having proceeded thus with M. Goodwin that a foundation may be the better laid for the removall of what he farther adds proceed to consider the progresse of sinne and to remarke from thence the difference that is betweene Regenerate and Vnregenerate men in their sinning The second thing proposed in the Apostles discourse of the Rise and progresse of sinne is the generall way that Lust proceedeth in for the bringing of it forth and that is Temptation every one is tempted of his own Lust This is the generall way that Lust proceeds in for the production of actuall sinne It tempts and he in whom it is is tempted There is a Temptation unto sin only and a Temptation unto sin by sin The first is no sinne in him that is so tempted our Saviour was so tempted he was tempted of the Divell Math. 4. 1. % He was in all points tempted like as we are without sin That his temptations were unto sin is apparent from the story of them but the Prince of this world coming had nothing in him John 14. 30. Found nothing in him to Answer and close with his Temptations and therefore though he was tempted yet was he without sin Now though this sort of temptations from Sathan are not Originally our sinnes but his yet there being tinder in our soules that kindles more or lesse in and upon every injection of his fiery darts there being something in us to meet many if not all of his Temptations they prove in some measure in the issue to be ours Indeed Sathan sometimes ventures upon us in things wherein he hath doubtlesse small hope of any concurrence and so seemes rather to aime at our disquiet than our sinnes as in those whom he perplexes with hard and blasphemous thoughts of God a thing so contradictory to the very principles not of Grace only but of that whereby we are men that it is utterly impossible there should be any assent of the soule thereunto to think of God as God is to think of him every thing that is Good Pure Great Excellent incomprehensible in all perfection Now at the same time to have any Apprehensions of a direct contradictory importance the mind of man is not capable Were it not for the unbeliefe causelesse feares and discontentments that in many do insue upon Temptations of this nature which are consequents and not effects of it Sathan might keepe this dart in his owne forge for any mischeife he is like to doe with it The Apostle speakes here of Temptations by sinne as well as unto sinne and these are mens sinnes as well as their Temptations they are Temptations as tending to farther evill they are sinnes as being irregular and devious from the rule Now this tempting of Lust compriseth two things First §. 33. The generall active inclination of the Heart unto sinne though not fixed as unto any particular act or way of sinne the motus primò primi of this you have that Testimony of God concerning man in the state of nature Gen. 6. 5. % Every figment of the thought of his heart is only evill every day the figment or imagination of the thoughts is the very roote of them their generall moulding or active preparing of the mind for the exerting of them so 1 Chrou 28. 9. % God understandeth all the imaginations of the thoughts The figment of them The next disposition of the soule unto them and 2 Cron. 29. 19. Keepe this for ever in the imagination of the thoughts of their hearts or keep their hearts in a continuall framing posture and condition of such good thoughts This I say is she first way of Lusts Temptation it makes a mint of the heart to frame readily all manner of evill desires and thoughts that they may as our Saviour speakes proceed out of the heart Mat. 15. 19. Their actuall fixing on any object is their proceeding antecedent whereunto they are framed and formed in the heart Lust actually disposeth inclines bends the heart to things suitable to it selfe or the corrupt habituall principle which hath its residence in us Secondly The actuall tumultuating of Lust and working with all its power and policy in stirring up provoking to and drawing out thoughts and contrivances of sin with delight and complacency in inconeiveable variety the severall degrees of its progresse herein being afterwards described In the first of these there is no small difference between Regenerate Vnregenerate persons §. 34. and that in these two things First In its universality In Unregenerate men every figment of their heart is only evill and that every day there is an universality of actings exprest positively exclusively to any actings of another kind every figment of their heart is only evill and of time every day whatever good they seeme to do or do whatever dutyes they performe that in them all which is the proper figment of their heart is only evill On this account take any duty they do any worke they performe and weigh it in the ballance and t' will be found in respect of principles and circumstances or aimes to be wholly evill That indeed there is nothing in it that is acceptable to God their hearts are casting minting and coyning sinne all the day long With Believers 't is not so there is also a good treasure in their hearts from whence they bring out good things there is a good Root in them that beares good fruit though they are or may be overtaken with many sins yea with great sins yet lust doth not tempt thē as it doth unregenerate men with a perpetuall continuall active inclination unto evill even some way or other in all the good they do The Spirit is in them will and doth in what state so ever they are dispose their hearts to Faith Love Meekenesse and actuates those Graces at least in the elicite acts of the will for a good tree will bring forth good fruit never any Believer is or was so deserted of God or did so forsake God as that every figment of his heart should be evill only and that continually That no one act of sinne can possibly expell his habit of Grace hath been formerly shewed neither is he ever cast into such a condition but from the good principle that is in him There is a panting after God longing for his Salvation with more or lesse efficacy the sparke is warme and glowing though under ashes Secondly In respect of power Lust tempts in unregenerate men out an absolute uncontrouleable dominion and that with a morally irresistible efficacy All its dominion as hath been shewed and very much of its strength is lost in Believers this is the intendment of the Apostles discourse Rom. 6. concerning the crucifying of sinne by the death of Christ. The power strength vigour and efficacy of it is so far abated weakned mortified that it cannot so effectually impell unto sin as it doth when 't is in perfect life and strength But you 'l say then
