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
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
in Believers the Children of God who are begotten of the will of God of the Word of Truth and borne againe not of the Will of the flesh but of the will of God there is a new Spirituall principle a constituting principle of their Spirituall Lives wrought implanted in thē by the Spirit of God a principle of Faith Love enabling thē for suiting them unto inciting them to that Obedience which is acceptable and well pleasing to their Father which is in Heaven In which Obedience as they are regulated by the Word so they are stirred up unto it by all those motives which the Lord in his infinite wisdome hath fitted to prevaile on persons indued with such a principle from himselfe as they are It is not incumbent on me to enter upon the proofe and demonstration of a Title to a Truth which the Saints of God have held so long in unquestionable possession nothing at all being brought to invalidate it but only a bare insinuation that it is not so Then Fourthly I deny not but that the Saints of God are stirred up to Obedience by all the Considerations and inducements which God layes before them and proposeth to them for that end purpose And as he hath spread a principle of obedience over their whole soules all their Facultyes Affections so he hath provided in his Word motives inducements to the Obedience he requires which are suited unto fit to worke upon all that is within them as the Prophet speakes to live to him Their Love Feare Hope Desires are all managed within and provoked without to that end and purpose But how it will thence follow that it is the intendment of God by his Threatnings to ingenerate such a Feare of Hell in them as is inconsistent with an Assurance of his Faithfulnesse in his Promises not to leave them but to preserve them to his Heaveuly Kingdome I professe I know not The Obedience of the Saints we looke upon to proceed from a principle wrought in them with an higher Energy and efficacy than meere desires of God to implant it by Arguments and Motives that is by perswading them to it without the least reall contribution of strength or power or the ingrafting the Word in them in with and by a new principle of Life And if this be the Phyllis of our Authors Doctrine Solus habeto Such a working of Obedience we cannot think to have any thing of God of the Spirit of God of the Wisdome of God or the Goodnesse of God in it being exceedingly remote from the way and manner of Gods working in the Saints as held out in the Word of Truth and ineffectuall to the end proposed in that Condition wherein they are The true use of the Threatnings of wrath in reference to them who by Christ are delivered from it hath been before manifested and insisted on In the last division of this Section §. 64. he labours to prove that what is done from a principle of Feare may be done willingly and chearefully as well as that which is done from a principle of Love To which briefely I say First Neither Feare nor Love as they are meere naturall Affections are any principle of Spirituall Obedience as such Secondly That we are so farre from denying the usefulnesse of the Feare of the Lord to the Obedience of the Saints That the continuance thereof in them to the end is the great Promise for the certaine Accomplishment whereof we do contend Thirdly That Feare of Hell in Believers as a part of the wrath of God from which they are delivered by Christ being opposed to all their Grace of Faith Love Hope c. is no principle of Obedience in them whatever influence it may have on them as to restraint when managed by the hand of Gods Grace Fourthly That yet Believers can never be delivered from it but by Faith in the Bloud of Christ attended with sincere and upright walking with God which when they faile of though that Feare supposed to be predominant in the soule be inconsistent with any comfortable chearing Assurance of the favour of God yet it is not with the certaine continuance to them of the thing it selfe upon the account of the Promises of God Section the sixteenth containes a large Discourse in answer to the Apostle §. 65. affirming that Feare hath torment which is denyed by our Author upon sundry Considerations The Feare he intends is a Feare of Hell and wrath to come This he supposeth to be of such predominancy in the soule as to be a principle of Obedience unto God That this can be without Torment Disquiet Bondage and vexation he will not easily evince to the consciences of them who have at any time been exercised under such a frame What Feare is consistent with Hope What incursions npon the soules of the Saints are made by dread and bondage and Feare of Hell and the use of such feares How some are though true Believers scarcely delivered from such Feares all their dayes I have formerly declared and that may suffice as to all our concernement in this Discourse In the seventeenth Section somwhat is attempted as to Promises § 66. answerable to what hath been done concerning Exhortations and Threatnings the words used to this end are many the summe is That the use of Promises in stirring men up to Obedience is solely in the proposall of a good thing or good things to them to whom the Promises are made which they may attaine or come short off Now if men are assured as this Doctrine supposeth they may be that they shall atttaine the end whether they use the meanes or no how can they possibly be incited by the Promises to the use of meanes proposed for the injoyment of the end promised That this is the substance of his Discourse I presume himselfe will confesse and it being the winding up of a tedious Argument I shall briefely manifest its usefullnesse and lay it aside I say then First what is the True use of the Promises of God and what Influence they have into the Obedience and Holinesse of the Saints hath been formerly declared Neither is any thing there asserted of their genuine naturall tendency to the ends expressed enervated in the least by any thing here insisted on or intimated by Mr Goodwin so that without more trouble I might referre the Reader thither to evince the falsenesse of Mr Goodwin's Assertions concerning the uselessnesse of the Promises unto Perseverance upon a supposition that there are Promises of Perseverance Secondly Though we affirme that all true Saints shall Persevere yet we do not say that all that are so do know themselves to be so and towards them at least the Promises may have their Efficacy in that way which Mr Goodwin hath by his Authority confined them to worke in Thirdly we say that our Saviour was fully perswaded that in the issue of his undertakings and sufferings he should be
consideration of things weighty and serious With you who are continually exercised with severer thoughts and studies then the most of men can immix themselves withal such a condescention to the vanity of menâ— minds and lightness of their spirits I am sure can find no approbation And as for them who make it their business to run through books of a Polemical nature in what subject soever in pursuit of what is personal ridiculous invective beating every Chapter and Section to find only what ought not to be there and recoyling in their spirits upon the appearance of that which is serious and pressing to the cause in hand I suppose you judge them not worthy to be attended to with such an imposition upon the time and diligence of those who sincrely seek the Truth in love as the satisfying of their vaine humour would require It is indeed of sad consideration to see how some learned men forgetting the loss of precious houres wherewith they punish their Readers thereby in discourses of this naturedo offend against their professed intendments by perpetual diversions in long personal Hâ—rangâ—es delighting some for a moment instructing none in the mattter inquired into Some parts of this Treatise you may perhaps judge not so closely scholastically argumentative as the regular lawes of an accurate disputation would require In the same judgment with you is the Authour where yet he supposes himselfe not without just Apologie and that such as renders his way of procedure not blame worthy whereas otherwise he should not think any excuse sufficient to expâ—ate such an errour He is worthily blammed who had not rather chuse to want a fault then an excuse The truth is neither would the matter treated of nor the persons for whose sakes cheifly this labour was undertaken admit of an accurate scholastical procedure in all parts of the Treatise The doctrine asserted and the errour opposed are the concernments of the common people of Christianity Arminianisme is crept into the bodies of sundry congregations and the weaker men are who entertaine it the more gross and carnal are their notions and Conceptions in and about it Pelagius himselfe was never so injurious to the grace of God as some amongst us Now the souls of men whose good is sought in this work are no less precious in the sight of God though they are unacquainted with Philosophical termes and wayes of arguing than the soules of the most learned Besides that which we account our wisedome and learning may if too rigoâ—ously attended be our folly when we think to sharpen the reason of the Scripture we may straighten the Efficacy of the spirit of it It is oftentimes more effectual in it's own liberty then when restrained to our methods of arguing And the weapons of it keener in their own soft breathings then when sharpned in the forge of Aristotle There is a way of perswasion and conviction in the Scriptures that is more divine sublime then to be reduced to any Rules of Art that men can reach unto God in his word instructs men to make them wise unto salvation Syllogismes are not doubtless the only way of making men wise with humane wisedome much less divine Some Testimonies on this account are left at their own liberty improved only by Explanation that they might lose nothing of their owne strength seeing no other can be added to them Where the corrupt Philosophy or sophistical arguings or indeed regular sylloâ—tical proceedings of the Adversaries have rendred a more close Logical way of proceeding necessary I hope your favourable judgments will not find cause to complaine of the want thereof Whatever is amiss what ever is defective what ever upon any account cometh short of desire or expectation as I know none in the world more able to discerne and find out then your selves so there are none from whom I can expect and justly promise my selfe a more easy candid Censure a more free and general pardon a more favourable Acceptation of this endeavour for the service of the Truth then from you Besides that personal Amity and respect which God by his providence hath given me one altogether unworthy of such an allay of common perplexities in his pilgrimage with you and amongst you besides that readiness and ingenuous promptness of mind unto condescention and candid reception of labours in this kind which your own great worth and abilities furnish you withal exempting you and lifting you above that Pedantick severity and humour of censure which posseth Sciolists men corrupted with a desire of emerging in the repute of others You know full well in what streights under what diversions imployments business of sundry natures incumbent on me from the Relations wherein I stand in the University and on sundry other accounts this work hath been carried on The truth is no small portion of it owes it's rise to Journeyes and such like avocations from my ordinary course of studies and imployments with some spare houres for the most part in time of absence from all books and asisstances of that nature whatever Not longer to be burthensome unto you with things of no greater concernment then what may have respect to one every way so unworthy as my selfe what is of the seed which God hath graciously supplyed I am sure will find acceptance with you and what is of it's worthless Author or that I have added I am fully content may be consumed by the fire that tryes our workes of what sort they are My dayly prayer Honoured Brethren shall be on your behalfe that in the dayes wherein we see so many fall from the truth oppose it on the one hand a great indifferency as to the things of God leading Captive so many on the other so few remaining made useful to God in their generations by a conjunction of zeale for the truth and ability unto it's defence and those for the most part so closely engaged in and their hands so filled with the work of publique beseeching Men to be reconciled to God in Christ and building up of them who are called in their most holy faith You may receive helpe from above and encouragement to engage you by all meanes possible to spread abroad a savour of the Gospel of Jesus Christ to labour continually that the truths of God for whose defence you are particularly appointed may not be cast down nor trampled on under the feet of men of corrupt minds lying in wait to deceive alluring beguiling unstable soules with enticing words of humane wisedome or any glorious shew and pretence whatever turning them from the simplicity of the Gospel and the truth as it is in Jesus that you may not faint nor waxe weary notwithstanding all the opposition contempt scorne you do or may meet withal nor ever be turned aside to corrupt Dalliances with errour and falshood as is the manner of some who yet would be accounted sound in the faith but keeping close to the forme of
hanc haeresin Tychoniâ— quae nostro tempore exorta multum nos ut gratiam dei quâ per dominum nostrum Jesum Christum est adversus eam defenderemus exercuit secundum id quod ait Apostolus oportet haereses esse ut probati manifesti fiunt in nobis multò vigilantiores diligentioresque reddidit ut adverteremus in Scripturis Sanctis quod istum Tychonium minus attentum minusque sine hoste solicitum fugit That also of Hierome in his second Apologie against Ruffinus in reference to a most weighty Article of Christian Religion is known to all fieri potest saith he ut vel simpliciter erraverint vel alio sensu scripserint vel à librariis imperitis corum paulatim scripta corrupta sint vel certe antequam in Alexandria quasi Daemonium meridianum Arius nasceretur innocenter quaedam minus â—ante locuti surt quae non possunt perversorum hominum calumniam declinare And what he spake of the writers before Arius in reference to the person of Christ we may of them before Pelagius in refernce to his Grace Hence Pererius in Rom. c. 8. disput 22 tells us how truly ipse viderit I am not altogether of his mind that for those Authours that lived befofe Austin's time that all the Greek Fathers and a considerable part of the Latine were of opinion that the cause of Predestination was the foresight which God had either of man's good works or of their faith either of which opinions he assures us is manifestly contrary both to the Authority of the Scriptures and particularly to the doctrine of Saint Paul I am not as I said wholy of his mind partly upon the account of the observations made by his fellow Jesuite out of Austin before mentioned partly upon other accounts also Upon these and the like Considerations much I presume to the buisness in hand will not be produced on either side from the Fathers that wrote before the Rise of the Pelagian Heresy And if any one of the parties at this day litigant about the Doctrines of the Grace of God should give that advise that Sisinniuss and Agellius the Novatians somtimes gave as Zozomen reports of them Hist. Eccles lib. 7. cap. 12 to Nectarius by him communicated to the Emperor Theodosius to have the quarrel decided by those that wrote before the Rise of the Controversy as it would be unreasonable in it selfe so I perswade my selfe neither party would accept of the conditions neither had the Catholicks of those dayes got any thing if they had attended to the advise of those Novatians But these few observations premised something as to particular Testimonies may be attended unto That we may proceed in some order not leaving those we have nothing to say to nor are willing to examine whilest they are but thin and come not in troopes unsaluted The first writings that are imposed on us after the Comical Scriptures are the eight books of Clement commonly called the Apostles constitutions being pretended to be written by him at their appointment with the Canons ascribed to the same persons These we shall but salute for besides that they are faintly defended by any of the Papists disavowed and disclaimed as Apocryphal by the most learned of them as Bellarmine de script Eccles. in Clem who approves only of 50. Canons of 85 Baronius An. Dâ—m 102. 14 who addes 30 more and Binius with a little inlargement of Canons in Tit. Can. T. 1. Con. pi 17 and have been throughly disproved and decryed by all Protestant writers that have had any occasion to deale with them their folly and falsity their impostures and triflings have of late been so fully manifested by Dallaeus de pseudepigrapis Apostol that nothing need be added thereunto Of him may Doctor H. H. learne the Truth of that Insinuation of his dissert de Episcop dis 2da cap 6. Sect. 3. Canone Apostolico secundo semper inter genuinos habito but of the confidence of this Author in his Assertions afterwards This indeed insisted on by Daellaus and the Learned Usher in his notes upon Ignatius is childishly ridiculous in them that whereas it is pretended that these constitutions were made at a convention of the Apostles as l. 6. c. 14 they are brought in discoursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They they are made to informe ns lib. 2. cap. 57. That the Acts written by Luke and read in the Churches are theirs and the foure books of the Gospel Whereas the story of the death of James here said to be together with the Apostles is related Act. 12 and John by the consent of all wrote not his Gospel untill after the dissoluton of his Associates Also they make Stephen and Paul to be together at the makeing of those constitutions Const lib. 8. cap. 4. whereas the Martyrdome of Stephen was before the convesiron of Paul and yet also mentions the stoning of Stephen lib. 8.46 They tell us whom they apointed Bishops of Hiesalem after the death of James and yet James is one of them who is met together with them l. 7. c. 48 nay mention is made of Cerinthus and that Marke the heritick Menander Basilides and Saturnilus were known and taken notice of by the Apostles who all lived in the second Century abought the Raigne of Hadrian as Eusebius manifesteth and Clem. Alex. Strom. lib. 7. But to leave such huskes as these unto them who loath Manna and will not feed on the bread that our heavenly Father hath so plentifully provided for all that live in his family or any way belong to his house let us look onward to them that follow of whose Truth and Honesty we have more assurance The first Genuine piece that presents it selfe unto us on the Roll of Antiquity is that Epistle of Clemen's which in the name of the Church of Rome he wrote to the divided Church of Corinth which being abundantly testified to of old to the great contentment of the christian world was published here at Oxford some few yeares since A writing full of antient simplicity humility Zeal As to our present business much I confesse cannot be pleaded from hence beyond a negative impeachment of that great and false clamour which our Adversarie have raised of the consent of the primitive Christians with them in their by paths and and waies of errour It is true treating of a Subject diverse from any of those heads of Religion about which our contests are it is not to be expected that he should any where plainly directly evidenty deliver his judgment unto them This therfore I shall only say that in that whole Epistle there is not one word iota or sillable that gives countenance to the tenent of our adversaries in the matter of the Saints perseverance but that on the contrary there are sundry expressions asserting such a foundation of the Doctrine we maintain as will with good strength inferre the Truth of it Pag. 4. Setting
