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
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
gloryings even then when the precedency of that which is bestial in this world force and violence outwardly beares them down with insultation and contempt will rather envie then pity you in any contest that on this foot of account you can be engaged in You are not the first that have fought with men after the manner of Beasts nor will be the last who shall need to pray to be delivered from absurd and unreasonable man seeing all men have not faith Men of prophane Atheistical spirits who are ready to say who is the Lord what is the Almighty that we should feare him or his truth that we should regard it whose Generation is of late multiplied on the face of the earth crying a Confederacy with them who professing better things are yet fiâ—â—ed with grievous indignations at the sacrifice that hath been made of their Abominations before their eyes by that Reformation of this place wherein you have been instrumental are a continual goad on the other side and would quickly be a sword in your very bowels were not He that is higher then the highest your dwelling place and refuge in your Generation These are they upon whom God having poured contempt and stain'd their glory who instead of accepting of his dispensations are filled with wrath and labour to make â—then drink of the cup which hath been offered to themselves With their reproaches sleightings undervaluations slanders do your worth diligence integrity labours contend from one end of this earth to the other He that hath delivered doth deliver and in him we trust that he will deliver What other oppositions you do meet or in your progress may meet withal I shall not mention but waite with patience on him who gives men Repentance and chang of Heart to the Acknowledgment of the things that are of him This in the midst of all hath hitherto been a cause of great rejoyoing that God hath graciously kept off ravenous wolves from entring into your flocks where are so many tender lambes and hath not suffered men to arise from amongst your selves speaking perverse things drawing away disciples after them but as he hath given you ac obey from your heart that forme of doctrine which hath been delivered unto you so He hath preserv'd thâ—â— faith amongst you which was once delivered to the Saints Your peculiar designation to the service of the Gospel and defence of the Truth thereof your Abilities for that works your abiding in it notwithstanding the opposition you meet 〈◊〉 in the midst of a crooked and perverse generation are as I sayd before my Incouragements in this address unto you wherein I shall crave leave a little further to communicate my thoughts unto you as to the matter in hand Next to the Son of his love who is the Truth the greatest and most eminent gift that God hath bestowed on the Sons of men and communicated to them is his Truth revealed in his word The knowledge of him his mind and will according to the discovery which he hath made of himselfe from his own bosome having magnified his word above all his name The importance hereof as to the eternal Concernments of the Sons of men either in ignorance refusing and resisting or accepting and embracing of it is that which is owned and lyes as the bottome and foundation of all that we any way engage our selves into in this world wherein we differ from them whose hope perisheth with them Unto an enquiry after and entertainment of this divine and sacred depositum hath God designed the fruit and labour of that wherein we retaine the resemblance of him which whilest we have our being nothing can abolish The mind of man and divine truth are the two most eminent Excellencies wherewith the Lord hath adorned this lower part of his Creation which when they correspond and are brought into conformity with each other the mind being changed into the Image of Truth there is glory added to glory and the whole rendred exceeding glorious By what sutableness and proportion in the things themselves that is between Truth and the mind of man as we are men by what Almighty secret and irresistible power as we are corrupted men our minds being full of darkness and folly this is wrought is not my business now to discuss This is on all hands confessed that setting aside the consideration of the eternal issues of things every mistake of divine Truth every opposition to it or rejection of it or any part of it is so farre a chaining up of the mind under the power of darkness from a progress towards that perfection which it is capable of It is Truth alone that Capacitates any soule to give glory to God or to be truly useful to them who are partakers of flesh and blood with him without being some way serviceable to which end there is nothing short of the fulness of wrath that can be judged so miserable as the Life of a man Easily so much might be delivered on this account as to evince the dread of that judgment whereto some men in the infallibly wise counsel of God are doomed even to the laying out of the labour and travel of their minds to spend their dayes and strength in sore labour in making opposition to this Truth of God Especially is the sadness of this Consideration encreased in reference to them who upon any account what ever do beare forth themselves and are looked upon by others as Guides of the blind as Lights to them that sit in darkness as the Instuctours of the foolish teachers of Babes For a man to set himselfe or to be set by others in a way wherein are many turnings cross pathes some of them leading and tending to places of innumerabâ—e troubles and perhaps death and slaughter undertaking to be a guide to direct them that travel towards the place of their intendments where they would be and where they shall meet with rest for such an one I say to take hold of every one that passeth by and pretending himselfe to be exceeding skilful in all the windings and turnings of those wayes and pathes and to stand there on purpose to give direction if He shall withal his skill and Rhetorick divert them out of the path wherein they have perhaps safly set out and to guide them into those by wayes which will certainly lead them into snares and troubles if not to death it selfe can he spend his time labour and strength in an imployment more to be abhorred or can he designe any thing more desperately mischievous to them whose good and welfare he is bound and promiseth to seek and promote Is any man's condition under heaven more to be lamented or is any man's imployment more perilous then such an ones who being not only endowed with a mind and understanding capable of the Truth and receiving impressions of the will of God but also with distinguishing Abilities and Enlargements for the receiving of greater measures
under temptation feare their own separation from God therefore Believers in Thesi may be forsaken yea that unlesse this be true the other could not befall them may passe for the Arguing of men who are unacquainted with that variety of Temptations spirituall motions and commotions which Believers are exercised withall This I say is the First part of that State wherein they are supposed to be a Condition of the greatest difficulty in the World for the receiving of Satisfaction Secondly of Barrennesse Vnprofitablenesse and withering which seems and that justly to be the cause of their feare v. 3. They are as the thirsty and dry ground parched in it selfe fruitlesse to its owners withering in their owne Soules and bringing forth no fruit to God A sad condition on both hands within they find decayes they find no active principles of bringing forth fruit unto God and without desertion fears at least that they are forsaken upon this ye have the foundation that the Lord layes for the refreshment of their spirits in this condition and reducing of them into an established Assurance of the continuance of his love and that is his free gratious Election and choosing of them thou art Jacob whom I have chosen vers 1. Iesurun whom I have chosen even from Eternity when he appointed the antient people and the things that are comming and shall come v. 7. When he purposed mercy for the Fathers of old whom long since he had brought upon that account unto himselfe This is the foundation of doing them good which standeth sure as the Apostle makes use of it to the same purpose 2 Tim 2. 