not the least service for God but labouring to stirre up strife in his Family to set his poore children and their heavenly Father at variance filling them with hard thoughts of him As one that takes little or no care for them And discouraging them in that obedience which he requireth at their hands continually belying their Father to them and that in reference to the most desireable Excellencies of his Faithfulnesse Truth Mercy and Grace never speaking one good or comfortable word to them all their daies nor once urging them to doe their duty But with-holding a rodde yea Scorpions over their backs And casting the eternall flames of Hell into their faces this is that sanguine indeed truly spiritually bloudy Complexion of this new Nurse which is offered to be received in the roome of that sad Melancholy piece of the Perseverance of the Saints Thus then he proceeds The Consolation of true Believers depends upon their obedience their obedience is farthered by this Doctrine and therefore their Consolation also Ans. What are the springs of true spirituall heavenly Consolation the consolation which God is willing Believers should receive whence it flowes the meanes of its continuance and increase how remote it is from a sole dependency on our own Obedience hath been in part before declared But yet if the next Assertion can be made good viz. That the Doctrine of the Saints Apostasy hath a tendency instituted of God to the promotion of their Obedience and Holinesse I shall not contend about the other concerning the issuing of their consolation from thence All that really is offered in the behalfe of Apostasy as to its serviceablenesse in this kind is that it is suited to ingenerate in Believers a feare of Hell which will put them upon all wayes of mortifying the flesh and the fruits of it which otherwise would bring them thereunto And is this indeed the great mistery of the Gospell Is this Christs way of dealing with his Saints Or is it not a falling from Grace to returne againe unto the Law Those of whom alone we speak who are concerned in this busines are all of them taken into the Glorious liberty of the Sonnes of God are every one of them partakers of that Spirit with whom is liberty are all indued with a living principle of Grace Faith and Love and are constrained by the Love of Christ to live to him are all under Grace and not under the Law have their sinnes in some measure begun to be mortifyed and the flesh with the lusts thereof the old man with all his wayes and wiles crucifyed by the Death and Crosse of Christ brought with their power and efficacy by the Spirit into their hearts are all delivered from that bondage wherein they were for feare of Death and Hell all their dayes by having Christ made Redemption unto them I say that these persons should be most effectually stirred up to Obedience by the dread and terrour of that Iron rod of vengeance and Hell and that they should be so by Gods appointment is such a new such another Gospell as if preached by an Angell from Heaven we should not receive That indeed no motive can be taken from hence or from any thing in the Doctrine by Mr Goodwin contended for suited to the principle of Gospell Obedience in the Saints that no sin or lust whatsoever was ever mortifyed by it that it is a clog hinderance burthen to all Saints as far as they have to do with it in the wayes of God hath bin before demonstrated And therefore leaving it withall the Consolation that it affords unto those who of God are given up thereunto we proceed to the Consideration of another Argument his eighth in this case which is thus proposed Sect. 37. That Doctrine which evacuates and turnes into weakenesse and folly §. 5. all the gracious councells of the Holy Ghost which consist partly in the diligent information which he gives unto the Saints from place to place concerning the hostile cruell and bloudy mind and intention of Sathan against them partly in detecting and making knowne all his subtile stratagems his plots methods and dangerous Machinations against them partly also in furnishing them wiih speciall weapons of all sorts whereby they may be able to grapple with him and to tryumph over him partly againe in those frequent admonitions and Exhortations to quit themselves like men in resisting him which are found in the Scripture And lastly in professing his feare least Sathan should circumvent and deceive them that Doctrine I say which reflects disparagement and vanity upon all these most serious and gracious applycations of the Holy Ghost must needs be a Doctrine of vanity and errour And consequently that which opposeth it by a like necessity a truth But such is the common Doctrine of absolute and infallible Perseverance Ergo. Ans. Not to ingage into any needlesse contest about wayes of Arguing §. 6. when the designe and strength of the Argument is evident I shall only remarke two things upon this First the Holy Ghost professing his feare least Sathan should beguile Believers is a mistake It was Paul that was so afraid not the Holy Ghost though he wrote that feare by the appointment and inspiration of the Holy Ghost The Apostle was jealous least the Saints should by the craft of Sathan be seduced into errours and miscarriages which yet argues not their finall defection this indeed he records of himselfe but of the feares of the Holy Ghost arising from his uncertainty of those issue of the things and want of power to prevent the coming on of the things feared I suppose there is no mention And Secondly that the consequent of the supposition in the inference made upon it is not so cleare to me as to Mr Goodwin viz. Suppose any Doctrine to be false whatsoever Doctrine is set up in opposition to it is true I have knowne and so hath Mr Goodwin also when the truth hath layen between opposite Doctrines assaulted by both entertained by neither with these Observations I passe the Major of this Sillogisme the Minor he thus confirmes If the Saints be in no possibility of being finally overcome by Satan or of Miscarrying in the great and most important businesse of their Salvation by his snares and subtilties §. 7. all that operousnesse and diligence of the Holy Ghost in those late mentioned Addressements of his unto them in order to their finall conquest over Satan will be found of very light consequence of little concernement to them yea if the said Addressements of the Holy Ghost be compared with the State and Condition of the Saints as the said Doctrine of Perseverance representeth and affirmeth it to be the utter uselesnesse and impertinency of them will much more evidently appeare Ans. What possibility or not possibility the Saints are in of finall Apostasy from God what assurance themselves have may have or have not concerning their Perseverance with what is the