The certaine salvation of the whole mystical body of Christ with whom he hath that communion as to give them his Spirit as he took their flesh for he took upon him flesh and blood because the Children were partakers of the same is evidently asserted which he could not do who thought that any of those on whom he bestowed his spirit might perish everlastingly And againe de praescripti ad Haeret. In pugnâ pugilum gladiatorum plerumque non quia fortis ost vincit quis aut quia non potest vinci Sed quoniem ille quivictus est nullis viribus fuit adeò idemille victor bene valenti posteâ comparatus etiam superatus recedit non aliter haereses de quorundam infirmitatibus habent quòd valent nihil valentes si in benè valentem fidem incurrant Solent quidem illi miriones etiam de quibusdam personis ab Haeresi captis aedificari in Ruinam quarè ille vel illa fidelissimi prudentissimi usitatissimi in Ecclesiâ In â—â—am partem tranfierunt quis hoc dicens non ipse sibâ— respondet neque prudentes neque fideles neque usitatos aesimandos quos haeresis potuit demutare He plainly denies them to have been believers that is truely throughly properly so who fall into pernicious haeresies to their destruction Cyprian is express to our purpose saith he nemo existimet bonos de Ecclesiâ posse disecdere tritioum non rapit ventus nec arborem solidâ radice fundatam procella subvertit inanes paleae tempestate metantur invaâ—â—â—e arbores tutbinis incursione evertuntur Hos execratur percutit Apostolus Johannes dicens ex nobis exierunt sed non fuerunt ex nobis si enim fuissent ex nobis mansissent utique nobiscum Cyp de Unita Eccles The whole Doctrine we contend for is plainly and clearly asserted and bottomed on a text of Scripture which in a special manner as we have cause we do insist upon all that is lost by temptations in the Church was but Chaffe the Wheat abides and the rooted Tree is not cast down Those fall away who indeed were never true believers in heart and union what ever their profession was And yet we are within the compass of that span of time which our adversaries without proof without shame claime to be theirs One Principal foundation of our Doctrine is the bestowing of the holy Ghost upon Believers by Jesus Christ. Where he is so bestowed there say we he abides for he is given them for that end viz to abide with them for ever Now concerning him Basil tells us that though in a sort he may be said to be present with all that are baptised yet he is never mixed with any that are not worthy that is he dwells not with any that obtaine not salvation Basil Lib de Spir Sanc Cap 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By that seeming presence of the holy Ghost with hypocrites that are baptized professors he evidently intends the common gifts graces that he bestowes upon them and this is all he grants to them who are not at last for such he discourses ofâ— found worthy Macarius Aegyptius Homil 5 about the same time with the other or somewhat before is of the same mind He tells us that those who are Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how men can be assured of Heaven whilest they live here by the earnest of it which they have received as well as if they were crowned and reigning in Heaven If those who have received that earnest may loose it againe I know not The words of Ambrose to this same purpose Lib 1. de Jacob Vitâ beat are many But because they do not only fully assert the truth we contend for but also insist briefly on most of the Arguments with which in this case we plead I shall transcribe them at large and they are as followeth Non gloriabor quia justus sum sed gloriabor quia redemptus sum gloriabor non quia vacuus peccati sum sed quia mihi remissa sunt Peccata non gloriabor quia profui nec quia profuit mihi quisquam sed quia advocatus pro me apud Patrem Christus est sed quia pro me Christi sanguis effusus est Haeredem te fecit Cohaeredem Christi Spiritum tibi adoptionis infudit Sed vereris dubios vitae anfractus adversarit insidias cûm habeas auxilium Dei habeas tantam ejus dignationem ut filio proprio pro te non peperceâ—it nihîl enim excepit qui omnium concessit Authorem Nihil est igitur quod negari posse nobis verâ—â—â—ur nihil est in quo de munificantiae divinae diffidere perseverantia debeamus eujus fuit tanâ— diutuâ—na jugis abertal ut primò praedestinaret deinde vocanet quos vocavit has justificaret quos justificaret has glorificaret Poterit deâ—erere quos tantis beneficiis neque ad prâ—mia prosecutus est Inter â—ot beneficia Dei num metuendâ— sunt aliquae accusationis insidea sed quis audeat accusare quos electos divine ceâ—nit judicia num Dous pater ipse qui Contulit potest dona sua resâ—iâ—dere quos adaptione suscapit eos à paterni affectâs gratiâ religare sed metus est ne judea severior sit confidera quâ—m judicem habeas nempe Christo dedit pater omne judicium poterit te ergò ille demnare quem redemit à morte pro quo sâ— abtulit cujus vitam suaemortis mercedem esse cognescit nonne decit quae utilitas in sanguine meo si damno quem ipse salvavi deinde consideras judicem non consideras advocatum The foundation of all our glorying in the Love of God and assurance of salvation He lays in the free grace of God in redemption and justification for the certainty of our continuance in that estate he urges the decree of Gods prâ—destination the unchangeableness of his love the Compleat Redemption made by Christ with his effectual Intercession all which are at large insisted upon in the ensuing treatise Adde to him his contemporary Chrysostome Serâ—â— 3. in 2 Cor 1. 21. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these words of the Apostle he given the ensuing exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The designe and aime of our Establishment by the Spirit is he tells us that we be not shaken or moved from the saith of Christ So establisheth 〈…〉 not to depart fall away from the faith And that the argument which he insistion from what we have presently received to an assurance of abode in our Condition to the enjoyment of the full inheritanceis not contemtible in the Cause in hand as is further manifested in the treatise it selfe And these instances may suffice for the first period of time mentioned before the rising of the Pelagian heresy of which those others of the same kind that might be produced though they may not seem so full and expressive to
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.
5. Heb. 10. 22. universall habituall uncleannesse to holinesse from d Rom. 6. 10. Eph. 2. 12 13 14 15. Col. 1. 21. Heb. 12. 22. a state of enmity stubbornnesse rebellion c. into a state of love obedience delight c. and as to their relative condition whereas they were e Eph. 2. 3. Galat. 3. 13. 4. 4 5 6 7. Rom. 8. 1. 2 Cor. 5. 21. Col. 2. 10. Rom. 5. 1. 8. 32 33. 1 Ioh. 3. 1 2. Ephes. 3. 15. children of wrath under the curse and condemning power of the law they are upon the score of him who was made a curse for them and is made righteousnesse to them accepted justified adopted and admitted into that family of heaven and earth which is called after the name of God These alone are they of whom we treat of whose state and condition Perseverance is an inseparable adjunct wherein and in what particulars they are differenced from and advanced above the most glorious Professors whatever who are lyable and obnoxious to an utter and everlasting separation from God shall be afterwards at large insisted upon And though M. Goodwin hath thought good to affirme that that description which we have Heb 6 of such as is supposed may be Apostates is one of the highest and most eminent that is made of believers in the whole Scripture I shall not doubt but to make it evident that the Excellency of all the expressions there used being extracted and laid together doth yet come short of the meanest and lowest thing that is spoken of those concerning whom we treat as shall be manifest when through Gods assistance we arrive unto that part of this contest That the other terme to wit Perseverance may be more briefely explicated §. 23. I shall take the shortest path For Perseverance in generall he came neere the nature of it who said it was in ratione bene fundatâ stabilis ac perpetua permansio The words and termes whereby it is expressed in Scripture will afterwards fall in to be considered The Holy Ghost restraines not himselfe to any one expression in spirituall things of so great importance but using that variety which may be suited to the instruction supportment and consolation of Believers Rom. 15. 4. this grace as is that of Faith it selfe in an eminent manner is by him variously expressed 2 Sam. 7. 14 15. To walke in the name of the Lord for ever to walke with Christ as we have received to be confirmed or strengthened in the faith as we have been taught Psal. 1. 3. 23. 6. 37. 24. 52. 10. 89. 31. 125. 1 2. 3 128. 5. to keep the waies of Gods commandements to the end to runne stedfastly the race set before us to rule with God to be faithfull with the Saints to be faithfull to the death to be sound and stedfast in the precepts of God to abide or continue firme with Christ in Christ in the Lord in the word of Christ in the doctrine of Christ in the faith in the love and favour of God in what we have learned and received from the beginning Isa. 46. 4. 54. 10. to endure to persist in the Truth to be rooted in Christ Ierem. 31. 3. 32. 39 40. to retaine or keepe faith and a good conscience to hold fast our confidence and faith to the end Zech. 10. 12. to follow God fully to keep the word of Christs patience Math. 7. 24 25. 12. 20. 16. 18 24. 24. Luk. 8. 5. 22. 23. Ioh. 6. 35 39 56 57. 8. 12. 10. 27 28 29. 14. 16 17. 17. 20 18 28. Rom. 8. 1. 16. 29. 34. 36 37. 1 Cor. 3. 8 9 10 13. 15. 58. to be built upon and in Christ to keep our selves that the wicked one touch us not not to commit sinne to be kept by the power of God through faith unto salvation 1 Ioh. 5. 17. 3. 9. to stand fast as mount Syon that can never be removed to stand by faith to stand fast in the faith to stand fast in the Lord to have the good work begun 1 Pet. 1. 5. Rom. 11. 20. 1 Cor. 16. 13. perfected to hold our profession that none take our crowne These I say and the like are some of those expressions whereby the holy Ghost holds forth that doctrine which we have in hand Phil. 4. 1. Phil. 1. 6. Ephes. 1. 13 14. which is usually called the Perseverance of Saints regarding principally their abiding with God through Christ in faith and obedience which yet is but one part of this truth The reasons causes investing this proposition 4. 39. that Saints such as we have described Gal. 2. 20. Phil. 1. 6. shall so Persevere with a necessity of consequence and on which the truth of it doth depend 1 Thes 5. 24. both negatively considered and positively with the limitation of Perseverance 2 Tim. 2. 12. what it directly asserts what not with what failing 1 Pet 1. 2 3 4. backsliding declensions on the one hand and other it is consistent and what is destructive of the nature and being of it 1 Joh. 2. 19 27. c. the difference of it as to being and apprehension in respect the subject in whom it is with the way and manner whereby the causes of this Perseverance have their operation on § 24. and effect in them that persevere not in the least prejudicing their liberty but establishing them in their voluntary obedience will afterwards be fully cleared And hereon depends much of the life and vigor of the Doctrine we have in hand it being oftner in the Scripture held forth in its fountaines and springs and causes then in the thing it selfe as will upon examination appeare As to what is on the other side affirmed §. 25. that Believers may fall totally finally away something may be added to cleare up what is intended thereby to enquire how it may come to passe We doe suppose which the scripture abundantly testifieth that such believers have a Ezek 36. 27. Isa 59. 21. Luk 11. 13. Psal. 51. 11. Rom. 8 9 11 15. 1 Cor 2. 12. Gal 4. 6. 1 Tim 1. 14 Rom 5. 5. Gal 5. 22. Ioh 14. 16 17. Ioh 16. 13. 1 Cor 3. 16. 1 Cor 6. 19. the holy Spirit dwelling in them by his implanting a b Math 12. 33. 2 Cor 5. 17. 2 Pet 1. 4 Gal 5. 22 23 Ephes. 4. 23 24. new holy habit of Grace the enquiry then is how believers may come utterly to loose this holy spirit to be made naked of the habit of Grace or new nature bestowed on them That and that only whereunto this effect is ascribed is sinne Now there are two wayes whereby sinne may be supposed to produce such effects in reference to the Soules of Believers 1. Efficiently by a reaction in the same subject as frequent acts of Vice will
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
Corruptions are strong and God doth not appeare in my behalfe Judgment is not executed on them and what will be the issue of this my sad estate What the Lord proposeth and holdeth out unto them for their Establishment in this condition and to assure them that what they feared should not come upon them he ushers in by an effectuall expostulation v. 27. Hast thou not heard Hast not thou been taught it by the Saints that went before thee Hast thou not knowne Hast thou not found it true by experience What it is he would have them take notice of and which he so Pathetically insinuates into their understandings and affections for their establishment is an Exurgency of that Description of himselfe which he gives v. 28. 1. From his Eternity he is the Everlasting God 2. From his Power he is the Creator of the ends of the Earth 3. From Vnchangeablenesse he fainteth not he waxeth not weary and therfore there is no reason he should relinquish or give over any designe that he hath undertaken especially considering that he layes all his purposes in that whereby he describes himselfe in the last place even his Wisdome there is no end of his Vnderstanding He establisheth I say their Faith upon this fourefold description of himselfe or Revelation of these foure Attributes of his Nature as ingaged for the effecting of that which he incourageth thē to expect Who is it ô Jacob with whom thou hast to doe that thou shouldest feare or complain that thou art rejected He is Eternall Almighty Vnchangeable Infinitely Wise if he be ingaged in any way of doing thee good who can turne him aside that he should not accomplish all his pleasure towards thee He will worke who shall let him It must be either want of Wisdome and fore sight to lay a designe or want of Power to execute it that exposeth any one to variablenesse in any undertaking Therefore that they may see how unlikely how impossible a thing it is that their wayes should be hid from the Lord and their judgment passed over from their God he accquaints them who and what he is who hath undertaken to the contrary but alasse They are poore faint Creatures they have no might no strength to walke with God Vnstable as water they cannot excell It is impossible they should hold out in the way wherein they are ingaged unto the end To obviate or remove such fears and misgiving thoughts he lets them know v. 29. That though they have or may have many decayes for they often faint they often faile wherof we have Examples and Complaints in the Scripture made lively by our owne experience yet from him they shall have supplyes to preserve them from that which they feare He is Eternall Almighty Unchangeable and infinitely Wise he will give out Power increase Strength when they Faint in themselves have no might at all The Lord doth not propose himselfe under all these considerations to let them know what he is in himselfe only but also that he will expert and act sutably to these Properties in dealing with them and making out supplyes unto them notwithstanding all their misgiving thoughts which arise from the consideration of their owne faintings and totall want of might Though in themselves they are weake and faint yet their springs are in him and their supplyes from him who is such as he hath here described himselfe to be Hereupon also he anticipates an Objection by way of Concession v. 30. Even the youth shall faint and be weary and the young men shall utterly faile Men that seeme to have a great stock of strength and Ability may yet faile and perish utterly An objection which as I formerly observed these daies have given great force unto We see many who seem to have the vigor of youth and the strength of young men in the wayes of God that have fainted in their course and utterly failed they began to runne well but lay downe almost at the entrance and be it so saith the Lord it shall so come to passe indeed many that goe out in their own strength shall so fall and come to nothing But what is that to thee O Jacob my chosen thou that waitest upon the Lord v. 31. The unchangeable God will so make out strength to thee that thou shalt never utterly faint nor give over but abide flying running walking with speed strength and stedfastnesse unto the end That expression they that wayt upon the Lord is a Description of the Persons to whom the Promise is made and not a condition of the Promise it selfe It is not if they waite upon the Lord but they that waite on the Lord if it were a Condition of this Promise there were nothing promised it is only said if they wait on the Lord they shall waite on the Lord But of the vanity of such conditionalls I shall speak afterwards A Scripture of the like importance you have Isaiah 44. §. 12. 1 2 3 4 5 6 7 8. verses Yet now heare O Jacob my servant and Israel whom I have chosen thus saith the Lord that made thee and framed thee from the wombe which will help thee feare not O Jacob my servant Iessurun whom I have chosen for I will pour water upon him that is thirsty and stoods upon the dry ground and I will put my Spirit upon thy seed and my blessing upon their off-spring and they shall spring up as among the grasse as Willowes by the water courses One shall say I am the Lords and another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord and surname himselfe by the name of Israel thus saith the Lord the King of Israel and his redeemer the Lord of Hosts I am the first and I am the last besides mee there is no God c. I shall not need to insist long on the opening of these words the generall designe of them is to give Consolation and Assurance unto Israel from the Eternity Vnchangeablenesse and Absolutenesse of God with some peculiar references to the Second Person the Redeemer who is described Rev. 1. 8. with the titles for the substance of them whereby the Lord here holds out his own Excellency I shall only observe some few things from the words for the Illustration of the Truth we have in hand contained in them The State and Condition wherein Iacob Israell Iessurun severall titles upon severall accounts given to Believers are described to be is two fold First of Feare and Disconsolation as 't is intimated in the redoubled Prohibition of that frame in them v. 2. feare not and v. 8. feare ye not neither be afraid some temptation of farther distance or separation from God the only thing to be feared was fallen upon them This they are frequently exercised withall 't is the greatest and most pressing temptation whereunto they are lyable and exposed To conclude because some Believers in Hypothes◠may