19. This Foundation being laid v. 3. he gives them a twofold promise suited to the double state wherein they were First for the removall of their drought and barrennesse he will give them waters and floods for the taking of it away which in the following words he interpreteth of the Spirit as likewise doth the Apostle Iohn 7. 39. He is the great Soule Refresher in him are all our springs Saith the Lord then feare not you Poore thirsty Soules you shall have him as a Flood in great abundance untill all his Fruits be brought forth in you Secondly For the removall of the other evill or Feares of desertion and casting off Gen. 17. 7. he minds them of his Covenant or the blessing of their off-spring of them and their seed according to his promise when he undertook to be their God and then Fourthly there is a two fold Issue of Gods thus dealing with them First Of reall Fruitfulnesse v. 4. They shall be as grasse under perpetuall showres which cannot possibly wither and decay or drie away and as trees planted by the rivers of water Psal. 1. 3 4. that bring forth fruit in their season whose leafe does not wither Secondly Of Zealous Profession and owning of God with the ingagement of their hearts and hands unto him which you have in v. 5. Every one for himselfe shall give up himselfe to the Lord in the most solemne ingagement and professed subjection that is possible They shall say and subscribe and Surname themselves by names and termes of Faith and obedience to follow the Lord in the Faith of Jacob or Israell in the inheritance of the promises which were made to him But now what Assurance is there that this happy beginning shall be carried on to perfection that this kindnesse of God to them shall abide to the End and that there shall not be a separation between him and his chosen Israel In the Faith hereof the Lord confirmes them by that Revelation which he makes of himselfe and his Properties verses 6 7 8. First In his Soveraignty he is the King What shall obstruct him hath not he power to dispose of all things He is the Lord and King he will work and who shall let him But hath he kindnesse and tendernesse to carry him out hereunto therefore 2 ly He is their Redeemer doe but consider what he doth for the glory of that Title and what the Work of Redemption stood him in and yee will not feare as to this not be afraid And all this hee Thirdly Closeth with his Eternity and Vnchangeablenesse he is the First and the Last and besides him there is none other the First that chose them from Eternity and the Last that will preserve them to the End and still the same he altereth not I shall not adde more instances in this kind that the Lord often establisheth his Saints in the Assurance of the Unchangeablenesse of his Love towards them from the Immutability of his own nature is very evident Thence comparing himselfe and his Love with a tender Mother and her love he affirmes that hers may be altered but his shall admit of no variablenesse nor shadow of turning Isai 49. v. 14. 15 16. To wind up this Discourse §. 13. the sum of this first part of our first Scripturall demonstration of the Truth under Debate amounts to this Argument That which God affirmes shall be certainely and infallibly fulfilled upon the account of the Immutability of his own nature and incourageth men to expect it as certainely to be fulfilled as he is Vnchangeable that shall infallibly notwithstanding all oppositions and difficulties be wrought perfected now that such and so surely bottomed is the Continuance of the Love of God unto his Saints and so would he have them to expect c. hath been proved by an induction of many particular instances wherein those ingagements from the Immutability of God are fully expressed One of these Testimonies §. 14. even that mentioned in the first place Mal. 3. 6. from whence this Argument doth arise is proposed to be considered and answered by Mr Goodwin Cap. 10. Sect. 40 41. Pag. 205 206 207. A briefe removall of his Exceptions to our inference frō hence will leave the whole to its native vigour the truth therein contained to its own stedfastnes in the hand and power of that Demonstration Thus then he proposeth that place of the Prophet and our Argument from thence whereunto he shapes his Answer For the words of Mal I am the Lord I change not from which it is wont to be argued that when God once Loves a person he never ceaseth to love him because this must needs argue a changeablenesse in him in respect of his Affection and consequently the Saints cannot fall away sinally from his Grace so he It is an easy thing so to frame the Argument of an Adversary Ans. as to contribute more to the weakening of it in its proposeing then in the Answer afterwards given there unto and that it is no strange thing with Mr Goodwin to make use of this Advantage in his Disputations in this Booke is discerned and complayned of by all not ingaged in the same contest with himselfe that he hath dealt noe otherwise with us in the place under Consideration the insuing Observations will clearely
of these Absolute and Immutable Purposes of God as to the Preservation of the Saints in his Favour to the End and whatsoever is by Mr Goodwin excepted as to the former Doctrine of the Decrees and Purposes of God in that part of his Treatise which falls under our consideration shall in the vindication of the respective places of Scripture to be insisted on be discussed The First particular Instance that I shall propose is that Eminent place of the Apostle Rom. 8. 28. where you have the Truth in hand meted out unto us full measure shaken together and running over It doth not hang by the side of his discourse nor is left to be gathered and concluded from other Principles and Assertions couched therein but is the maine of the Apostolicall drift and Designe it being proposed by him to make good upon unquestionable Grounds the Assurance he gives Believers That all things work together for Good to them that love God to them that are Called according to his Purpose the reason whereof he farther addes in the following words For whom he did fore-know he also did Predestinate to be conformable to the Image of his Sonne that he might be the first borne among many Brethren moreover whom he did Predestinate them he also called and whom he called them he also justified whom he justified them he also Glorified What the Good aimed at is for which all things shall worke together and wherein it doth consist he manifests in the Conclusion of the Argument produced to prove his first Assertion v. 35. 36 37 38 39. Who shall separate us from the Love of God in Christ shall tribulation c. The Good of Believers of them that love God consists in the injoyment of Christ and his Love saith then the Apostle God will so certainly order all things that they shall be preserved in that injoyment of it whereunto in this life they are already admitted and borne out through all oppositions to that perfect fruition thereof which they ayme at and this is so unquestionable that the very things which seeme to lye in the way of such an Attainment and event shall work together through the Wisdome and Love of God to that end To make good this Consolation the Apostle layes downe two Grounds or Principles from whence the Truth of it doth undeniably follow the one taken from the Description of the Persons concerning whom he makes it and the other from the Acts of Gods Grace and their respective concatenation in reference to those Persons The Persons §. 12. he tells you are those who are called according to the Purpose of God That their calling here mentioned is the Effectuall call of God which is answered by Faith and Obedience because it consists in the bestowing of them on the Persons so called taking away the Heart of stone and giving a Heart of flesh is not only manifest from that place which afterwards receives in the Golden Chaine of Divine Graces betweene Predestination and Justification whereby the one hath infallible influencies into the other but also from that precious description which is given of the same Persons viz. that they Love God which certainely is an Issue and fruit of Effectuall Calling as shall afterwards be further Argued For to that Issue are things driven in this Controversy that proofs thereof are become needfull The Purpose according to which these persons are called is none other then that which the Apostle cap. 9. 