in it selfe fruitlesse to its owners withering in their owne Soules and bringing forth no fruit to God A sad condition on both hands within they find decayes they find no active principles of bringing forth fruit unto God and without desertion fears at least that they are forsaken upon this ye have the foundation that the Lord layes for the refreshment of their spirits in this condition and reducing of them into an established Assurance of the continuance of his love and that is his free gratious Election and choosing of them thou art Jacob whom I have chosen vers 1. Iesurun whom I have chosen even from Eternity when he appointed the antient people and the things that are comming and shall come v. 7. When he purposed mercy for the Fathers of old whom long since he had brought upon that account unto himselfe This is the foundation of doing them good which standeth sure as the Apostle makes use of it to the same purpose 2 Tim 2. 19. This Foundation being laid v. 3. he gives them a twofold promise suited to the double state wherein they were First for the removall of their drought and barrennesse he will give them waters and floods for the taking of it away which in the following words he interpreteth of the Spirit as likewise doth the Apostle Iohn 7. 39. He is the great Soule Refresher in him are all our springs Saith the Lord then feare not you Poore thirsty Soules you shall have him as a Flood in great abundance untill all his Fruits be brought forth in you Secondly For the removall of the other evill or Feares of desertion and casting off Gen. 17. 7. he minds them of his Covenant or the blessing of their off-spring of them and their seed according to his promise when he undertook to be their God and then Fourthly there is a two fold Issue of Gods thus dealing with them First Of reall Fruitfulnesse v. 4. They shall be as grasse under perpetuall showres which cannot possibly wither and decay or drie away and as trees planted by the rivers of water Psal. 1. 3 4. that bring forth fruit in their season whose leafe does not wither Secondly Of Zealous Profession and owning of God with the ingagement of their hearts and hands unto him which you have in v. 5. Every one for himselfe shall give up himselfe to the Lord in the most solemne ingagement and professed subjection that is possible They shall say and subscribe and Surname themselves by names and termes of Faith and obedience to follow the Lord in the Faith of Jacob or Israell in the inheritance of the promises which were made to him But now what Assurance is there that this happy beginning shall be carried on to perfection that this kindnesse of God to them shall abide to the End and that there shall not be a separation between him and his chosen Israel In the Faith hereof the Lord confirmes them by that Revelation which he makes of himselfe and his Properties verses 6 7 8. First In his Soveraignty he is the King What shall obstruct him hath not he power to dispose of all things He is the Lord and King he will work and who shall let him But hath he kindnesse and tendernesse to carry him out hereunto therefore 2 ly He is their Redeemer doe but consider what he doth for the glory of that Title and what the Work of Redemption stood him in and yee will not feare as to this not be afraid And all this hee Thirdly Closeth with his Eternity and Vnchangeablenesse he is the First and the Last and besides him there is none other the First that chose them from Eternity and the Last that will preserve them to the End and still the same he altereth not I shall not adde more instances in this kind that the Lord often establisheth his Saints in the Assurance of the Unchangeablenesse of his Love towards them from the Immutability of his own nature is very evident Thence comparing himselfe and his Love with a tender Mother and her love he affirmes that hers may be altered but his shall admit of no variablenesse nor shadow of turning Isai 49. v. 14. 15 16. To wind up this Discourse §. 13. the sum of this first part of our first Scripturall demonstration of the Truth under Debate amounts to this Argument That which God affirmes shall be certainely and infallibly fulfilled upon the account of the Immutability of his own nature and incourageth men to expect it as certainely to be fulfilled as he is Vnchangeable that shall infallibly notwithstanding all oppositions and difficulties be wrought perfected now that such and so surely bottomed is the Continuance of the Love of God unto his Saints and so would he have them to expect c. hath been proved by an induction of many particular instances wherein those ingagements from the Immutability of God are fully expressed One of these Testimonies §. 14. even that mentioned in the first place Mal. 3. 6. from whence this Argument doth arise is proposed to be considered and answered by Mr Goodwin Cap. 10. Sect. 40 41. Pag. 205 206 207. A briefe removall of his Exceptions to our inference frō hence will leave the whole to its native vigour the truth therein contained to its own stedfastnes in the hand and power of that Demonstration Thus then he proposeth that place of the Prophet and our Argument from thence whereunto he shapes his Answer For the words of Mal I am the Lord I change not from which it is wont to be argued that when God once Loves a person he never ceaseth to love him because this must needs argue a changeablenesse in him in respect of his Affection and consequently the Saints cannot fall away sinally from his Grace so he It is an easy thing so to frame the Argument of an Adversary Ans. as to contribute more to the weakening of it in its proposeing then in the Answer afterwards given there unto and that it is no strange thing with Mr Goodwin to make use of this Advantage in his Disputations in this Booke is discerned and complayned of by all not ingaged in the same contest with himselfe that he hath dealt noe otherwise with us in the place under Consideration the insuing Observations will clearely
or Context of the place nor of any such evidence for their interest in the businesse in hand that Mr Goodwin durst take them for ingredients in the case under consideration when he himselfe proposed it so that he was inforced to foyst in this counterfeit Case to give some colour to the Interpretation of the words introduced But yet this must not be openly owned but intermixed with other Discourses to lead aside the Understanding of the Reader from bearing in minde the true State of the Case by the Apostle proposed and by himselfe ackowledged So that this Discourse desinit in piscem c. 2. The Case being supposed as above §. 41. I aske whither the Apostle intended a Removeall of the Scruple and Answer to the Objection as far at least as the one was capable of being removed and the other of being answered This I suppose will not be Scrupled or Objected against being indeed fully granted in Stating the Occasion of the words For wee must at least allow the Holy Ghost to speake pertinently to what he doth propose then 3. I further inquire whither any thing what ever be in the least suited to the Removeall of the Scruple and Objection proposed but only the giving of the Scruplers and Objectors the best Assurance that upon solid Grounds and Foundations could be given or they were in truth capeable of that what they feared should not come upon them and that notwithstanding the deviation of others themselves should be preserved and then 4. Seeing that the summe of the sence of the words given by Mr Goodwin amounts to these two Assertions 1. That the Doctrine of the Gospell is True and Permanent 2. That God approoves for the present all who for the present believe supposing that there is nothing in the Gospell teaching the Perseverance of the Saints I aske yet whither there be any thing in this Answer of the Apostle so interpreted able to give the least satisfaction imaginable to the Consciences and Hearts of men making the Objection mentioned For is it not evident notwithstanding any thing here expressed that they and every Believer in the world may Apostatise and fall away into Hell Say the poore Believers Such and such fall away from the Faith Their eminent usefulnesse in their Profession beyond perhaps what we are able to demonstrate of our selves makes us feare that this abominable defection may goe on swallow us up grow upon the Church to a further desolation The answer is however the Gospel is true God bears gracious respects to thē that cleave to him in love whilst they doe so Quaestio est de alliis responsio de cepis Methinks the Apostle might have put them upon these Considerations which Mr Goodwin proposes as of excellent use prevalency against falling away that they put men out of danger of it Cap. 9. rather then have given them an answer not in the least tending to their satisfaction nor any way suited to their fears or inquiries no not as backed with that explanation that they fall away because they degenerate into loose and sinfull courses that is because they fall away A degeneracy into loose and sinfull courses amounts surely to no lesse 5. Againe I would know whether this Foundation of God be an Act of his Will commanding or purposing declarative of our duty or his intention If the first then what Occasion is administred to make mention of it in this place Whether it were called in Question or no and whether the Assertion of it conduces to the solution of the Objection proposed Or is it in any parallell termes expressed in any other place Besides seeing this Foundation of God is in nature antecedent to the Sealing mentioned of Gods knowing them that are his and the Object of the Act of Gods Will be it what it will being the Persons concerning whom that Sealing is whether it can be any thing but some distinguishing Purpose of God concerning those persons in reference to the things spoken of Evident then it is from the words themselves the Occasion of them the designe and scope of the Apostle in the place that the Foundation of God here mentioned is his discriminating Purpose concerning some mens certain preservation unto Salvation which is manifestly confirmed by that Seale of his that he knowes them in a peculiar distinguishing manner A manner of speech and Expression suited directly to what the same Apostle useth in the same case every where as Rom. 8. 28 29 30. Cap. 9. and 11. 11. Eph. 1. 4 5 6. But saith Mr Goodwin this is no more then what the Apostle elsewhere speakes Rom 3. 3. What if some did not believe shall their unbeliefe make the Faith of God of none effect that is shall the Vnbeliefe of men be interpreted as any tolerable Argument or ground to prove that God is unfaithfull or that he hath no other Faith in him then that which sometimes miscarrieth and produceth not that for which it stands ingaged Implying that such an interpretation as this is unreasonable in the highest But truly by the way if it be so I know not who in the lowest can quit Mr Goodwin from unreasonablenesse in the highest for doth he not contend in this whole Discourse that the Faith of God in his Promises for the producing of that for which it stands ingaged as when he saith to Believers he will never leave them nor for sake them doth so depend on the Faith of men as to the Event intended that it is very frequently by their unbeliefe rendred of none Effect Is not this the spirit that animates the whole Religion of the Apostacy of Saints Is it not the great Contest between us whether any unbeliefe of men may interpose to render the Faith of God of none effect as to the producing of the thing he promiseth Tibi quia intristi exedondum est But 2. Let it be granted that these two places of the Apostle are of a parallell signification what will it advantage the Interpretation imposed on us What is the Faith of God here intended And what the unbeliefe mentioned And whereunto tends the Apostles vehement interrogation The great contest in this Epistle concerning the Jewes of whom he peculiarly speaks v. 1 2. was about the Promise of God made to them and his Faithfulnesse therein Evident it was that many of them did not Believe the Gospell as evident that the Promise of God was made peculiarly to them to Abraham and his Seed hence no small peplexity arose about the Reconciliation of these things many perplexed thoughts ensuing on this seeming Contradiction If the Gospell be indeed the way of God what is become of his faithfulnesse in his promises to Abraham and his Seed they rejecting it If the Promises be true and stable what shall we say to the Doctrine of the Gospell which they generally disbelieve and reject In this place the Apostle only rejects the inference that the faithfulnesse of God
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
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
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
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
but in the name and Authority of God gives actually in the places under consideration Promises of the certain and infallible preservation of Believers to the end asserting the immutability of Gods engagement in them from his Faithfulnesse In briefe not to darken counsell and understanding with a multitude of words by the Promises of God we intend in a peculiar manner those exprest in the Texts under consideration viz. That God will establish Believers to the end keep them from evill and all Temptations that would overthrow them and by the Faithfulnesse of God from whence Believers have their Assurance of the accomplishment of these promises that which the Scripture holds out and all the World of Believers have hither to taken to be the Faithfulnesse of God as was before described But it seemes the word is here used otherwise For saith he It is such a kind of Faithfulnesse or disposition in him as that meant by Peter when he stileth him a faithfull Creator Now God is and may properly be termed a faithfull Creator because he constantly perâ—ormes unto his Creature whatsoever the Relation of a Creator promiseth in an equitable and rationall way unto it which is a great care and tendernesse for the preservation and well-being of it in like manner he may yea it is most likely that he is called faithfull in his calling of men as he is a spirituall Father or Creator a giver of a new being unto men because he never faileth to performe unto those new creatures of his whatsoever such a being as this regularly interpreted promiseth unto him who receiveth it from him who is the donor of it that is convement and sufficient meanes for the preservation and well-being of it So that the Faithfulnesse of God in the Scriptures in hand supposes no such Promise made by God as our opposers imagine viz. Whereby he should in termes or words stand engaged to establish confirme or keep Believers from evill his new creatures his regenerated ones after any such a manner but that they if they be carelesse or negligent for themselves may be shaken and decline and commit evill notwithstanding Ans. That by Gods Faithfulnesse mentioned in that place of Peter such a disposition as you afterwards describe is intended you had better say then undertake to prove It is evident the scope of the Apostle is to exhort the Saints of God in all their trialls and afflictions to commit themselves and their waies with patience quietnesse unto God upon the account of his power to preserve them as he is the Creator of all and his constancy in receiving of them being present with them abiding with them as he is Faithfull in his word and Promises Yea and the interpretation our Author would have fixed on the expression here used is not only remote from the intendment of the place turning that into a generall good disposition towards all his creatures which is intimated for the peculiar support of Believers and that in their distresse but also is in it selfe a false fond and loose Assertion There is no Law nor Relation of Creation that laies hold on God so farre as to oblige him to the Communication of one droppe of his Goodnesse to any of the creatures beyond what is given them by their Creation or to continue that unto them for one moment All the dispensation of himselfe unto his creatures flowing from his soveraigne good pleasure doing what he will with his owne 2. He doth very faintly when he hath made the farthest steppe in confident asserting that he dares venture upon it may be and it is most likely suppose that the Faithfulnesse of God in these places under consideration may be taken in such a sence as that before described But 1. This is no sence at all of the Faithfulnesse of God neither is the word ever used in Scripture to signify any such thing in God or man nor can with any tollerable sence be applied to any such thing neither would there be any Analogy between that which in God we call Faithfulnesse and that vertue in man which is so termed nor is the Faithfulnesse of God here mentioned upon any such account as will endure this description being insisted on only to assure the Saints of the stedfastnesse and unalterablenesse of God in the performance of his Promises made to them neither is the obligation of God to continue his Love and Favour with Grace and meanes of it to Believers founded upon such a disposition as is imagined but in the free purpose of his will which he purposed in Jesus Christ before the world was so that there is not the least appearance of truth or soundnesse of Reason or any thing that is desireable in this attempt to corrupt the Word of God 2. Then the Faithfulnesse of God in the Scriptures in hand bespeakes his truth and stability in the performance of his Promises made of establishing Believers to the end keeping them from evill not suffering any temptation to befall them but making withall a way to escape in all which God assures them he will prevent all such carelesnesse and negligence in them as is inconsistent with their Establishment which he will certainly accomplish And thus is our Major Proposition with its supplies of light and strength freed from such exceptions as M. Goodwin supposes it liable unto For the Assumption §. 15. I shall not much trouble my selfe with that ridiculous sence called a sober and Orthodox explication which Mr Goodwin is pleased to put upon it to allow it to passe currant In this sence saith he it is most true that God hath promised that all Believers shall Persevere i.e. that all true Believers formally considered i.e. as such and abiding such shall persevere viz. in his Grace and Favour But this he presumes is not our sence Ch 11. Sect 2. pag. 226. And well he may presume it for what ever his greatest skill may inable him unto we can make no sence of it but this God hath promised Believers shall Persevere in case they Persevere which is to us upon the matter no sence at all To Persevere in Gods Grace and Favour is to continue in Faith and Obedience which if men doe God hath solemnely promised and sworne that they shall so doe Certainly there is an Orthodox sence in Gods Promises that is not non-sence Be it granted then that this is not our sence not so much because not ours as because not sence what is our meaning in this Proposition It is saith Mr Goodwin that God will so preserve Believers that none of them shall make shipwrack of their Faith upon what quick-sands of lust and sensuality soever they shall strike against what rock of obduration and impenitency soever they dash But I beseech you who told you that this was our sence of this Propositionâ— being indeed no more sence then that which you give in for your owne By striking on the quick-sands of Lust and dashing upon Rocks