upon the face of the earth It is not of your selves that you are not industriously disturbing your own soules and others with this or that entrenchment upon the doctrine of the Gospel and the free Grace of God in Jesus Christ which not a few pride themselves in with the contempt of all otherwise minded And doth not the present state of things require the full disbursing of all that you have freely received for the glory of him from whom you have received it You are persons who not only as Doctours Teachers in an Vniversity have a large distinct disciplinary knowledge of Divinity but also such as to whom the Son of God is come and hath given an understanding to know him that is true into whose hearts God hath shined to give the light of the knowledge of his glory in the face of Jesus Christ therefore may say what shall we render to the Lord how shall we serve him in any way answerable to the grace we have received I speak not this the Lord knowes it before whom I stand with Reflection on any as though I judged them neglecters of the duty incumbent on them Every one of us must give an account of himselfe to the Lord. The dayly paines labour and travaile of many of you in the work of the Gospel the dilegence and codeavours of others in promoting other useful literature is known unto all Only the considerations of my own present undertaking joyn'd with a sense of mine own insufficiency for this or any other labour of this kind and of your larger furnishments with abilities of all sorts press me to this stirring up of your remembrance to contend for the faith so much opposed and perverted Not that I would press for the needless multiplying of bookes whose plenty is the general customary complaint of all men versed in them unless necessity call thereto Scribimus indocti doctique But that serious thoughts may be continually dwelling in you to lay out your selves to obviate the spreading of any errour what ever or the destruction of any already propagated by such waies and meanes as the providence of God and the circumstances of the matter it selfe shall call you out unto is in the desire of my soule Something you will find in this kind attempted by the weakest of your number in this ensuing Treatise The matter of it I know will have your Approbation and that because it hath his whom you serve For the manner of handling it it is humbly given up to his grace and mercy and freely left to your Christian Judgments The general concernments of this business are so known to all that I shall by no meanes burden you with a repetition of them The attempt made by Mr Goodwin against the truth here asserted was by all men judged so considerable especially the truth opposed having a more practical influence into the walking of the Saints with God then any Other by him assaulted and the defending of it giving more advantage into an inquiry after the mind of God as delivered in innumerable places of Scripture then any of the rest opposed as that a removal of his Exceptions to our Arguments and an Answer to his Objections was judged necessary by all Other reasons manifesting this endeavour to be in order and in season I have further communicated in the entrance of the Treatise it selfe In my addresses to the work I could by no meanes content my selfe with a mere discussing of what was produced by my Adversary For he having kept himselfe for the most part within the compass of the Synodal writings of the Remonstrâ—â—ts which are already most clearly and solidly answered by one especially renowned 〈◊〉 to have tyed my selfe unto a contest with him had been merely actum agere without promoting the cause I had undertaken in the least As I account it by no meanes an ingenuous proceeding for men to beare up their own names by standing upon the shoulders of others to deport themselves Authours when indeed they are 〈◊〉 Collectours and Translatours So I am very remote from being so far in love with this way of handling controversies in Divinity as to think it necessary to multiply books of the same matter without some considerable addition of Light and strength to the Cause whose protection and promotion is undertaken On this consideration besides incident discourses which I hope through the Grace of him that supplyed seed to the sower may be of use and have an encrease amongst the Saints of God I have made it my aime and what therein I have attained is with all submission of mind and judgment cast before the thoughts of men whose senses are exercised to discerne good and evill to place each Argument insisted on upon it's own proper basis and foundation to Resolve every Reason and Medium whereby I have proceeded into it's own principles discovering the fountaine and well-head of all the streames that run in the field of this contest as also to give some clearings and evidence to our Conclusions from the several Texts of Scripture discussed by discovering the Reason of them and intent of God in them Some Arguments there are and sundry Texts of Scripture that are usually produced and urged in the defence of the cause under consideration that I have not insisted on nor vindicated from the exceptions of the Adversaries Not that I judge them indefensible against their most cunning or most furious assaults and so slighted what I could not hold for indeed I know not any one Text of scripture commonly used for this end nor any Argument by any sober man framed to the same purpose that is not capable of an easy and faire vindication but meerly because they fell not in regularly in the method I had proposed to my selfe nor would so do unless I had gone forth to the issue of my first intendment