11. termes the Purpose of God according to Election cap. 11. 5. The Election of Grace as also the fore-Knowledge and Foundation of God as will in the Progresse of our Discourse be made farther appeare although I know not that this is as yet questioned The Immutability of this Purpose of God cap. 9. 11 12. The Apostle demonstrates from its Independency in any thing in them or respect of them concerning whom it is it being Eternall and expresly safegarded against apprehensions that might arise of any causall or occasionall influence from any thing in them given thereunto they lying under this Condition alone unto God as Persons that had done neither good nor evill And this also the Apostle further pursues from the Soveraignity Absolutenesse and Vnchangeablenesse of the Will of God But these things are of another Consideration Now this Vnchangeable Purpose and Election being the fountaine from whence the effectuall Calling of Believers doth flow the preservation of them to the End designed the Glory whereunto they are Chosen by those Acts of Grace and Love whereby they are prepared thereunto hath coincidence of Infallibillity as to the end aymed at with the Purpose it selfe nor is it lyable to the least exception but what may be raised from the Mutability and Changeablenesse of God in his Purposes and Decrees Hence in the following verse upon the account of the Stability and Immutability of this Purpose of God the utmost and most remote Ende in reference to the good thereby designed unto Believers though having its present subsistence only in that Purpose of God and Infalible Concatenation of meanes thereunto conducing is mentioned as a thing actually acomplished v. 30. Herein also lyes the Apostles second Eviction of Consolation §. 14. formerly layd downe even in the indissoluble Concatenation of those Acts of Grace Love and Favour whereby the Persons of Gods Purpose or the remnant according to the Election of Grace shall be infallibly carried on in their present injoyment and unto the full fruition of the Love of Christ. If we may take him upon his word and he speakes in the name and Authority of God those whom he doth fore-Know or fixes his thoughts peculiarly upon from Eternity for the terme these is evidently discriminated the Act must needs be Eternall which in order of Nature is previous unto Predestination or the appointment to the end by meanes designed those I say he doth Predestinate and appoint in the Immutable Purpose of his Will to be conformed unto the Image of his Sonne as in afflictions so in Grace and Glory To fancy a suspension of these Acts of Grace some whereof are Eternall upon conditionalls and they not intimated in the least in the Text nor consistent with the Nature of the things themselves or the End intended casting the Accomplishment and bringing about of the designes of God Proposed as his for our Consolation upon the certaine lubricity of the Wills of men and thereupon to propose an intercision of them as to their Concattenation and Dependance that they should not have a certaine Influence on the one hand descending nor an Unchangeable dependance on the other Ascending may easily be made appeare to be so plaine an opposition to the ayme and designe of the Apostle as t is possibly capable of But because these things are really insisted on by Mr Goodwin I shall choose rather to remove them as with much Rhetorick and not without some Sophistry they are by him pressed then further anticipate
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
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
250. unto this Argument §. 12. is either a meere repetition of what was spoken before or a pressing of Consequences upon such supposalls as he is pleased to make concerning the Doctrine that he doth oppose As we cannot hinder any man from making what supposals they please and suiting inferences to them manifesting their skill in casting downe what themselves set up so we are not in the least concerned in such Theatricall contests What it is §. 13. that we teach of the Intercession of Christ for Believers hath been sufficiently explayned The end and aime of it is that they may be kept that they may not be lost that the evill one may not touch them that they may be Saved to the utmost and kept by the Power of God unto Salvation All that the Lord Jesus hath for his Church either by bis Oblation or his Intercession procured or doth procure being made out unto them by the Holy and Blessed Spirit which he sent them from his Father as the first fruits of his undertaking for them by and in the use of such meanes and wayes as he hath appointed for them to walke in in reference to the end proposed He Intercedes that through supplyes of that Spirit their Faith faile not that no temptation prevaile against them that they may have suitable helpes in time of need and so be preserved according to the tenor of that Sanctification which he is pleased to give them in this life which is imperfect not from all sinnes for it is the will of God to keepe them and walke with them in a Covenant of pardoning Mercy not absolutely from this or that great sinne as is evident in the case of David and Peter whereof under such sinnes the one lost not the Spirit nor the other his Faith but from such sinnes or such a course or way in and under sinne as would disappoint him and make his desires frustrate as to the end first proposed of bringing them to Glory so that as the intendment of his Oblation is meritoriously and by way of procurement to take away all our sinnes whatsoever and yet in the application of it unto us as to the taking of them away by purifying us to be an Holy People unto himselfe it is not perfected and compleated at once nor the worke thereof consummated but by degrees so in his Intercession which respecteth the same persons and things with his Oblation he puts in for our deliverance from all sinnes the power of them but so and in a such manner as the nature of our present condition whilst we are in viâ and the condition of the Covenant whereunto God hath graciously taken us doth require Through the Goodnesse of God §. 13. we have now brought this first Part to an end They who are in any measure acquainted in what straights under what pressing imployments and urgent Avocations and in what space of time this Offering was provided for the Sanctuary of God will accept it in him whose it is and from whom it was received CAP. X. 1. The Improvement of the Doctrine of Perseverance in reference to the Obedience and Consolation of the Saints why its tendency to the promoting of their Obedience is first handled before their Consolation 2. Five previous Observations concerning Gospell Truths in generall 1. That all are to be received with equall reverence 2. That the end of them all is to worke the soule into a conformity to God prov'd by severall Scriptures 2 Tim. 3. 16. Tit. 1. 1. c. 3. Some Truths have a more immediate tendency hereunto them others have 2 Cor. 5. 14. 4. Most weight is to be laid by Believers upon such 5. Men are not themselves to determine what Truths have most in them of this Tendency c. 3. Gospell Obedience what it is and why so called 5. It s nature 1 In the matter of it which is All and Only the will of God 5. 2 In the Forme of it which is considered 1. In the Principle setting it on worke Faith 2. In the manner of doing it eying both Precepts and Promises 3. The end aimed at in it the Glory of God as a Rewarder Heb. 11. 6. Rom. 4. 4. 6. The Principle in us whence it proceeds which is the New man the Spirit proved Eph. 3. 16 17. c. 7. What kind of Motives conduce most to the carrying on of this Obedience namely such as most cherish this New man which they doe most that discover most of the Love of God and his good will in Christ such as these are alone usefull to Mortification and the subduing of the contrary Principle of Flesh which hinders our Obedience proved Titus 2. 12. Rom. 6. 8. What Persons the improvement of this Doctrine concernes only true Believers who won't abuse it 9. How this Doctrine of Perseverance conduces so eminently to the carrying on of Gospell Obedience in the hearts of these true Believers 1. By removing discouragements 10 1. Perplexing Fears which impaire their Faith 11. 