of this Promise expired with the conquest of Canaan and died with him to whom it was made To manifest the samenesse of Love that is in all the Promises with their Establishment in one Mediator and the generall concernment of Believers in every one of them how ever and on what occasion soever given to any this Promise to Ioshua is here applied to the condition of the weakest meanest and poorest of the Saints of God to all and every one of them be their state and condition what it will And doubtlesse Believers are not a little wanting to themselves and their own consolation that they doe no more particularly close with those words of Truth Grace Faithfulnesse which upon sundry occasions and at diverse times have been given out unto the Saints of old even Abraham Isaack Jacob David and the residue of them who walked with God in their Generations These things in an especiall manner are recorded for our consolation that we through patience and comfort of the Scripture might have hope Rom 15. 4. Now the Holy Ghost knowing the weaknesse of our Faith and how apt we are to be beaten from closing with the Promises and from mixing them with faith upon the least discouragement that may arise as indeed this is none of the least that the Promise is not made to us it was made to others and they may reape the sweetnesse of it God may be faithfull in it though we never enjoy the mercy intended in it I say in the next words he leads Believers by the hand to make the same conclusion with boldnesse and confidence from this and the like Promises as David did of old upon the many Gracious assurances that he had received of the presence of God with him v. 6. So that saith he upon the account of that Promise we may say boldly without staggering at it by unbeliefe that the Lord is our helper This is a conclusion of Faith Because God said to Ioshuah a Believer I will never leave thee nor forsake thee though upon a particular occasion and in reference to a particular employment every Believer may say with boldnesse He is my helper It is true § 2. the Application of the Promises here lookes immediately unto temporalls but yet being drawne out from the testimony of the continuance of the presence of God with his Saints doth much more powerfully conclude to spiritualls Yea the Promise it selfe is of Spirituall Favour and what concernes Temporalls is only from thence extracted Let us then weigh a little the importance of this Promise which the Apostle hath rescued from suffering under any private Interpretation and set at liberty to the use of all Believers To every one of them then God saith directly and plainly that he will never leave them nor forsake them If there should any Question arise wehther he should be taken at his word or no Gen 3. 1. it must be the Devill that must be entertained as an advocate against him Unbeliefe indeed hath many pleas and will have in the breasts of Saints against closing with the Faithfulnesse of God in this Promise and the Issue of confidence in him which from a due closing with it would certainely flow But shall our unbeliefe make the truth of God of none effect {reversed} He hath told us that he will never leave us nor forsake us The old Serpent some arguing from him herein are ready to say yea hath God indeed sayed so The truth of it shall not indeed be surely so it may be otherwise for God doth know that many cases may fall out that you may be utterly rejected by him and cast out of his presence you may have such oppositions rise against you in your walking with him as shall certainely overcome you and set you at Enmity with him or you may fully depart from him and many such like pleadings will Sathan furnish the unbeliefe of Believers withall If they are not sufficiently taught by experience what it is to give credit to Sathan indeavouring to impair and call in Question upon any pretence what ever the Faithfulnesse of God and his Truth when will they learne it Surely they have little need to joyne with their Adversaries for the weakning of their supportments or the impairing of their Consolations Whereas there is an endeavour to make men believe that the denying any absolute unchangeable Promise of God unto Believers makes much for their Comfort and Refreshment it shall afterwards be considered in common in reference also to those other Demonstrations of the Saints Perseverance that shall God willing be produced It will be excepted that God will not forsake them whilst they are Believers but if they forsake him and fall from him he is at liberty to renounce them also But that Gods not forsaking of any is no more but a meer non-rejection of them shall afterwards be disprooved Whom he doth not forsake as a God in Covenant to them doth he continue his Presence and towards them exerciseth his Power and Allsufficiency for their Good And if he can by his Spirit and the Power of his Grace keep them whom he doth not forsake in a state and Condition of not-forsaking him he doth forsake them before they forsake him yea before he is said to forsake them Gods not forsaking Believers is effectually preventive of that state and condition in them on the account whereof it is asserted that he may forsake them 1 Sam. 12. 22. The truth we have under consideration is confirmed by the Prophet in the name Authority of God himselfe §. 3. and the words wherein it is done have the force of a Promise being declarative of the good will of God unto his people in Christ For the Lord will not forsake his People for his great Name sake because it pleased the Lord to make them his People The expression is the same with that which the Lord gives his People of his good will in the Covenant of Grace Gen 17. 1. Ierem. 31. 38 39. of which I have spoken before Many may be their Calamityes and Afflictions many their Tryalls and Temptations many their Desertions and Darknesses but God will not forsake them he will not utterly cast them off for ever That his People are his People in Covenant his secret ones his Spirituall Church the remnant according to the Election Grace hath beene before declared in the handling of like places of Scripture It is to vindicate this and the like Promises from all surmises of failing and coming short of Accomplishment that the Apostle saith God hath not cast away his People which he did fore-know Rom. 11. 2. that is He hath made good this Promise to them even to them among the Jewes whom he did so fore-know as also to Predestinate them to be Conformed to the Image of his Sonne Rom. 9. 29. So out of all Israel Saving all Israel even the whole Israel of God That a discriminating Purpose of God is
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
as can well be expressed wherefore these being exceptions expressely against the scope of the whole It is objected 3. That it cannot be proved that this promise properly or directly intendeth the collation of Spirituall or heavenly good things unto them so as of Temporall yea the situation of it betwixt Temporall Promises immediately both behind and before it perswadeth the contrary Read the Context from v. 8. to the end of the Chapter Ans. The other forts being demolished this last is very faintly defended That it cannot be proved that it doth so properly or directly but if it doth intend spiritualls properly and directly though not so properly or directly the case is cleare And that it doth properly intend Spiritualls and but secondarily and indirectly Temporalls as to sundry limitations is most evident For 1. The very Conjugall Expression of the Love of God here used manifesteth it beyond all contradiction to be a Promise of the Covenant I will Betroth thee unto mee I will take thee unto mee in a Wedlock covenant What! in Temporall mercies Is that the tenor of the Covenant of God God forbid 2. The Foundations of these Mercies and the principles from whence they flow are Loving-kindnesses and Mercy and Fathfulnesse in God which are fixed upon them and engaged unto them whom he thus taketh into Covenant and surely they are Spirituall Mercies 3. The Mercies mentioned are such as never had a literall accomplishment to the Iewes in Temporalls nor can have and when things promised exceed all accomplishment as to the outward and temporall part it is the spirituall that is principally and mainely intended And such are these v. 18. I will breake the bow and the sword and the battell out of the earth and make you to lye downe in safety How I pray was this fulfilled towards them whilest they lived under the power of the Persian Graecian and Roman Empires to their utter desolation and v. 23. he telleth them that he will sowe them unto himselfe in the Earth and have mercy on them which as I said before Paul himselfe interpreteth and applieth to the speciall Mercies of Faith and Justification in the bloud of Christ So that both the verses going before and those that follow after to the consideration whereof we are sent containe directly and properly spirituall Mercies though expressed in words and termes of things of a temporall importance Thus notwithstanding any Exception to the contrary the Context is cleare as it was at first proposed Let us then in the next place consider the intendment of God in this Promise with that influence of Demonstration which it hath upon the Truth we are in the consideration of and then free the words from that corrupting Glosse which is endeavoured to be put upon them In the first I shall consider §. 25. 1. The Persons to whom this Promise is made 2. The Nature of the Promise it selfe 3. The great undertaking and engagement of the Properties of God for the accomplishment of his Promise 1. The Persons here intimated are such as are under the power and enjoyment of the Grace and kindnesse mentioned in v. 14 16 17 18. Now because a right understanding of the Grace of those Promises addeth much to the Apprehension of the Kindnesse of these particulars insisted on the opening of those words may be thought necessary 1. V. 14. they are those whom God allureth into the Wildernesse §. 26. and speaketh comfortably unto them He allureth and perswadeth them there is an allusion in the words to the great originall Promise of the conversion of the Gentiles and the way whereby it shall be done Gen 9. 27. God perswades Iaphet to dwell in the tents of Shem. Their alluring is by the powerfull and sweet perswasion of the Gospell which here is so termed to begin the Allegory of Betrothing and Marriage which is afterwards pursued It is God's beginning to Wooe the Soule by his Embassadors God perswadeth them into the Wildernesse perswadeth them but yet with mighty power as he carried them of old out of Aegypt for thereunto he evidently alludeth as in the next verse is more fully expressed Now the Wildernesse condition whereunto they are allured or perswaded by the Gospell comprizeth two things 1. Separation 2. Intanglement 1. Separation as the Israelites in the Wildernesse were separated from the residue of the World and the pleasures thereof the people dwelling alone being not reckoned with the Nations having nothing to doe with them So God separateth them to the love of the Gospell from their carnall contentments and all the satisfactions which before they received in their Lusts untill they say to them Get you hence what have we to doe with you any more They are separated from the practice of them and made willing to bid them everlastingly farewell They see their Aegyptian Lusts â—ye slaine or dead or at least dying by the crosse of Christ and desire to see them no more 2. Intanglement as the Israelites were in the Wildernesse they knew not what to doe nor which way to take one step but only as God went before them as he took them by the hand and taught them to goe God bringeth them into a lost condition they know not what to doe nor which way to take nor what course to pitch upon and yet in this Wildernesse state God doth commonly stirre up such gracious dispositions of soule in them as himselfe is exceedingly delighted withall hence he doth peculiarly call this time a Time of Love which he remembreth with much delight All the time of the Saints walking with him he taketh not greater delight in a soule when it cometh to its highest peace and fullest assurance then when it is seeking after him in its Wildernesse Intanglement So he expresseth it Ierem 2. 2. Thus saith the Lord I remember thee the kindnesse of thy youth the Love of thine Espousals when thou wentest after mee in the Wildernesse in a land that was not sowen And what he here affirmeth holds proportion therewithall The Time of their being in the Wildernesse was the Time of their Espousals and so it is here the Time of the Lords Betrothing the Soule to himselfe the Wooing words whereby he doth it being intimated in the next verse For 1. He speaketh comfortably to them §. 27. speaketh to their hearts good words that may satisfy their spirits and give them Rest and deliverance out of that condition What it is that God speaketh when he speaketh comfortably to the very hearts of poore soules he telleth you Isai 40. 1. Comfort you comfort you my People saith your God speake you comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned It is the pardon of iniquity that enwrappeth all the Consolation that a poore Wildernesse soule separated and intangled is capable of or doth desire And this is the first description of the Persons to whom this Promise is given They are such as
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
of God hath nothing to lay to their charge That which in God maintaines the Quarrell against sinners Is attoned and is no more their Enemy than Mercy it selfe And this not upon condition of Believing to be antecedently accomplished before this be done The Satisfaction of Justice vindictive depends not at all on any thing in us it requires only that there be vindicta noxae and a vindication of the Soveraignty of God over the sinning Creature by the inflictioon of that punishmient which in his Infininite Wisdome and Righteousnesse he hath proportioned unto sinne on a supposition of sinne in such Creatures as being made meet and fit to yeild voluntary Obedience unto God and so standing in a morall subjection to him being their cutting off what lyes in them their dependance on God which that it should be contlnued is as necessary as that God be God or the Lord of all Those Creatutes are upon the account of the Soveraignty Righteousnesse of God whereof we speake indipensably obnoxious unto punishment which is of necessity required unto Gods retaining his Dominion over them By the Death of Christ this Condition is so farre repaired that the dependance and subjection unto God of those for whom he Dyed is made up so farre as to a deliverance of them from a necessity of being obnoxious unto punishment and that compleately without any Abeyance upon conditions in themselves which can have no influence thereunto So that though the proces of the Law sent forth John 3. 36. be not instantly recalled but man is suffered to lye under that arrest for a season Ephes. 2. 3. yet God le ts fall his suit on this account 2. Cor. 5. 18. and will never passe his first sentence Psal. 21. 3 4. from which we are reprieved unto full and finall execution pronouncing himselfe Math. 17. 5. well pleased with his Sonne resting satifyed with his mediatory performances and seeking no farther 2. The Law of God is fulfilled Unlesse this be answered in all concernements of it the Lord would be thought to change his Will to reverse his Word and to blurre the Coppy of his owne Holinesse There is in the whole Law and every parcell of it an eternall indispensable Righteousnesse and Truth arising either from the nature of things themselves concerning which it is or the Relation of one thing unto another That to feare God to Love him to Obey him to doe no wrong are everlastingly indispensablely good necessary is from the nature of the things themselves only with this supposition that God would make Creatures capable of yeilding him such Obedience That that which is good shall be so rewarded that which is evill so punished is also an everlasting truth upon supposition of such actuall performances Whereas then of this Law there are two parts the one Absolute or Preceptive in the Rule and commands thereof The other Conditionall and rewarding in its Promise or condemning in its curse Christ by his death put himselfe in their behalfe for whom he Dyed to speake to that particular under the curse of it Rom. 8. 3. Gal. 3. 13. He Redeemed us from the curse of the Law Kom 10. 3 4. being made a curse for us Gal. 4. 4 5 6. neither is this at all suspended on our Believing The Law doth not threaten a Curse Philipp 3. 9. only if we do not Believe but if we do not all things written therein Deut. 27. 26. whether we believe or not the Law takes no notice as to the Curse that it denounceth If there hath been any sinne that must be executed Gen. 27. 28. And the Law is for the Curse as Isaac for the the great Spirituall Blessing He had but one it hath but one great Curse and that being underrgone by Christ it hath not an other for them in whose stead Christ underwent it 2 Cor. 5. 21. God having made him to be sin for us who knew no sin we become the Righteousnesse of God in him All separation from God is by the Curse of the Law All that is required in it by it is that it be undergone this is done by Christ for all Believers that thereby is taken away which alone can separate them from God or put any distance between them But of this and their subjection to the Curse before their Believing more afterwards 3. The Truth §. 10. or veracity of God was particularly ingaged to see sin punished upon the account of the Promulgatiō of the first expres Sanction of the Law In the day thou eatest Gen. 2. 17. thou shalt dye For the satisfying the ingagement of God's Truth there seem'd to be a tender made in the Sacrifices instituted of old but it was rejected as insufficient to make good that Word of God so eminently given out There was neither any such Relation Union or Conjunction between the sinner and the innocent Creature Sacrificed or any such reall worth in the Sacrifice it selfe as that the Death of the substituted beast might by any meanes be so interpreted as to amount to the accomplishment of the Truth of God Death being once denounced as the reward of sinne Heb. 10. 5 6. Sacrifices and Offerings for sinne thou wouldest not in burnt-Offerings and Sacrifices for sinne thou hadst no pleasure but saith our Saviour Lo I come to do thy will O God v. 7. Will that do it Yea it will assuredly for in the volume of his Booke it is written that he should so do All that God willed to be done for the accomplishment of his Truth was fulfilled by Christ when he came to give up himselfe a sweet smelling Sacrifice Ephes. 5. 2. God then may be true His Truth being salved to the utmost though never any one of them for whom Christ Dyed doe dye But this to the Salvation of Believers is only as removens prohibens 4. The distributive Justice of God is Isa. 53. 10 11. upon this Oblation of Christ ingaged upon the Covenant and compact made with Christ as Mediator to that purpose to bestow on them for whom he Offered and Dyed all the good things which he promised him for them in and upon the account of his undertaking in their behalfe The distributive Justice of God is that perfection of his Nature Gen. 18. 24. whereby he rendreth to every one according to what either his vindictive Justice on the one side Psal. 5. 31 35. 65. 5. 71. 2. 96. 13. 98. 2. 103. 17. 141. 1. 11 or his Uprightnesse and Faithfulnesse on the other do require In rewarding it respects his owne Faithfulnesse in all his ingagements immediately in punishing the demerit of the Creature there being no such naturall connexion and necessary coherence from the nature of the things themselves between Obedience and Reward as there is between Sinne and Punishment Now the Lord having given many eminent and Glorious Promises to his Sonne Jesus Christ Psal. 2. 7