the Apostlâ—e 2 Tim. 2. 19. §. 37. is important to the businesse in hand Neverthelesse the foundation of God stands sure having this seale the Lord knoweth them that are his Some persons of eminency and note in the Church yea Starres it seemes of a considerable magnitude in the visible Firmament thereof having fallen away from the Truth and faith of the Gospell and drawne many after them into waies of destruction a great Offence and Scandall among Believers thereon as in such cases it will fall out insued withall a Temptation of a not to be despised prevalency and sad consequence which we formerly granted to attend such eminent Apostasie seems to have laid hold on many weake Saints they feared least they also might be overthrowne and after all their labouring and suffering in the Work of Faith and Patience of the Saints come short of the marke of the high calling set before them considering their own weaknesse and instability with that powerfull opposition whereunto in those daies especially they were exposed Upon the contemplation of such Apostasies or defections they were opportune and obnoxious sufficiently to this Temptation Yea their thoughts upon the Case under consideration might lead them to feare a more generall defection for seeing it is this with some why may not this be the Condition of all Believers and so the whole Church may cease and come to nothing notwithstanding all the Promises of building it on a Rock and of the presence of Christ with it to the end of the World Nay may not his whole Kingdome on earth on this account possibly fall to utter ruine and himselfe be left a Head without members a King without Subjects This by Mr Goodwins own confession is the Objection which the Apostle answereth and removes in and by the words under Consideration Cap. 14. pag. 359. 360. Seeing these fall away are not wee likewise in danger of falling away and so of loosing all that we have done and suffered in our Christian profession To this Objection or Scruple the Apostle Answereth in the Words in hand So he Thus farre then are we agreed About the sence of the words themselves and their Accommodation to the removall of the Objection or Scruple mentioned is our difference I know not how M. Goodwin comes to call it an Objection or Scruple which is the expression of thoughts or words arising against that which is in the truth of it seeing it is their very State and Condition indeed and that which they feare is that which they are really exposed unto and which they ought to believe that they are exposed to In his Apprehension they who make the Objection or whose Scruple it was were as liable unto in his judgement and in the same danger of falling away or greater their Temptations being increased and heightned by the Apostasie of others then them that fell the day and hour before neither could that falling away of any be said to raise a Scruple in them that they might do so to if this were one part of their Creed that all and every man in the world might so doe The Answer given by the Apostle §. 38. is no doubt suited to the Objection and fitted to the removeall of the Scruple mentioned which was alone to be accomplished by an effectuall removing away the solicitious fears and cares about the preservation of them in whose behalfe this is produced This therefore the Apostle doth by an exception to the inference which they made or through temptation might make upon the former considerations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are exceptive particles and an Induction into the exemption of some from the condition of being in danger of falling wherein they were concluded in the Objection proposed The intendment I say of the Apostle in that exceptive plea he puts in neverthelesse is evidently to exempt some from the state of falling away which might be argued against them from the defection of others Neither doth he speake to the thing in hand nor are the particulars mentioned exceptive to the former Intimation if his speech looke any other way Moreover he gives yet further the account of this Exception he makes including a radicall discrimination of professours or men esteemed to be Believers expressing also the Principle and ground of that difference The differing Principle he mentioneth is the Foundation of God that stands sure or the firme Foundation of God that is established or stands firme This is not worth contending about An Expression parallell to that of the same Apostle Rom. 9. 11. That the Purpose of God according to Election might stand Both this and that hold out some Eternall Act of God differencing betweene persons as to their Everlasting condition As if the Apostle had said you see indeed that Hymenaeus and Philetus are fallen away and that others with whom you sometimes walked in the Communion and outward fellowship of the Gospell and tooke sweet Counsell together in the House of God with them are gone after them yet be you true Believers of good Comfort God hath layd a Foundation which must be some Eternall Act of his concerning them of whom he is about to speake or the solemne Assertion of the Apostle then which you shall not easily meet with one more weighty is neither to the Case nor matter in hand which is firme and abiding being the good pleasure of his Will accompanied with an Act of his Wisdome and Understanding appointing some as is the case of all True Believers to be his who shall be exempted on that account from the Apostasie and desertion that you feare This saith the Apostle is the fountaine and spring of the difference which is among them that professe the Gospell Concerning some of them is the Purpose of God for their preservation They are ordained to Eternall Life And herein as was said lyes the Concernement of all that are True Believers who are all his chosen of him given to his Sonne and Called according to his Purpose with others t is not so they are not built on that bottome they have no such foundation of their Profession and it is not therefore marvelous if they fall The words then containe an Exception of True Believers from the danger of totall Apostasie §. 39. upon the account of the stable fixed Eternall Purpose of God concerning their Salvation answerable to that of Rom. 8. 28 29 30. the place last considered The Foundation here mentioned is the good Pleasure of the Will of God which he had Purposed in him himselse or determined to exert towards them for the praise of the Glory of his Grace Eph. 1. 9. According to which Purpose we are Predestinated v. 11. And he calls this Purpose the Foundation of God as being a groundworke and bottome of the thing whereof the Apostle is treating namely the Preservation and Perseverance of True Believers those who are indeed planted into Christ notwithstanding the Apostasie of the most Glorious Professours
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
all that ever had been said by any to the businesse in hand would scarcely I presume have made use thereof The seduction of persons is not opposed to their Election but their Believing Mention is made of their Election to distinguish them from those other Professors which should be seduced and to discover the Foundation of their stability under their tryalls but it is of them as Believers in which consideration the Attempts of seducers are advanced against them that he speakes It is not the seducing of the Elect as Elect but of Believers who are Elect and because they are Elected that is denyed 3. That it is a seduction unto a totall and finall departure from Christ and Faith in him whose impossibility in respect of the Election is here asserted But saith Mr Goodwin Cap. 10. Sect. 16. pag. 181. This is to presume not to Argue or Believe for there is not the least Ground in the word whereon to build such an Interpretation But the Truth is without any presumption or much labour for proofe the falsity of this Exception will quickly appeare to any one that shall but view the Context It is evidently such a seduction as they are exposed unto and fall under who indure not unto the end that they may be Saved v. 13. And they who are excepted upon the account mentioned are opposed to them who being seduced and their Love being made cold and their Iniquityes abounding perish everlastingly v. 11 12. 4. It is then a deniall of their being cast out by the power of seducers from their state and condition of Believing and Acceptation with God wherein they stand that our Saviour here asserts and gives out to their consolation they shall not be seduced that is drawne of from that state wherein they are to a state of Unregeneracy Infidelity and Enmity to God so that as Mr Goodwin observes in the next place we deny them from hence not only to be subject to a finall but also to a totall seduction 5. We grant that notwithstanding the security given which respects the state and Condition of the persons spoken of yet they may be and often were seduced and drawne aside into wayes that are not right into errours and false Doctrines through the cunning sleights of men who lay in wait to deceive but never into such as to any abode in them which are inconsistent with the union with their Head and his Life in them The Errours and wayes whereunto they are or may be seduced §. 52. are either such as though dangerous yea in their Consequences pernicious yet have not such an Aspect upon the Faith of Believers as to deny a possibility of union holding the Head upon other accounts I doubt not but that men for a season may not know may disbelieve and deny some fundamentall Articles of Christian Religion and yet not be absolutely concluded not to hold the Head by any sinew or ligament to have no influence of life by any other meanes Was it not so with the Apostles when they questioned the Resurrection of Christ and with the Corinthians who denyed the Resurrection of the Saints an abode I confesse in either of which Errours would when the Consequences of them are manifested prove pernicious to the Soules of men But that they have in themselves such an absolute Repugnancy unto and inconsistency with the Life of Christ however considered as that their entertainment for a season should be immediately exclusive thereof I suppose Mr Goodwin himselfe will not say In this sence then we grant that true Saving Justifying Faith may consist with the denyall of some fundamentall Articles of Christian Religion for a season but that any True Believer can persist in such an Heresie we deny he having the Promise of the Spirit to lead him into all necessary Truth 2. There are such wayes and things as in their owne nature have an inconsistency with the Life of Christ as the Abnegation of Christ himselfe but this also we affirme to be twofold or to receive a twofold Consideration 1. It may be resolved upon Consideration with the deliberate Consent of the whole Soule which we utterly deny that Believers can or shall be left unto for a moment or that ever any True believer was so 2. Such as may be squeezed out of the mouthes of men by the surprisall of some great dreadfull and horrible Temptation without any habituall or Cordiall Assent to any such Abomination or Disaffection to Christ or resolute Rebellion against him Thus Peter fell into the Abnegation of Christ whose Faith yet under it did not perish if our Saviour was heard in his Prayer for him having an eâ—e to that very Temptation of his wherein he was to be tryed and his fall under it In the first sence are those words of our Saviour Mat. 10. 32. to be understood and not in the latter Christ was so far from denying Peter before his Father under his Abnegation of him that he never manifested more Care and Tendernesse towards any Believer then towards him in that Condition And this wholly removes Mr Goodwins 10 th Section out of our way without troubling of our selves to hold up that distinction of a finall deniall of Christ and that not finall seeing in all probability he set it up himselfe that he might have the honour to cast it downe What followes in Mr Goodwin from the beginning of Sect §. 53. 11. Cap 10. to the end of Sect 17. is little more then a Translation of the Remonstrants Sophistry in vexing this Text in their Synodalia which he knowes full well where to find discussed and removed For the sake of our English Readers I shall not avoid the consideration of it I affirme then 1. That the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here denotes the Impossibility of the Event denied The manner of Speech Circumstances of the place with the aime of our Saviour in speaking exacting this sence of the words The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the constant import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to designe the Event of the thing which by what attends it is asserted or denyed so Gal 2. 13. Mat 8. 28. 15. 31. 1 Thess 1. 8. Neither is it ever used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the place by some instanced for it Rom 7. 6. it points clearely at the Event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for it but not on the contrary and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not so used alwaies though sometimes they are as Gal 4. 15. do signify at least a morall impossibility when they referre to the indeavours of men but relating to the prediction of an event by God himselfe they are equivalent to an absolute Negation of it That of Acts 20. 16. is urged to the contrary Paul hoped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be at Jerusalem at the Pentecost If it be possible here cannot imply an impossibility as to the event
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
the Promise of Salvation by Jesus Christ and Faith in him cometh in for their deliverance The Promise is given to them as shut up under sinne which they receive by mixing it with Faith And Rom 3. 23. 24. All have sinned and come short of the Glory of God being justified freely by his Grace through the Redemption that is in Christ. Their condition is a condition of sinne and falling short of the glory of God when the Promise for Justification is given unto them and finds them Thence the Lord tells us Isai 54. 8 9. that this Promise of mercy is like that which he made about the waters of Noah Gen 5. 21 22 where is mentioned no condition at all of it but only the sinnes of men And in that state unquestionably was Adam when the first Promise was given unto him To say then that Gospell Promises are made to men in such conditions and are to be made good only upon the account of mens abiding in the condition wherein they are when the Promise is made to them is to say Ephes. 2. 4 5 8. that for men to leave the state of sinne is the way to frustrate all the Promises of God All deliverance from a state of sinne is by Grace all Grace is of Promise under that condition then of sinne doth the Promise find men and from thence relieve them 4. I say §. 7. these Discoveries of Gods good Will are made through Christ as the only medium of their Accomplishment 2 Cor. 1. 20. and only procuring cause of the good things that flowing from the good will of God are enwrapped and tendred in them And they are said to be in Christ as 1. The great Messenger of the Covenant as in him who comes from the Father because God hath confirmed and ratified them all in him not in themselves but unto us He hath in him and by him given Faith and Assurance of them all unto us declaring and confirming his good Will and Love to us by him He reveals the Father as a Father from his own Bosome Ioh 1. 18. declaring his name or Grace unto his Ioh 17 3. 2 Cor. 1. 20. In whom all the Promises of God are yea and in him amen to the Glory of God by us Ioh 17. 3. In him and by his Mediation they have all their Confirmation Establishment and unchangeablenesse unto us And 2. Because he hath undertaken to be Surety of that Covenant whereof they are the Promises Heb 7. 24. He is the Surety of the Covenant that is one who hath undertaken both on the part of God and ours what ever is needfull for confirmation thereof 3. Because that himselfe is the great Subject of all these Promises and in him it being of his own Purchase and procuring he having obtained Eternall Redemption for us Heb 9. John 1. 16. there is treasured up all the fulnesse of those Mercies Col. 1. 18 19. which in them God hath graciously engaged himselfe to bestow cap. 2 10. c. they being all annexed to him as the portion he brings with him to the Soule Rom. 8. 32. Then I say 5. That they are discoveries of Gods good will in a Covenant of Grace they are indeed the Branches Streames and manifesting conveyances of the Grace of that Covenant and of the Good Will of God putting it selfe forth therein Hence the Apostle mentions the Covenant of Promise Ephes 2. 12. either for the Promises of the Covenant or its manifestation as I said before Indeed as to the Subject-Matter and eminently the Promise is but one as the Covenant is no more but both come under a plurall Expression because they have been variously delivered and renewed upon severall occasions So the Covenant of Grace is said to be established upon these Promises Heb 8. 6. that is the Grace and Mercy of the Covenant and the usefulnesse of it to the Ends of a Covenant to keep God and man together in Peace and Agreement is laid upon these Promises to be by them confirmed and established unto us God having by them revealed his Good Will unto us with an attendency of stipulation of duty Their use for the begetting and continuing Communion betweene God and us with the concomitancy of precepts places them in the capacity of a Covenant And then 6. I mentioned the foundation of the Certainty and Vnchangeablenesse of these Promises with our Assurance of their Accomplishment The Engagements and Undertakings of God upon his Truth and Faithfulnesse is the stock and unmoveable foundation of this respect of them Therefore speaking of them the Holy Ghost often backs them with that Property of God He cannot lye so Heb 6. 17. 18. God willing more abundantly to shew unto the heirs of Promise the immutability of his Councell confirmed it by an Oath that by two immutable things wherein it was not possible for God to lye c. So Tit 1. 2. God which cannot lye hath promised us eternall life There is no one makes a solemne Promise but as it ought to proceed from him in sincerity and Truth so he engageth his Truth and Faithfulnesse in all the credit of them for the Accomplishment thereof what lyeth in him And on this account doth David so often appeale unto Psal. 31. 1. 5. 14. and call upon the Righteousnesse of God as to the fulfilling of his Promises Isa 45. 19. 2 Pet 1. 1. and the word which he caused him to put his trust in It is because of his engagement of his Truth and Faithfulnesse whence it becometh a righteous thing with him to performe what he hath spoken How farre this Respect of the Promises extends and wherein it is capable of a dispensation is the summe of our present Controversy but of this afterwards Then 7. A briefe description of the Matter of these Promises and what God freely engageth himselfe unto in them was insisted on Of this of the Promises in this regard there is one maine Fountaine or Spring whereof there are two everlasting Streames whence Thousands of refreshing Rivolets doe flow The originall Fountaine and spring of all good unto us both in respect of its being and manifestation is that He will be our God Gen 17. 1 2. I am Almighty God walke before me and be thou perfect and I will make my Covenant So every where as the bottome of his dealing with us in Covenant Ierem 31. 33. I will be their God Hos 2. 23. and they shall be my People Isai 54. 5. And in very many other places Now that he may thus be our God two things are required 1. That all Breaches and Differences between him and us be removed perfect Peace and Agreement made and we rendred acceptable and well pleasing in his sight These are the termes whereon they stand to whom he is a God in Covenant For the Accomplishment of this is the first maine streame that floweth from the former Fountaine namely the
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