2. Hard thoughts of God which weaken their Love without which two Faith and Love no Gospell Obedience performed 12. Unspeakable obligations to live to God hence put upon the Soules of the Saints 13. Objection concerning the Abuse of this Truth to presumption and carelessnesse discussed examined at large and removed 14. The mortification of the Flesh wherein it consists how it is performed The influence of the Doctrine of the Saints Perseverance thereinto Dread and terror of Hell not the meanes of mortification at large proved by shewing quite another meanes of mortifying the Flesh viz The spirit of Christ Rom. 8. 13. applying the Crosse and Death of Christ. Rom. 6. 5 6. 15. 3. This Doctrine is usefull to promote Gospell Obedience in that it tends directly to increase and strengthen Faith and Love both towards God and towards our Lord Jesus Christ. 16. How it strengthens their Love to God viz. By discovering his Love to them in three eminent properties of it Freedome Constancy Fruitfulnesse 17. How it strengthens their Love to Jesus Christ viz. By discovering his Love to them in two eminent Acts of it his Oblation and his Intercession 18. 4. This Doctrine conduces c. by giving Gospell Obedience its proper place and due order 19. 5. By closing in with the ends of Gospell Ordinances particularly the Ministry one eminent end whereof is to perfect the Saints Eph. 4. 12 13. Which is done by discovering to them the whole will of God both Precepts on the one hand and Promises Exhortations Threatnings on the other 20. That of the Promises more particularly and more largely insisted on THat which remaines to compleat our intendment §. 1. as to that Part of the worke which now drawes towards a close is the importment of that Doctrine so long insisted on having in some measure vindicated and cleared up the Truth of it as to the effectuall influence it hath into the Obedience and Consolation of
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
put to it for an Answer finding him contenting himselfe with such sorry shifts and evident pervertings of the words of the Text as those here mentioned For first How come the words to be changed into a working as to will so to doe that is perhaps neither the one nor the other who taught him to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to will so to doe But Secondly the chiefe of the sport made with the words consists in the Exposition given of them as they lye in this new Translation to work in them as to will so to doe that is to do what they first will not that he workes in them to will but that he assists them in doing what they first will but what is now become of the tà m quà m above mentioned how doth he work in them as to will so to do if he only assists them in doing what of themselves without his assistance they first will Rather than it shall be granted that God by his grace works effectually on the Wills of men to the producing of their elicite acts of Believing and Obedience any course may be warranted for the perverting of the expressions where such an operation seems to be held out Perhaps this perswasion also of the efficacy of the grace of God on the wills of men is such that if it be found in any place of Scripture to be declared or asserted it is enough to make wise and considering prudent men to question their Authority But Thirdly saith he This is not infallibly to work Perseverance I say shew what else is required to Perseverance but to will and doe according to the mind of God which of his own good pleasure he promiseth effectually to work in Believers and you say something that may render your reasonings considerable but it seems we must be kept in abeyance for an answer to this untill his criticisme be ready to manifest how God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working in men perhaps what is never wrought without any such effect as is imagined What may by him be brought forth to this purpose time will shew But if he be able to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is working in you to will and to doe forsooth from the Participall expression of the verbe he will manifest more skill in Greeke then he hath hitherto in Divinity in all his Learned Treatises So that here is a Second instance of a conjunction of Promises of Perseverance with Exhortations to use the meanes suited thereunto which who so denies to have a just and sweet consistency doe charge the Holy Ghost with folly or weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly §. 52. The verses pointed to out of Heb. 6. 4 5 9. doe not so directly expresse the conjunction insisted on as those places already considered doe only the discourse there used by the Apostle is peremptory that men may without any disparagement to their wisdome or reason earnestly deale with others and exhort them to avoid falling away from God though they are fully perswaded that those whom they so exhort by the help of those Exhortations and upon other considerations shall abide with God to the end or be attended with things accompanying Salvation But had Mr Goodwin been pleased to look to the following verses wherein the Apostle gives an account of the ground of this perswasion of his he might have found somthing to exercise the best of his skill upon The words are Beloved we are perswaded better things of you things that accompany Salvation though we thus speake for God is not unrighteous to forget your work labour of Love which you have shewne towards his name in that ye have Ministred to the S t s do Minister and we desire that every of you do shew the same diligence to the full assurance of hope unto the end he tels them v. 10. it is upon the account of the Righteousnesse of God in carrying on the worke of their Labour of Love which was begunne in them and which they had shewen or manifested that he had this perswasion concerning them which in the insuing verses he farther pursues clearing up the ingagement of the Rightcousnesse of God in his Oath of which else where So that notwithstanding any thing attempted to the contrary evident it is that in carrying on the worke of our Salvation the Holy Ghost doth make use of Promises of effectuall Grace for Perseverance and eminent Exhortations to abide with God in such an harmony and consistency as is well suited to the things themselves and in a course which takes Sanctuary under the shade of his wisdome from all the charges of folly and weakenesse which poore weake and foolish men may under their Temptations and in their darkenesse rise up against it withall whether there are expresse Promises of Perseverance in the Scripture some advantage I hope will be given to the pious Reader to judge from what hath been spoken and what by the Lords Assistance may be insisted on to that purpose Unto this debate about the Exhortations of the word we find a Discourse of the same nature importance subjoyned about the Threatnings that are therein § 53. which as it is asserted are rendered uselesse ineffectuall for the end whereunto they are of God appointed by that Doctrine of Perseverance w eh is opposed We freely acknowledge That if any Doctrine whatever do enervâ—te and render vaine any Ordinance or institution of God as to the Ends and purposes wherereunto itis of him appointed that that Doctrine is not of God whose pathes are all plaine and equall and whose commands do not enterfere one with an other Now that the principles of the Doctrine of Perseverance do destroy the efficiency of Threatnings is attempted to be proved by an Induction of observations which being the summe of all that is spoken to this head must be transcribed at large and is as followeth Sect. 12. §. 54. If the principles of the Doctrine we speake of dissolve the efficiency of the said Threatnings towards the end for the accomplishment whereof they are given then they render them unsavoury uselesse and vaine But the principles of this Doctrine are guilty of this offence Ergo The tearmes of the Major proposition are sufficient witnesses of the truth thereof in order to the proofe of the Minor we suppose first that the end intended by God in such Threatnings which threaten those that shall Apostatize with eternall death is to prevent Apostacy in the Saints to worke or cause them to persevere 2. That this is one of the principles of the common Doctrine of Perseverance God hathabsolutely promised finall Perseverance unto the Saints and this another God will certainely infrustably infallibly worke this Perseverance in the Saints These two things only supposed the light of the truth ef the said Minor proposition breakes forth from between them with much evidence and power For First if the said