so what I require from them which is Mr Goodwins Interpretation of the words for of this supposition there is not one word in the Text as incumbent on them to whom this Promise is made in contradistinction to what God here promiseth yea he promiseth them at least in the root and principall whatsoever is required of them Let it be that as for mee is as for my part I will doe what here is promised and there is an end of this debate 4. The Persons to whom this Promise is made are called thee and thy Seed that is all those and only those with whom God is a God in Covenant God here minds them of the first making of this Covenant with Abraham and his Seed Gen. 17. 7. Now who are this Seed of Abraham Not all his carnall Posterity not the whole Nation of the Jewes which is the last subterfuge invented by our Author to evade the force of our Argument from this place Our Saviour not only denies but also proves by many Arguments that the Pharisees and their followers who doubtlesse were of the Nation of the Jewes and the carnall seed of Abraham were not the Children of Abraham in this sence nor his Seed but rather the Devills Ioh 8. 39 40 41. And the Apostle disputes and argues the same case Rom. 4. 9 10 11. and proves undeniably that it is Believers only whether Circumcised or Vncircumcised whether Jewes or Gentiles that are this Seed of Abraham and Heires of the Promise So plainly Gal. 3. 7. Know ye therefore that they which are of the Faith are Blessed with Faithfull Abraham and then concludes againe as the Issue of his debate v. 9. So then they which he of Faith are Blessed with Faithfull Abraham And this is the summe of what Mr Goodwin objects unto this Testimony in our case to the perpetuall abiding of the Spirit with the Saints The force then of this Promise §. 24. the influence it hath into the establishment of the Truth we have in hand will not be evaded and turned aside by affirming that it is made to the whole people of Israel for besides that the Spirit of the Lord could not be said to be in the ungodly rejected part of them nor his Word in their mouth there is not the least in Text or Context to intimate such an extent of this Promise as to the object of it and 't is very weakly attempted to be proved from Pauls accommodation and interpretation of the verse foregoing and the Redeemer shall come to Sion c. in Rom 11. 26. for it is most evident and indisputable to any one who shall but once cast an eye upon that place that the Apostle accommodates and applies these words to none but only those who shall be saved being turned away from ungodlinesse to Christ which are only the seed before described And those he calls all Israel either in the spirituall sence of the word as taken for the chosen Israel of God or else indefinitely for that Nation upon the account of those plentifull fruits which the Gospell shall find amongst them when they shall feare the Lord and his Goodnesse in the latter daies Hos. 3. 5. 5. This then is a Promise equally made unto all Believers it is to all that are in Covenant neither is there any thing that is of peculiar importance to any sort of Believers of any time or age or dispensation therein comprized It equally respecteth all to whom the Lord extends his Covenant of Grace Certainly the giving of the Spirit of Grace is not enwrapped in any Promise that may be of private Interpretation the concernment of all the Saints of God lying therein It cannot but be judged a needlesse labour to give particular instances in a thing so generally known in the word Though the Expressions differ the matter of this Promise is the same with that given to Abraham the Holy Spirit being the great blessing of the Covenant Gen. 17. 1. and bestowed on all and every one and only on them whom God hath graciously taken into Covenant from the foundation of the World Mr Goodwin then labours in the fier § 25. in what he farther objects Sect. 6. That this Promise exhibiteth and holds forth some new Grace or Favour which God had not vouchsafed formerly either unto the persons to whom the said Promise is now made or to any other but for the Grace or favour of final Perseverance it is nothing at least in the opinion of our Adversaries but what is common to all true Believers and what God hath conferred upon one and other on this Generation from the beginning of the World Ans. The Emphasis here put upon it doth not denote it to be a new Promise but a great one not that it was never given before but that it is now solemnely renewed for the Consolation and Establishment of the Church If wherever we finde a solemne Promise made and confirmed and ratified to the Church we must thence conclude that no Saints were before made partakers of the Mercy of that Promise we must also in particular conclude that no one ever had their sinnes pardoned before the giving of that solemne Promise Jerem. 31. 32. 6. We say that the Grace of Perseverance is such as Believers may expect not upon the account of any thing in themselves nor of the dignity of the state whereunto by Grace they are exalted but meerely on this bottome and foundation that it is freely promised of God who hath also discovered the rise and Fountaine of his Gracious Promise to lye in his Eternall Love towards them so that they can lay no other claime unto it then to any othe Grace whatsoever When we have the Assurance given by any Promise of God to say that what is promised of him may be expected of course is an expression that fell from Mr Goodwin when in the heate of disputation his thoughts were turned aside from the Consideration of what it is to mixe the Promises of God with Faith 7. Whereas this is given in for the sence of the words that God will advance the Dispensation of his Grace and Goodnesse towards or among his People to such an Excellency and height that if they proove not extremely unworthy they shall have of the Spirit and Word of God abundantly amongst them and consequently abundance of Peace and Happinesse for ever It is most apparent that not any thing of the mind of God in the words is reached in this glosse For 1. That Condition if they prove not extremely unworthy is extremely unworthily inserted the Promise being an ingagement of God to keepe and preserve them to whom it is made by his Spirit from being so the Spirit is given and continued to them for that very purpose 2. It is supposed to be given to all the Nation of the Jewes when it is expressly made to the Church and Seed in Covenant 3. It carryes the Mercy promised no
own thoughts but what may oppose ours that is the plaine and obvious sence of the words that he is concerned to make use of It being not the sence of the place but an escaping our Argument from it that lies in his designe he cares not how many contrary and inconsistent Interpretations he gives of it haec non successit aliâ aggrediemur viâ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes as is confessed the intention of Christ in sending the Spirit that is that he intends to send him to Believers so as that he should abide with them for ever Now besides the impossibility in generall that the intention of God or of the Lord Christ as God and man should be frustrate whence in particular should it come to passe he should faile in this his intention I will send ye the holy spirit to abide with you for ever that is I intend to send you the Holy Spirit that he may abide with you for ever what now should hinder this Why it is given them upon condition that they be true to their own interest and take care to retaine him what is that I pray Why that they continue in Faith Obedience Repentance and close walking with God but to what end is it that he is promised unto them Is it not to teach them to worke in them Faith Obedience Repentance and close walking with God to Sanctifie them throughout and preserve them blamelesse to the end making them meet for the inheritance with the Saints in Light In case they Obey Believe c. the Holy Ghost is promised unto them to abide with them to cause them to Obey Believe Repent c. 4. The Intention of Christ for the sending of the Spirit and his abiding for ever with them to whom he is sent is but one and the same And if any frustration of his intention do fall out it may most probably interpose as to his sending of the Spirit not as to the Spirits continuance with them to whom he is sent which is asserted absolutely upon the account of his sending him He sends him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his abode is the end of his sending which if he be sent shall be obtained Upon the whole doubtlesse it will be found that the Doctrine of Perseverance findes so much for its establishment in this place of Scripture and Promise of our Saviour that by no Art or cunning it will be prevailed withall to let goe its interest therein And though many attempts be made to turne and wrest this Testimony of our Saviour severall wayes and those contrary too and inconsistent with one another yet it abides to looke straight forwards to the proofe and confirmation of the Truth that lyes not only in the wombe and sence of it but in the very mouth and literall expression of it also I suppose it is evident to all that Mr Goodwin knowes not what to say to it nor what sence to fixe upon At first it is made to the Apostles not all Believers then when this will not serve the turne there being a Concession in that Interpretation destructive to his whole cause then it is made as a Priviledge to the Church not to any individuall Persons but yet for feare that this priviledge must be vested in some individualls it is denyed that it is made to any but only is a Promise of the Spirits abode in the world with the Word but perhaps some thoughts coming upon him that this will no way suit the scope of the place nor be suited to the intēdmēt of Christ it is lastly added that let it be made to whom it will it is conditionall though there be not the least intimation of any condition in the Text or Context and that by him assigned be coincident with the thing it selfe promised But hereof so farre And so our second Testimony the Testimony of the Sonne abides still by the Truth for the confirmation whereof it is produced and in the mouth of these two witnesses the abiding of the Spirit with Believers to the end is established Adde here unto thirdly the Testimony of the third that beares witnesse in Heaven §. 29. and who also comes neere and beares witnesse to this Truth in the hearts of Believers even of the Spirit it selfe and so I shall leave it sealed under the Testimony of the Father Sonne and Holy Ghost As the other two gave in their Testimony in a word of Promise so the Spirit doth in a reall worke of Performance wherein as he beares a distinct Testimony of his owne the Saints having a peculiar Communion and fellowship with him therein so he is as the common seale of Father and Sonne set unto that Truth which by their Testimony they have confirmed There are indeed sundry things whereby he confirmes and establisheth the Saints in the Assurance of his abode with them for ever I shall at present mention that one eminent worke of his which being given unto them he doth accomplish to this very end and purpose and that is his Sealing of them to the day of Redemption A worke it is often in the Scripture mentioned and still upon the account of assuring the Salvation of Believers 2 Cor. 1. 22. by whom also ye are sealed Having mentioned the Certainty Unchangeablenesse and efficacy of all the Promises of God in Christ and the end to be accomplished and brought about by them namely the Glory of God in Believers v. 20. all the Promises of God are yea and Amen in him to the Glory of God by us the Apostle acquaints the Saints with one Foundation of the security of their interest in those Promises whereby the end mentioned the Glory of God by them should be accomplished This he ascribes to the efficacy of the Spirit bestowed on them in sundry workes of his Grace which he reckoneth v. 21 22. Among them this is one that he seales them As to the nature of this sealing and what that Act of the Spirit of Grace is that is so called I shall not now insist upon it The end and use of Sealing is more aimed at in this expression then the nature of it what it imports then wherein it consists Being a terme forensicall and translated from the use and practice of men in their Civill Transactions the use and end of it may easily from the originall rise thereof be demonstrated Sealing amongst men hath a two fold use First to give secrecy and security in things that are under present consideration to the things sealed And this is the First use of Sealing by a seale set upon the thing sealed Of this kind of sealing chiefely have we that long Discourse of Salmasius in the vindication of his Jus Atticum against the Animadversions of Heraldus And 2 ly to give an assurance or faith for what is by them that seale to be done In the first sence are things sealed up in Baggs and in Treasuries that they may be kept safe none daring to
personall Appellations 2. In personall Operations 3. Personall Circumstances 1. First there are ascribed to the indwelling Spirit in his indwelling Personal Appellations He that is in you is greater then he that is in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is in you is a personall Denomination which cannot be used of any Grace or gratious habit whatsoever so John 14 16 17. He shall abide with you he dwelleth with you shall be in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16. 13. But when the Spirit of Truth is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Person is as signally designed and expressed as in any place of Scripture to what intent or purpose soever mentioned Neither is it possible to apprehend that the Scripture would so often so expressly affirme the same thing in plaine proper words if they were not to be taken in the sence which they hold out The maine Emphasis of the Expression lyes upon the Termes that are of a personall designation and to evade the force of them by the fore mentioned distinction which they seeme signally to obviate and prevent is to say what we please so we may oppose what pleases us not 2. Personall Operations such acts and actings as are proper to a person only are ascribed to the Spirit in his indwelling That place mentioned before Rom. 8. 11. is cleare hereunto But if the Spirit of him that raised up Jesus from the dead dwell in you he who raised Christ from the dead shall quicken your mortall bodyes by his Spirit which dwélteh in you or by his indwelling Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To quicken our mortall bodyes is a Personall acting such as cannot be wrought but by an Almighty Agent And this is ascribed to the Spirit as inhabiting whch is in order of nature antecedent to his quickning of us as was manifested And the same is asserted v. 15. The Spirit beareth witnesse with our spirits that we are the Sonnes of God That Spirit that dwells in us beares witnesse in us a distinct Witnesse by himselfe distinguished from the Testimony of our owne spirit here mentioned is either an Act of our naturall Spirits or Gracious fruit of the Spirit of God in our hearts If the first what makes it in the things of God Is any Testimony of our naturall spirits of any value to assure us that we are the Children of God If the latter then is there here an immediate operation of the Spirit dwelling in our hearts in witnesse-bearing distinct from all the fruits of Grace whatever And on this account it is that whereas 1 Epistle of John 5. 7 8. the Father Sonne and Spirit are said to beare witnesse in Heaven the Spirit is moreover peculiarly said to beare witnesse in the Earth together with the Blood and Water 3. There are such Circumstances ascribed to him in his indwelling as are proper only to that which is a Person I will instance only in one his dwelling in the Saints as in a Temple 1 Cor. 3. 16. Yee are the Temple of God and his Spirit dwelleth in you that is as in a Temple so plainely chap. 6. 19. Your body is the Temple of the Holy Ghost which is in you which you have of God giving us both the distinction of the Person of the Spirit from the other Persons he is given us of God and his residence with us being so given he is in us as also the manner of his in-being as in a Temple Nothing can make a place a Temple but the Relation it hath unto a Deity Graces that are but Qualifications of and Qualities in a Subject cannot be said to dwell in a Temple This the Spirit doth and therefore as a voluntary Agent in an habitation not as a necessary or naturall principle in a subject and though every act of his be Omnipotent intensively being the act of an Omnipotent Agent yet he worketh not in the acts extensively to the utmost of his Omnipotency he exerteth and puts forth his Power and brings forth his Grace in the hearts of them with whom he dwells as he pleaseth to one he comunicates more Grace to another lesse yea he gives more strength to one and the same person at one time and in one condition 1 Cor. 12. then another dividing to every one as he will and if this peculiar manner of his personall presence with his Saints distinct from his Ubiquity or Omnipresence may not be believed because not well by reason conceived we shall lay a Foundation for the questioning principles of Faith which as yet we are not fallen out withall And this is our first manifestation of the Truth concerning the Indwelling of the Spirit in the Saints from the Scripture The second will be from the signall Issues and benefits which are asserted to arise from this indwelling of the Spirit in them of which I shall give sundry instances 1. The first signall Issue and Effect which is ascribed to this Indwelling of the Spirit §. 6. is Union not a Personall Union with himselfe which is impossible He doth not assume our natures and so prevent our Personality which would make us one Person with him but dwells in our Persons keeping his owne and leaving us our Personality infinitely distinct But it is a spirituall Union the great Union mentioned so often in the Gospell that is the sole fountain of our Blessednesse our Union with the Lord Christ which we have thereby Many thoughts of heart there have been about this Union §. 7. what it is wherein it doth consist the causes manner and Effects of it The Scripture expresses it to be very Eminent neere durable setting it out for the most part by similitudes and Metaphoricall Illustrations to lead poore weak Creatures into some usefull needfull acquaintance with that Mystery whose depths in this life they shall never fathome That many in the dayes wherein we live have miscarried in their conceptions of it is evident some to make out their Imaginary Union have destroyed the person of Christ and fancying a way of uniting man to God by him have left him to be neither God nor Man Others have destroyed the Person of Believers affirming that in their Union with Christ they loose their own Personality that is cease to be Men or at least these or these Individuall men I intend not now to handle it at large but only and that I hope without offence to give in my thoughts concerning it as farre as it receiveth light from and relateth unto what hath been before delivered concerning the Indwelling of the Spirit and that without the least contending about other wayes of Expression I say then §. 3. this is that which gives us Union with Christ and that wherein it consists even that the one and selfe-same Spirit dwells in him and us The first saving Elapse from God upon the Hearts of the Elect is the Holy Spirit Their quickning is every where ascribed to the Spirit that is
any attaine they shall never faile in or fall from but whether they may or shall attaine it or no here is nothing spoken But here is no notice taken of the maine opposition insisted on by our Saviour between the supplies of the Spirit for life Eternall which faile not nor suffers them to thirst to whom they are given and the supplies of naturall life by Elementary water notwithstanding which they who are made partakers thereof doe in a short season come to a totall want of it againe Instead of Answers to our Argument from this place we meet with nothing but perpetuall diversions from the whole scope and intendment of it and at last are told that the Promise signifies only that men should not want Grace when they come to Heaven 2. To prove that there is no Promise of any abiding spirituall Life here those words they shall never thirst are produced That we shall have our life continued to the full injoyment of it unto eternity because such are the supplies of the Spirit bestowed on us that we shall never thirst is the Argument of our Saviour That there is no such life promised or here to be attained because in it we shall not thirst is Mr Goodwins 3. It is not the intendment of our Saviour to prove that we shall not thirst because we shall have such a life but the quite contrary that we shall have such a life and shall assuredly be preserved because the supplies of the Spirit which he gives will certainly take away the thirst which is so opposite to it as to be destructive of it 4. It is true the Saints notwithstanding this Promise are still liable to Thirst that Thirst intimated Mat. 5.6 after Righteousnesse but not at all to that Thirst which they have a Promise here to be freed from a Thirst of an universall want of that water wherewith they are refreshed and that their freedome from this Thirst is their portion in this life we have the Testimony of Christ himselfe he that believes on mee shall thirst no more Ioh. 6. 35. And the reason of their not Thirsting is the receiving and drinking in that water which Christ gives them which as himselfe saies is his Spirit which they receive who believe on him Ioh. 7. 38 39. neither is that Thirst of theirs which doth remaine troublesome as is insinuated it being a grace of the Spirit and so quieting and composing Though they are troubled for the want of that in its fulnesse which they Thirst after yet their Thirst is no way troublesome That then which is farther added by Mr Goodwin is exceeding sophisticall Saith he §. 34. by the way this spirituall thirst which is incident unto the life which is derived from Christ and the waters given by him unto men as 't is enjoyed and possessed by them in this present World is according to the purport of our Saviour's own arguing an Argument that for the present and whilest it is obnoxious to such a thirst it is dissolveable and may faile for in the latter part of the said passage he plainly implies that the eternallnesse of that life which springs from the drinking of this water is the reason or cause why it is exempt from thirst Let the whole passage be read and minded and this will clearly appeare If then the eternality of a life be the cause or reason why t is free from the inconveniency of thirst Evident it is that such a life which is not free from thirst is not during this weaknesse or imperfection of it eternall or Priviledged against dissolution Ans. 1. That we cannot thirst under the enjoyment of the Life promised proves this life not here to be enjoyed is proved because the eternallnesse of this life is the cause of its exemption from Thirst But that the plaine contrary is the intendment of the Holy Ghost I presume is evident to all men The reason of our preservation to Eternall Life and being carried on thereunto is apparently assigned to those supplies of the Spirit whereby our Thirst is taken away The taking away of our Thirst is the certain meanes of our Eternall Life not a consequent of the Eternity of it All the proofe of what is here asserted is Let the whole passage be read and minded in which appeale I dare acquiesce before the judgement seat of any Believer in the World whose concernment this is It is here then supposed that the Eternity of the Life promised is the cause of their not thirsting in whom it is which is besides the Text and that they may thirst againe in the sence spoken of who drink of that water of the Spirit which Christ gives which is contrary unto it and of these two supposalls is this part of this discourse composed The ensuing Discourse rendring a reason upon the account whereof Life may be called eternall though it be interrupted and cut off we shall have farther time God assisting to consider and to declare its utter inconsistency with the intendment of the Holy Ghost in the expressions now before us He addes then in the last place Sect. 12. §. 35. That the intendment of Christ is not that the water he gives shall alway end in the issue of Eternall Life but that it lies in a tendency thereunto Ans. Which upon the matter is all one as if he had said Christ saith indeed that the water which he gives shall spring up unto Everlasting Life and wholly remove that Thirst which is comprehensive of all interveniences that might hinder it as God said to Adam In the day thou eatest of that fruit thou shalt dye but he knew full well that it might otherwise come to passe which whether it doth not amount to a calling of his Truth and credit in his Word and Promises into question deserves as I suppose Mr Goodwins serious consideration To conclude then our Saviour hath assured us that the Living Water wich he gives us shall take away such Thirst all such totall want of Grace and Spirit be it to be brought about not by this or that meanes but by what meanes soever as should cause us to come short of eternall life with himselfe which we shall look upon as a Promise of the Saints Perseverance in Faith notwithstanding all the Exceptions which as yet to the contrary hath been produced Having thus long insisted on this influence of the Mediation of Christ §. 36. into the continuance of the Love and Favour of God unto Believers by procuring the Spirit for them sending him to them to dwell in them and abide with them for ever the most effectuall principle of their continuance with God give me leave farther to confirme the Truth of what hath been spoken by remarking some inferences which the Scripture holds out unto us upon a supposition of those Assertions which we have laid downe concerning the Indwelling of the Spirit and the Assistance which we receive from him on that account all