the world not to engage the name of God that God whom he worshiped and Preached in any thing whose truth might in the least be lyable to exception being in the way of declaring a new Doctrine to the world Act. 14. 15. 17. 24. 1 Tim 4. 10. which would have beene everlastingly prejudiced by any misprision of the Faithfulnesse of that God in whose name Authority he preached it The summe of that Doctrine also being the exaltation of that God in opposition to all the pretended Deities of the world He I say boasts himselfe upon the Promises that he had received vers 22 23. that there should be no losse of any mans life among them v. 22. v. 25. he gives the reason of his confident Assertion when all hope was taken away v. 20. I believe God saith he that it shall be even as it was told me His Faith in God was in reference to the event that it should come to passe as it was told him Faith in God Divine Faith can have nothing for its Object that may faile it He doth not say that he believes that God will be Faithfull to his Promise in Generall but also tells them wherein his Faithfulnesse doth consist even in the performance and accomplishment of that which he had promised This he informes the Centurion and the rest in the ship with him and if in the issue it had otherwise fallen out there had not beene any colour of Justifying the Faith of that God he served or his owne truth in being witnesse to him Had any perished those that remained would have argued him of lying Yea but saith he not himself except these abide in the ship ye cannot be saved He did so indeed and thereby declared the necessity of using sutable meanes when Providence affordes them to us for the Accomplishment of appointed determined ends God who Promiseth any thing and affordeth meanes for the attaining of it will direct them to whom those Promises are made to the use of those meanes as he doth the Centurion by Paul It being incumbent in this case on his Holy Majesty upon the account of his engaged Faithfulnesse to save them he will yet have them subservient to his Promise in their endeavours for their owne safety Meanes may be assigned for an End as to their ordinary subserviency thereunto without any suspending of the Event on them as a condition of an uncertaine issue and Accomplishment And therefore that this solemne Promise made unto Paul whose Event and Accomplishment up on the account of his believing God he absolutely believed whose performance he foretold with out the least intimation of any Condition whatever only he bids them not throw away the meanes of their Preservation should depend as to its fulfilling on such a Condition as in respect of the event might not have beene God who made the Promise not making any infallible provision for the Condition and so have beene actually frustrate is an Assertion not only not grounded on these words of Paul setting out the suitable meanes of the providence of God for the accomplishment of an appointed end but also derogatory in the highest to the Glory of the Truth and Faithfulnesse of God himselfe But 3. That Promise saith he of our Saviour to his Disciples Mat. 19. 28. That they who followed him in the Regeneration should sit upon twelve thrones Judging the twelve tribes of Israel Judas being yet one of them was not fulfilled and in case the rest had declined they also with him might have come short of the Promise made unto them Ans. Christ knew what was in man and had no need of any to tell him he knew from the beginning who it was that should betray him and plainely pronounced him to be a Divell He knew he was so that he Believed not that he would continue so Ioh. 6. 64 70 7. 1. he would betray him that his end would be desperate be pronounced a curse upon him as being cursed by David Ps. 109. so many Generations before his coming into the world and is it probable now that he promised this man a Throne for his following him in the Regeneration which is most certaine take it in what sence you will he did never follow him in but only as he gave him his bodily attandance in his going up and downe He was never admitted to be witnesse of his Resurrection the time being not yet come wherein a discovery was to be made of the hypocrisie of Judas that he might have space to carry on the worke which he had to do and the number of those who in a peculiar manner were to beare witnesse to the compleating of the whole worke of Regeneration in the Resurrection of Christ Acts 1. 21. being twelve he who was afterwards admitted into that number being one that now followed him our blessed Saviour telleth them indefinitely to their consolation what will be the Glorious Issue of their following him and bearing witnesse to him in this worke That which is promissory in the wordes is made to them who forsooke all and followed him in the worke mentioned which assuredly he who was alwaies a theife a Divell a covetous person that followed not in the maine of the worke it selfe was none of that Promise being afterwards fulfilled to another then present with Christ. It is granted if the rest of the twelve had fallen away you may suppose of them what you please that they might fall away is to begge that which you cannot prove nor will ever be granted you though you should resolve to starve your selfe if you get it not But this is 4. Confirmed out of Peter Martyr whose Doctrine it is that the Promises of God are wont to be made with a respect unto the present estate and condition of things with men that is they shall be performed unto men abiding under the Qualifications unto which they are made as for example What Promises soever God maketh to Believers with respect had to their Faith or as they are Believers are not to be looked on as performeable or obliging the maker of them unto them in case they shall relapse into their former unbeliefe Ans. It is too well known how and to what end our Author cites Peter Martyr and men of the same judgement with him in this Controversy to how little Advantage to his Cause with discerning men he hath done it In the same place from whence these words are taken the Author distinguisheth of the Promises of God and telleth you that some of them are conditionall which are saith he of a Legall nature which only shew the connexion between the Condition or Qualification they require and the thing they promise thereunto and such are those whereof he speakes but others he tells you are Absolute and Evangelicall not depending on any Condition in us at all and so he tells us out of Chrysostome that this of our Saviour Mat. 19. 28. is of the
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
1. The Promise only assures them that trust in the Lord that they shall be preserved but not at all that they that trust in him shall be necessitated to doe so still or that so they shall doe So Paul saith it was in my heart to live and dye with the Corinthians but doubtlesse with this proviso that they alwaies continued such as they then were or as he apprehended them to be when he so wrote to them Ans. I must be forced to smite this evasion once and againe before we arrive at the close of this contest it being so frequently made use of by our Adversary who without it knowes himselfe not able to stand against the evidence of any one Promise usually insisted on This is the substance of all that which with exceeding delightfull variety of expressions is an hundred times made use of The Promise is conditionall and made to those that trust in the Lord and is to be made good only upon the account of their continuing so to doe but that they shall so doe that they shall continue to trust in the Lord that is wholly left to themselves and not in the least undertaken in the Promise and this is called a discharging or dismissing of places of Scripture from the service whereunto contrary to their proper sence meaning they are pressed a delivering them from the bearing the crosse of this warfare with such like Imperiall termes and expressions To speake in the singlenesse of our spirits we cannot see any one of the discharged Souldiers returning from the Campe wherein they have long served for the safety and consolation of them that doe believe Particularly this Scripture detests the glosse with violence imposed on it and tells you that the end for which the God of truth sent it into this service wherein it abides is to assure them that trust in the Lord that they shall be preserved in that condition to the end That in the condition of trusting and depending on God they shall be as Sion and the Favour of God unto them as immoveable mountaines he will for ever be with them and about them And that all this shall certainly come to passe Christ does not say that they shall be as established mountaines if they continue to trust in the Lord but they shall be so in their trusting abiding for ever therein through the safegarding presence of God For their being necessitated to continue trusting in the Lord there is not any thing in Text or in our Argument from thence or in the doctrine we maintaine that requires or will admit of any such proceeding of God as by that expression is properly signified Indeed there is a contradiction in termes if they are used to the same pupose to Trust in the Lord is the voluntary free act of the creature to be necessitated unto this Act and in the performance of it so that it should be done necessarily as to the manner of its doing is wholly destructive to the nature and being of it That God can effectually and infallibly as to the event cause his Saints to continue trusting in him without the least abridgement of their liberty yea that he doth so eminently by heightning and advancing their spirituall liberty shall be afterwards declared if by necessitated to continue trusting not the manner of Gods operation with and in them for the compassing of the end poposed and the efficacy of his Grace whereby he doth it commonly decryed under those termes be intended but only the certainty of the issue rejecting the impropriety of the expression the thing it selfe we affirme to be here promised of God But is urged 2. That this Promise is not made unto the Persons of any § 14. but meerely unto their Qualifications like that he that believeth shall be saved it is made to the Grace of Trusting Obedience and walking with God for threatnings are made to the evill Qualifications of men Ans. This it seemes then we are come unto and what farther progresse may be made the Lord knowes The Gratious Promises of God made to his Church his People in the bloud of Jesus on which they have rolled themselves with safety and security in their severall generations are nothing but bare declarations of the will of God what he allowes and what he rejects with the firme concatenation that is between Faith and salvation Obedience and reward And this it seemes is the only use of them which if it be so I dare boldly say that all the Saints of God from the foundations of the World have most horribly abused his Promises and forced them to other ends then ever God intended them for Doubtlesse all those blessed soules who are fallen a sleepe in the Faith of Jesus Christ having drawn refreshment from these breasts of Consolation could they be summoned to give in their experience of what they have found in this kind they would with one mouth professe that they found farre more in them then meere conditionall declarations of the will of God Yea that they received them in Faith as the engagement of his heart and good will towards them that he never failed in the accomplishment and performance of all the good mentioned in them neither will that emphaticall expression in the close of the second verse which being somewhat too rough for our Author to handle he left it quite out beare any such sence That the Promises of the Covenant are made originally to Persons and not to Qualifications hath been in part already proved and shall be farther evinced God assisting as occasion shall be offered in the ensuing discourse The Promises are to Abraham and his seede and some of them as hath been declared are the springs of all Qualifications whatever that are acceptable unto God what be the Qualifications of Promises of opening blind eyes taking away stony hearts c. hath not as yet been declared But it is farther argued 3. That this and the like Promises are to be interpreted according to the rule which God hath given for the interpretation and understanding of his threatnings unto Nations about temporall things and his Promises that are of the same import which we have Jer. 18. 7 8. Plainely affirming that all their accomplishment dependeth on some conditions in the Persons or Nations against whom they are denounced Ans. God forbid shall those Promises which are branches of the everlasting Covenant of Grace Heb. 7. 23. called better Promises then those of the old Covenant upon the account of their infallible accomplishment 2 Cor 1. 20. ratified in the blood of Christ made yea and amen in him the witnesse of the Faithfulnesse of God to his Church 2 Pet. 1. 3. and grand Supporter of our Faith exceeding great and pretious shall they be thought to be of no other sence and interpretation to make no other Revelation of the Father unto us but in that kind which is common to threatnings of Judgements expresly conditionall
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
of the floud I have sworne saith he that is I have entred into a covenant to that end which was wont to be confirmed with an Oath and God being absolutely faithfull in his covenant is said to sweare thereunto though there be no expresse mention of any such oath that the World should no more be so drowned as then it was now saith God see my Faithfulnesse herein it hath never been drowned since nor ever shall be with equall Faithfulnesse have I engaged even in Covenant that that kindnesse which I mentioned to thee shall alwaies be continued so that I will not be wroth to rebuke thee that is so as utterly to cast thee off as the World was when it was drowned But some may say before the floud the Earth was filled with violence and sinne and should it be so againe would it not bring another floud upon it Hath he said he will not drowne it notwithstanding any interposall of sinne wickednesse or rebellion whatever Yea saith he such is my Covenant I took notice in my first engagement therein that the Imagination of mans heart would be evill from his youth Gen 8. 21. and yet I entred into that solemne Covenant so that this exemption of the World from an universall deluge is not an Appendix to the obedience of the World which hath been upon some accounts more wicked since then before as in the crucifying of Christ the Lord of Glory and in rejecting of him being preached unto them but it solely leaneth upon my Faithfulnesse in keeping Covenant and my Truth in the accomplishment of the Oath that I have solemnely entred into So is my kindnesse to you I have made expresse provision for your sinnes and failings therein such I will preserve you from as are inconsistent with my kindnesse to you and such will I pardon as you are overtaken withall When you see an universall deluge covering the face of the Earth that is God unfaithfull to his Oath and Covenant then and not till then suppose that his kindnesse can be turned from Believers Something is excepted against this Testimony §. 19. Ch 11. Sect 4 Pag 227. but of so little importance that it is scarce worth while to turne aside to the consideration of it The summe is that this place speaketh only of Gods Faithfulnesse in his Covenant but that this should be the Tenor of the Covenant that they who once truly believed should by God infallibly and by a strong hand against all interposalls of sinne wickednesse or rebellion be preserved in such a Faith is not by any word syllable or Iota intimated Ans. This is that which is repeated usque ad nauseam and were it not for variety of expressions wherewith some men doe abound to adorne it it would appeare extreame beggerly and over-worne but a sorry shift as they say is better then none or doubtlesse in this place it had not been made use of For 1. This Testimony is not called forth to speake immediately to the continuance of Believers in their Faith but to the continuance and unchangeablenesse of the Love of God to them and consequentially only to their preservation in Faith upon that account 2. It is not only assumed at a cheap and very low rate or price but clearly gratis supposed that Believers may make such interposalls of Sinne Wickednesse and Rebellion in their walking with God as should be inconsistent with the continuance of his Favour and Kindnesse to them according to the tenor of the Covenant of Grace His Kindnesse and Favour being to us things extrinsecall our sinnes are not opposed unto them really and directly as though they might effectually infringe an Act of the Will of God but only meritoriously now when God saith that he will continue his kindnesse to us for ever notwithstanding the demerit of Sinne as is plainly intimated in that Allusion to the Waters of Noah for any one to say that they may fall into such Sinnes and Rebellions as that He cannot but turne his Kindnesse from them is a bold attempt for the violation of his Goodnesse and Faithfulnesse and a plaine begging of the thing in Question Certainly it is not a pious labour to thrust with violence such supposalls into the Promises of God as will stoppe those breasts from giving out any consolation when no place or roome for them doth at all appeare there being not one word syllable Iota or tittle of any such supposalls in them 3. The Exposition and Glosse that is given of these words namely that upon conditon of their Faithfulnesse and Obedience which notwithstanding any thing in this or any other Promise they may turne away from he will engage himselfe to be a God to them is such as no Saint of God without the helpe of Satan and his owne unbeliefe could affixe to the place neither will that at all assist which 4. Is affirmed namely that in all Covenants and his Promise holdeth out a Covenant there must be a condition on both sides For we willingly grant that in this Covenant of Grace God doth promise something to us and requireth something of us and that these two have mutuall dependance one upon another But we also affirme that in the very Covenant it selfe God hath graciously promised to worke effectually in us those things which he requireth of us and that therein it mainly differeth from the Covenant of Works which he hath abolished But such a Covenant as wherein God should Promise to be a God unto us upon a condition by us and in our own strength to be fulfilled and on the same account continued in unto the end we acknowledge not nor can whilest our hearts have any sence of the Love of the Father the Bloud of the Sonne of the Grace of the Holy Spirit the fountaines thereof Notwithstanding then any thing that hath been drawn forth in opposition to it Faith may triumph from the Love of God in Christ held out in this Promise to the full assurance of an everlasting Acceptance with him for God also willing yet more abundantly to give in consolation in this place to the heirs of the Promis assureth the stability of his Love and kindnesse to them by another allusion v. 10. The Mountaines saith he shall depart and the hills be removed but my kindnesse shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee He biddeth them consider the mountaines and hilles and suppose that they may be removed and depart suppose that the most unlikely things in the World shall come to passe whose accomplishment none can judge possible while the World endureth yet my kindnesse to thee is such as shall not fall within those supposalls which concerne things of such an impossibility I am exceeding conscious that all Paraphrasing or Exposition of the words that may be used for their Accommodation to the Truth we plead for doth but darken and Eclipse the Light and Glory
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