Threatnings be intended by God for the prevention of the Apostacy of the Saints and consequently to effect their Perseverance the way and manner wherein this end intended by God is to be effected by them must needs be by their ingenerating or raising a Feare or Apprehension in the Saints of Eternall Death it being the native property of Feare mixed with hope to awaken and provoke men to the use of such meanes which are proper to prevent the danger or evill feared there is no otherway imaginable how or whereby the Threatnings we speake of should operate towards the Perseverance of the Saints for the preventing of their Apostacy but that mentioned viz. by Working in them a feare or dread of the evil threatned Therefore Secondly evident it is that such Promises made and made knowne unto the Saints by which they are made uncapeable of any such Feare are absolutely destructive of the efficiency which is proper to the said threatnings to exhibit towards the prevention of Apostacy in the Saints or for the causing of them to Persevere And Lastly 't is every whit as evident that such Promises whereby God should assure the Saints that they shall not Apostatize but Persevere are apt and proper to render them uncapable of all feare of Eternall Death and consequently are apperently obstructive of and destructive unto the native tendency of the said Threatnings towards and about the Perseverance of the Saints these Threatnings can doe nothing contribute nothing towards the Perseverance of the Saints but by the mediation of the Feare of evill in them upon their nonpersevering therefore whatsoever hardens them against this feare or renders them uncapeable of it supersedes all the virtue and vigour which are to be found in these Threatnings for or towards the effecting of their Perseverance Ans. §. 55. First be it granted that one end of God in his threatnings is to prevent Apostacy in the S t s by stirring them up to take carefull heed to the wayes and meanes whereby they may persevere and that they no otherwise worke or cause Perseverance but as they so stirre up and provoke men to the things wherein they are to abide But this is not their only end They are also discoveryes to all the world of the severity of God against sinne and that it is his Judgement that they who commit it are worthy of death Secondly If by Absolute Promises of Finall Perseverance you intend such Promises of Perseverance in and by the use of meanes instituted and appointed by God himselfe for the accomplishment of the end promised which are not made or given upon the Consideration of any worth in them to whom they are made nor do depend as to their Accomplishment on any such condition in them as in the event and issue may not be fulfilled this observation also is granted You may adde also that God will certainely effectually and infallibly worke in them an abiding with him to the end or put his Law in their hearts that they shall never depart from him If by infrustrably also you intend only that he will so worke it as that his Counsell and Purpose shall not in the end be frustrated or disappointed we grant that also for he hath said his Counsell shall stand and he will do all his pleasure These things being thus supposed let us try the inferences from them that must make good the former Assertion concerning the frustration of the use of Comminations by them for they are singled out to beare the weight of this charge To the first Assumption then and Inference I say there is a twofold feare of eternall death and destruction 1. An Anxious perplexing Feare in respect of the End it selfe 2. A Watchfull carefull Feare in respect of the meanes leading thereunto In respect of the first it is utterly denyed that the use and end of the Threatnings of God in respect of his Saints are to ingenerate any such Feare in them it being directly opposed to that Faith Assurance Peace Boldnesse Consolation and Joy that God is pleased to afford to them and abundantly exhorts them to live up unto Yea an Anxious abiding Feare of Hell is fully contrary to that very Conditionall Assurance of Salvation which Mr Goodwin hinselfe in respect of their present Condition allowes to them Nor hath the Lord instituted his Ordinances at such a difference and Opposition one to another as that at the same time towards the same persons they should be effectuall to beget opposite and contrary frames and principles For the other or a Watchfull heedfull Feare for the avoiding of the way meanes that would lead them and do lead others to destruction that is not in the least inconsistent with any Assurance that God is pleased by his Promises to give to his Saints of their Perseverance God will have them expect their Perseverance in the way wherein he hath promised it that is by the use of such and such Meanes helpes and Advantages as he hath appointed for the effectuall Accomplishment thereof And therefore nothing is in vaine or useleslly applied to them which according to his appointment is suited to the stirring of them up to the use of the meanes ordained for that end as before mentioned Therefore to Mr Goodwin's second Assertion which he calls evident I say First that it is not the making or the bare making knowne to the Saints of the Promises of God that will worke the end for which they are given to them or enable them to mixe them with Faith and according to the strength of that and not according to the Truth that is in the Promises themselves is their Assurance of the things promised And therefore notwithstanding all the cleare Promises of Perseverance which are made and made knowne to them we see very many of them not to come up to any such Assurance thereof as to be freed from the First sort of Feare mentioned which yet is the proper issue of unbeliefe to the begetting whereof in them God hath not instituted any Ordinance Secondly that none of the Saints of God are by the Promises of Grace which we assert freed from that Feare which is the proper product and effect of Gods Comminations in respect of them and therefore by them there is no obstruction laid in the way of the proper efficiency of those threatings What is added in the third and last place is only a Repetition of what was before spoken without any attempt of Proofe unlesse he would have it look't upon as a Conclusion from the premises whose weakenesse being discovered as to the intent and purpose in hand we need not farther trouble our selves with it Instead of Mr Goodwin's now considered take these few Observations which will give so much light into the whole matter under debate as may supersede his whole insuing Discourse First then § 56. it may be observed as it was by the way in the foregoing Discourse that notwithstanding the Promises of
formerly considered but yet leaving them to the liberty of their judgment who are so minded that the reason given by them and here againe repeated by Mr Goodwin doth not in the least enforce any to let go this Answer to the objection proposed that shall be pleased to insist upon it hath been manifested To this Mr Goodwin farther addes that weighty Observation that the word If is not in the Originall and thence takes occasion to fall foule upon the Translators as having corrupted the passages out of favour to the Doctrine contended for I wish they had never worse mistaken nor shewed more partiality in any other place For first will Mr Goodwin deny that a proposition cannot be Hypotheticall nor an expression conditionall unlesse the word if be expressed were it worth the labour instances might abundantly be given him in that language whereof we speake to the contrary He that shall say to him as he is journying going the right hand way you will meet with theeves may be doubtles said to speake conditionally no lesse than he that should expresly tell him If you go the way on the right hand you shall meet with theeves Secondly what cleare sence significancy can be given the words without the supplement of the conditionall conjunction or some other terme equipollent thereunto Mr Goodwin hath not declared For it is impossible for those who were once enlightned c. And they falling away as the words verbum de verbo lye in the text is scarce in english a congruous or significant expression Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syntaxe and coherence wherein it lyes is most properly and directly rendered if they fall away As is also the force of the expression Chap. 10. 