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
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
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
expresse himselfe against any reall efficiency of the Spirit or Grace of God in the hearts or on the wills of men Not to insist upon his darkening the Discourse in hand from his miserable confounding of those tearmes Physicall and Morall formerly discovered I shall as neare as I can close with his aime in it for the more cleare consideration thereof First he tells us That the operation of God on the will of man is in respect of its proceeding from him Physicall but in respest of its nature and substance t is properly Morall But First § 33. if a man should aske Mr Goodwin what he intends by this Operation of God on the will of man to the end intended I feare he would be very hard put to it to instance in any particular It is sufficiently evident he acknowledgeth none in this kind but what consists in the Exhortations of the VVord Secondly having told us before that Physicall is as much as Necessary and Morall as Not-necessary How comes it about that the same operation of God the same Act of his Power is become in severall regards Physicall and Morall That is Necessary and Not-necessary is Mr Goodwin reconciled to the Assertion That the same thing may be said to be Necessary and Not-necessary in sundry respects Thirdly how comes the same Act or Operation in respect of its manner of proceeding from its Agent to be Physicall and in respect of its Substance to be Morall Or is any act Morall in respect of its substance or is its Morality an Adjunct of it in respect of the regard it hath to some Rule farther End It is an easy thing for any to heape up such crude Assertions in the meane time not to know what they say nor whereof they do affirme But the reason why the Acts of God intimated are Morall is because they perswade the Will only or work perswadingly not ravishingly or necessitatingly that is in plain termes There is no operation of the Grace or Spirit of God in the working of any good in the Heart or Wills of men but only what consisteth in perswasion of them thereunto For any reall efficiency as to the communication of strength inworking in us to will and to do t is wholly excluded God only perswades men have the power in themselves and of themselves they do it let the Scripture say what it will to the contrary For those termes of Ravishingly or Necessitatingly which are opposed to this Morall perswasion whereunto the operations of God for the production of any good in us are tied up and confined wee have been now so inured to them that they do not at all startle us When M. Goodwin shall manifest That God cannot by the greatnesse of his power work in us to Will without ravishing our wills if we guesse aright at the intendment of that expression he will advance to a considerable successe in this contest not only against us but God himselfe But an objection presents its selfe to our Author §. 34. which he sees a Necessity to attempt the removall of least an Apprehension of its truth should prove prejudiciall to the receiving of his dictates And this it is That if it be so that God worketh on the will of man by the way of perswasion only he doth no more then the Ministers of the Gospell do who perswade men by the Word to that which is good To this he tells you That it indeed followes that God Ministers work on the Will of man in the same way with the same kind of efficiency but yet in respect of degrees God may perswade more effectually than a Minister That all really efficient §. 35. internall working grace of God was denied by M. Goodwin was before discovered there only t is more plainely asserted All the workings of God on the Wills of men unto good are meerely by perswasion Perswasion we know gives no strength addes no power to him that is perswaded to any thing it only provokes him and irritates him to put forth exert and exercise the power which is in himselfe unto the things whereunto he is perswaded upon the motives grounds of perswasion proposed to him and the whole effect produced on that account is in Solidum to be ascribed to the really efficient cause of it howsoever incited or stirred up whereas then men by Nature are dead blind unbelieving enemies to God he perswades them only to exert the power that is in them thereby to live see believe and be reconciled to him And this is to exalt the free grace of God by Jesus Christ We know full well who have gone before you in these paths but shall heartily pray that none of the Saints of God may follow after you into this contempt of the work of his Grace But Secondly If nothing but Perswasion be allowed to God in the work of mens Conversion § 36. in the carrying on of their obedience to the end Wherein doth the Perswasion of God consist in distinction from the Perswasion used in from the Word by Ministers which it is pretended that it may excell though t is not affirmed that it doth many degrees Let it be considered I say in what Acts of the will or power of God his perswasion so distinct as above mentioned doth consist Let us know what Arguments he useth by what Meanes he applies them how he conveyes them to the Wills of men that are not coincident with those of the Ministry I suppose at last 't will be found that there is no other operation of God in Perswading men as to the ends under consideration but only what lies or consists in the perswading of the Word by the Ministers thereof God looking on without the exerting of any efficacy whatever which is indeed that which is aimed at is really exclusive of the Grace of God from any hand in the Conversion of sinners or Preservation of Believers 3. He doth not indeed assert any such Perswading of God § 37. but only tels you that from what he hath spoken it doth not follow that God doth no more then Ministers in Perswading men And that when two perswade to one and the same Action one may be more effectuall in his perswading than another but that God is so or how he is so or wherein his peculiar perswasions do consist there is not in his discourse the least intimation Fourthly There is in men a different power as to Perswasion some having a faculty that way farre more eminent and effectuall than others according to their skill and proficiency in Oratory and Perswasive Arts this only is ascribed to God that he so excells us as one man excells another But how that Excellency of his is exerted that 's not to be understood But there is proofe tendered you of all this from 1 Cor 3. 9. Where Ministers are said to cooperate with God which they cannot do unlesse it be with the same
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
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
§ 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
the Doctrine which hitherto through the Grace of God we have asserted being in its selfe fully sufficient to captivate every understanding unto the obedience of its Truth that is not resolved to cleave to a contrary Conclusion let what Demonstration soever lye against it In the defence of the Doctrine under consideration should we use Expressions of the same importance with these here used by the Apostle as we should abundantly satisfye our selves that we had delivered our mindes and sence to the understanding of any indifferent Person with whom we might have to doe so we should by no meanes avoid all those imputations of folly and errour that our Doctrine suffereth under from the men that have entertained an enmity against it as it is held forth in equivalent expressions by us The Authority of the Holy Ghost hath gained thus much upon our Adversaries that when he asserteth in expresse and expressive termes the very thing or things that in us are called folly that evasions should be studied and pains taken to rack his words to a sence which they will not beare rather than plainly to deny his Authority But let the words with the scope tendency be considered ◠The scope intendment of the Apostle in the place is to give a discriminating character of the Children of God and the Children of the Divell thus he fully expresseth himselfe unto us v. 10. In this saith he the Children of God are manifested and the Children of the Divell whosoever doth not righteousnesse is not of God neither he that loveth not his Brother And withall to presse on an Exhortation against sinne whereunto he useth the Argument that lieth in the following words If any one sin that thinketh himselfe to be borne of God he deceiveth himselfe v. 7. Little children let no man deceive you he that doth righteousnesse is righteous even as he is righteous He that committeth sinne is of the Divell But how proveth he this In these words Whosoever is borne of God sinneth not doth not cannot sinne Such is the Genius and Nature of the Children of God of them that are borne of him that they doe not they cannot sinne You are perswaded that you are so borne of God therefore you must presse after such a frame such an ingenie and disposition such a principle as that thereby you cannot sinne it must manifest its selfe to be in you if you be the Children of God Now whereas it is offered by M. Goodwin Cap. 10. Sect 27. pag. 194. §. 58. That the context or scope of the whole place doth not invite such an Exposition as is usually insisted on because saith he the intent and drift of the Apostle from verse 3. even to the end of the Chapter as he that doth but runne the context over may reade is not to shew or argue Whether the sonnes of God may possibly in time so degenerate as to live sinnefully and dye impenitently but to evince this that these who claime the great honour priviledge of being the Children of God cannot justify or make good this claime neither unto others nor unto themselves but by an Holy and Christian Life and conversation now it is one thing to argue and prove who are the Sonnes of God at present another whether they who are such at present must of necessity alwaies so continue The former is the Apostles theame in the Context the latter he is wholly silent of I say it is evident that the scope of the place is to evince that in the Children of God those that are borne of him there is such a Principle Genius a new nature as that upon the account thereof they cannot sinne and therefore that those who have not such principles in them what ever their pretences be are not indeed borne of God and in this he manifesteth that those who are indeed borne of God cannot possibly so degenerate as to fall into totall impenitency so as to become Children of the Divell which he emphatically affirmeth 2. He doth indeed declare that none can make good their Title to be children of God but those who can justify their claime by an holy and Christian conversation but yet moreover he maketh good the Assertion by this farther discovery which he maketh of their new nature to be such as that they cannot sinne or degenerate into a condition of lying under the power of a vaine conversation so that though his intent should not be primarily to manifest that those who are at present the Children of God cannot Apostatize but must so continue yet it is to confirme their Nature and Genius to be such with the principles which from God they have received that so it shall be with them so they shall abide and to this he is not silent but eminently expressive The Context being thus cleare §. 59. the words themselves are a Proposition or Thesis and a Reason for the confirmation of the Truth of that Proposition The Proposition is ready at hand in the words He that is borne of God doth not cannot commit sinne The Reason of the Proposition confirming the Truth thereof is twofold 1. Because he is borne of God 2. Because his seed whereof he is so borne remaineth The Proposition is universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is borne of God whence thes two things insue 1. The truth of it hath a necessary cause or causes Universall Propositions must have so or they are not true If that which is their ground may be otherwise it invalidates their certainty such then must be the cause of this Assertion of the Apostle 2. That it compriseth all and every one that is interested in that which is the cause of the certainty of this universall Assertion or proposition every on who is borne of God that hath this seed be he young or old weake or strong wise or foolish exercised in the wayes of God or newly entred into them all is one whosoever is thus interested in the foundation is equally interested in the inference In the proposition it selfe may be considered §. 60. the subject and what is affirmed of it The subject is every one that is borne of God That which is affirmed of it is sinneth not cannot sinne 1. For the first viz. the Subject they are those which are borne of God and who they are that are so borne of God the Scripture is cleare in neither is there any difference of importance as to the intendment of this expression Those who suppose that Believers of some eminency only are denoted in it do not consider that all Believers whatever are shares in the Grace intended therein they are all said to be borne againe not of the will of flesh but of God Iohn 1. 13. For it is ascribed to all Believers on the name of Christ v. 12. He begetteth them all of his owne will James 1. 18. as also 1 Epistle of Peter 1. chapter 23. verse he is said to beget them
to deale withall from the place he casteth into this forme He that sinneth not neither can sinne cannot fall away whosoever is borne of God sinneth not neither can sinne Ergo Comming to the consideration of that expression cannot sin he findeth out as he supposeth four severall acceptations in the Scripture of the word cannot giveth us an account of his thoughts upon the consideration of thē that in respect of these sences both Propositions are false Now one of the Propositions being the expresse language literall Expression of the Holy Ghost not varyed in the least there is no way to relieve himselfe from being thought and conceiv'd to give the lye to the Blessed Spirit of God by flatly denying what he peremptorily affirmeth but only by denying the word cannot to be taken in this place in any of the sences before mentioned Doth he then fixe on this course for his own extrication Doth he give in another sence of the word which he accepts and grants that in that sence the affirmation of the Holy Ghost may be true Not in the least Yea plainly for one of the sences he supposeth himself to have found out of the word cannot viz. That it is said of men they cannot do such or such a thing because of their aversenesse and indisposition to it which he exemplifyeth in that of Christ to the Pharisees John 8. 43. He afterwards more than intimateth that this is the sence wherein the words cannot sinne are in this place to be taken Sect. 34. So that he will not allow the Holy Ghost to speake the truth although he take his words in what sence he pleaseth Yea and adding a fifth sence Sect. 31. Which is all it seemeth he could find out for we heare not of any more he denyeth that to be the meaning of the place and so shutteth up the mind of the Holy Ghost into some of those significatiōs wherein if the words be taken he saith they are false The Discourse of Mr Goodwin Sect. 28 29 30. being taken up with the Consideration of the various significations of the word cannot and his inferences thereon taking it in this place this way or that way then it is so or so shewing himselfe very skilfull at fencing warding off the force of our Arguments as perhaps his thoughts of himselfe were upon a review of what he had done we are not concerned in And though it were very easy to mnifest that in the distribution of his instances for the exemplification of the severall significations which in part he feigneth and fastneth upon the words he hath been overtaken with many grosse mistakes some of them occasioned by other corrupt principles than those now under consideration yet none of the sences insisted on by him coming really up to the intendment of the Holy Ghost without any disadvantage to our cause in hand being wholly inconcerned therein we may passe by that whole Harangue That which looketh towards the Argument under Consideration appeareth first in Sect. 31. which he thus proposeth If the said Argument understandeth the Phrase cannot sinne according to the fifth and last import mentioned of the word cannot wherein it soundeth an utter and absolute incapacity and impossibility then in this sence the major Proposition is granted viz. He that doth not nor can sinne cannot fall away from his Faith yet the minor is tardy which saith Whosoeoer is borne of God sinneth not neither can sinne for he that is borne of God is in no such incapacity of sinning of sinning I meane in the sence formerly asserted to the Scripture in hand which amounteth to an absolute impossibility for him so to sin Ans. Because this seemeth to be the sence intended in the Argument and the minor Proposition in this sence to be built upon the Scripture in hand let us consider whether the Reason which is assigned for the said Assertion doth necessarily inforce such a sence thereon What we understand by this Phrase both as to that sinne that is here intended and that impossibility of commiting it or falling into it often in that expression cannot hath been before discovered An impossibility it is of the event from the causes above mentioned that the holy Ghost intendeth An utter and absolute incapacity to sinne on any account we assert not An impossibility of so sinning in respect of the event for the reasons and from the causes above mentioned the holy Ghost averreth In this sence the first Proposition is granted He that doth not commit sin nor can sin cannot fall away from his Faith or cannot utterly loose it The Minor which is the expresse language of the holy Ghost is questioned and found tardy that is as I suppose false and the Reason is added namely that he that is borne of God is in no such incapacity of sinning that is of sinning in that kind of sinning which is here intended which amounteth to an impossibility for him so to sin Not to play fast and loose under those ambiguos expressions of incapacity and absolute impossibility the Event is positively denyed upon the account of the prohibiting causes of it and the incapacity asserted relateth not to the internall frame and principle only but respecteth also other Considerations Whether these are such as to beare the weight of this Exposition is that which cometh nextly to be discussed viz. The causes of this state and condition of those who are thus borne of God and the Reasons investing that universall Proposition every one that is borne of God cannot sinne with a necessary truth In the Reasons added of the former affirmation there is an emphaticall distribution of the two parts of the praedicate of the former Proposition by the way of ascending to a more vehement confirmation of them He that is borne of God sinneth not But why so His seed remaineth neither can be sinne why so because he is borne of God It is an expressive pursuit of the same thing and not a redoubling of the Proposition And this contexture of the Words is so emphatically significant that it seemeth strange how any head of opposition can be made against it There is no reason then to resolve the words into two Propositions of distinct consideration each from other it being one and the same thing that the Apostle intendeth to expresse though proceeding to heighten the certainty of the thing in the minds of them to whom he delivered it by the contexture of the words which he maketh use of What is meant or intended by the seed of God we need not dispute the Argument of the Apostle lieth not in the words seed of God nor in the word abideth but in the whole The seed of God abideth and therefore it were to no purpose at all to follow M. Goodwin in his considerations of the word Seed and then of the seed of God and then of the word abideth divided one from another The summe of his long answer is The word Seed doth not