to the body of the Jewes returning out of Captivity was before demonstrated The Righteousnesse here mentioned is that which God will and doth exercise in this very Act of Betrothing and not any other act of it which he will make use of to that purpose God engageth to betroth them to himselfe in Righteousnesse using and exercising his Righteousnesse in that very Act of his Love and Grace to them and this is now given in an alluring them to love him by appearing Righteous in bringing them out of Captivity The like interpretation is given of the other expressions following §. 33. Judgement It is saith he by punishing and judging their enemies and destroying them that led them into captivity and held them in bondage and subjection and Loving-kindnesse is his giving them corne wine oyle peace and plenty and Mercy in pardoning of daily sins and insirmities and Faithfulnesse is he knoweth not what This is made the summe of all God by doing them good with outward mercies and pardoing some sins and infirmities will morally try to get their affections to himselfe Virgula Pictoris 1. It is not an Expression of Gods attempting to get their Love but of the establishing and confirming of his own 2. That God should morally try and essay to doe and effect or bring about any thing which yet he doth not will not or cannot compasse and effect is not to be ascribed to him without casting the greatest reproach of Impotency Ignorance Changeablenesse upon him imaginable 3. God promising to Betroth us to himselfe fixing his love on us that we shall know him so fixing our hearts on him to say that this holdeth out only the use of some outward meanes unto us enervateth the whole Covenant of his Grace wrapt up in these Expressions so that all things considered it is not a little strange to me that any sober learned man should ever be tempted so to wrest and corrupt by wrested and forced Gsosses the plaine words of Scripture wherein whatever is pretended he cannot have the least countenance of any Expositor of note that went before him Although we are not to be pressed with the name of Tarnovius a Lutheran a professed Adversary in this cause yet let his Exposition of that place under consideration be consulted with and it will plainely appeare that it abideth not in any compliance with that which is here by our Author imposed on us The Promises we have under consideration §. 34. looking immediately and directly only to one part of that Doctrine whose defence we have undertaken to wit the Constancy and Unchangeablenesse of the Grace of Justification or God's abiding with his Saints as to his free acceptance of them and love unto them unto the end I shall not insist on many more particulars The 10. §. 35. Iohn 27 28 29. closeth this Discourse My sheepe heare my voice and I know them and I give unto them Eternall Life and they shall never perish neither shall any man pluck them out of my hand my Father which gave me them is greater then all and no man is able to pluck them out of my Fathers hand In the verse foregoing our Saviour renders a reason why the Pharisees notwithstanding all his Preaching to them and the Miracles he wrought among them yet believed not when sundry others to whom the same dispensation of outward meanes was afforded did heare his voice and did yeild obedience thereunto and this he telleth us was because they were not of his sheepe such as were given him of his Father and for whom as the good Shepheard he lay'd downe his life v. 14 15. upon the close of this discourse he describeth the present Condition of his Sheepe their Preservation in that Condition from the power of himselfe and his Father engagedthere unto He layeth their abiding him as his Sheepe upon the Omnipotence of God which upon account of the constancie of his Love towards them he will exercise and exert as need shall be in their behalfe There are many emphaticall expressions both of their continuance in the Obedience of Faith and of his undertaking for their Preservation therein The latter I at present only intend Saith he 1. I know them 2. I give them Eternall Life 3. They shall never perish 4. No man shall plucke them out of my hand 5. My Father is Omnipotent and hath a Soveraignty over all and he taketh care of them and none shall take them out of his hand It is not easy to cast these words into any other form of arguing then that wherein they lye without loosing much of that convincing Evidence that is in them this you may take for the summe of their influence into the Truth in hand Those whom Christ so owneth as to take upon him to give them Eternall Life and by his Power and the Power of his Father to preserve them thereunto which power shall not nor possibly can be prevailed against so that the end aimed at to be accomplished therein should not be brought about those shall certainely be kept for ever in the Favour and Love of God they shall never be turned from him Such is the case of all Believers for they are all the Sheep of Christ they all heare his voice and follow him Some few things to wrest this Gracious assurance given Believers of the everlasting good will of God Christ unto them §. 36. by Mr Goodwin Cap. 10. Sect. 37. Page 203. are attempted 1. He granteth that there is an engagement of the mighty power of God for the safegarding of the Saints as such or remaining such against all adverse power what ever But no where for the compelling or necessitating of them to persevere and continue such is there any thing in the Scripture Ans. The sum is if they will continue Saints God will take care that notwithstanding all opposition they shall be Saints still Very well if they will be so they shall be so But that they shall continue to be so that is not promised The termes of Compelling or Necessitating are cast in meerly to throe dirt upon the Truth least the beauty shining forth too brightly there might have bin danger that the very Exceptor himselfe could not have born it We say not that God by his Power compelleth men to persevere that is maketh them doe it whether they will or no. Perseverance being an habitual Grace in their wills it is a grosse contradiction once to imagine that men should be compelled thereunto But this we say that by the Almighty Power of his Spirit and Grace he confirmeth his Saints in a voluntary abiding with him all their dayes Having made them a willing People in the day of the Power of Christ towards them he preserveth them unto the end Neither are they wrapt up by the power of God into such a necessity of Perseverance as should obstruct the liberty of their Obedience The necessity that regardeth them in that Condition respecting
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
that Believers receive the spirit of Adoption to cry Abba Father which being a worke within them cannot be wrought and effected by Adoption it selfe which is an extrinsicall Relation Neither can Adoption and the Spirit of Adoption be conceived to be the same He also farther affirmes it 1 Cor 2. 12. we have received the spirit which is of God that we might know the things that are freely given us of God We have so received him as that he abides with us to teach us to acquaint our hearts with Gods dealing with us bearing witnesse with our spirits to the condition wherein we are in reference to our Favour from God and Acceptation with him and the same he most distinctly asserts Gal. 4. 6. God hath sent forth the spirit of his Sonne into our hearts crying Abba Father The distinct Oeconomy of the Father Sonne and Spirit in the work of Adoption is clearly discovered He is sent sent of God that is the Father That name is Personally to be appropriated when it is distinguished as here from Sonne and Spirit That is the Fathers work that work of his Love he sends him He hath sent him as the spirit of his Sonne procured by him for us promised by him to us proceeding from him as to his personall subsistence and sent by him as to his office of Adoption and Consolation Then whether the Father hath sent the spirit of his Sonne where he is to abide and make his residence is expressed it is into our Hearts saith the Apostle there he dwells and abides And lastly what there he doth is also manifested he setts them on worke in whom he is gives them priviledges for it Ability to it Incouragement in it causing them to cry Abba Father Once and againe to Timothy doth the same Apostle assert the same truth 1 Epist. 3. 14. the good thing committed unto thee keep by the Holy Spirit which dwelleth in us The Lord knowing how much of our Life and Consolation depends on this Truth redoubles his Testimony of it that wee might receive it even wee who are dull and slow of heart to believe the things that are written 3. Whereas some may say §. 3. it cannot be denyed but that the Spirit dwels in Believers but yet this is not personally but only by his Grace though I might reply that this indeed and upon the matter is not to distinguish but to deny what is positively affirmed To say the Spirit dwells in us but not the Person of the Spirit is not to distinguish de modo but to deny the thing it selfe To say the Graces indeed of the Spirit are in us not dwell in us for an Accident is not properly said to dwell in its subject but the Spirit it selfe doth not dwell in us is expressly to cast downe what the word sets up If such distinctions ought to be of force to evade so many positive and plaine Texts of Scripture as have been produced it may well be questioned whether any Truth be capable of proofe from Scripture or no. Yet I say farther to obviate such Objections and to prevent all quarrellings for the future the Scripture it selfe as to this businesse of the Spirits indwelling plainely distinguisheth between the Spirit it selfe and his Graces He is I say distinguished from them and that in respect to his indwelling Rom. 5. 5. The Love of God is shed abroad in our hearts by the Holy Ghost that is given to us The Holy Ghost is given to us to dwell in us as hath been abundantly declared and shall yet farther be demonstrated Here He is mentioned together with the Love of God and his shedding thereof abroad in our Hearts that is with his Graces is as clearely distinguished and differenced from them as Cause and effect Take the Love of God in either sence that is controverted about this place for our Love to God or a sence of his Love to us and it is an eminent Grace of the Holy Spirit If then by the Holy Ghost given unto us yee understand only the Grace of the Holy Ghost He being said to be given because that is given then this must be the sence of the place The Grace of the Holy Ghost is shed abroad in our Hearts by the Grace of the Holy Ghost that is given to us Farther if by the Holy Ghost be meant only his Grace I require what Grace it is hereby the expression intended Is it the same with that expressed the Love of God This were to confound the efficient cause with its effect Is it any other Grace that doth produce the great worke mentioned Let us know what that Grace is that hath this power energie in its hand of shedding abroad the Love of God in our Hearts So Rom. 8. 11. He shall quicken your mortall bodyes by the Spirit that dwelleth in you This quickning of our mortall bodies is generally confessed to be and the scope of the place inforceth that sence our Spirituall quickning in our mortall bodyes mention being made of our bodyes in Analogie to the body of Christ by his death we have life and quickning Donbtlesse then it is a Grace of the Spirit that is intended Yea the habitual principle of all Graces And this is wrought in us by the Spirit that dwelleth in us There is not any Grace of the Spirit whereby he may dwell in men antecedent to his Quickning of them Spirituall Graces have not their residence in dead soules So that this must be the Spirit himselfe dwelling in us that is here intended and that personally or the sence of the words must be The Grace of quickning our mortall bodyes is wrought in us by the Grace of Quickning our mortall bodyes that dwels in us which is plainely to confound the Cause and Effect Besides it is the same Spirit that raised up Jesus from the dead that is intended which doubtlesse was not any inherent Grace but the Spirit of God himselfe working by the exceding greatnesse of his Power Thus much is hence cleared Antecedent in order of nature to our Quickning there is a Spirit given to us to dwell in us Every efficient Cause hath at least the precedency of its effect No Grace of the Spirit is bestowed on us before our Quickning which is the preparation and fitting of the subject for the receiving of them the planting of the Roote that containes them vertually and brings them forth actually in their order Gal. 5. 22. All Graces whatsoever come under the name of the fruit of the Spirit that is which the Spirit in us brings forth as the Roote doth the fruit which in its sodoing is distinct therefrom Many oher instances might be given but these may suffice 4. There is a Personallity ascribed to the Holy Ghost in his dwelling in us and that in such a way §. 4. as cannot be ascribed to any Created Grace which is but a Quality in a subject and this the Scripture doth three wayes 1. In
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
performances And how comes that about saith the Psalmist it is by Gods satisfying my mouth with good things he satisfyed his mouth with good things or answered his prayers What these good things are which the Saints pray for and wherewith their mouthes are satisfied our Saviour tells us your Father saith he knoweth how to give good things to them that aske them of him which expressing in another place he saith your Father will give the Holy Spirit to them that aske him of him He is given us and he renewes our strength as the Eagles making our soules which were ready to languish prompt ready cheerefull strong in the wayes of God To this purpose is that Prayer of the Spouse Cant. 4. 6. Awake O North wind and come thou South and blow upon my Garden that the savour of my spices may flow out let my beloved come into his Garden that he may eate of the fruit of his precious things Shee is sensible of the withering of her Spices the decayes of her Graces and her disability thereupon to give any suitable entertainment unto Jesus Christ Hence is her earnestnesse for new breathings and operations of the Spirit of Grace to renew and revive and set on worke againe her Graces in her which without it could not be done All Graces are the fruits of the Spirit Gal. 5. 25 26. The fruit of the Spirit is Love Joy Peace Long-suffering Kindnesse Goodnesse Faith Gentlenesse Temperance if the Root doe not communicate fresh juyce and sappe continually the fruit will quickly wither were there not a continuall communication of new life and freshnesse unto our Graces from the Indwelling Spirit we should soone be poore withered Branches this our Saviour tells us Ioh. 15. 4 5. abide in mee and I in you as the branches cannot bring forth fruit of themselves unlesse they remaine in the Vine no more can yee unlesse ye abide in mee I am the Vine yee are the Branches he who abideth in mee and I in him he bringeth forth much fruit for separate from mee ye can doe nothing Our Abiding in Christ and his in us is as was declared by the Indwelling of the same Spirit in him and us Hence saith Christ have you all your fruit-bearing vertue and unlesse that be continued to us we shall wither and consume to nothing David in his spiritually declined condition intangled under the power and guilt of sinne cries out for the continuance of the Spirit and the restoring him as to those ends and purpose◠in reference whereunto he was departed from him Ps 51. 21 22. This the Apostle praies earnestly that the Ephesians may receive Ch. 3. 16 17. I bow my knees to the Father of our Lord Jesus Christ that he will give unto you according to the riches of his Glory that ye may be strengthened with might by his spirit in the inward man that Christ may dwell in your hearts by Faith that yee being rooted and grounded in Love c. The inward Man is the same with the new Creature the new principle of Grace in the Heart This is apt to be sick to faint and decay the Apostle prayes that it might be strengthened how is this to be done how is it to be renewed increased enlivened It is saith he by the mighty power of the Spirit and then gives you particular instances in the Graces which flourish and spring up effectually upon that strengthening they receive by the might and power of the Spirit as of Faith Love Knowledge and Assurance the increasing and establishing of all which is ascribed there unto him He who bestowes these Graces on us and workes them in us doth also carry them on unto perfection Were it not for our inflowings from that spring our Cisternes would quickly be dry therefore our Saviour tells us that he the Spirit is unto Believers as Rivers of living water flowing out of their bowels Ioh 7. 38 39. A never failing fountaine that continually puts forth living waters of Grace in us This may a little farther be considered and insisted on being directly to our main purpose in hand It is true indeed it doth more properly belong unto that which I have assigned for the Second Part of this Treatise concerning the Ground or Principle of the Saints abiding with God for ever but falling in conveniently in this order I shall farther presse it from Ioh. 4. 14. whosoever saith our Saviour shall drink of the water which I shall give unto him shall not thirst for ever but the water which I shall give unto him shall be in him a fountain of water springing up unto eternall life The occasion of these words is known §. 29. they are part of our Saviours Colloquie with the poore Samaritan Harlot having told her that he could give her another manner of water and infinitely better then that which she drew out of Jacobs well for which the poore Creature did almost contemne him and askt him whence he had that water whereof he spake how he came by it or what he made of himselfe Did he think himselfe a better man then Iacob who dranke of that well which shee was drawing water out of to convince her of the Truth and reality of his Promise he compares the water that he would and could give with that which she drew out of the Well especially as to one eminent effect wherein the water of his Promise did infinitely surmount that which she so magnifyed for v. 13. he tells her for that water in the well though it allayed thirst for a season yet within a little while she would thirst againe and must come thither to draw but saith he whosoever drinketh of the Water I shall give him thirsts no more and this he proveth from the Condition of the Water he giveth it is a well of Water not a drought not a Pitcherfull as that thou carryest away but it is a Fountaine a Well yea perhaps in it selfe it is so a Fountaine or Well but he that drinkes of it he hath but one draught of that water Nay saith Christ it shall become a Well in him not a Well whereunto he may goe but a Well that he shall carry about in him He that hath a continuall spring of living water in him shall doubtlesse have no occasion of fainting for thirst any more This our Saviour amplifies and clears up unto her from the nature and energy of this Well of water it springeth up unto everlasting life in these last words instructing the poore sinfull Creature in the use of the Parable that he had used with her Having taken an occasion to speake to her of heavenly things from the nature of the employment that she was engaged in at present Two or three things may be observed from the words to give Light unto their tendency to the Confirmation of the Truth we have under consideration First §. 30. the Water here Promised by our Saviour is the Holy and Blessed Spirit this