and had handled the abode of Believers with God at large from it's principles and causes as I had done that part of our doctrine which concernes the Continuance of the love of God with and unto them which the growth of the Treatise under my hand would not give me leave to do What hath been or may yet further be done by others who have made or shall make it their business to draw the saw of this Controversy to and fro which Mr. Goodwin I hope will give satisfaction as in other things so in the particulars by me omitted As to what I have to speak or at least think it convenient to speak concerning him with whom in this discourse I have much to do and the manner of my dealing with him being a thing of personal Concernment not having any influencing Aspect on the merit of the cause I shall in not many words absolve you of your trouble in the Consideration thereof My Adversary is a person whom his worth paines diligence and opinions and the contests wherein on their account he hath publikely engaged have delivered from
distinction in and of that People Rom. 9. 4 5. for they are not all Israel that are of Israel the whole lump body of them being the People of God in respect of separation from the rest of the world dedication to his Worship externall profession yet a Remnant only a hidden Remnant being his People upon the account of Eternall designation and actuall Acceptation into Love and Favour in Jesus Christ there must needs be also a twofold Dispensation of God and his will in reference to that People The First Common Generall towards the whole body of them in outward Ordinances and Providentiall Exercises of Goodnesse or Justice In this there was Great variety as to the Latter part comprehending only externall Effects or products of the Power of God in which regard he can pull downe what he hath set up and set up what he hath pulled downe without the least shadow of turning These various Dispensations working Uniformely towards the accomplishment of his Unchangeable Purpose And this is all that Mr Goodwins Exceptions reach too Even a change in the outward dispensation of Providence which none ever denied being that which may nay is done for the bringing about and accomplishment in a way sutable to the advancement of his Glory of his unchangeable Purpose What proportion there is to be argued from betweene the generall effects of various Dispensations and that peculiar Love and Grace of the Covenant thereof wherein God assures his Saints of their Stability upon the account of his own Unchangeablenes I know not Because he may remove his Candlestick from a fruitlesse Faithlesse People and give them up to desolation may he therfore take his holy Spirit from them that Believe For whilst that continues the root of the matter is in them So that Secondly there is a peculiar Dispensation of Grace exerted towards those peculiar ones whom he owneth and receiveth as above mentioned wherein there are such ingagements of the Purpose Decrees and Will of God as that the streame of them cannot be forced back without as Great an Alteration change in God as the thoughts of the heart of the meanest worme in the world are lyable unto And on this the Lord asserts the stedfastnesse of his Love to them in the midst of the changes of outward Dispensations towards the body of that People wherein also their Externall concernments were wrapt up 1 Sam. 12. 22. But this will afterwards be more fully cleared The Substance of this Exception amounts only to thus much there are changes wrought in the workes which outwardly are of God as to generall and common administrations therefore also are his Eternall purposes of Spirituall Grace lyable to the like Alterations Whereas Mr Godwin sayes that this will not import any alteration in God at least any such alteration as is incompetent to him I know not of any shadow of alteration that may be ascribed to him without the greatest and most substantiall derogation from his Glory that you can ingage into And this farther clears §. 18. what is farther excepted to the end of the Sect. 40. in these words Therefore neither the Vnchangeablenesse nor Changeablenesse of God are to be estimated or measured either by any variety or uniformity of dispensation towards one and the same Object and consequently for him to express himselfe as this day towards a Person Man or Woman as if he intended to save them or that he really intended to save them and should on the morrow as the alteration in the interim may be or how ever may be supposed in these Persons expresse himselfe to the contrary as that he verily intends to destroy them would not argue or imply the least Alteration in him It is true Ans. such Dispensations of God as are morally declarative of what God approves of what he rejects not ingagements of any particular intēdment designe or purpose of his Will or such as are meerely outward Acts of his Power may in great variety be subservient to the accomplishment of his Purpose may undergoe the first in respect of the Object the latter of the Works themselves many alterations without prejudice to the Immutability of God The first in themselves are everlastingly unchangeable God alwaies approves the Obedience of his Creatures according to that Light and knowledge which he is pleased to communicate unto them and alway condemnes disallowes their Rebellions yet the same Persons may doe sometimes what he approves and sometimes what he condemnes without the least shadow of change in God Whilest they thus change his Purposes concerning them and what he will doe to them and for them are unchangeable as is his Law concerning Good and Evill For the latter take an instance in the case of Pharaoh God purposeth the destruction of Pharaoh and suites his Dispensations in great variety and with many changes for the bringing about and accomplishing of that his unchangeable Purpose he Plagues him and Frees him he Frees him and Plagues him againe all these things doe not in the least proove any alteration in God being all various effects of his Power suited to the accomplishment of an unchangeable Purpose So in respect of Persons whom he intends to bring through Christ infallibly to himselfe how various are his Dispensations both Temporall and Spirituall He Afflicts them and Relieves them sends them Light and Darkenesse Strength and Weakenesse Forsakes and Appears to them againe without the least alteration in his thoughts and purposes towards them all these things by his infinite Wisdome working together for their good But now if by Dispensation you understand and comprehend also the thoughts and Purposes of God towards any for the bringing of them to such and such an end if these be altered and the Lord doth change them continually I know no reason why a poore Worme of the Earth may not lay an equall claime absit Blasphemia to Immutability and Unchangeablenesse with him who Asserts it as his Essentiall Property and Prerogative whereby he distinguisheth himselfe from all Creatures whatsoever There is also an Ambiguity in that expression §. 