is this Because such a signification of it would render the sence altogether inconsistent with the scope of the Apostle which is to exhort Christians unto righteousnesse and Love of the brethren now it is contrary to common sence its selfe to signify unto those whom we perswade to any duty any such thing which imports an absolute certainty or necessity of their doing it whether they take care or use any meanes for the doing of it or no and a cleare case it is that the certainty of a perpetuall remaining of the seed of God in those that are borne of him importeth a like certainty of their perpetuall performance of that duty whereunto they are exhorted Ans. If this be all it might have been spared The Argument consisteth of two parts 1. An aspersion of the infinite wisdome of God with a procedure contrary to all Reason and common sence 2. A begging of the thing in question betwixt its Author and its Adversaries That there is any thing at all in the Text even according to our Interpretation of it that importeth an absolute necessity of mens doing any thing whether they take care to use the meanes of doing it or no the Reader must judge The abiding of the Seed is that we say which shall effectually cause them in whom it is to use the meanes of not sinning that eventually they may not doe so and that a certainty of the use of meanes is imported is no Argument to prove that their necessity of Persevering is proved whether they use meanes yea or no. To take care to use meanes is amongst the meanes appointed to be used and this they shall doe upon the account of the abiding seed That indeed which is opposed is that God cannot promise to worke effectually in us by the use of meanes for the accomplishment of an appointed end but that withall rendreth uselesse and vaine all his exhortations to us to use those meanes This is M. Goodwins Argument from the place it selfe to inforce that improper Acceptation of the word remaineth in us What remaineth of M. Goodwins long discourse upon this Text of Scripture §. 72. is but a fencing with himselfe and raising of Objections and Answering them suitably to his owne principles wherein we are not in the least concerned There is not any thing from the beginning to the end of it that tendeth to impeach our Interpretation of the place or impede the progresse of our Argument but only a flourish set upon his own Exposition which if he were desired to give in briefely and in termes of a plaine downeright significancy I am verily perswaded he would be hardly put to it to let us know what his mind and conceptions of this place of Scripture are But of this subject and in Answer to his Fifth Argument with this Chapter this is the issue CAP. XVI 1. M. G's seaventh Argument about the tendency of the Doctrine of the Saints Aposlas◠as to their consolation proposed 2. Considered what that doctrine offereth for the consolation of the Saints offered the impossibility of its affording the least true consolation manifested 3. The influence of the Doctrine of the Saints Perseverance into their consolation 4. The medium whereby M. G. confirmes his Argument examined what kind of Nurse for the Peace and consolation of the Saints the Doctrine of Apostasy is whether their obedience be farthered by it what are the causes and springs of true consolation 5. M. G. Eight Argument proposed to consideration 6. Answer thereunto the minor Proposition considered the Holy Ghost not afraid of the Saints miscarriages 7. The confirmation of his Minor Proposition proposed and considered 8. The Discourse assigned to the Holy Ghost by M. G. according to our principles 9. Considered 10. Exceptions against it the First 11. The Second 12. The Third 13. The Fourth 14. The Fifth 15. The Sixth 16. The Seaventh 17. The foundation of M.G. Pageant everted 18. The proceedings of the Holy Ghost in exhortations according to our principles 19. Sophismes in the former discourse farther discovered 20. His farther plea in this case proposed 21. Considered 22. The instance of Christ and his obedience considered and vindicated as to the application of it to the businesse in hand 23. M.G. last Argument proposed 24. Examined 25. 1 Ioh 2. 19. explained 26. Vindicated 27. Argument from thence for the Perseverance of the Saints 28. M.G. exceptions thereunto 29. Considered and 30. Removed 31 32 33 34 35 36 37. The same words farther perused 38. M.G. Consent with the Remonstrants manifested by his trascriptions from their Synodalia 39 40 41 42 43 44 45 46 47. Our Argument from 1 Ioh. 2. 19. fully cleared 48. The conclusion of the examination of M. G. Arguments for the Apostasy of the Saints THE seaventh Argument which Mr Goodwin insisteth upon §. 1. in the 36. Section of his 13. Chapter containes one of the greatest Rarities he hath to shew in the whole packe concerning the influence of the Doctrine of the Saints Apostacy into their Consolation in their walking with God an undertaking so uncapable of any Logicall Confirmation as that though Mr Goodwin interweave his Discourse concerning it with a Sillogisme yet he quickly leaves that thorney path and pursues it only with a Rhetoricall flourish of words found out and set in order to deceive At the head then of his Discourse he placeth this Argument as it is called That Doctrine whose genuine and proper tendency is to advance the peace and joy of the Saints in Believing is of a naturall sympathy with the Gospell and upon this account a truth such is the Doctrine which informeth the Saints of a possibility of their totall and finall falling away Ergo. The Proposition of this syllogisme he supposes we will grant §. 2. and not to trouble the Reader with the Qualifications and limitations formerly annexed to that which proposed the furtherance of the obedience of the Saints as a proofe of the truth of any Doctrine for my part I do For the proofe of the Assumption wherein alone Mr Goodwin's interest in this Argument doth lye He referrs us to his 9. Chapter where as he tells us if we may believe him he hath undenyably demonstrated the truth of it But we have considered whatever looks that way in that Chapter and have found it all as Chaffe and stubble before the breath of the Spirit of the Lord in the Word That which lyes upon his shoulders to support A burthen too heavy for him to beare whose demonstration he hath undertaken is that it tends to the Peace Joy Consolation of the Saints of God in their walking with him which arises from and solely depends upon that assurance they have of their eternall fruition of him through Christ to be instructed that indeed they are in themselves weake unable to do any thing as they ought that they have no strength to continue in the Mercy of God but carry about with them
a body of death and that they are continually exposed to a world of Temptations whereby many strong men fall down thrust through and are slaine every day and that in this condition there is no consideration of the Immutability or Vnchangeablenesse of God that may secure them of the continuance of his Love to them no eternall purpose of his that he will preserve them keepe them through his power no Promise of not leaving them or of giving them such supplyes of his Spirit and Grace that they shall never forsake nor leave him nothing in the Covenant or Oath of God whereby it is confirmed to Assure them of an Abiding and a not-to-be destroyed communion with him that Christ by his death and oblation hath not so taken away the guilt of their sins nor laid such a sure foundation for the destruction of the power of them as that they shall not arise either way to their ruine That he intercedes not for their Preservation in Faith and Holinesse upon the account of which state and condition of things many of the most eminent Saints that ever served God in this world have utterly fallen out of his Love and Favour and have been cast out of covenant from whence though perhaps some few have been recovered yet for the greatest part of them have perished everlastingly as is the state in reference unto many in every Generation only such may do well to consider what a fearefull desperate issue their Apostacy will have if they should so fall and what an eminent reward with what Glory is proposed to them if they persevere That I say the instruction of the Saints in this Doctrine is a singular meanes of promoting their Consolation and establishing their peace is that which doubtlesse with undervaluing thoughts of all with whom he hath to do he hath undertaken to prove I doubt not but that Mr Goodwin thought sometimes of the good old Rule sumite materiam vestris qui scribitis aequam viribus versare di◠quid ferre recusent quid veleant humori Selfe-confidence is hereby setled and fixed with considerations though M. G. in the close of this Section tels us That sundry Godly and seriously Religious persons when they heard this Doctrine published which he now asserts with their wbole hearts blessed God for it Yet truly I cannot but question whether yea I must positively deny that ever any Saint of God received Consolation by the doctrine of the Saints Apostacy a lye exceedingly unsuited to the production of any such effect any further than that all Errour whatsoever is apt to defile and cauterise the Conscience so deceiving it with sencelessenesse for peace Perhaps some of Mr Goodwin's hearers who either were so ignorant or so negligent as not to be acquainted with this Doctrine before in the attempts made for that the propagation of it by the latter broode of Prelats and Arminians amongst us upon his delivery of it with inticing words of humane wisedome helped on by the venerable esteeme they have of his transcendent parts and abilityes through the cunning of Sathan improving the itching after new Doctrines which is fallen upon the minds and spirits of many professours in this age have rejoyced under the shadow of this bramble set up to rule in their Congregation And according as is the constant manner of all in our dayes that are insnared with any errour be it never so pernitious have blessed God for it professing they never found rest nor peace before yet I no way question for such as feare the Lord and are yet bowed downe under the weight and carryed away with the strength of Mr Goodwin's Rethoricke for a season will quickly finde a fire proceeding out of that newly enthroned Doctrine preying upon and consuming all their Joy Peace and Consolation or which I rather hope a fire proceeding out of their Faith the Faith once delivered to the Saints to the utter confusion consumption of this bramble scratching errour in the meane time if the eminent appearance of many thousands of the Saints of God in this Nation whereof many are fallen asleepe and many continue to this day testifying and bearing witnesse to the Joy Consolation they have found that upon Spirituall demonstrative grounds in being cast into the mould of the Doctrine of the Saints Perseverance for many dayes be of no weight with Mr Goodwin I know not why his single Testimony which yet as to the matter of fact I no way question concerning some few Persons by himselfe seduced into a perswasion of their Apostacy blessing God for the discovery made to them the constant Practise of all persons in their first intanglement in the foulest and grossest errours whatever should sway us much to any good liking of it The influence of the Doctrine of the Saints Perseverance §. 3. into their consolation hath been sufficiently already evinced when we manifested the support of their Faith and Love the conquest of their feare and troubles thereby so that I shall not need farther to insist thereon It was in my thoughts indeed to have handled the nature of Gospell Consolation that which God is so abundantly willing the heires of promise should receive at large both as to the nature and Causes of it the meanes of its preservation The oppositions that lye against it and by all the Considerations of it to have manifested That it is utterly impossible to keep it alive one moment in the heart of a Believer without the contribution of supportment it receives from the Doctrine in hand And that those who refuse to receive it as usually delivered indeed have none nor can have any drop of it but what is instilled into them from and by the power and efficacy which secretly in and upon their hearts that truth hath which in words they oppose all their peace and comfort being indeed absolutely proportioned to that which the Doctrine of the Saints perseverance tends to confirme and to nothing else But this Discourse growing under my hands beyond all thought or expectation I shall now only keep close to the removall of the Exceptions made against it and hasten to a close I must not leave this Argument §. 4. without taking notice of the Medium whereby M. Goodwin supposeth himselfe to have confirmed the truth of the assumption laid downe at the entrance or to have manifested the good complexion as he phrases it of that nurse he hath provided for the Consolation of the Saints a Nurse with breasts of flint and a heart of Iron hath this Cruell man provided for them a Nurse whom God will never admit into his family nor ever expose his childrens lives to any such Wolfe or Tygre as will certainly starve them if not devoure them Rather a curst yea an accursed step-dame than a nurse who when the children aske for bread gives them a stone and when they begge for fish gives them a Scorpion A false and treacherous hireling doing
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
in these words he is speaking to them describing them by their former and present condition with the causes of it he tells them that though they abode with them for a season yet they were never of them as to the Communion and fellowship they had with the Father and Sonne and so were never true Members of the Church The only reason M. Goodwin gives to Invalidate this sence of the Words is that he is able to give another meaning of them in his own judgement more proper to the words and more commodious to the scope of the place which whether it have any more efficacy to take in the force and evidence of the Interpretation given lying plaine and cleare in the first view of the words and Context than it hath to evade the eduction of any Truth whatever from any place of Scripture whatever seeing some or other suppose themselves able to give another sence of the words let the Reader judge But he adds Secondly §. 30. That this Expression they were of us signifies that they were true Believers is presumed of the uncertainty of this supposition we shall saith he give the like account Ans. When we come to take M. Goodwin's farther Account we shall be able I make no doubt to reckon with him and to discharge his Bill In the meane time we say that supposition if they had been of us whence our Inference is made evidently includes a fellowship and communion with the Apostle true Believers in their fellowship with God which is asserted as a certain Foundation of mens abiding in the communion of the Saints But saies he Thirdly §. 31. t is supposed that these words they went out from us signifie their finall defection or abdication of the Apostles communion or their totall and finall renunciation of Christ his Church and Gospell This supposition hath no bottome at all or colour for it Ans. Divide not the words from their coherence and the intendment of the place and the signification denyed is too evident and cleare for any one with the least colour of Reason to rise up against it They went out so out from the communion of the Church as to become Anti-Christs opposers of Christ and seducers from him and certainly in so doing did totally desert the Communion of the Apostle renounce the Lord Christ as by him Preacht and forsooke utterly both Church and Gospell as to any fellowship with the one or the other And we know full well what is the bottome of this and the like Assertions that such and such things have no bottome at all which never yet failed M. Goodwin at his need Fourthly saith he §. 32. 'T is supposed that this clause they would no doubt have continued with us signifies they would have continued in the same Faith wherein we Persevere and continue nor is there saith he any competent Reason to inforce this sence of those words because neither doth the Grammaticall tenour of them require it and much lesse the scope of the passage Ans. The Fellowship John invited Believers unto and to continue in as hath been often observed with him and the Saints with him was that which they held with the Father and the Sonne to continue with them therein in the Litterall Grammaticall sence of the words is to continue in the Faith It being Faith whereby they have that fellowship or Communion this also is evident from the scope of the whole passage and is here only impotently denied But saith he Fiftly The said Inference supposeth that John certainly knew that all those who for the present remained in his communion were true Believers for if they were not true believers they that were gone out from them in the sence contended for might be said to be of them that is persons of the same condition with them But how improbable this is I meane that John should infallibly know that all those who as yet continued with them were true Believers I referre to consideration Ans. Had M. Goodwin a little poised this passage before he took it up perhaps he would have cast it away as an uselesse trifle But his masters having insisted on it perhaps he thought it not meet to question their judgements in least for feare of being at liberty to deale so with them in matters of greater importance I say then that there is not the least coulour for any such supposall from the inference we make from the text nor is there any thing of that nature intimated or suggested in the words or Argument from them the body of them whom the Apostates forsooke were true Believers and their abiding in the fellowship of the Saints was a manifestation of it sufficient for them to be owned as such which the others manifested themselves never to have been by their Apostacy But saith he Sixtly §. 33. The inference under contest yet farther supposeth that John certainely knew that they who were now gon out from them neither were now nor ever before true Believers yea and that he certainely knew this by their departure or going out from them Ans. This is the very thing that the Apostle affirmes that he certainely knew those Apostates never to have been true Believers and that by their Apostacy or falling totally from the Gospell becomming seducers and opposers of Christ Let him argue it out with the Holy Ghost if he can whose plaine and cleare expression this is and that confirmed by the insuing Argument of the Perseverance of them who were true Believers and whose fellowship is with the Saints in their communion with the Father and the Sonne Wherefore saith he Lastly it presumeth yet farther that all true Believers do alwayes abide in the externall communion of the Church §. 34. and that when men do not so abide they plainly declare herein that they never were true Believers which is not only a manifest untruth but expressly contrary to the Doctrine it selfe of those men who assert the inference for they teach as we heard before that a true Believer may fall so foulely and so farre that the Church according to the command of Christ may be constrained to testify that shee cannot tolerate them in her externall communion nor that ever they shall have any part or portion in the Kingdome of Christ unlesse they repent Doubtlesse to be cast out of the Church according to the institution and command of Christ who commands no such thing but upon very heinous and high unchristian misdemeanours is of every whit as sad importance as a voluntary desertion of the Churches communion can be for a season Ans. It supposeth that no true Believers fall so off from the Church as to become Antichrist's opposers of Christ and the Church so as to deny that Christ is come in the flesh which was the great busines of the Antichrists in those dayes T is true and granted by us that a true Believer may forsake the outward communion of some particular Church