needs no labour to demonstrate The Spirit himselfe so interprets it John 7. 38 39. He who believeth on me saith our Saviour as the Scripture saith rivers of living Water shall flow out of his belly But this he said of the Spirit which they should receive who believe on him that which in one place he calleth a Well of Water springing up to Life in us is in the other in equivalent termes called Rivers of living Water flowing out of our bellies And the Holy Ghost tells us that he himselfe the Blessed Spirit is signified by that expression Neither is there any thing bestowed on us that can be compared to a spring of water arising up increasing and flowing out abundantly upon its owne account but the Spirit only It is only the Spirit that is a fountaine of refreshment from whence all Grace doth abundantly flow It is I say the Spirit whereof we have been speaking who is procured for us and bestowed upon us by Jesus Christ which as an everlasting Fountaine continually supplies us with refreshing streames of Grace and fills us a new therewith when the Channells thereof in our soules are ready to become dry And Secondly the state and Condition of them on whom this living Water is bestowed in reference thereunto is described Saith our Saviour he that hath this Spirit of Grace this well of living Water shall never thirst It is most emphatically exprest by two Negatives and an Exegeticall additionall terme for weight and certainty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never thirst to eternity or as it is exprssed John 6. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never thirst at any time There is a two fold thirst 1. There is a thirst totalis indigentiae of a whole and intire want of that men thirst after and this is the thirst that returnes upon men in their naturall lives After they have allayed it once with naturall water they thirst againe and their want of water returnes as intire and full as if they had never dranke in their lives Such a spirituall Thirst doth God ascribe to wicked men Isa. 65. 13. My servants shall eat but you shall be hungry my servants shall drinke but ye shall be Thirsty Their hunger and thirst is the totall want of Grace not that they do desire it but that they have it not And this thirst of totall want of Grace is that that never shall nor can befall them who have received the Spirit of Grace as a Well of Water in them They can never so thirst as to be returned againe into the Condition wherein they were before they dranke of that Spirit 2. There is also a Thirst of desire and complacency of the good Things thirsted after In this sence they are pronounced Blessed who hunger and Thirst after Righteousnesse Math. 5. And Peter instructs us to grow in this Thirst more and more the 1 Pet. 2. 2. As new borne babes desire the sincere milke of the Word that ye may grow thereby The enjoyment of the Spirit doth not take away this Thirst but begin it and increase it and by this Thirst as one meanes are we preserved from that totall want indigency which shall never againe befall us Thirdly §. 31. our Saviour gives the reason why and whence it is that they who drinke of this Water are made partakers of his Spirit shall thirst no more or never be brought to the Condition of totall want of Grace which they were in before they received him because the water which I shall give them saith he the Spirit which I shall bestow upon them dwelleth in them as we have shewed shall be a well of Water a fountaine of Grace springing up in them to everlasting Life continuing and perpetuating the Grace communicated unto the full fruition of God in Glory There are among others three eminent things in this Reason to confirme us in the faith of the former Assertion 1. The condition or nature of the Spirit in Believers He is a Well a Fountain a Spring that never can nor will be dry to Eternity 2. The constant supplyes of Grace that this Spirit affords them in whom he is He is Water alwaies springing up so that to say he will refresh Saints and Believâ—ers with his Grace provided that they turne not profligately wicked is openly to contradict our Saviour Christ with as direct opposition to the design in the words as can be imagined This springing up of Grace which from him is had and received which is his worke in us is that whereunto this profligate wickednesse is opposed and whilst that is this cannot be There is an everlasting inconsistency beâ—ween profligate wickednesse and a never failing spring of Grace 3. His Permanency in this worke and efficacy by it this living Water springs up to everlasting Life He ceases not untill our Spirituall Life be consummated in Eternity This then is the summe of this Promise of our Saviour He gives his holy Spirit to his who lives in them and gives them such continuall supplies of Grace that they shall never come to a totall want of it as they doe of Elementary Water who have once dranke thereof And from this spring doth this Argument flow They on whom the Spirit is bestowed to abide with them for ever and to whom he constantly yeildes such supplyes of Grace as that they shall never be reduced to a totall want for ever they shall certainely and infallibly persevere but that this is the Condition of all that come to Christ by Believing or that Christ hath promised that so it shall be with them is cleare from his owne Testimony now insisted on Ergo. Unto their Argument from the Promise of our Saviour §. 32. Mr Goodwin endeavours an Answer Ch. 11. Sect 10. 11. 12. pag. 232. 233. and in the Preface of it tells us that this Scripture doth but face if so much the businesse in hand To face it I suppose is to appeare at first view in its defence and this indeed cannot well or colourably be denied the words of it punctually expressing the very Truth we intend to prove thereby And this notwithstanding the allaying qualification if so much must needs somewhat prejudice the ensuing evasions But we are yet farther confident that upon the more diligent and strict examination it will be found to speake to the very heart and soule of the businesse in hand and the Considerations of his Reasons to the contrary doth seeme only to give us farther light herein and assurance hereof He saies then Here is no Promise made that they who once believe how unworthily soever they shall behave themselves shall still be preserved by the Spirit of God or the Spirit of God in Believing or that they shall be necessitated alwaies to Believe Ans. This is the old play still It is not at all our intendment to produce any Promise of safe-guarding men in the Love of God how vile soever they may prove but
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
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
thing that is free noble ingenuous filiall and of an heavenly descent in the Saints of God thus 1. It strengthens their Faith in God and in Jesus Christ which is the bottome of all acceptable Obedience whatsoever All that which proceedeth from any other Roote being but a product of labouring in the fire which in the end will consume both Root and Branch That which prevailes upon and drawes out the soule to Faith and believing I meane as it is peculiar to the Gospell and Justifying that is as it is in God as a Father and in the Lord Christ as a Mediator is the discovery of the good will of God to the soule in Christ and his designe to advance his Glory thereby I speake not of the formall cause of Faith in generall but the peculiar motive to Faith and Believing in the sence before mentioned So our Saviour giving the command in generall to his Disciples Ioh. 14 1. ye believe in God believe also in mee in the whole ensuing Chapter provokes them to it with gratious discoveries of the good will of God his Fathers and his own good will towards them And indeed propose what other considerations ye will provoke the soule by all the feare and dread of Hell and the most dismall representation of the wrath to come untill it be convinced of this it will never take one steppe towards God in Christ Now our Adversaries themselves being Judges the Doctrine we have had under consideration abounds above all others with the discoveries of the good will and kindnesse of God to poore sinners yea the great crime that is laid to the charge of it is that it extends it too farre it doth not only assert that God freely beginnes the good worke in them but that he will also powerfully perfect it to the day of Jesus Christ It assures the soules of the poore Saints of God that he who lookt upon them in their bloud and said unto them Live when no eye pittied them who quickned them when they were dead in trespasses and in sinnes begetting them of his own will by the word of Truth that they should be a kind of first fruits to himselfe wasting them in the bloud of his Sonne and delivering them from the old Tyrant Satan that he will not now leave them to themselves and to the Counsell of their own hands to stand or fall according as they shall of themselves and by themselves be able to withstand opposition and seduction but that he will keep them in his own hand giving them such constant supplies of his Grace and Spirit as that in the use of meanes they shall waite upon him to the end And that howsoever or whensoever by the power of Temptation and surprisalls of corruptions they are carried aside from him he will heale their back-slidings and receive them freely and though they change every day yet he changeth not and therefore they are not consumed And hereby I say it confirmes and strengthens their Faith in God as a Father in Jesus Christ taking everlasting care of them 2. Of their Love there is the same reason Gods love to us is of his free Grace he loves us because so it seemes good to him Our Love to him is purely ingenerated by his Love to us and carried on and increased by farther Revelations of his desireablenesse and excellency to our soules Herein is Love not that we loved God but that he loved us first There is no Creature in the least guilty of sinne that can put forth any acceptable Act of Love towards God but what is purely drawn out upon the Apprehension of his Love and lovelinesse in his Grace and mercy A man I confesse may love God when he hath no sence of his Love to him in particular but it must all be built upon an apprehension of his Love to sinners though he may come short in the Application it is the terrour of the Lord that causes us to perswade others but it is the Love of Christ that constraineth us to live to him Shee loved much to whom much was forgiven Looke then the more abundant discoveries are made of the lovelinesse and desirablenesse in the riches of his Grace the more effectuall is the sole and only motive we have to love him with that fiâ—iall chast Holy Love that he requires For the Love of God to his Saints our Doctrine of their Perseverance sets it forth with the greatest Advantage for the indearement of their soules to draw out their streames of Love to God especially doth it give it its Glory in three things 1. In its freedome It setts forth the Love of God to his Saints as that which they have no way in the least deserved as hath been manifested from Isa. 48. 8 9 11. chap. 54. 9 10. As he first loved them not because they were better then others being by nature Children of wrath and lying in their Blood when he said to them Live quickning them when they were dead in trespasses and sinnes So he doth not continue his love to them nor purpose so to do because he fore sees that they will so so walke with him in Holinesse uprightnesse for he â—oresees no such thing in them but what he himselfe purposeth effectually to worke upon the account of his loving them but he resolves to do it meerely upon the account of his owne Grace He neither resolves to continue his Love to them on Condition that they be so and so holy at randome and with uncertainty of the Event but freely that they may and shall be so Eph. 1. 4. And this is the Glory of Love the most Orient pearl in the Crowne of it 'T is not mercenary nor selfe-ended nor deserved but as a Spring and fountaine freely vents and powers out it selfe upon its owne account And what ingenuous truly noble Heavenly descended heart can hold out against the power of this Love It is effectually constraining to all manner of sutable returnes let the soule but put it selfe in to the actuall Contemplation of the Love of God as it lyes represented in this property of it every way free undeserved the great Love of God to a poore worme a sinner a nothing and it cannot but be wrought to a serious Admiration of it delight in it and be pained and straitned untill it make some suitable Returnes of Love and Obedience unto God If not it may well doubt it never tasted of that Love or enjoyed any fruits of it 2. It gives the Love of God the Glory of its Constancy and Unchangeablenesse This is another Starre of an eminent Magnitude in the Heaven of Love It is not a fading a wavering an altering thing but abides for ever God rests in his Love Zeph. 3. 17. It is a great thing indeed to apprehend that the great God should fixe his Love upon a poore Creature But adde hereunto that he may love them one day and hate them the next embrace them
downe He hath undertaken to worke and who shall let him The Councell of his heart as to the fulfilling of it doth not depend on any thing in us what sinne thou art overtaken withall he will pardon and will effectually supply thee with his Spirit thatâ— thou shalt not fall into or continue in such sinnes as would cut off thy Communion with him And doth not this mixe the forementioned Promises with Faith and so render it effectuall to the carrying on of the worke of Love and Obedience as was mentioned And as this Doctrine is suited to the establishment of the soule in Believing and to the stirring of men up to mixe the the Promises with Faith so there is not any thing that is or canbe thought more effectuall to the weakening impairing and shattering of the Faith of the Saints then that which is contrary thereunto as shall afterwards be more fully manifested Tell a soule that God will write his Law in him and put his feare in his inward partes that he shall never depart from him what can ye pitch upon possibly to unsettle him as to a perswasion of the Accomplishment of this Promise and that it shall be so indeed as God hath spoken but only this according as thou behavest thy selfe which is left unto thee so shall this be made good or come short of accomplishment If thou continue to walke with God which that thou shalt do he doth not promise but upon Condition thou walke with him it shall be well and if thou turne aside which thou mayst do notwithstanding any thing here spoken or intimated then the word spoken shall be of none effect the Promise shall not be fulfilled towards thee I know not what the most malicious Devill in Hell if they have degrees of malice can invent more suitable to weaken the Faith of men as to the accomplishment of Gods Promise then by affirming that it doth not depend upon his Truth and Faithfulnesse but solely on their good behaviour which he doth not effectually provide that it shall be such as is required thereunto God himselfe hath long since determined this difference might he be attended unto What hath been spoken of the Promises of the first sort might also be manifested concerning those of the second And the like might also be cleared up in reference to those other weapons of Ministers warfare in casting downe the strong holds of sinne in the hearts of men to wit Exhortations and Threatnings But because Mr Goodwin hath taken great paines both in the generall to prove the unsuitablenesse of our Doctrine to the promotion of Obedience and an Holy Conversation and in particular its inconsistency with the Exhortations and Threatnings of the Word managed by the Ordinances of the Ministry What is needfull farther to be added to the purpose in hand will fall in with our vindication rescuing of the Truth from the false criminations wherewith it is assaulted and reproached as to this particular And therefore I shall immediately addresse myselfe to the Consideration of his long Indictment and charge against the Doctrine of the Perseverance of the Saints as to this very thing CAP. XI 1. The Entrance into an Answer to Mr G's Arguments against the Doctrine of the Saints Perseverance His sixt Argument about the usefulnesse of the Doctrine under consideration to the worke of the Ministry proposed 2. His prâ—ofe of the minor Proposition 3. Considered and Answered Many pretenders to promote Godlinesse by false Doctrines M. G.'s common interest in this Argument 4. His proofes of the usefulnesse of his Doctrine unto the promotion of Godlinesse 5. Considered and Answered The inconsequence of his Arguing discovered 6. The Doctrine by him opposed mistaken ignorantly or wilfully 7. Objections proposed by Mr G. to himselfe to be Answered 8. The Objection as proposed disowned Certainty of the Love of God in what sence a motive to Obedience 9. The Doctrine of Apostasy denies the unchangeablenesse of Gods Love to Believers placeth Qualifications in the Roome of persons 10. How the Doctrine of Perseverance promiseth the continuance of the Love of God to Believers 11. Certainty of Reward incouraging to regular Actions Promises made to Persons qualified not suspended upon those Qualifications Meanes appointed of God for the accomplishment of a determined end certaine 12. Meanes not alwaies conditions 13 M. G's strange inference concerning the Scripture 14. Considered The word of God by him undervalued and subjected to the judgement of vaine men as to its Truth and Authority 15. The pretended reason of the former proceeding discussed The Scripture the sole judge of what is to be ascribed to God and believed concerning him 16. The Doctrine of the Saints Perseverance falsely imposed on and vindicated 17. Mr G's next Objection made to himselfe against his Doctrine its unseasonablenesse as to the Argument in hand demonstrated 18. No Assurance of the Love of God not Peace left the Saints by the Doctrine of Apostasy The ground of Peace and Assurance by it taken away 19. Ground of Pauls Consolation 1 Cor. 9. 27. the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Another Plea against the Doctrine attempted to be proved by M. G. That attempt considered Not the weaknesse of the Flesh naturally but the strength of Lust spiritually pretended 21. The cause of Sinne in the Saints farther discussed 22. The Power ascribed by M. G. to men for the strengthning and making willing the Spirit in them considered 23. The Aptnesse of the Saints to performe what and whence The opposition they have in them thereunto 24. Gospell Obedience how easy 25. The Conclusion 26. Answer to Chap. 13. of his Book proposed THE Argument §. 1. wherein Mr Goodwin exposeth the Doctrine under contest to the triall concerning its usefulnesse as to the promotion of Godlinesse in the hearts and wayes of them by whom it is received he thus proposeth Cap. 13. Sect. 32. Pag. 333. That Doctrine which is according to Godlinesse and whose naturall and proper tendencie is to promote Godlinesse in the hearts and lives of men is Evangelicall and of unquestionable comportance with the Truth such is the Doctrine which teacheth the possibility of the Saints declining both totally and finally Ergo Of this Argument he goeth about to establish the respective propositions §. 2. so as to make them serviceable to the enforcement of the Conclusion he aimeth at for the exaltation of the Helena whereon he is enamored and for the major Proposition about which rightly understood we are remote from contesting with him or any else and will willingly and cheerefully at any time drive the cause in difference to Issue upon the singular Testimony of the Truth wrapped up in it he thus conâ—irmeth it The Reason of the major Proposition though the truth of it needeth no light but its owne to be seen by is because the Gospell it selfe is a Doctrine which is according unto Godlinesse a ministry of Godlinesse is a Doctrine