19. that God expresseth himselfe this day towards a Man or Woman that he really intends to save them and on the morrow expresseth himselfe to the contrary If our Author intends only Gods Morall approbation of Duties and Performances as was said before with the Conditionall approbation of Persons with respect to them there being therein no Declaration of any Intention or Purpose of God properly so called the instance is not in the least looking toward the businesse we have in hand But if withall he intend the Purposes and Intentions of the will of God as those termes really intend and verily intend doe import I know not what to call or account Alteration and Change if this be not surely if a man like our selves doe really intend one thing one day and verily intend the cleane contrary the next day we may make
included the transgression of the whole Law because the Authority of the Law giver both in the one and the other is despised James 2. 10 11. Whosoever shall keepe the whole Law and yet offend in any one point he is guilty of all For he that said Do not commit Adultery said also Do not kill And 2. I say it is only to the Command for in vaine do men worship him teaching for Doctrines the Traditions of men The most stupendious indeavours of men the most laborious drudgery of their soules in Duties not commanded are so far from Obedience that they are as high Rebellions against God as they can possibly ingage themselves into I might farther distinguish the matter or substance of this Obedience into the internall elicite Act of our soules in Faith Love and the like Acts of morall and everlasting Obedience which are naturally necessarily and indispensably required in us upon the account of the first Commandement and the naturall subjection wherein we stand unto God as his Creatures improved and inlarged by the new Obligation put upon us in being his Redeemed ones wherein indeed the maine of our Obedience doth consist And the outward instituted Duties of Religion which God hath appointed for those former Acts of Obedience to be exercised in and exerted by But the former description of it with the Intimation of its universality may suffice 2. §. 5. Secondly the Formality if I may so speake of this Obedience or that which makes the performance of Duties commanded to be Obedience consists in these three things 1. The Principle that begins it and sets it on worke immediately in us and that is Faith without Faith it is impossible to please God Heb 11. 6. Could a man doe all that is commanded yet if he did it not in Faith it would be of no value hence it is called the Obedience of Faith Rom. 1. 5. not for Obedience to the Faith but the Obedience of Faith which Faith bringeth forth Therefore are Believers called Obedient Children 1 Pet. 1. 14. we are said to purifie our soules in Obedience to the Truth v. 22. Christ dwells in our hearts by Faith and without him we can do nothing John 15. 5. All that we do is no better seeing we can no way draw neare unto God with a true heart but in full Assurance of Faith Heb. 10. 22. 2. The Manner of doing it which consists in a due Spirituall regard to the Will of God in those wayes whereby he calls men out to this Obedience namely in his Precepts and Promises There is no Obedience unto God but that which moves according to his direction it must in every motion eye his Command on the one hand and his Promise whether of Assistance for it or Acceptance in it on the other Saith David I have respect unto all thy Commandements Psal. 119. and saith the Apostle having received these Promises let us cleanse our selves from all filthinesse both of flesh Spirit perfecting Holinesse in the feare of God 2 Cor. 7. 1. 3. The principall End of it which is the Glory of God as a Rewarder for he that comes unto God must believe that he is and that he is the Rewarder of them that seeke him Heb 11. 6. The end of Legall Obedience was the Glory of God as a Rewarder according to Merit in strict justice the end of Gospell Obedience is the Glory of God as a Rewarder according to bounty free Grace and mercy under which consideration neither needs the Obedience rewardable to be commensurate to the Reward nor is the Reward procured by that Obedience If it were then it were of workes and not of Grace as the Apostle tells us Rom. 4. 4. So that the end of our Obedience is to exalt God as a Rewarder yet that being as a Rewarder of Grace and bounty the use of our Obedience is not to procure that Reward for that were to worke and to have a reward reckoned to us of Debt and not of Grace but only to make the Lord gracious and to exalt him in our present subjection and in his future guift of Grace in nature of a free bounteous reward This I say is that Gospell Obedience which by the Doctrine insisted on is promoted in the soules of Believers 2. Secondly §. 6. this being so as was said the Gospell Obedience whereof we speake it is evident what Principle it proceedeth from Whereas there are two contrary Principles in every regenerate man as shall more fully afterwards be declared called in the Scripture flesh and Spirit the Old and New man indwelling sinne and Grace which have both of them their Seats and Places in all and the same Faculties of the soule it is most evident that this Obedience flowes solely and meerely from the latter Principle the Spirit new or inner man the new Creature which is wrought in Believers The strengthning and heightning of this Principle the Holy Ghost layes at the bottome of the renewall and increase of Gospell Obedience Eph 3. 16. 17. 18. 