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
having cast an eye on the body of the Discourse will scarcely be received by his Reader without the helpe of that vulgar Proverbe Good Wits jumpe But yet on that occasion I cannot but say however he hath dealt in that Treatise this Discourse I have under consideration is purely translated from them the condition of very much of what hath ben already considered having the same which I had there thought to have manifested by placing their Latine against his English in the margent but these things are personall not belonging to the cause in hand M. G. is sufficiently known to have Abilityes of his own such as wherewith he hath done in sundry particulars considerable service to the Truth as sometimes they have been unhappily ingaged in wayes of a contrary nature and tendency It being evident from these Considerations that our Author is not able in the least to take off this witnesse from speakeing home to the very heart of the cause in hand §. 39. that it may not seeme to be weakened and impaired by him in the least I shall farther consider that diversion which he would intice the words unto from their proper channell and Intendment and so leave the Apostacy of the Saints dead at the foote of it He gives us then Sect. 23 24. an Exposition of this place of Scripture upon the Rack whereof it seemes not to speake what formerly we received from its mouth For the occasion of the words he sayes For the true meaning of this place §. 40. 't is to be considered that the Apostles intent in the words was to prevent or heale an offence that weake Christians might take at the Doctrine which was taught and spread abroad by those Antichrists or Anticristian teachers spoken of in the former verse and they are said to have been many that especially because they had sometimes liv'd conversed with the Apostles themselves in Christian Churches and had profest the same Faith Doctrine with them by reason hereof some Christians not so considerate or judicious as others might possibly thinke or conceive that surely all things were not well with the Apostles and those Christian societyes with which they consorted There was something not as it ought to have been either in Doctrine or manners or both which ministred an occasion to these men to breake communion with them and to leave them Ans. §. 41. First The intendment of the Apostle in the Context is evidently to caution Believers against seducers acquainting them also with the sweet and gracious provision that God had made for their preservation in the abiding teaching anointing bestowed on them In the verse under present consideration he gives them a description of the persons that did seduce them in respect of their present state and condition They were Apostates who though they had sometimes made profession of the Faith yet indeed were never true Believers nor had any fellowship with Jesus Christ as he and the Saints had which also they had abundantly manifested by their open Apostacy and ensuing opposition to the Doctrine of the Gospell and the eternall Life manifested therein Secondly That any Christians whatsoever from the consideration of these seducers falling away did entertaine any suspicion that all things were not well in that society of which the Apostle speakes not with the Apostles which were all dead himselfe only excepted when John wrote this Epistle either as to Doctrine or manners so supposing them to take part with the Apostates in their departure is a surmize whereunto there is not any thing in the least contributed in the Text or Context nor any thing like to it being a meere invention of our Author found out to serve this turne and confidently without any induction looking that way or attempt of proofe imposed upon his credulous Reader if men may assume to themselves a liberty of creating occasions of words discourses or expressions in the Scripture no manner of way insinuated nor suggested therein they may wrest it to what they please and confirme whatever they have a mind unto This false foundation being laid he proceeds to build upon it §. 42. and suitably thereunto feignes the Apostle to speake what never entred into his heart and unto that whereof he had no occasion administred To this saith he the Apostle answereth partly by Concession partly by Exception First by Concession in those words they went out from us which words doe not so much import their utter declining or forsaking the Apostles communion as the advantage or opportunity which they had to gaine credit and respect both to the Doctrine and Persons among professours of Christianity in the World In as much as they came forth from the Apostles themselves as men sent and commissioned by them to teach The same phrase is used in this sence and with the same import where the Apostles write thus to the Brethren of the Gentiles Acts 15. 24. For as much as we have heard that certain that went out from us have troubled you with words subverting your soules saying you must be circumcised and keep the Law to whom we gave no such commandement So that in this clause they went out from us the Apostle grants First That those Antichristian teachers had indeed for a time held communion with them And Secondly That hereby they had the greater opportunity of doing harme in the World by their false Doctrines But Secondly He Answers farther by way of Exception but they were not of us whilest yet they conversed with us they were not men of the same spirit and principles with us we walk'd in the profession of the Gospell with single and upright hearts not aiming at any secular greatnesse or worldly accommodations in one kind or other these men loved this present World and when they found the simplicity of the Gospell would not accommodate them to their minds they brake with us and with the truth of the Gospell it selfe at once Ans. §. 43. First I suppose t is evident at the first view that this new glosse of the Apostles words is inconsistent with that which was proposed for the occasion of them in the words foregoing There an Aspersion is said to be cast upon the Churches and societyes whereof the Apostle speakes from the departure of these seducers from them as though they were not sound in Faith or manners here an insinuation quite of an other tendency is suggested as though these persons found continuance in their teachings and seductions from the society and communion which they had had with the Apostles as though they had pretended to come from them by commission and so instead of casting reproach upon them by their departure did assume Authority to themselves by their having been with them But to the thing it selfe I say Secondly That the Apostle is not answering any Objection but describing the state and condition of the Antichrists and seducers concerning whom and their seduction he cautioneth
abide to be sincere From what hath been occasionally spoken of the intendment and scope of this place of the designe which the Apostle had in hand of the direct sence of the words themselves §. 47. M. Goodwins exceptions to our Interpretation of the words and inferences from it being wholly removed and his Expofition which he advanceth in the roome of that insisted on manifested to bee as to the occasion and scope of the place assigned utterly forreigne unto it and as to Explication of the particulars of it not of any strength or consistency for the obscurenig of the true sence and meaning of the place in the eye of an intelligent Reader 't is evidently concluded beyond all colourable contradiction that those who are true Believers indeed having obtained communion with the Father and his Sonne Christ Jesus cannot fall into a totall Relinquishment of Christ or of the Faith of the Gospell so as to have no portion nor interest in the communion they formerly enjoyed To returne to M. Goodwins close of this 13. §. 48. Chap. and nine Arguments as he calls them from which he labours to Evince the Apostasy of Believers he shuts up the whole with a Declamation against and revileing of the Doctrine he opposeth with many opprobrious and reproachfull expressions calling it an Impostor and an Appearance of Satan in the likenesse of an Angell of Light with such like termes of reproach as his Rhetorick at every turne is ready to furnish him withall threatning it farther with calling it in Question before I know not how many Learned men of all sorts and to disprove it by their Testimony concerning it and so all that is required for its destruction is or shall be speedily dispatched God knows how to defend his Truth and as he hath done this in particular against as fierce assaults as any M. Goodwin hath made or is like to make against it so I no way doubt he will continue to doe 'T is not the first time that it hath been conformeable to its Author in undergoing the contradiction of men and being laden with reproaches and crucified among the theevish principles of Errour and prophanenesse Hitherunto it hath not wanted in due time its Resurrection and that continually with a new Glory and an added estimation to what before it obtained among the Saints of God and I no way doubt but that it will grow more and more untill the perfect day when those opinions and inventions of men derogatory to the Grace and Covenant of God his Truth Unchangeablenesse and Faithfulnesse which now make long their shades to eclypse the beauty and lustre of it shall consume and vanish away before its brightnesse In which perswasion I doubt not but the Reader will be confirmed with mee upon the farther consideration of what M. Goodwins endeavours are in an opposition thereto wherewith now by the grace of God contrary to my first intendment I shall proceed CAP. XVII 1. The cause of proceeding in this Chapter 2. M. G's attempt Cap. 12. of his Book 3. Of the Preface to M. G's discourse 4. Whether Doctrine renders men proud and presumptuous 5. M. G's Rule of judging of Doctrines called to the Rule 6. Doctrine pretending to promote Godlinesse how farre an Argument of the Truth 7. M. G. pretended advantages in judging of Truths examined The first of his knowledge of the generall course of the Scriptures 8. Of the experiences of his own heart And his observations of the wayes of others 9. Of his Rationall abilities 10. Eyek 18. 24 25. proposed to consideration M. G's sence of this place The words opened observations for the opening of the Text. 11. The words farther weighed an entrance into the Answer to the Argument from hence the word Hypotheticall not absolute 12. M. G. Answer proposed and considered 13. Whether the words are Hypotheticall 14. The severalls of the Text considered the righteous man spoken of who 15. M. G. proofe of his interpretation of a Righteous man considered 16. D. Prideaux his sence of the Righteous person here intended considered 17. Of the commination in the words shall dye The sence of the words what death intended 18. Close of the consideration of the Text insisted on 19. Mat. 18. 32 33. taken into a review 20. Whether the Love of God be mutable what the Love of God is 21. 1 Cor. 9. 27. 22. In what sence it was possible for Panl to become a Reprobate 23. The proper sence of the place insisted on manifested 24. Of the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25. The scope of the place farther cleared 25. Heb. 6. 4 5 6. Chap. 10. 26 27. proposed to consideration whether the words be conditionall 27. The genuine and true meaning of the place opened in fix observations 28. M. G's exceptions to the Exposition of the words insisted on removed The Persons intended not true Believers this evinced on sundry considerations 29. The particulars of the Texts vindicated 30. Of the illumination mentioned in the Text. 31. Of the Acknowledgement of the Truth ascribed to the Person mentioned 32. Of the sanctification mentioned in the Texts 33. Of tasting the heavenly gift 34. To be made partakers of the Holy Ghost what 35. Of tasting the good word of God and power of the world to come 36. Of the progresse made by man not really regenerate in the things of God 37. The close of our Considerations on these Texts 28. Heb. 10. 38 39. M. G's arguings from thence 39. Considered and answered of the Right Translation of the word Beza vindicated as also our English translations 40. The words of the Text effectuall to prove the Saints Perseverance 41. Of the Parable of the stony ground Math. 13. 20 21. 42. M. G. arguing from the place proposed and considered 43. The similitude in the Parable farther considered 44. An Argument from the Text to prove the Persons described not to be true Believers 45. 2 Pet. 4. 18 19 20 21 22. 46. Mr G. arguings from this place considered c. THough I could willingly be spared the labour of all that must insue to the end of this Treatise §. 1. yet it being made necessary by the endeavours of men not delighting in the Truth which hithertto we have asserted for the opposition thereof and lying I hope under the power and efficacy of that Heavenly Exhortation of contending earnestly for the Faith once delivered to the Saints I shall with all chaerfulnesse addresse my selfe thereunto yea the service and homage I owe to the Truth it selfe causing this ingagement for its rescue from under the captivity wherein by the chaines of Mr Goodwins Rhethoricke it hath been sometimes detained being increased and doubled by the pressing and violent wresting of sundry Texts of Scripture to serve in the same designe of bondaging the Truth with him is a farther incitation to adde my weake endeavours to breake open those dores and barres which he hath shut and
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
supposed yet the bringing forth of that possibility into an actuall accomplishment may not be effectually prevented by the spirit and grace of God the Doctor saies nothing This I say is ground sufficient for such Hypotheticall comminations that in respect of them to whom they are made it is possible to incurre the thing threatned by the meanes therein mentioned which yet upon other accounts is not possible That God who saies if the Righteous man turne from his Righteousnesse he shall dye and saies so on purpose to preserve Righteous men from so doing knowes full well that the thing in respect of themselves of whom and to whom he speakes is sufficiently possible to give a cleare foundation to that expression So that if M. Goodwin hath not something of his own to adde he will find little reliefe from the conceptions of that Learned Doctor wherein yet I should not have translated some phrases and expressions as M. G. hath made bold to doe He adds therefore Pag. 276. §. 13. To say that God putteth a case in such solemnity and emphaticalnesse of words and phrase as are remarkeable all along in the carriage of the place in hand of which there is no possibility that is should ever happen or be exemplifyed in reality of event and this in vindication of himselfe and the equity of his dealings and proceedings with men is to bring a scandall and reproach of weakenesse upon that infinite Wisdome of his which magnifyes it selfe in all his workes which also is so much the more unworthy and unpardonable when there is a sence commodious every way worthy as well the infinite wisdome as the Goodnesse of God pertinent and proper to the occasion he hath in hand which offers it selfe plainely and clearely So far He. And this is all it seemes which Mr Goodwin hath to adde and indeed this all is nothing at all but only the repetition of what was urged before from the Doctor in more swelling and lesse significant termes What possiblity there is in the thing hath been before manifested that this possibility should necessarily be exemplifyed in reality of event to give significancy to this expression I suppose is not Mr Goodwins owne intendment True Believers according to the Doctrine he asserts as he pretends are only in such a remote possibility of Apostasy as that it can scarce be called danger Now doubtlesse it is possible that such a remote possibility may never be reduced into Act. But now if Mr Goodwin will not be contented with such a possibility as may but also will have that must be exemplifyed in reality of event he is advanced from a possibility in all to a necessity in some to Apostatize 2. Had M.G. a little more attended to what here drops from him viz. that the words are used for the vindication of the justice of the proceedings of God namely in the particular case formerly opened and cleared perhaps he would himselfe have judged the edge of this weapon to be so farre blunted as to render it wholly uselesse to him in the combat wherein he is engaged I hope at least that by the light of this sparke he may apprehend the Emphaticallnesse of all the expressions used in this place to be pointed towards the particular case under consideration and not in the least to be expressive of the possibility he contends for God knowes what beseemes his own infinite wisdome and hath given us rules to judge thereof as farre as we are called thereto in his word And from thence whether M. Goodwin will pardon us or no in our so doing we doubt not to evince that it exceedingly becomes the infinite wise God emphatically to expresse that connexion that is between one thing and another sinne and punishment believing and salvation by his appointment though some never believe unto salvation nor some sinne to the actuall inflicting of punishment on them and as for M. Goodwins commodious sence of this place we see not any advantage in it for any but those who are ingaged into an opposition to the Covenant of the grace of God and his faithfulnesse therein so that once more upon the whole matter this Text is discharged from farther attendance in the triall of the truth in hand The severalls of the Text come nextly under consideration §. 14. and amongst them First The subject spoken of that we may take the words in some order M.G. having roved up and downe backwards and forwards from one end of the Text to the other without any at all and this is a Righteous man that is such an one as is described v. 5 6 7 8 9. but if a man c. that is such an one that walkes up to the judgments and statutes and ordinances of God so farre as they were of him required in the Covenant of the Land of Canaan and according to the tenour of it whereby they held their possession therein whereby heavenly things were also shadowed out That this is the person intended this his Righteousnesse and that the matter upon which he is here tryed is cleare in the contexts beyond all possible contradiction So that all farther inquiries into what Righteousnesse is intended is altogether needlesse what with any colour of probability can be pretended from hence as to the matter in hand arises from the analogie of Gods dealings with men in the tenour of the Covenant of Grace and the Covenant of the land of Israel which yet are eminently distinguished in the very foundation of them The one being built upon this bottome the soule that sinneth it shall dye the other upon a dispensation of another import as has been declared We do then plainely supererogate as to the cause in hand by the confutation of the Answers which Mr Goodwin farther attempts to remove and his endeavour therein which yet shall not be declined Sect. 8. one exposition by some insisted on of this terme a righteous man is thus proposed by Mr Goodwin Notwithstanding some formerly it seemes in favour of the Doctrine attempted an escape from that sword of Ezechiel lately drawn against it by pretending that by the Righteous man mentioned in the passages in hand is not meant a person truly and really righteous but a kind of formall Hypocrite or outside professour of Righteousnesse Those who insist on this interpretation of the place tell you that in the commands of God there is the meere end of them considerable and the manner of their performance which is as the life and forme of the obedience to them which is acceptable to God Farther that many persons wrought upon by the power of conviction from the Law of God and enabled in some measure with common guifts and Graces do goe forth in such a way to the performance of the command of God as to the substance and matter of them wherein also they are not Hypocriticall in the strict sence of the word but sincere and so are called and counted righteous