not so To what end is any farther dispute If the Scripture speaketh not to Mr Goodwins mind for doubtlesse he is an intelligent and considering man he seeth sufficient ground to question its Authority By what way possible any man can more advance himselfe into the Throne of God then by entertaining such thoughts and conceptions as these I know not An intelligent man is supposed to have from himselfe and his own Wisdome and Intelligence considerations of Gods nature and perfection by which he is to regulate and measure all things that are affirmed of God or his will in the Scripture If what is so delivered suit these conceptions of his that Scripture wherein it is delivered may passe for Canonicall Authentick If otherwise eâdem facilitate rejicitur quâ asseritur which was sometimes spoken of Traditionalls but it seems may now be extended to the written Word The Scriptue is supposed to hold out things contrary to what this intelligent Man hath conceived and considered and this is asserted as a just ground to question its Authority And if this be not a Progresse in the contempt of the Word of God to what ever yet Papists Socinians or Enthusiasts have attempted I am deceived To the Law and to the Testimony with all the conceptions and notions of the most intelligent man if they answer not to this Rule it is because there is no truth in them But he addeth the Reason of this bold Assertion §. 15. for saith he That a God infinitely righteous and holy should irreversibly c. Ans. Neither yet doth this at all mend the matter Neither doth the particular instance given alter at all but confirme the first generall Assertion viz. that If there be any thing in the Scriptures contrary to those thoughts of God which an intelligent man without the Scripture doth conceive of him he hath just grounds to question their Authority which wholly casts downe the Word of God from its Excellency and setteth a poore darke blind creature under the notion of an intelligent man at liberty from his subjection thereunto making him his owne rule and guide as to his Apprehensions of God and his Will And is it possible that such a thought should enter into the heart of a man fearing God reverencing his Word which God hath magnified above all his name There is scarce any one Truth in the whole Booke of God but some men passing in the world for intelligent and considering men doe looke upon it and professe it to be unworthy of an infinitly Righteous and Holy God So do the Socinians think of the Doctrine of the Satisfaction of Christ the great treasure of the Church At the rate that men passe at in this world it will be difficult to exclude many of them from the number of intelligent considering men And are they not all absolved here by Mr G. in this Principle from bowing to the Authority of God in the Scriptures having just ground to question whether they are from God or no. The case is the same with the Papists others in sundry particulats Frame the supposition how you will in things never so uncouth and strange yet if this be the position That in things which appeare so to men upon their consideration if any thing in the Scripture be held out or may be deduced from this to the contrary they are at liberty from submitting their understandings to them and may arraigne them as false and suppositions their whole divine Authority is unquestionably cast downe to the ground and trampled on by the feet of men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will take care for the vindication of the honour of his Word 2. The opposition here made by Mr Goodwin § 16. and imposed on his Adversaries is as hath been shewed wretchedly false not once spoken or owned by them with whom he hath to do nor having the least colour given unto it by the Doctrine they maintaine yea is diametrically opposite thereunto The maine of what they teach and which Mr Goodwin hath opposed in this Treatise indeavouring to answer that eminent place of the 1 John 3. 9. with many others produced and argued to that purpose is that God will according to the tenor of the Covenant of Grace so write his Law in the hearts of his and put his feare in their inward parts that they shall never depart from him so as to become desperately and outragiously profane but be preserved such to the end as that the Lord with the greatest advantage of Glory to his infinite Wisdome Righteousnesse and Holinesse may irreversibly assure the immortall Inheritance of his Love and Favour unto them So that Mr Goodwin's Discourse to the end of this Section concerning the Continuance of the Love of God to them that are wicked with an equall measure of Favour to them that are Godly according to this Doctrine is vaine and grossly sophisticall and such as he himselfe knoweth to be so To say every one that doth evill is good in the sight of the Lord and that he delighteth in him that is he approveth wicked and ungodly men we know is sufficiently dishonourable to him but yet to say that he delighted in his Church People washed and made Holy in the Blood of Christ notwithstanding their failings or their being somtime over taken with great sinnes when he pleaseth in an extraordinary way for ends best knowne to himselfe to permit them to fall into them which yet he doth seldome and rarely is that which himselfe affirmeth ascribeth to himselfe in innumerable places of Scripture if their Authority may passe unquestioned to the praise of the Glory of his Grace But it seemeth if we take any care that Mr Goodwin may not call the Authority of the Scriptures into question being fully resolved that the Doctrine of the Saints Perseverance is unworthy of a Holy and Righteous God we must give over all attempts of farther deducing it from them But yet for the present we shall consider what he hath farther to object against it Sect. 34. §. 17. He father objecteth against himselfe and his Doctrine in the be halfe of that which doth oppose in these words It is possible that yet some will farther object against the Argument in hand Vnlesse the Saints be assured of the perpetuity of their standing in the Grace and Favour of God they must needs be under feares of falling away and so of perishing and feare we know is of a discouraging and infeebling nature an enemy unto such actions which men of confidence and courage are apt to undertake Ans. What this objection maketh in this place I know not it neither asserteth any eminency in the Doctrine by Mr Goodwin opposed as to the promotion of Godlinesse nor immediately challengeth that which he doth maintaine of a contrary tendency but only intimateth that the S t s Consolation and peace is weakned by unnecessary feares such as his opinion is apt to
lesse Anti-evangelicall This foundation then being removed what ever is built upon it mole ruit su◠Neither is it in any measure restored or laid a new by the reason of it given by Mr G. viz. That the Scripture affirmeth in sundry places that God is no accepter of persons for he that shall hence conclude that what ever Doctrine affirmeth directly or by consequence that God is no Aceepter of persons what ever other abomination it is evidently deeming with all is yet true and according to the minde of God shall have leave notwithstanding the antiquated Statute of our Vniversity against it to goe and reade Logicke at Stamford On this account do but provide that a Doctrine be not gnilty of any one crime and you may conclude that it is guilty of none For instance That Doctrine which impeacheth not the Omnipresence of the Diety is true according to the Scripture for the Scripture aboundeth with cleare Testimonyes of the Presence of God in all places Now the Doctrine of the Vbiquity of the humane nature of Christ doth no way impeach the omnipresence of the Diety therefore it is true and according to Scripture I might supersede all further considerations of this Argument having rendered it altogether uselesse and unserviceable in this warfare by breaking its right legge or rather cruteh whereon it leaned but something also may be added to the Minor because of its reflection in the close of its proofe upon the Doctrine we maintaine intimating an inconsistency of it with that Excellency of God spoken of namely that he is no Accepter of Persons Prosopolepsia §. 4. or Accepting of Persons is an evill in Judgment when he who is to determine in causes of righteousnesse hath respect to personall things that concerue not the merit of the Cause in hand and judgeth accordingly This properly can have no place in God as to any bestowing of free Grace Mercy or Pardon There is Roome made for it only when the things that are bestowed or wrought by it are such as in Justice are due it being an Iniquity solely and directly opposed to distributive Justice Exod. 23. 2 3 6 7 8 9. that rendreth to every one according to what is Righteous and due Iob. 31. 34. That with God there be no Accepting of Persons there is no more required but this that he appoint and determine equall Punishments to equall faults and give equall Rewards to equall deservings If he will dispose of his pardoning Mercy and free Grace to some in Christ not to others who shall say unto him what dost thou May he not do what he will with his owne So he giveth a peny to him that laboureth all day he maygive a peny also to him that worketh but one houre Now suppose that Mr G's Doctrine render God free from this or rather chargeth him not with it yet if withall it calleth his Truth Righteousnesse Faithfulnesse Oath and Immutabillity into question shall it passe for a Truth or be embraced ever the sooner But the sting of this Argument lieth in the Taile §. 5. or close of it in the Reflection insisted on upon the common Doctrine of Perseverance as it is called viz. that it teacheth God to be an accepter of Persons This is Mr Goodwin's way of Arguing all along When at any time he hath proposed a proofe of the Doctrine he goeth about to establish finding that as somthing heavy worke to lye upon his hand and not much to be said in the case he instantly turneth about and falleth upon his Adversaries in declaiming against whom he hath a rich and overflowing Veine There is scarce any one of his Arguments in the pursuit and improvement whereof one fourth part of it is spoken to that head where in he is engaged But wherein is the Common Doctrine of Perseverance guilty of this great crime §. 6. It teacheth that He that believeth shall be saved and he that believeth not shall be damned It teacheth that God hath allotted equall punishments to equall Transgressions and appointed equall Rewards to equall wayes of Obedience That the Wages of every sinne is death and that every sinner must dye unlesse it be those concerning whom God himselfe saith Deliver them I have found a Ransome Job 33. 24. that he is a like displeased with sinne in whomsoever it is and that in a peculiar and eminent manner when it is found in his owne Indeed if this be to impute Acceptation of Persons to God to say that he hath Mercy on whom he will have Mercy and whom he will he hardeneth that he is tender to his owne as a Father to his only Child that serveth him and will recover them being faithfull in his Promises from their sinnes and heale their backeslidings though he suffer others to lye wallowing in their rebellions and pollutions all their dayes that he will not give pardon to any finner but upon Faith and Repentance but will give Faith and Repentance to those whom he hath chosen and given unto Jesus Christ to be saved If this I say be acceptance of Persons our Doctrine owneth the imputation of ascribing it to God and glorieth in it we being ascertained that God taketh all this to himselfe clearely and plentifully in the Word of Truth The summe of what our Author gives in §. 7. to make good his charge upon the common Doctrine of Perseverance is That it affirmeth that though Saints and Believers fall into the same sinnes of Adultery and Idolatry and the like with other men yet they are not dealt withall as other men but continued in the Love and Favour of God To wave the consideration of the false impositions by the way on the Doctrine opposed as that is that it teacheth the Saints to fall into and to continue in them to the significancy of that expression never so long under Abominations and to joyne Issue upon the whole of the matter I say 1. That in and with this Doctrine and in perfect Harmony and Consistency therewith Rom. 1. 32. we maintaine that the judgement of God is the same in respect of every sinne in whomsoever it is and that he that doth it on that account is worthy of death and 2. That the sentence of the Law is the same towards all cursing every one that continueth not in all things written in the Book thereof Deut. 27. 26. to doe them 3. That in and under the Gospell wherein a remedy is provided in reference to the rigour and severity of both the former Apprehensions yet the Judge of all dealeth with all men equally according to the tenor of it He that Believeth shall be Saved and he that Believeth not shall be damned Men in the same condition shall have the same recompence of reward But you will say Doe not the same sinnes put men into the same condition and deserve the same punishment in one as in another Ans. 1. They doe deserve the same punishment God
it being laid upon the proofe of the Minor Proposition formerly denied here laid downe It will easily be granted that it was incumbent on him to make sure worke here and not to leave any thing liable to any just Exception An errour or a mistake in the foundation is not easily recoverable All that is afterwards heaped up beareth it selfe on a supposition of the Truth of what is here delivered If this faile in the least we may spare our Labour as to any farther consideration of what followeth Now the maine of the proofe here insisted on lieth in the Declaration of that which he calleth the Common Doctrine of Perseverance and concerning this he informeth his Reader 1. That it commandeth all Saints to he fully perswaded and that with the gseatest and most indubitable certainty of Faith that there is an absolute and utter impossibility either of a totall or finall defection of their Faith Ans. 1. What is the intendment of these Aggravating expressions of fully perswaded greatest and most indubitable certainty of Faith I know not Will it please you if it should require them to be perswaded but not fully perswaded Believe it but with little and dubitable cetainty of Faith or uncertainty rather Full perswasion greatest certainty without doubting or staggering are all of their perfections of Faith and of the Saints in believing which without doubt they are in all that they are to Believe to presse after so that all this is no more but that this Doctrine requireth men to believe what it affirmeth God to have promised It requireth men to mixe the Promises of God with Faith Crimen in auditum But though the manner of Believing which it requireth be not blameable yet the thing which it proposeth to be believed is false What is that That there is an Absolute or utter impossibility either of a totall or finall defection of the Faith of true Believers It s requiring this to be Believed is the bottome also corner stone of Mr Goodwin's insuing Argument if it doth not do this he hath nothing in this place to say to it Let him then produce any one that ever wrote in the defence of it that hath in Termes or by just consequence delivered any such thing and on Herbam there shall be an end of this dispute I presume Mr Goodwin knoweth what is meant by an absolute and utter impossibility An absolute Repugnancy unto being in the nature of the things themselves concerning which any Affirmation is and not any externall or forraigne consideration doth entitle any thing to an absolute utter Impossibility did ever any one affirme that in the nature of the thing it selfe the defection of the S t s is absolutely impossible Is it not by them that believe the Perseverance of the S t s constantly affirmed that in themselves they are apt yea prone to fall away and their Faith to decay and dye which in it selfe possibly may be done though Mr Goodw cannot tolerably shew how The whole cerrainty of their continuance in and of the preservation of their Faith depends meerely on supposition of something that is extrinsecall in respect of them and of their state which as to their Condition might or might not be Farther the Perseverance of the Saints is by the same persons constantly affirmed to be carryed on to be perfected in and by the use of meanes It is their keeping by the power of God through Faith unto Salvation And can then an absolute impossibility of their defection be asserted or only that which is so upon supposition viz. of the Purpose of God c. There was no Absolute Impossibility that the bones of Christ should not be broken they being in themselves as lyable to be broken as his flesh to be pierced yet in respect of the event it was impossible they should be so I cannot well imagine that Mr Grodwin is not fully perswaded with the greatest and most indubit able certainty that a Perswasion in things of this kind will admit that the Common Doctrine of Perseverance doth not require Saints to believe that there is an absolute impossibility of their defection but only that God hath promised to Preserve them from that which in themselves and in respect of any thing in them they are obnoxious unto in and by the use of meanes suited and appointed by him to the carrying on of that worke and compassing of the end proposed But yet it pleaseth him here to make shew of a contrary Apprehension and to shew his confidence therein he aggravates it with this annexed supposition and case It doth so saith he though they should fall into 10000 enormous and most abominable sinnes and lye wallowing in them like Swine in the mire yet that they shall remaine all the while in an estate of Grace Ans. Truly this is such an enormous and abominable Calumny §. 11. that I cannot but admire how any sober and Rationall man durst venture upon the owning of it The question now is what Faith the Doctrine insisted on ingenerates in particular persons that should enervate and make void the Exhortations c. of the Ministry Now though the Doctrine should teach this Indefinitely that though men did sinne so and so as is here exprest yet they should be kept in a state of Grace as is mentioned which yet is lowdly and palpably false as hath been declared yet that it doth require particular men to Believe for themselves and in reference to the Guidance of their owne Wayes that they may lye and wallow in their sinne like swine in the mire and yet continue in a state of Grace and Acceptation with God is so notoriously contrary to the whole tenour of the Doctrine the genius and nature of it with all the Arguments whereby it is asserted and maintained that if conscience had but in the least been advised with all in this contest this charge had been without doubt omitted All that is produced for the confirmation of this strange imposition on the perswasion under consideration is his owne Testimony that makes the charge that it is the knowne voice of the common Doctrine of Perseverance and that being said is laid as a Foundation of all that followes The whole Discourse still relating to a supposition that this is the Doctrine which it opposeth from the very next words to the end Nor is there the least farther attempt for the confirmation of this grand Assertion But is this the knowne voice of our Doctrine of Perseverance Who ever heard it but Mr G. and men of the like prejudicate Spirits aganist the Truth The worst that can be charged with looking this way is its asserting the promised efficacy of the Grace of God for the preserving of Believers by the use of meanes from such wallowing in abominable sinnes as is supposed that it affirmes they may be exposed unto In briefe it saies not First That all Believers are certaine of their Perseverance Nor Secondly That