19. I pray saith the Apostle that God would grant you according to the Riches of his Glory to be strengthned with might by his Spirit in the inner man that Christ may dwell in your hearts by Faith that yee being rooted grounded in love may be able to comprehend with all Saints what is the breadth length and depth height and to know◠the Love of Christ which passeth knowledge that ye may be filled with all the fulnes of God Their strengthning with might by the Spirit in the inner man is the foundation of their acting of and increasing in Faith Love Knowledge and Assurance unto all the fulnesse of God It is the New man which after God is Created in Righteousnesse and Holinesse that carries men out unto all acceptable Obedience as c. 4. 23 24. of the same Epistle Look whatsoever influences the other Principle of the flesh hath into our Obedience so farre it is defiled for that which is from the flesh is flesh Ieh 3. 6. all the fruits of it are abominable Hence are all the pollutions that cleave to our Holy things Yea if at at any time poore and meere selfish considerations do put men upon dutyes of Obedience and abstaining from sinne as feare of vengeance and destruction and the like which is made almost the only motive to Obedience by the Doctrine of Saints Apostasie their Obedience in doing or abstaining is but as their feare of the Lord 2 Kings 17. 34. who were taught it by Lions abominable unto him This then being the nature of Gospell Obedience and this the Principle from whence it flowes it is evident 3. Thirdly what are those motives which are suited to the promotion and carrying of it on in the hearts of Believers and what Doctrines have an eminent and singular tendency thereunto §. 7. is also to be considered now these must all of them be such as
are suited to the cherishing of that Principle of the new or inner man in the heart to the nourishing and strengthning of the new creature such as are apt to ingenerate Faith and Love in the heart unto God such as reveale and discover those things in his nature mind and will as are apt to endeare and draw out the heart to him in Communion discouraging perplexing Doctrines doe but ill manure the soyle from whence the fruits of Obedience are to spring and grow Look then I say whatsoever Gospell Truth is of eminent usefulnesse to warme foment stirre up and quicken the Principle of Grace in the heart to draw out increase and cherish Faith and Love that Doctrine lies in a direct immediate tendency to the promotion of Holinesse Godlinesse and Gospell Obedience Yea and whereas to the carrying on of that course of Obedience it is necessary that the contrary Principle unto it which we mentioned before be daily subdued brought under crucified and mortified there are no Doctrines whatsoever that are of such and so direct and eminent a serviceablenesse to that end and purpose as those which inwrappe such discoveries of God and his good will in Christ as are fitted for the improvement also of the principle of Grace in us Hence the worke of Mortification in the Scripture Rom. 6. 2 3 4 5 6. is every where assigned peculiarly to the Crosse and death of Christ Rom. 8. 13. his Love manifested therein and his Spirit flowing therefrom Rom. 7. 7. The Doctrine of the Law indeed humbles the soule for Christ Gal. 3. 23. but it is the Doctrine of the Gospell that humbles the soule in Christ It is the Grace of God that hath appeared 2 Cor. 5. 15. that teaches us effectually to deny all ungodlinesse and worldly lusts to live soberly and righteously and Godly in this present world Tit. 2. 12. He that will but with a little heed read Cap. 6. to the Romans will know from whence Mortification flowes which truly by the way makes me admire at the extreame darknesse and blindnesse of some poore men who have of late undertaken to give directions for Devotion and walking with God who indeed sutably to the most of the rest of their discourses all manifesting an Ignorance of the Righteousnesse of God Rom. 10. 4. and a zealous endeavour to establish their owne coming to propose waies and meanes for the mortifying of any sinne or Lust tell you stories of biting the tongue thrusting needles under the nailes with such like Trash as might have befited Popish devotions five hundred years agoe Were not men utterly ignorant what it is to know the Lord Jesus Christ Phil. 3. 10. and the power of his Resurrection and the fellowship of his sufferings Gal. 6. 14. and being made conformable to his death they could never feed on such huskes themselves nor make provision of them for those whose good they pretend to seeke Unto what hath been spoken adde 4. Fourthly §. 8. who are the Persons that are to be provoked to Holinesse and Godlinesse by the Doctrine insisted on Now they are such as doe believe it and are concerned in it We say the Truth under consideration is of an excellent usefulnesse to farther Gospell Obedience in the hearts of Believers and Saints of God who are taught of God not to turne the Doctrine of Grace into wantonnesse What use or abuse rather men of corrupt mindes and carnall principles who stumble at Jesus Christ and abuse the whole Doctrine of the Gospell by their prejudices and presumptions will make of it we know not nor are sollicitous 2 Cor. 4. 3 4. If the Gospell be hid it is hid to them that perish it is sufficient that the food be good and wholsome for them for whom it is provided If some will come and steale it 2 Cor. 2. 16 27. that have no right to it and it prove through their own distempers gravell in their mouthes or poyson in their bowells they must blame themselves and their own wormewood Lusts and not the Doctrine which they doe receive It is provided for them that feare God and love the Lord Jesus Christ in sincerity not for doggs swine unbelievers we shall not marvaile if they trample on this pearle and rend them that bring it To such as these then I say the Doctrine of the Perseverance of the Saints or the stability or unchangeablenesse of the Love of God unto Believers and of their continuation in Faith and Obedience is full of exceeding effectuall motives and provocations unto Holinesse in all manner of Gospell Obedience and holy conversation exceedingly advantaging the soules of men in a course thereof Now the influence it hath into the Obedience of the Saints floweth from it upon a twofold account 1. By removing all discouragements whatsoever §. 