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
last words of the chapter he acquaints us with one especiall ayme he had in the carrying on of that worke through the whole course of his employment therein And is his such care and endeavour after personall mortification holinesse and selfe-denyall that he might no way be lifted up nor entangled with the revelations made to him therein providing in the midst of the great certainety and assurance which he had v. 26. that he might approve himselfe a workeman not needing to be ashamed as not only preaching to others for their good but himselfe also accepted of God in the discharge of that employment as one that had dealt uprightly and faithfully therein v. 17. he acquaints us with what is the state and condition of them that preach the Gospell their worke may go on and yet themselves not be approved in the worke this he laboured to prevent walking uprightly faithfully sincerely zelously humbly in the discharge of his duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least having preached to others he should not himselfe be approved and accepted in that worke and so loose the reward mentioned v. 17. peculiar to them who walke in the discharge of their duty with a right foote according to the mind of God The whole context designe and scope of the Apostle with the native signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading us evidently and directly to this interpretation it is sufficiently cleare that Mr Goodwin is llke to finde little shelter for his Apostasy in this Assertion of the Apostle And besides whatever be the importance of the word the Apostle mentions not any thing but his conscientious diligent use of the meanes for the attaining of an end which end yet may fully be promised of God to be so brought about and accomplished Mr Goodwin tells us indeed §. 24. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the writings of the Apostle constantly translated Reprobate as Rom. 1. 28. 2 Cor. 13. 5 6 7. 2 Tim. 3. 8. Tit. 1. 16. % or is expressed by a word equivalent as Heb. 6. 8. how rightly this is done in his judgement he tells us not that it is so done serves his turne he hath no cause farther to trouble himselfe about it The truth is in most of the places intimated the word is so restrained either from the causes of the thing expressed as Rom. 1. 28. or the condition of the persons of whom it is affirmed with some adjunct in the use of it as 2 Tim. 3. 8. % Tit. 1. 16. that it necessarily imports a disallowance or Rejection of God as to the whole state and condition wherein they are of whom it is asserted joyned with a profligate disposition to farther abominations in themselves that in any place it imports what Mr Goodwin would wrest it here unto a man finally rejected of God what ever may be the thought of others he will not assert and what ever the translation be I would know of him whether in any place where the word is used he doth indeed understand it in any other sence than that which here he opposes only with this difference that in other places it regards the generall condition and state of them concerning whom it is affirmed here only the condition of a man restrained to the particular case of labouring in the Ministry which is under consideration 2 Cor. 13. 5 6 7. the word cannot be extended any farther than to signify a condition of men when they are not accepted nor approved which is the sence of the word contended for nor yet Heb. 6. 8. though it be attended with those severall qualifications of nigh unto cursing c. The Apostle ascending by degrees in the description of the state of the unfruitfull barren land saies first it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disallowed by the Husbandman as that which he hath spent his cost and labour about in vaine so that not only the originall first signification of the word as is known stands for the sence contended for but it is also evidently restrained to that sence by the context designe and scope of the place with the intendment of the Apostle therein the word being the same that in all other places of the writings of the same Apostle unlesse where it is measured as to its extent and compasse by some adjoyned expression which is interpretative of it as to the particular place being still of the same signification Mr Goodwins ensuing discourse is concerning the judgement of Expositors upon the place particularly naming Chrysostome Calvin Musculus Deodate the English Annotators of whom notwithstanding not any one doe appeare for him so unhappy is he in his quotations though sundry of good note and amongst them Piscator himselfe doe interpret the word in the sence by him contended for knowing full well that it may be allowed in its utmost significancy without the least prejudice to the Doctrine of the Saints Perseverance as hath been manifested of these mentioned by M. Goodwin there is not any one from first to last but restrained the word to the reproachablenesse or inreproachablenesse of the Apostle in the discharge of the worke of the Ministry the sence of it which we also insist upon to spend time and labour in searching the expressions of particular men weighing and considering the coherence designe and circumstances of their writings is besides my intention the judgement of what hath been affirmed is left to the intelligent Reader who supposeth it of his concernment to inquire particularly into it §. 25. What is added of the Scope of the place Sect. 15. pag. 280. alone requires any farther consideration this he then thus proposeth 5. The scope of the place from verse 23. evinceth the legitimacy of such a sence in both above all contradiction for the Apostle having asserted this for the reason motive and end why he had made himselfe a servant to all men in bearing with all mens weaknesses and humors in the course of his Ministry viz. that he might be partaker of the Gospell i.e. of the saving benefit or blessing of the Gospell with them v. 23. and againe that what he did he did to obtaine an incorruptible Crowne v. 25. plainly sheweth that that which he sought to prevent by running and fighting at such an high rate as he did was not the blame and disparagement of some such misbehaviour under which notwithstanding he might retaine the saving love of God but the losse of his part and portion in the Gospell and of that incorruptible Crowne which he sought by that severe hand which he still held over himselfe to obtaine Ans. The scope of the place was before manifested in answer to its dependance on the whole discourse foregoing from v. 15. where the Apostle enters upon the relation of his deportment in the worke and service of the Gospell with a particular eye to his carriage therein as to his use or
to be enlightned were true Believerss Ans. 1. I shall not insist upon the various interpretations of this place and reading of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very many and that not improbably affirming that their participation of the ordinance of Baptisme is here only intended by it for which exposition much might be offered were it needfull or much conducing to our businesse in hand Nor 2. Shall I labour to manifest that persons may be enlightned and yet never come to Christ savingly by faith to attain union with him justificatiō by him a thing M.G. will not deny himselfe or if he should it were a very facile thing to cōvince him of his mistake by a sole intreaty if he would be pleased to give an account of his faith in this businesse at our intreaty of him to declare what he intends by illumination whence it would quickely appeare how unsuitable it is to his own principles to deny that it may be in them who yet never come to be or at least by vertue thereof may not be said to be true Believers but this only I shall adde 3. That M.G. doubtles knowing that this Argument which withall the Texts of Scripture whereby he illustrates it he borrows of the Remonstrants hath been againe and againe excepted against as illogicall and unconcluding and inconsistent with the principles of them that use it ought not crudely againe have imposed it upon his Reader without some attempt at least to free it from the charge of impertinency weaknesse and folly wherewith it is burthened Illumination is ascribed to Believers illumination is ascribed to these men therefore these persons are Believers a little confideration will recover to Mr Goodwins minde the force of this Argument so farre as that he will scarce use it any more Sect. 20. §. 31. he takes up another expression from Chap. 10. v. 12. That they are said to receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the acknowledgement of the Truth whence he argues in the same manner and forme as he had newly done from the terme of Illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ascribed to Believers therefore they are all so to whom it is ascribed But he tells you in particular that Sect. 20. In the latter of the said passages the persons spoken of are said to have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the acknowledgement of the truth which expression doth not signify the bare notion of what the Gospell teacheth of which they are capable who are the most professed enemies thereof but such a consenting and subjection thereunto which worketh effectually in men to a separating of themselves from sinne and sinners This is the constant import of the phrase in the Scriptures Ans. All this may be granted yet nothing hence concluded to evince the persons to whom it is ascribed to be true Believers men may be so wrought upon and convinced by the Word and Spirit sent forth to convince the world of sin Righteousnesse and Judgment as to acknowledge the truth of the Gospell to professe subjection to the Gospell to yeild to it so farre as to separate themselves from sinne and sinners in such a manner and to such a degree not disembling but answering their convictions as to blesse themselves oftentimes in their own condition and to obtaine an esteem with the people of God to be such indeed as they professe themselves to be and yet come short of that union and communion with the Lord Christ which all true Believers are made partakers of It is not of any use or importance to examine the particular places mentioned by Mr Goodwin wherein as he supposeth the expression of the knowledge or acknowledgment of the truth denotes that which is saving and comprehendeth true Faith unlesse be attempted to prove from them that the word could signify nothing else or that a man might not be brought to an acknowledgment of the truth but that he must of necessity be a true Believer neither of which he doth or if he did could he possibly give any seeming probability to There may be a knowing of the things of the Gospell in men yet they may come short of the happinesse of them that doc them there is a knowledge of Christ that yet is barren as to the fruite of holinesse 3. In the next place the persons queried about §. 32. are said to be sanctifyed by the bloud of the Covenant of this Mr Goodwin sayes Sect. 21. i.e. By their sprinkling herewith to be sprinkled from such who refuse this sprinkling as likewise from the pollutions and defilements of the world to be Sanctifyed when applyed unto persons is not sound in any other sence throughout the new Testament unlesse it be where Persons beare the consideration of things 1 Cor. 7. 14. But of this signification of the word which we claime in this place instances are so frequent and obvious that we shall not need to mention any Ans. If no more be intended in this expression but what Mr Goodwin gives us in the exposition of it viz. that they are so sprinkled with it as to be separate from them that refuse this sprinkling that is openly as likewise from the pollution and defilements of the world we shall not need to contend about it for men may be so sprinkled and have such an efficacy of conviction come upon them by the preaching of the Crosse bloud shedding of Christ as to be separated from those who professedly despise it and the open publication of the Word and yet be farre from having consciences purged from dead workes to serve the living God And secondly that the terme of sanctifying when applyed to persons is not used in any other sence than what is by Mr Goodwin here expressed is an Assertion that will be rendered uselesse untill Mr Goodwin be pleased to give it an edge by explayning in what sence he here intends to apply it Of the terme Sanctifying there are as hath been declared two more eminent and known significations First to separate from common use state or condition to dedicate consecrate and set apart to God by profession of his will in a peculiar manner is frequently so expressed Secondly realy to purify clense with Spirituall purity opposed to the defilement of sinne is denoted thereby In the exposition given of the place here used by Mr G. He mentions both Separation and that chiefely as the nature of the Sanctification whereof he speakes as also some kind of Spirituall clensing from sinne but in what sence precisely he would have us to understand him he doth not tell us I somewhat question whether it be used in the Epistle to the Hebrewes in any other sence than the former which was the Temple sence the of word the Apostle using many termes of the old worship in their first signification however that it is used in that sence in the new Testament appropriated to persons without any such respect as that mentioned by M.G.
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
is no possibility for them to fall into yea and this known unto themselves Therefore this testimony for confirmation of the Doctrine we maintaine is like a King upon his Throne against whom there is no rising up Ans. What small cause Mr Goodwin hath to quarrell with Beza §. 39. or other Translatours and with how little advantage to his cause this Text is produced shall out of hand be made appeare 1. The words as they cry are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the foregoing part of the chapter the Apostle had treated of two sorts of persons 1. Such as so forsake the Assemblies of the Saints withdrew from the Church and Ordinances of Christ and so by degrees fell off with a totall and everlasting backsliding of these the Apostle speakes describing their wayes and end from v. 25. unto v. 32. thence forward 2. He speaks to them and of them who abode in their persecutions and under all their afflictions to hold fast their confidence which he also farther exhorts them to that by patient abiding in well doing they might receive the reward concerning these both having told them of the unshaken Kingdome of Christ that should be brought in notwithstanding the Apostasy of many of whose iniquity God would take vengeance on he laies downe that eminent promise of the Gospell the just by Faith shall live wordes often used to expresse the state condition of Believers of those who are truly and unfainedly so the Lord being faithfull in his promise the justified person shall live or obtaine life everlasting It is the promise of eternall life that is here given them as that which they had not as yet received but in patience they were to waite to receive after they had done the whole will of God that any of these should so draw back as that the Lords soule should have no pleasure in them is directly contrary to the promise here made of their living The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next words is plainly adversative and exceptive as it is very many times in the New Testament and that as to the Persons of whom he is speaking at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the period is full the description of the state of the just by Faith is compleated and in the next words the state of backsliders is entred upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to them whom by their Apostasy and subduction of themselves from Christian assemblies he had before described there is an elleipsis in the words to be supplied but some indefinite terme to give them the sence intended this Beza and our translators have done by that excepted against causelessely by M.G. for if a Translator may make the Text speake â—ignificantly in the language whereunto he translates it the introduction of such supplements is allowed him 2. The following expression puts it out of all question that this was the intendment of the Apostle for he expressely makes mention and that in reference to what was spoken before of two sorts of people to whom his former expressions are respectively to be accommodated the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as above M. Goodwin to make us believe that he took notice of these words hath this passage of them as it is also expounded in the words immediately following but we are not of them who draw back to perdition but c. but what I pray is expounded in these words that drawers back shall be destroyed this is all he takes notice of in them Evidently the words are an application of the former assertions unto severall persons there are saies he some who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those saith he who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be destroyed those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall live Evidently and beyond all contradiction assigning his former assertions of the just shall live by Faith and if any man shall draw back to severall persons by a distribution of their lot and portions to them in v. 28. he layes downe in These the state and condition of believers and backsliders in v 29. he makes application of the position he laid downe to himselfe and them 1. negatively that they were not of the former sort of them that draw back c. 2. Positively that they were of the rest of them that believed and those expressions v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe undeniably affirme two sorts of persons in both places to be spoken of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can by no meanes be referred to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would entermixe them whom the Apostle as to their present state and future condition held out in a contradistinction one to the other unto the end All that ensues in M. Goodwins discourse being built upon this sandy foundation that it is the Believer of whom God affirmes that he shall live by Faith who is supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the expresse assertion of the Apostle it needs no farther consideration although he is not able to manifest any strength in conclusion drawn from suppositions of events which may be possible in one sence and in another impossible But before we passe further §. 40. may not this witnesse which Mr Goodwin hath attempted in vaine to suborne to appeare and speake in his cause be demanded what he can speake or what he knowes of the truth of that which he is produced to oppose This then it confesseth and denyeth not at first word that of professours there are two sorts some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such as doe or may draw back unto perdition some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which believe to the saving of the soule and that in opposition to the others Also that those who withdraw are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not true Believers nor ever were notwithstanding all their profession and what their guifts and attainments in and under their profession So that the Testimony produced keepeth still its place and is as a King upon his Throne against whom there is no rising up but yet speaks quite contrary clearly evidently distinctly to what is pretended both on the one hand the other is our thesis undeniably confirmed in this place of the Apostle If all those who fall away to perdition were never truly nor really of the Faith then those who are of the Faith caÌ„not fall away but they who fall away to perdition were never truly nor really of the Faith or true Believers Ergo. The reason of the consequent of the first proposition is evident for their not being of the Faith is plainly included as the Reason of their Apostacy their being of the Faith intimated as that which would have preserved them from such defection the Minor is the Apostles we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that draw back but of them that believe which plainely distinguisheth them that draw back from