bidde to feare him who can cast both body and soule into Hell-fire Now though the Logicke of this Argument doth scarce appeare to me or the strength of the inference from the text there being a great difference between fearing him who can cast both body and soule into Hell-fire and fearing of Hell-fire between fearing God for his Severity and Power in Opposition to the weakenesse and limitednesse of Persecutors even whilst we feare not their feares but sanctify the Lord of hosts in our hearts making him our dread and our feare and such a feare of punishment as is inconsistent with the Promises of God that we shall be preserved in Obedience so be free from it Yet I shall consider the following Discourse that is built thereon Supposing all that Mr Goodwin observes from this Text and that the reason of the feare here injoyned is taken from the power of God to cast into Hell yet the whole of the Argument thence amounts but thus farre because such who are threatned to be persecuted by men who can only kill their bodyes ought rather to feare God who can extend his power of punishing to the destruction of body and soule of those that offend him therefore there is such a feare ingenerated in the Saints by the Threatnings of the Word as is inconsistent with the truth of Gods stedfastnesse in his Covenant with them to keepe them up to Obedience unto the end Sect. §. 59. the 14. he farther pleades from Heb. 11. 7. 2 Kings 22. 19 20. That the eminentest and Holyest men that live may do many things from a principle of feare or of being afraid of the Judgments of God that they should come upon them and upon that account have beene put upon wayes that were acceptable to God Ans. We know that the Feare of the Lord is the beginning of Wisdome and that the Feare of the Lord and his Goodnesse is a great Mercy of the Covenant of Grace This is not the thing here pleaded for it is a thing quite of another nature even that ascribed to the strange nations that were transplanted into Samaria by the King of Syria upon the captivity and removeall of the ten tribes and frightened by Lyons that destroyed some of them who did yet continue to worship their owne Idolls under the dread of God which was upon them which is called the Feare of the Lord. To compleat this feare 't is required that a man have such an Apprehension of the comeing of Hell and Wrath upon him as that he be not relieved against it by any interposall of Promise or ought else from God that he should be preserved in the way and path whereby he shall assuredly finde deliverance from that which he feares How farre this kind of Feare the feare of Hell not as declarative of the terrour of the Lord but as probable to betide and befall the persons so fearing it and that solely considered as an evill to himselfe may be a principle of any act of acceptable Gospell Obedience is not cleared by Mr Goodwin nor easily will be so For 1. That it is not the intendment of any divine Threatnings to beget such a Feare in reference to them that believe hath beene declared 2. It is no fruit or product of the Spirit of Life and Love which as hath beene showne is the principle of all our Obedience and walking with God 3. It holds out a frame of Spirit directly contrary to what we are called ond admitted unto under the Gospell For God hath not given us the Spirit of feare but of â—â—wer of Love and of a sound minde 2. Tim. 1. 7. and Rom. 8. 15. We have not received the Spirit of bondage unto feare but the Spirit of Adoption whereby we cry Abba Father The Spirit of this Feare and Dreade and the bondage that attends it is at open variance with the Spirit of Liberty Boldnesse Power Adoption and a sound minde wherewith Belivers are indued And 4. It is that which the Lord Christ intended to remove and take away from his by his death Heb. 2. 15. He dyed that he might deliver them who for feare of death were in bondage all their dayes This feare then I say which is neither Promise of the Covenant nor fruit of the Spirit nor product of saving Faith will scarce upon strict inquiry be found to be any great furtherer of the Saints Obedience what use the Lord is pleased to make of this dread and terrour in the hearts of any of his for the hedging up their wayes from folly and staving them off from any Actuall evill when through the strength of Temptation they do begin to cast off the Law of Life and Love whereby they are governed is not in the least prejudiced by any thing asserted in the Doctrine of the Saints Perseverance Toward some who though they are perswaded of the Perseverance of the Saints Indefinitely yet have no perswasion or at least no prevailing chearing Assurance that themselves are Saints which Mr Goodwin thinkes to be the condition of far the greatest part of Believers it hath its full power extent its whole efficacy depending on the Apprehensions of the minde wherein it is Towards the residue who upon abiding grounds and sure foundations have obtained a comfortable Spirituall perswasion of their owne Interest in the Promises of God That the consideration of Hell and Judgement as the due debt of sinne and necessary vindication of the Glory of God hath also its Effects and influence as farre as God is pleased to exercise them therewith acquainting them continually with his Terrour and filling them with an abhorrency of those wayes which in and of themselves tend to so dismall an end and issue hath beendeclared Secondly §. 60. the places of Scripture mentioned by Mr Goodwin doubtlesse will not reach his intendmend Of Noah it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being warned of God of that floud that was for to come upon the World of ungodly men and the Salvation of himselfe and his Family by the Arke being filled with the Reverence of God and assured of his owne preservation he industriously sets himselfe about the use of the meanes whereby it was to be accomplished That because a man assured of an end from God himselfe in and by the use of meanes did with a Reverentiall Feare of God not of any evill threatned which he was to be preserved from set himselfe to a conscientious use of meanes whereby the promised end of God's owne institution is to be brought about Therefore the Feare of Hell such a Feare as hath been decribed is one principle of the Obedience of the Saints in their walking with God and such as they ought to cherish as being a meanes appointed of God for that end and purpose is an Argument of no great value here with us Neither surely will the Conclusion intended be more evidently educed from
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
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
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
Believers hath been formerly beyond contradiction manifested and maintained That expression then they went out from us is not an Answer by concession to an Objection but a description of seducers by their Apostacy Which words also in their regard to the Persons as before by him described do manifest their utter declining and forsaking the Communion of the Saints they so going from them as also going into an opposition to the Doctrine of the Gospell Thirdly That the Apostle here insinuates an advantage these Antichrists had to seduce from their former communion with him a thing not in the least suggested as was observed in the occasion of the words as laid downe by Mr Goodwin himselfe is proved from the use of the words they went out from us Acts 15. 24. Whence this undenyable Argument may be educed Some who went out from the Apostle had repute and authority in their preaching thereby these Antichrists went out from the Apostle therefore they had repute and authorety thereby younger men than either Mr Goodwin or my selfe know well enough what to make of this Argument Besides though there be an agreement in that one Expression all the neighbouring parts of the Description manifest that in the things themselves there and here pointed at there is no affinity Those in the Acts pretended to abide still in the communion and Faith of the Apostles these here expressively departed both from the one and the other to an opposition of them both The former seemed to have pretended a commission from the Apostles these according to Mr Goodwin himselfe did so farre declare against them that it was a scandall to some fearing that all had not been well among the Apostles Fourthly That which is called an Answer by way of Exception as in it lye the expression of it so used upon the matter is as much as we urge from these words The import of them is said to be they were not of us though they were with us yet they were not such as we are didnot walke in that uprightnesse of heart as we do they were not men of the same principles and spirit with us that is they were not true thorough sincere and sound Believers at all no not while they converst with the Apostles Now evident 't is that in those words as is manifest by the assuming of them againe for the use of an inference insuing for if they had been of us they would have continued with us the Apostle yeilds a Reason and Account how they came to Apostatize and fall to the opposition of the Gospell from the profession wherein they walked 't was because they were not men of thorough and sound principles true Belivers and consequently he supposeth and implyeth that if they had been so they would not they could not have so Apostatized for if they might there had been no weight in the account given of the Reason of their revolt In what followes §. 44. that these words but they were not of us do not necessarily imply they were Believers formerly but perhaps they had been so and were before fallen away being choaked by the cares of the world an observation is insinuated directly opposite to the Apostles designe and such as makes his whole Discourse ridiculous An account he gives of mens falling away from the Faith and tells them 't is because though they have been professors yet they were never true Believers yea but perhaps they were true Believers and then fell away after that fell away that is they fell from the Faith and then fell from the Faith for that is plainely intimated in is the sence of this doubty Observation But to proceed with his exposition §. 45. he sayes It followes for if they had been of us they would no doubt have continued with us in these words the Apostle gives a reason of his Exception telling them to whom he writes that this was a signe and Argument that those Antichristian teachers were not of them in the sence declared viz. That they did not continue with them that is they quitted their former intimacy and converse with the Apostles refused to steere the same course to walke by the same principles any longer with them which saith he doubtlesse they would not have done had they been as sincerely affected towards Jesus Christ the Gospell as we by which Assertion John plainely vindicated himselfe and the Christian Churches of his communion from giving any just occasion of offence unto those men whereby they should be any wayes induced to forsake them and resolves their unworthy departure of this kind into their own carnall and corrupt hearts which lusted after some fleshly accommodations and contentments that were not to be obtained or enjoyed in a sincere profession of the Gospell with the Apostles and those who were perfect of heart with them Ans. First That no aspersion was cast on Iohn or the Churches of his Communion by the Apostasy of the Antichrists of whom he speakes from which he should need to vindicate himselfe and them was before declared There was not indeed nor possibly could be the least occasion for any surmize of evill concerning them from whom men departed in turning ungodly opposers of Christ For any thing that is here offered 't is but an obscureing of the Light that breaks forth from the words for the discerning of the Truth in hand 't is granted that the Apostle manifests that they were not of them that is true upright sound believers that walked with a right foot in the Doctrine of the Gospell because they forsooke the communion of the Saints to fall into the condition of Antichristianisme wherein they were now engaged Now if this be an Argument that a man was never a true believer in the highest profession that he makes because he falls from it and forsakes it certainly those that are true believers cannot so fall from their stedfastnesse or the Argument will be of no Evidence or conviction at all Neither is any thing here offered by M. Goodwin but what upon a through consideration doth confirme the inferences we insist upon and make to the worke in hand Truth will at one time or other lead captive those who are most skilfull in their Rebellion against it What is added Sect. 24. concerning the Righteous Judgement of God §. 46. and the gracious tendency of his dispensations to his Churches use in suffering these wretches so to discover themselves and be manifested what they were I oppose not The discovery that was made was of what they had been before that is not true Believers not what now they were yea by what they now shewed themselves to be was made manifest what before they were Words of the like import you have 1 Cor. 11. 19. % For there must be also heresies among you that they which are approved may be made manifest among you as here those who fall away are manifested to be corrupt so there are those who
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
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
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
characters or markes upon them of true Believers then what are here mentioned must necessarily be so accounted or will of God be so accepted Many a Believer may desire the guifts of those Hypocrites who have not one dramme of the Grace wherewith he is quickned So that this first reason as pregnant as it seemes of proofe is only indeed swelled puffed up with wind vanity He adds 2. True Believers are in estate of honour and are Lifted up on high towards the Heavens in which respect they have from whence to fall But Hypocrites are as neere Hell already as lightly they can be till they be actually fallen into it From whence then are they capable of fallings men of estates may faile and breake but beggers are in no such danger If Hypocrites fall away it must be from their Hypocrisy but this is rather a rising than a fall A Begger cannot be said to breake but only when he gets an estate When he doth this the begger is broke Ans. All that here is added arises meerely from the ambiguity of the word Hypocrites the persons that fall are on all hands supposed to have and enjoy all that is made mention of in the Texts insisted on so that they have so much to fall from as that thereupon Mr Goodwin thinkes them true Believers They have all the heighths to tumble from which we before mentioned and very many others that it is no easie taske to declare They fall from the excellencies they have and not the Hypocrisy with which they are vitiated From the profession of the Faith with honesty of conversation c. not from the want of Roote or being built on the Rocke so that this pretended pregnant reason is as barren as the former to the production of the assertion layd down to be proved by it He adds 3. It is no punishment at all to Hypocrites to be under no possibility of being renewed againe by repentance Nay in case they should fall away it would be a benefit and blessing unto them to be under an impossibility of being renewed againe For if this were their case it would be impossible for them to be ever Hypocrites again and doubtlesse it is no great judgment upon any man to be uncapable of such a preferment Ans. 1. Whether it be no punishment for them who have been in so good a way a way of such tendency unto Salvation and such usefullnesse to the Gospell as these persons are supposed to be in not to be renewed againe to that state and condition but to be shut up unrecoverably under the power of darkenesse and uubeliefe unto eternall wrath when before they were in a faire way for life and Salvation others will judge beside Mr Goodwin Neither is there an affirmation of their falling away from their Hypocrisy and being renewed againe thereunto in any thing we assert in the exposition of this place but their falling away from guifts and common Graces with the impossibility of what kind soever it be of being renewed to an enjoyment of them any more His fourth and last attempt follows 4. And lastly it stands off forty foot at least from all probability that the Apostle writing only unto those whom he judged true and sound Believers as appears from severall places in the Epistle as cap. 3. 14. 6. 9. c. should in the most serious emphaticall and weighty passages hereof admonish them of such evills or dangers which only concerned other men and whereunto themselves were not at all obnoxious yea and whereunto if they had been obnoxious all the cautions admonitions warnings threatnings in the world would not according to their principles with whom we have now to do have relieved or delivered thē To say that such admonitions are a meanes to preserve those from Apostacy who are by other meanes as suppose the absolute decree of God or the interposall of his irresistible power for their Perseverance or the like in no possibility of Apostatizing as to say that washing is a meanes to make snow white or the rearing up of a pillar in the aire a meanes to keep the Heavens from falling But more of this in the chapter following Ans. What exact measure soever Mr Goodwin seemeth to have taken of the distance of our assertion from all probability which he hath accurately performed if we may take his word yet upon due consideration it evidently appeares that he is not able to disprove it from coming close up to the absolute truth of the meaning and scope of the Holy Ghost in the places under consideration For besides what hath been already argued and proved it is evident 1. That the Apostle wrote promiscuosly to all that professe the name of Christ his Gospell of whom he tells you Cap. 3. 14. one of the places we are directed to by Mr Goodwin that those only are made partakers of Christ who hold the beginning of their confidence to the end For the rest notwithstanding all their glorious profession guifts attainments yet they are not truly made partakers of Christ whereby he cuts the throat of Mr Goodwins whole cause and cap. 6. 9. that there were amongst them who had attained things accompanying Salvation and better things than any of those had done who notwithstanding their profession yet held it not fast without wavering but ever◠day fell away so that though he judged no particulars before their Apostacy yet he partly intimates that all Professors were not true Believers and therefore does teach them all to make sure worke in closing with Christ least they turne Apostates and perish in so doing 2. That conditionall comminations and threatnings discovering the connexion that is between the antecedent and consequent that is in the proposition of them are and may be of use to the Saints of God preserved from the end threatned and the cause deserving it upon the accounts Reasons and Causes that have been plentifully insisted on hath more than once been declared and the objections to the contrary the same with those here insisted on answered and removed This being all that Mr Goodwin hath to offer by the way of reason to exclude the persons formerly described to be the only concernement of the place of Scripture insisted on there remaines nothing but only the consideration of the severalls of the passages debated wherein by the light that hath already broken forth from the Circumstances aymes ends and connexion of the places we may so far receive direction as not to be at all stumbled in our progresse With the consideration of the severall expressions in the passages under debate §. 30. Mr Goodwin proceedeth Sect. 19 and first infisteth on that of Cap. 6. where it is said that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once enlightned whence he thus argues Believers are said to be enlightned and to be children of light in the Lord 2 Cor. 4. 6. Heb. 10. 32. Luke 16. 8. Eph. 5. 8. therefore they who here are said
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.
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
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◠〈…〉