26. Yea thirdly the connexion of the Translation mentioned by Mr Goodwin doth not in the least relieve him as to the delivery of the words from a sence Hypotheticall When they fall away though his when be no more in the text than the Translators if doth either include a supposition that they shall and must fall away certainely and so requiers the event of the thing whereof it is spoken or it is expressive only of the condition wheron the event is suspended if it be taken in the first sence all Believers must fall away if in the latter none may notwithstanding any thing in this Text so learnedly restored to its true significancy the words only pointing at the connexion that is between Apostacy and punishment Notwithstanding then any thing here offered to the contrarary those who affirme that nothing can certainely be concluded from these places for the Apostacy of any be they who they will that are intended in them because they are conditionall Assertions manifesting only the connexion between the sin and punishment expressed need not be ashamed of nor recoyle from their Affirmation in the least For mine owne part §. 27. I confesse I do not in any measure think it needfull to insist upon the conditionalls of these assertions of the Holy Ghost as to the removall of any or all the oppositions that from them of old or of late have been raised and framed against the Doctrine of the Saints Perseverance there being in neither of the Texts insisted on either name or thing enquired after nor any one of all the severalls enquired into and constantly in the Scriptures used in the description of the Saints and Believers of whom we speake This I shall breifely in the first place demonstrate and then proceed with the eonsideration of what is offered by Mr Goodwin in opposition thereunto Some few observations will lead us through the first part of this worke designed I say then 1. There is an inferiour common worke of the Holy Ghost in the dispensation of the word upon many to whom it is preached causing in them a great alteration and change as to Light Knowledge Abilityes Guists Affections Life and Conversation when the persons so wrought upon are not quickned regenerate nor made new creatures nor united to Jesus Christ. I suppose there will not be need for me to insist on the proofe of this Proposition the truth of it being notoriously knowne confessed as I suppose amongst all that professe the name of Christ. 2. That in persons thus wrought upon there is or may be such an assent upon light and conviction to the truths proposed and Preached to them as is true in its kind not counterfeit giving and affording them in whom it is wrought profession of the Faith and that sometimes with constancy to the death or the giving of their bodies to be burned with perswasions whence they are called Believers of a future enjoyment of a glorious and blessed condition filling them with ravished affections and rejoycings in hope which they professe suitable to the expectation they have of such a state and condition This also might be easily evinced by innumerable instances and examples from the Scripture if need required 3. That the persons in and upon whom this work is wrought cannot be said to be hypocrites in the most proper sence of that word that is such as counterfeit and pretend themselves to be that which they know they are not nor to have faith only in shew and not in substance as though they made a shew and pretence only of an assent to the things they professed their high gifts knowledge faith change of affections and conversation being in their own kind true as the Faith of Devills is and yet notwithstanding all this they are in bondage and at best seeke for a righteousnesse as it were by the workes of the Law and in the issue Christ proves to them of none effect 4. That among these persons many are oftentimes endued with excellent gifts lovely parts qualifications and abilities rendring them exceeding usefull acceptable and serviceable to the Church of God becoming vessells in his house to hold and convey to others the precious liquour of the Gospell though their nature in themselves be not changed they remaining wood and stone still 5. That much of the worke wrought in and upon this sort of persons by the Spirit and word lies in its own nature in a direct tendency to their relinquishment of their sinnes and selfe-righteousnesse to a closing with God in Christ having a mighty prevalency upon them to cause them to amend their wayes and to labour after life and salvation from which to Apostatize and fall off upon the account of the tendency mentioned of these beginnings is dangerous and for the most part pernitious 6. That persons under the convictions and workes of the Spirit formerly mentioned partakers of the guifts light and knowledge spoken of with those other endowments attending them are capacitated for the sinne against the Holy Ghost or the impardonable Apostasy from God These things being commonly knowne and as farre as I know universally granted I affirme that the persons mentioned and intended in these places are such as have been
in this that one brings forth fruit and the other doth not farther the seed of wheate or the like brings forth its fruit in a naturall way and therefore whatever it brings forth followes in some measure the nature of the seed but that seed of the Gospell brings forth its fruit in a morall way and therefore may have effects of sundry natures that which the seed of Wheat brings forth is wheat but that which the Gospell brings forth is not Gospell but Faith besides what the wheate brings forth if it come not nor ever will to be wheate in the eare it is but grasse and not of the same nature and kind with that which is wheate actually though virtually and originally there be the nature of wheate in the roote yet actually wheat is not in the blade that hath not nor ever will have eare If the seed of wheate be so corrupted in the soyle where it is sowne that it cannot bring forth fruit that which it doth bring forth what ever it be is of a different nature from that which is brought forth to perfection by the seed of wheate in good ground Againe Faith is brought forth by the seed of the Gospell when the Promises and Exhortations of the Gospell being preacht unto men do prevaile on them to give assent unto the truth of it that every such effect wrought is true justifying Faith giving union with Jesus Christ Mr Goodwin cannot prove that effects specifically different may be brought forth by the same seed of the Gospell seeing to some it is a savour of life unto life and to some a savour of death unto death needes not much proving Some receive the Word and turne it into wantonnesse some are cast into the mould of it and are tanslated into the same image if the temper of the heart as is said is not able specifically to alter the Gospell but that there may not fruit of various kinds be borne in the heart that assents to it that receives it in the upper crust and skin of it is the question Neither is it a blade occasionally withering before the Harvest but a slight receiving of the seed so as that it can never bring forth fruit that is intimated In summe this whole Discourse is a great piece of Sophistry in comparing naturall morall causes in the producing of their effects a thing not intended in the Parable and whereabout he that will busie himselfe jungat vulpes mulgeat hircos this is that which our Saviour teacheth â—â—in the similitude of seed sown in the stony ground The Word is preached unto some men who are affected with it for a season assent unto it but not comming 〈◊〉 to a cordiall close with it after a while wither away and such as these we say were never true Believers a small matter will serve to make a man a true Believer if these are such What tendency this Doctrine may have to lull men asleepe in security when Christ is not in them of a truth may easily appeare be judged if men who are distinguished from other Believers by such signall differences as these here are may yet passe for true Believers Justifyed Sanctifyed Adopted ones solvi mortales curas the way to Heaven is layed open to thousands who I feare will never come to the end of the journey What remaines of M. G's Discourse on this text §. 