Believers Againe if true Believers shall live and continue to the saving of their soules in opposition to them that fall away to perdition then they shall certainly persevere in their Faith for these two are but one the same but that true Believers shall live believe to the saving of their soules in opposition to them that draw back or subduct themselves to perdition is the assertion of the Holy Ghost Ergo I presume by this time Mr Goodwin is plainly convinced that indeed he had as good yea and much better for the Advantage of his cause in hand have let his witnesse have abode in quietnesse and not entreated him so severely to denounce judgment against that Doctrine which he seekes by him to confirme Sect. 32. §. 41. the parable of the stony ground Mat. 13. 20 21. comes next to consideration the words chosen to be insisted on are in the verses mentioned but he that received the seed into stony places is he that heareth the Word anon with joy receiveth it yet hath be not root in himselfe but dureth for a while c. That by the stony ground is meant true Believers is that which Mr Goodwin undertakes to prove but how in his whole Discourse I professe I perceive not I must take leave to professe that I cannot finde any thing looking like a prâ—â—fe or Argument to evince it from the beginning to the end of this Discourse though something be offered to take off the arguments that are used to prove it to be otherwise doth Mr Goodwin think that men will easily Believe that Faith which hath neither root fruit nor continuance to be true and saving Faith doubtlesse they might have very low apprehensions of saving faith union with Christ justification sanctification adoption c. wherewith it is attended who can once entertaine any such imagination that which is tendered to induce us to such a perswasion may briefly be considered Saith he Sect. 32. §. 42. Now those signified by the stony ground he expressely calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Persons who continue for a time or a season i.e. as Luke explaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who believe for a season so that those who only for a time believe and afterward make defection from Christ and from the Gospell are neverthelesse numbred and ranked by him amongst Believers The words in Luke are very particular They on the Rock are they which when they heare receive the word with joy and those have no root which for a while Believe and in time of temptation fall away From whence it appeares that the hearers here described are not compared to the Rock or stony ground for the hardnesse of their hearts for as much as they are said to receive the word with joy which argues an ingenuity and teachablenesse of spirit in them and is elsewhere viz. Acts 2. 41. taken knowledge of by the Holy Ghost as an Index or signe of a true Believer but for such a Property Disposition or Temper as this viz. not to give or afford the word so received a radication in their hearts and soules so intimous serious and solid which should be sufficient to maintaine their beliefe of it and good affections to it against all such occurrences in the World which may oppose or attempt either the one or the other Ans. 1. The first Reason intimated is that they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a terme given them plainly to distinguish them from true Believers men that make a profession for a season expressly opposed to them who receive the word in good and honest hearts if the word had denoted any excellency any thing that was good in them then there had been some pretence to have insisted on it to prove them true Believers But to demonstrate the truth of their Faith from their Hypocrisy and their excellencies from that which expressely denotes their unworthinesse is a strange way of arguing They are persons saith our Saviour that make profession for a little while and then decay not like them who receive the Word in good and honest soules therefore saith M.G. they are true believers but 2. In Luke they are said to Believe for a season Mr Goodwin is not now to learne how often in the Scripture they are said to believe who only professe the Faith of the Gospell though the root of the matter be not in them that of John 2. 23 24 25. may suffice for undenyable instance or John 6. 64. may farther expound it their believing for a season is but the lifelesse worthlesse fruitlesse profession for a season as their destruction from the good ground doth manifest But 3. They are said to receive the word with joy which argues ingenuity and tractablenesse of spirit in them No more than in Herod who heard the Word gladly or in the Jewes when the preaching of Ezechiel was pleasant or desirable to them or those described Isai. 58. 2. % who sought God dayly and delighted to know his wayes in the middest of the abominable practices From the similitude it selfe He yet farther attempts this uncouth Assertion But as the blade which springs from one and the same kind of seed as suppose from Wheat or any other graine though sown in different yea or contrary soyles is yet of the same species or kind the nature of the soyle not changing the specified nature of the seed that is sowne in it and God giving to every seed it s owne body of what temper so ever the ground is where it is sown in like manner that Faith which springs from the same seed of the Gospell must needs be of one and the same nature and kind though this seed be sowne in the hearts of never so differing a constitution and frame the temper of the heart be it what it will be not being able specifically to alter either the Gospell or the naturall fruit issuing from it And as a blade or eare of Wheate though it be blasted before the Harvest is not hereby proved not to have been a true blade or eare of wheate before it was blasted in like manner the withering or decay of any mans faith by what meanes or occasion soever before his death doth not prove it to have been a false counterfeit or Hypocriticall Faith or a Faith of any other kind than that which is true reall and permanent unto the end Ans. 1. It hath been formerly observed that sâ—militudes are not argumentative beyond the extent of that particular wherein their nature as such doth consist The intendment of Christ in this Parable is to manifest that many heare the word in vaine and bring forth no fruit of it at all of these one sort is compared to stony ground that brings forth a blade but no fruit no fruit is no spirit though there be a blade or no blade the difference between the ones receiving of seed and the others manifested by our Saviour in this Parable is
in this that one brings forth fruit and the other doth not farther the seed of wheate or the like brings forth its fruit in a naturall way and therefore whatever it brings forth followes in some measure the nature of the seed but that seed of the Gospell brings forth its fruit in a morall way and therefore may have effects of sundry natures that which the seed of Wheat brings forth is wheat but that which the Gospell brings forth is not Gospell but Faith besides what the wheate brings forth if it come not nor ever will to be wheate in the eare it is but grasse and not of the same nature and kind with that which is wheate actually though virtually and originally there be the nature of wheate in the roote yet actually wheat is not in the blade that hath not nor ever will have eare If the seed of wheate be so corrupted in the soyle where it is sowne that it cannot bring forth fruit that which it doth bring forth what ever it be is of a different nature from that which is brought forth to perfection by the seed of wheate in good ground Againe Faith is brought forth by the seed of the Gospell when the Promises and Exhortations of the Gospell being preacht unto men do prevaile on them to give assent unto the truth of it that every such effect wrought is true justifying Faith giving union with Jesus Christ Mr Goodwin cannot prove that effects specifically different may be brought forth by the same seed of the Gospell seeing to some it is a savour of life unto life and to some a savour of death unto death needes not much proving Some receive the Word and turne it into wantonnesse some are cast into the mould of it and are tanslated into the same image if the temper of the heart as is said is not able specifically to alter the Gospell but that there may not fruit of various kinds be borne in the heart that assents to it that receives it in the upper crust and skin of it is the question Neither is it a blade occasionally withering before the Harvest but a slight receiving of the seed so as that it can never bring forth fruit that is intimated In summe this whole Discourse is a great piece of Sophistry in comparing naturall morall causes in the producing of their effects a thing not intended in the Parable and whereabout he that will busie himselfe jungat vulpes mulgeat hircos this is that which our Saviour teacheth â—â—in the similitude of seed sown in the stony ground The Word is preached unto some men who are affected with it for a season assent unto it but not comming 〈◊〉 to a cordiall close with it after a while wither away and such as these we say were never true Believers a small matter will serve to make a man a true Believer if these are such What tendency this Doctrine may have to lull men asleepe in security when Christ is not in them of a truth may easily appeare be judged if men who are distinguished from other Believers by such signall differences as these here are may yet passe for true Believers Justifyed Sanctifyed Adopted ones solvi mortales curas the way to Heaven is layed open to thousands who I feare will never come to the end of the journey What remaines of M. G's Discourse on this text §. 44. is spent in answering some objections which are made against his interpretation of the place it growes now late and this taske growes so heavy on my hand that I cannot satisfye my selfe in the repetition of any thing spoken before or delivered which would necessarily enforce a particular consideration of what M. G. here insists on let him at his leisure Answer this one Argument and I shall trouble him no farther in this matter That Faith which hath neither root nor fruit neither sound heart nor good life that by and by readily and easily yeelds upon Temptation to a totall defection is not true saving justifying Faith The root of Faith taken spiritually is the habit of it in the heart a spirituall living habit which if it reside not in the heart all assent whatever wants the nature of Faith true and saving the fruits of Faith are good Workes and new Obedience that Faith which hath not Workes James tells you is dead dead and living Faith doubtlesse differ specifically Againe Faith purisieth the heart and when a heart is wholly polluted corrupted naught and false there dwelles no Faith in that heart it is impossible it should be in a heart and not at least radically and fundamentally purify it farther Mr Goodwin hath told us that true Believers are so fortified against Apostasy that they are in only a possibility in nor probability nor great danger of totall Apostasy and therefore they who presently and readily fall away cannot be of those who are scarse in any danger of so doing upon any account whatever but that the faith here mentioned hath neither root nor fruit good heart to dwell in nor good life attending it but instantly upon triall and temptation vanisheth to nothing we are taught in the text it selfe therefore the Faith here mentioned is not true no saving Faith That it hath no root is expressly affirmed v. 21. and all the rest of the qualityes mentioned are evidenced from the opposition wherein they who are these Believers are set unto true Believers they receive the Word in good and honest hearts they bring forth fruit with patience they endure in the time of tryall like the house built on the Rock when the house built on the Sand falls to the ground One word more with this witnesse before we part they who receive the Word in good and honest hearts and keepe it do bring forth fruit with patience and fall not away under temptation so saith the testimony but all true Believers recive the Word in good and honest hearts Ergo Which is the voyce of Mr Goodwin's fourth Witnesse in this cause The 2 Pet. 4. 18 19 20 21 22. §. 45. is forced to bring up the reare of the Testimonyes by M. G. produced to convince the world of the truth Righteousnesse of his Doctrine of the Saints Apostacy ending his whole Discourse in the mire Observatioas from the Text or context from the words themselves or the coherence to educe his conclusion from he insists not on Many excellent words we have concerning the clearenesse evidence of this Testimony the impossibility of avoyding what hence he concludes we want not but we have been too often inured to such a way of proceeding to be now moved at it or troubled about it were the waters deepe they would not make such a noyse The state and condition of men here described by the Apostle is so justly delineated to the eye by the practice of men in the world to whom the Gospell is preached that I do not a little wonder how any
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
wallowed and rolled himselfe may be prevailed upon and overcome by temptations to backslide into the same abominable practises wherein he was formerly engaged deserting that way and course of attending to the Word and yeilding obedience thereunto which he had entertained that in its own nature tended to a better end 4. Sayes he Hypocrites are no where said neither can they with any congruity to Scripture Phrase be said to have escaped the pollutions of the world through the acknowledgement for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated of Jesus Christ the acknowledgement of the truth and so of Christ and of God constantly in the Scriptures importing a sound and saving worke of conversion as we lâ—tely obsâ—â—â—ved in this Chap. Sect. 20. Ans. It sufficeth that the thing it selfe intimated is sufficiently revealed in the Scriptures and confirmed by the examples of all those who have acknowledged the truth of the word to the putting on a forme of Godlinesse though they come not up to the power or saving practise of it and truly I cannot but admit that any one who hath had never so little experience in the work of the Ministry or made never so little observation of Religion should once suppose that all such persons must needs be accounted true Believers Regenerate c. Mr Goodwin shuts up this Chapter with a declaration concerning the usefullnesse of cautions and admonitions given to believers about backsliding upon a supposition of an infallible Promise of God for their Perseverance I presume the Reader ir weary as well as my selfe having in the last Chapter heard him out to the full what he is able to say to this common place of opposition to the Doctrine we have thus far asserted offered those considerations of the wayes of Gods dealing with Believers to preserve them in the course of their Obedience and walking with him which I hope through the mercy and goodnesse of God may be satisfactory to them that shall weigh them I shall not burthen him with the repetition of any thing already delivered nor do judge it needfull for to adde any thing more FINIS TYPOGRAPHUS LECTORI Courteous Reader SO it is that the Author being necessitated to be absent upon publique businesse some Errata have escaped the Presse The most materiall are here signified and thy pardon desired The request is not unusuall there scarce being any Book or Pamphlet from any Presse which is not guilty of such a petition In Peading possibly thou maist find some more faults and 't is desired and hoped that the diligence and charity of thy hand will candidly correct those mistakes which have escaped through the negligence of mine Vale. Errata in the Preface PAg. 1. lin 18. lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 10. 22. % lin 34. lib. 83. Quaest. Quaest. 31. lin 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 2. lin 5. Heresy lin 46. cap. 7. l. 47. preservata perseverantia l. 48. praeservare l. 50. Justitiam l. 58. preservation l. 59. prevalency pag 3. 1. 3. nolitionem l. 4. volitionem l. 7. Auxil l. 15. dele before him l. 18. Corol. l. 22. distinguish l. 24. dele 〈◊〉 leg viz. 104. l. 29. impeccability p. 4. l. 50. Monsâ—eâ—t Duille l. 55. received pag. 5. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 47. leg 89. Epist. 〈◊〉 2. pag. 6. l. 2. nostra l. 7. quae pro vominum l. 3â— Canonicall l. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 43. Con pag. 17. l. 53. us p. 7. l. 3. Saturninus l. 4. 〈◊〉 l. 14. Adverseries l. 18. evidently l 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 38. iav 〈…〉 1. 2 dele that he wrote l. 22. Agbarus l. 31. processe ib. in Marg Unicum l 39. And then he adds l 51. Grammatiâ—â—â—â— p. 9. l 10. Appar 1. § 47. p 19. l. 16. Genevatismum l. 19. dele no. l 33. I find l 34. Dissert 2. c. 2. § 11. l 56. Quadrage 〈◊〉 editae l 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. l. 2. helped l. 3. dele them p 11. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 14. Vienna and Lions 〈…〉 p. 12. l. 4. thoughts l. 6. breakes l 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 dele with p 13. l 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 7. in one l 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 l. 24. Approbatione is added as l 25. Approbation l 29. recounteth l 53. spiritu probantes l 27. is 〈…〉 l 9. Bishops Sea l 29. appointed l 〈…〉 the 〈◊〉 Episcopall superintendment p. â—2 l 38. Archiepiscopall l 46. Assertion p. 24. l 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 And the p. 39. l. 33. Perseveâ—â—â—â—◠〈…〉 A Table of Seriptures Explained or Illustrated in this Book GENESIS Cap. Vers. Pag. II 24 196 III 10 11 104  15 113  15 170 VI 5 344 VIII 2 220 XVII 1 2 115 243  7 96 XX 16 30 EXODUS XXVIII 43 68 NUMBERS XXV 11 12 13 66 DEUTERONOMIE XVII 12 13 110 XXXIII 12 30 JOSUAH l 5 12 129 1 SAMUEL XII 22 131 IV 2 22. 293 2 SAMUEL XXIII 5 97 2 KINGS XXII 19 20 296 2 CRONICLES XXIX 19 344 JOB XXIII 13 14 53 PSALMES Cap. Vers. Pag. XIX 6 30 XXIII 1 2 3 86  4 6 135 XXX 6,7 21 XXXIII 9 10 11 51 66 XL 8 38 229 LI 11 190  22 201 LXXIII 26 135 LXXVIII 61 29 LXXXV 8 296 LXXXIX 30 31 37 131 XCII 10 204 CIII 5 204 CXV 3 49 CXXV the whole Psal. 138. PROVERBS XIX 21 51 XXIV 10 202 CANTICLES IV 6 204 ISAIAH IV the whole Cap. 27 c  2 3 4 131 XIII 3 10 XIV 24 25 26 27 53 XXVII 3 133 240 XL 27 ad 31 30 c  11 12 86 XLIII 22 23 24 25 133 XLIV 1 2 ad 8 38 XLVI 13 29  3 4 33  9 10 11 50  4 135 XLIX 14.16 39 L 10 7  6 33  10 134 LIV 8 9 114  9 10 120 142 c. LVII 17 133 LIX 20 172  2 174 175 c. LXI 10 28 JEREMIAH Cap. vers pag. XXX 1 2 240 XXXI 3 â—6  ◠119  31 32 33 98  34 35 31 XXXII 38 39 40 31 91 EZEKIEL X 10 29 XXXIV 4 86 XXXVI 27 189  32 133 XVIII 24 25 403 c. DANIEL IX 24 161 HOSEA II 19 20 24â— c JOEL II 16 30 ZEPHANIAH III 17 133,134 ZECHARIAH III 3 35 XIII 3 4 28 MALACHI III 6 32 MATTHEW V 6 209 VII 20 12 XI 25 26 27. 59 86 XVIII 32 33 416 417 XIX 28 123 157 XX 21 59 XXIV 11 12 3  24 89 XXVI 42 52 XXVIII 8 89 XIII 20 21 â—â—â— LUKE I 74 75 â—â— XI 13 â—â— XII 4 5 â—â— JOHN I 13 33 III 16 113  6 â—27  5 358 IV 14 205 V 25 34 VI 37 38 39 40 83  44 45 46 108  56 194  17 18 19 352 VII 38 39 20â— VIII 28 104 X 25 212  27 28 29 154 155 XIV 30 343  17 375 XV 5 25  4 5 196 204  26 173 177 178  1 237 XVII 16 84  11 12 13 14 15 297 298  19 227  21 22 195  19 431 ACTS II 23 57 IV 28 48 IX 15 287 XIII 48 76 XV 18 48 XX 16 92 XXV 26 34 XXVI 5 57 XXVII 22 123 ROM II 25 26 27 104 III 25 26 2â— Â 23 24 11â— IV 5 35  19 20 21 244 V 8 15 16 17 113  5 191  3 5 22  21 328 VI 6 172  5 6 236  14 328  17 18 19 352 VII 17 20 21  21 23 22  24 25  7 8 326  19 20 329  â—â— 330  ◠◠ ◠◠1 CORINTHIANS Cap. Vers. Pag. I 7 9 198  9 125  30 116 II 11 52  15 213  28 113 III 6 193  16 17 196 VI 9 7  16 17 196  19 193  15 353 IX 27 256 417 c. X 12 13 125 289 XI 3 195 XII 12 195 2 CORINTHIANS I 12 190  20 100 114  22 183 III 17 214  18 198 IV 6 198 V 14 228 237  17 329 VII 1 231 GALATIANS III 9 96  18,22 112 114  28 113 IV 6 191 V 25 26 204 EPHESIANS I 3 4 5 94  11 48  17 18 198 II 12 35  12 115  14 116  21 22 211 III 16 17 205  16 17 18 19 231 IV 12 13 242  15 16 196  18 34  20 21 22 23 24 228  31 334 V 18 20 335  25 26 28  31 32 196 PHILIPPIANS â— 7 â— 83 〈…〉 Cap. Vers. Pag. III 10 236 COLOSSIANS I 9 198 II 15 170  19 196 350 III 3 35 HEBREWES I 10 11 12. 9. II 17 52  18 86 III 2 85 IV 15 86  2 244 VI 4 10  17 18 52  4 5 6 9 291  4 5 6 7 421 c VII 25 86  24 114 VIII 9 10 11 12 99  6 115 X 5 29  9 83  9 10 89  15 173  19 20 21 22 230 233  26 27 421 c. XI 6 230 231 XIII 8 100  5 129 JAMES I 14 15 325  16 1 18 33 II 11 12 230 I. Eâ— PETER I 1â— 15 229  18 19 172  20 57 II 11 12 230 II. Ep. PETER I 4 145 194 II 1 2 10 11 206  18 19 172 IV 18 19 20 21 22 441 1 JOHN II 19 3  20 27 199  19 388 III 7 7  8 171  9 4 343  9 364  7 10 IV 4 332  18 298 V 7 8 4  17 18 366 REVELATIONS I 6 116 II 24 213  â—â— 212 III â—â— 20◠〈…〉
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