9. that are apt either to turne them aside from their Obedience or to render their Obedience servile slavish or unacceptable to God it setts them through Christ at perfect liberty thereunto 2. By putting unconquerable and indissoluble Obligations upon them to live unto God and the praise of his glorious Grace and evidently drawes them forth unto the Obedience required 1. It removeth and taketh out of the way all discouragements whatsoever all things which are apt to enterpose to the weakning of their Faith in God or their Love to God which as hath been said are at the bottome of all Obedience and Holinesse that is acceptable to God in Christ Now these may all be referred unto two heads 1. Of perplexing anxious fears §. 10. which are apt to impaire and weaken the Faith of the Saints 2. Of hard thoughts of God which assault and shake their Love That slavish perplexing troublesome feares are contrary to the free and ingenuous state of Children whereunto the Saints are admitted and however sometimes yea oftentimes they are at the bottome and the occasion of burthen some servile and superstitious Obedience Impairers of their Faith I suppose I need not labour to prove That kind of Feare whereof we speake of which more afterwards is the greatest Traytor that lurkes in the soule To feare the Lord and his Goodnesse Hos. 3. 5. is the soules Keeper but this servile perplexing feare is the Betrayer of it in all its waies and that which sowres all its duties A thing which the Lord sets himselfe against in rebukes reproofes dehortations as much as any failing and miscarriage in his Saints whatever It is the opposite of Faith hence the fearefull and unbelieving are put together in their exclusion from the new Jerusalem Rev 20. 8. it is that which is direct contrary to that which the Apostle adviseth the Saints unto Heb 10. 19 20 21 22. it is that which mixeth Faith with staggering Rom 4. 20. Prayer with wavering making it ineffectuall Iames 1. 6. 7. Let us now suppose a man to have attained some assurance of the Love of God
Rom. 5. 1. and Justified by Faith to have Peace with him which as to his present condition the Adversaries of the Doctrine of Perseverance acknowledge that he may attaine though how upon their principles I understand not consider a little how he can safegard his Peace for a moment and deliver himselfe from perplexing thoughts and feares renouncing any interest in the ingagement of the Love and Faithfulnesse of God for his preservation He may say within himselfe I am for the present in some good state and condition but were not the Angels so that are now Devills in Hell were not they in a farre better and more excellent state then I am and yet they are now shut up under chaines of everlasting darknesse to the judgment of the great day Adam in Paradise had no lust within him to tempt and seduce him no World under the curse to intangle and provoke him and yet being in that honour he had no understanding he abode not but became like the beast that perisheth was it not in their power to persevere in that condition if they would Did they want any meanes that were usefull thereunto And what hope is there left to me Rom. 7. in whom there dwelleth no good thing who am sold under the power of sinne and encompassed with a world of temptations that I shall endure unto the end I see thousands before mine eyes partakers of the same heavenly calling with my selfe of the same Grace in Jesus Christ every day falling into irrecoverable perdition There is not any Purpose of God that I should be preserved nor Promise that I shall never depart from him no prayer of Christ that my Faith may not faile but I am rolled upon mine own hand and what will be the end of this whole undertaking of mine in the wayes of God I know not Let I say a man be exercised with such thoughts as these and then try if any thing under heaven can bring his soule to any possible composure untill it be cast into the mould of that Doctrine which hath been delivered But of this more directly afterwards when we come to treat of the Consolation which from the breast of it doth flow 2. §. 11. It is exceedingly suited to the deliverance of the Soules of the Saints from all such hard thoughts of God as are apt to impaire and weaken their Love towards him and delight in him so setting the two principles of all their Obedience Faith and Love at liberty and free from their intanglements to act in the duties they are called unto He that had hard thoughts of his absent Lord as an austere man though he was not excused in his disobedience by it yet he was evidently discouraged as to his Obedience When men shall be taught that God takes no more care of his Children in his family but that the Divell may enter in among them and and take them away making them Children of Hell when he might with the greatest Advantage of Glory and Honour to himselfe imaginable prevent it That the Lord Jesus Christ the great Shepheard of the Sheep takes no more care of his flock and fold but that the Lion Beares and Wolves may enter in and make havocke and spoile at their pleasure May they not think that God is little concerned in the Salvation of his and that all that which is so Gloriously expressed of his peculiar and speciall Love carries nothing but an empty noise the burthen of their preservation being thrown soly upon their owne shoulders And are not such thoughts fitte only to cast water upon their flames of Love to God and insensibly to weaken that delight which they ought alwayes to take in the riches of his Grace and Love Is there any thing possible more indearing to the heart of a Creature then to heare such a testimony as that Zeph. 3. 17. concerning the stability of the Love of God and its excellency The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing Gods resting in his Love towards his Saints fixes their soules in their Love to him 3. §. 