44. is spent in answering some objections which are made against his interpretation of the place it growes now late and this taske growes so heavy on my hand that I cannot satisfye my selfe in the repetition of any thing spoken before or delivered which would necessarily enforce a particular consideration of what M. G. here insists on let him at his leisure Answer this one Argument and I shall trouble him no farther in this matter That Faith which hath neither root nor fruit neither sound heart nor good life that by and by readily and easily yeelds upon Temptation to a totall defection is not true saving justifying Faith The root of Faith taken spiritually is the habit of it in the heart a spirituall living habit which if it reside not in the heart all assent whatever wants the nature of Faith true and saving the fruits of Faith are good Workes and new Obedience that Faith which hath not Workes James tells you is dead dead and living Faith doubtlesse differ specifically Againe Faith purisieth the heart and when a heart is wholly polluted corrupted naught and false there dwelles no Faith in that heart it is impossible it should be in a heart and not at least radically and fundamentally purify it farther Mr Goodwin hath told us that true Believers are so fortified against Apostasy that they are in only a possibility in nor probability nor great danger of totall Apostasy and therefore they who presently and readily fall away cannot be of those who are scarse in any danger of so doing upon any account whatever but that the faith here mentioned hath neither root nor fruit good heart to dwell in nor good life attending it but instantly upon triall and temptation vanisheth to nothing we are taught in the text it selfe therefore the Faith here mentioned is not true no saving Faith That it hath no root is expressly affirmed v. 21. and all the rest of the qualityes mentioned are evidenced from the opposition wherein they who are these Believers are set unto true Believers they receive the Word in good and honest hearts they bring forth fruit with patience they endure in the time of tryall like the house built on the Rock when the house built on the Sand falls to the ground One word more with this witnesse before we part they who receive the Word in good and honest hearts and keepe it do bring forth fruit with patience and fall not away under temptation so saith the testimony but all true Believers recive the Word in good and honest hearts Ergo Which is the voyce of Mr Goodwin's fourth Witnesse in this cause The 2 Pet. 4. 18 19 20 21 22. §. 45. is forced to bring up the reare of the Testimonyes by M. G. produced to convince the world of the truth Righteousnesse of his Doctrine of the Saints Apostacy ending his whole Discourse in the mire Observatioas from the Text or context from the words themselves or the coherence to educe his conclusion from he insists not on Many excellent words we have concerning the clearenesse evidence of this Testimony the impossibility of avoyding what hence he concludes we want not but we have been too often inured to such a way of proceeding to be now moved at it or troubled about it were the waters deepe they would not make such a noyse The state and condition of men here described by the Apostle is so justly delineated to the eye by the practice of men in the world to whom the Gospell is preached that I do not a little wonder how any
man excercised in the Ministry should once surmise that they are true Believers of whom he here treates Taking the words in the sence wherein they are commonly received And in the utmost extent who sees them not dayly exemplyfyed in and upon them who are yet far enough from the Faith of Gods Elect. By the dispensation of the Word especially when mannaged by a skilfull Master of assemblyes men are every day so brought under the power of their convictions and the light communicated to them as to acknowledge the truth and power of the Word and in obedience thereunto to leave off avoid and abhor the wayes and courses wherein the men of the world either not hearing the Word at all or not so wrought upon by it do pollute themselves and wallow with all manner of sensuality and yet are not changed in their natures so as to become new creatures but continue indeed and in the sight of God doggs and swine oftentimes returning to their vonit and mire though some of them hold out in the professions to the end And these are they whom commonly our Divines have deciphered under the name of formalists having a forme of Godlinesse but denying the power of it who are here all at once by Mr Goodwin interested in Christ and the inheritance of the Saints in light To make good his enterprise he argues from the Remonstrants Sect. 40. pag. 297. 1. If the said expressions import nothing §. 46. but what Hypocrites and that in sensu composito i. e. whilest Hypocrites are capable of then may those be Hypocrites who are separated from men that live in errour and from the pollutions of the World and that through the knowledge of Jesus Christ and on the other hand those may be Saints and sound Believers who wallow in all manner of filthinesse and defile themselves daily with the pollutions of the World This consequence according to the principles and known Tenets of our Adversaries is legitimate and true in as much as they hold that true Believers may fall so foule and so far that the Church according to Christs institution may be constrained to testify that they cannot beare them in their outward communion and that they shall have no part in the kingdome of Christ except they repent c. But whether this be wholesome and sound Divinity or no to teach that they who are separate from sinners and live holily and blamelessly in this present world and this by meanes of the knowledge of Jesus Christ may be Hypocrites and children of perdition and they on the other hand who are companions with Theeves Murtherers Adulterers c. Saints and sound Believers I leave to men whose judgements are not turned upside down with prejudice to determine 1. Sundry things might be observed from the Text to render this discourse altogether uselesse as to the end for which it is produced as 1. That sundry copies v. 13. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who almost or a little way or measure so escaped as is said 2. That it is not said that those who are so escaped may Apostatize it is said indeed that the false Prophets and teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do lay baites for them as the Fisher doth for the fish that he would take by proposing unto them a liberty as to all manner of impurity and uncleanesse but that in so doing they prevaile over them is not affirmed 3. The conditionall expression v. 20. may be used in reference to the false Prophets and not to them that are said to escape the pollutions of the World and if to them that nothing can be argued from thence hath plentifully upon severall occasions been already demonstrated but to suffer M. G. to leap over all these blots in his entrance and to take the words in his own sence and connexion I say 1. In what large and improper sence such performs as we treat of are termed Hypocrites hath been declared Those who pretend to be Godward what they know themselves not to be making a pretence of Religion to colour and countenance them in vice and vicious practises or sensuall courses wherein they allow and blesse themselves we intend not But such as in some sincerity under the enjoyment and improvement of gifts and priviledges do or may walke conscientiously as Paul before his conversion and yet are not united to Christ. 2. Of these we say that they may so escape c. but that sound Believers may wallow in all manner of sinfulnesse and defile themselves with all manner of pollutions we say not nor will any instance given amount to the height and intendment of those expressions they being all alleviated by sundry considerations necessarily to be taken in with that of their sinning 3. If we may compare the worst of a Saint with the best of a formall Professor and make an estimate of the states and conditions of them both we may cast the ballance on the wrong side 4. We do say that Simon Peter was a believer when he denyed Christ Simon Magus an Hypocrite and in the bond of iniquity when it was said he believed We do say that a man may be alive notwithstanding many wounds and much filth upon him and a man may be dead without either the one or the other in that eminently visible manner He addes 2. The Persons here spoken of §. 41. are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and really escaped from those who live in errour Doubtlesse an Hypocrite cannot be said truly or really but in shew or appearance at most to have made such an escape I meane from men who live in errour considering that for matter of reality and truth remaining in Hypocrisy he lives in one of the greatest and foulest errours that is The whole force of this second exception lyes upon the ambiguity of the terme Hypocrite though such as pretend Religion and the worship of God to be a colour and pretext for the free and uncontrouled practising of vile abominations may not be said so to escape it yet such as these we have before described with their convictions light guiftes dutyes good conscience c. may truly and really escape from them and their wayes who pollute themselves with the errours of Idolatry false-worship superstition and the pollutions of practises against the light of nature and their owne convictions It is added that 3. An Hypocrite whose foot is already in the snare of Death cannot upon any tolerable account either of reason or common sence be said to be allured i.e. by allurements to be deceived or overcome by the pollutions of the world no more than a fish that is already in the nett or fast upon the hooke can be said to be allured by a baite held to her Ans. But he that hath been so farre prevailed upon by the preaching of the Word as to relinquish and renounce the practises of uncleanenesse wherein he sometime
a man professing the Doctrine of the Gospell that inke should staine paper with such filth cast upon the Spirit and Grace of God The Feare of Hell ere-while was suited to the use of the Flesh but now it seems it serves to keep the Love of God it selfe in order that otherwise would wax wanton fleshly and foolish Foolish Love that will attempt to cast out this tormenting Feare not being able to preserve it selfe from folly without its assistance Sect 15. is spent in an Answer endeavoured to an Objection placed in the beginning of it in these words If it be farther demanded But doth it not argue servility in men to be drawn by the Iron cord of the Feare of Hell to doe what is their duty to doe Or doth any other Service or Obedience become Sonnes and Children but only that which is free and proceedeth from Love Hereunto you have a threefold Answer returned First That God requires that it should be so which is a downeright begging of the Question Secondly He puts a difference between the Obedience of Children to their Parents and of the Saints unto God The discourse whereof discovering some mysteries of the new Doctrine of Grace much pressed and insisted on take as followes There is a very different consideration of the Obedience of Children to their Naturall Parents of the obedience of the Children of God unto their Heavenly Father The Obedience of the former is but by the Inspiration of Nature and is an act not so much raised by Deliberation or flowing from the will by an interposure of judgment and conscience to produce the Election as arising from an innate propension in men accompanying the very constituting principles of their Nature and being Whereas the latter the Obedience of the Children of God is taught by Precepts and the Principle of it I mean that Rationall frame of Heart out of which they subject themselves to God is planted in the soules of men by the ingagement of Reason Judgement and Conscience to consider those grounds arguments and motives by which their Heavenly Father judgeth it meet to work and fashion them unto such a frame So that though the obedience of Naturall Children to their Naturall Parents be the more genuine and commendable when it flowes freely from the pure instinct of Nature and is not drawn from them by feare of punishment yet the Obedience of the Children of God is then most genuine and commendable and like unto it selfe when it is produced and raised in the soule by a joynt influence and contribution not of one or of some but of all those Arguments Reasons Motives Inducements whatsoever and how many soever they be by which their Heavenly Father useth to plant and work it in them for in this case and in this only it hath most of God of the Spirit of God of the Wisdome of God of the Goodnesse of God in and upon this account it is likeliest to be most free uniforme and permanent The summe of this Answer amounts to these three things First that there is an Instinct or inspiration of Nature in Children to yeild Obediedce to their Parents Secondly that there is no such Spirituall Instinct or inclination in the Saints to yeild Obedience to God Thirdly that the Obedience of the Saints ariseth meerely and solley from such Considerations of the Reason of that Obedience which they apprehend in contradiction to any such genuine principles as might incline their hearts thereunto For the first That the obedience of Children to their Parents though it be a prime dictate of the Law of Nature wherewith they are indued proceedeth from a pure Instinct any otherwise than as a principle suiting inclining them to the Acts of that Obedience so as to exclude the promoting and carrying of it on upon the Morall condsideration of Duty Piety c. it is in vaine for Mr Goodwin to goabout to perswade us unlesse he could not only corrode the Word of God where it presseth that Obedience as a Duty but also charme us into beasts of the feild which are acted by such a bruit instinct not to be improved stirred up or drawne forth into exercise by Deliberation or Consideration There is it is true in Children an impresse of the power of the Law of nature suiting them to Obedience which yet in many hath been quite cast out and obliterated being not of the constituting principles of their Nature which whilst they haue their being as such cannot be throwne out of them and carrying them out unto it with Delight Ease and Complacency as habits do to suitable actings but withall that this principle is not regulated and directed as our Obedience to God by a Rule and stirred up to exert it selfe and they in whom it is provoked by Rationall and Conscientious considerations to the performance of their duty in that Obedience is so contrary to the experience I suppose of all sharers with us in our Mortality that it will hardly be admitted into debate But Secondly the worst part of this Story lyes in the middle of it in the exclusion of any such Spirituall principle in Believers as should carry them out unto Obedience at least to any such as is not begotten in their minds by Rationall considerations What ever may be granted of acquired habites of Grace which that the first should be that a Spirituall habit should be acquired by naturall actings is a most ridiculous fiction all infused Habits of Grace that should imprint upon the soule a new naturall inclination to Obedience that should fashion and frame the hearts of men into a state and Condition suited for and carry them out unto Spirituall Obedience are here decryed All it seemes that the Scripture hath told us of our utter Insufficiency Deadnesse Disability indisposednesse to any thing that is good without a new Life and principle all that we have apprehended and Believed concerning the new Heart and Spirit given us the new Nature new Creature divine Nature inward man Grace in the Heart making the Roote good that the Fruit may be so All that the Saints have expressed concerning their Delight in God Love to God upon the account of his writing his Laws in their hearts and Spirits is a meere delusion There is no principle of any Heavenly Spirituall Life no new Nature with its bent and instinct lying towards God and Obedience to him wrought in the Saints or bestowed on them by the Holy Spirit of Grace If this be so we may even fairely shut our Bibles and go learne this new Gospell of such as are able to instruct us therein Wherefore I say Thirdly that as in Children there is an instinct an inclination of nature to induce them and carry them out to Obedience to their naturall Parents which yet is directed regulated provoked and stirred up and they thereby to that Obedince by Motives and Considerations suited to worke upon their Minds and Consciences to prevailewith them thereunto so also