12. It puts high and unspeakable Obligations on the Saints to live to God and to perfect Holinesse in the feare of the Lord Saints we suppose to have their Birth from above to be begotten of the Will of God through the immort all seed of the Word and to be quickened with a Noble Child-like Ingenuity befitting the family of God Neither is any thing more injurious to the worke of God's Grace then to suppose that those whom God calls Children Friends Heirs of Heaven and Glory his Crowne his Diadem Brethren of his only Sonne are to be dealt withall or that God deales with them as if they were wholly acted by a servile slavish Principle and were wholly under the power of such an unworthy disposition There are two things usually spoken to the prejudice and disadvantage of § 13. the Truth we have under Consideration much insisted on by Mr Goodwin Cap 9. As 1. That a perswision of the certaine continuance of the Love of God to any one is a ready way to make them carelesse negligent and to give up themselves to all manner of abominations But what Vipers Snakes and Adders do such men suppose the Saints of God to be that their new nature their Heavenly Principles for what the flesh in them is prone unto we now consider not should conclude that it is good to sinne that Grace may abound that because God Loves them with an Everlasting Love therefore they will hate him with a perpetuall hatred that because he will assuredly give them Grace to serve him with reverence Goâ—ly fear therefore they will despise him and trample on all his Goodnesse because he will never forsake them that they will no more abide with him What is in the inner man what is in the new Creature what is in the nature of any Grace wherewith they are indowed that is apt or inclinable to make such hellish Conclusions If we heare of any such thing among the Sonnes of men if we see a Child or a servant resolving to be profligate wicked stubborne prodigall because his Father or Master is kind loving and will not disinherit him or put him away we looke upon him as a monster in nature and think that it would be good service to the interest of mankind to take him off from the face of earth And yet such monsters are all the Saints of God supposed to be who if their Father once give them the least Assurance of the Continuance of his Love they presently resolve to doe him all the dishonour despite and mischeife they can I appeale to all the experience of all the Saints in the world whethâ—â— if any such thought at any time arise in them that they may continue in sinne because Grace
that it was possible in respect of the event that he should be damned Why because he laboured that he might not be so That is no man can use the meanes of avoiding any thing but he must be uncertaine whether in the use of those meanes it may be avoided or no This looketh like begging the thing in question Paul labouring and indeavouring in the wayes expressed evidently manifesteth such a labour and indeavour in such a way to be the appointed meanes of avoiding the Condition of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is an infallible connexion betwixt the use of such meanes the deliverance from that state is proved But that Paul had not assurance of the sufficiency of the Grace of God with him for his certaine use of those meanes certaine infallible deliverance from that end nothing in the least in intimated in the Text or brought in from any place else by Mr Goodwin to give colour thereunto But of this Scripture at large afterwards Supposing himselfe to have fairly quit himselfe of the former plea §. 20. in the behalfe of our Doctrine as by himselfe proposed he addeth another Pretension in the behalfe of the same plea formerly produced which he attempteth also to take out of the way having in some measure prepared it in his proposall of it for an eaâ—y removall Thus then he proceedeth To pretend that the weaknesse of the flesh in the best of Saints considered and their aptnesse to goe astray they must needs lye under many trouble some and tormenting feares of perishing unlesse they have some promise or assurance from God to support them notwithstanding any declinings or goings astray incident unto them yet they shall not loose his favour or perist is to pret and nothing but what hath been throughly answered already especially in Cap. 9. Ans. Before I can admit this plea to be put in in our behalfe I shall crave leave a little to rectify and point it more sharply against the Doctrine it aimeth to oppose I say then 1. It is not the weaknesse of the flesh or the feeblenesse and disability of our naturall man to act in or goe through with great duties and trialls but the strength and wilfulnesse of the flesh i.e. of the corrupted man even in the best of saints continually provoking and seducing them with sometimes an insuperable efficacy leading them captive and working in them continually with a thousand baits and wiles as hath been in part discovered labouring to turne them aside from God That fills the Saints of God with tormenting perplexing feares of perishing and must needs doe so if they have no promise of God for their preservation Besides all this strength and wilfulnesse of the flesh they are exposed to the Assaults of other most dreadfull Adversaries wrestling with Principalities and Powers in heavenly places and contending with the World as it lieth under the curse all their daies To referre all the oppositions that Believers meet withall in the course of their obedience and which may fill them with fears that they shall one day perish if not supported by an Almighty hand and kept by the power of God through Faith unto Salvation unto the weaknesse of the flesh which in the place where the expression is used plainly pointeth at the disability of the naturall man to abide in and goe through with great duties and trialls is a most vaine and empty contemplation Those who have to doe with God in the matter of Gospell obedience and know what it is indeed to serve him under temptations can tell you another manner or story and among them M. Goodwin could doe so to the purpose when his thoughts were not prejudiced by any byasing opinions that must be leaned unto 2. We do not say that the Saints of God in the condition mentioned stand in need of any Promise of God that notwithstanding any declinings or goings astray incident unto them they shall not loose his favour or perish but that they shall have such a presence of his spirit and sufficiency of his grace with them all their daies that they shall never notwithstanding all the oppositions and difficulties they meet withall utterly faile in their Faith nor be prevailed against to depart wickedly and utterly from God And now I see not but that supposing that it is necessary that the Saints be delivered from troublesome perplexing feares of perishing and that God hath made provision for that end and purpose which that he hath seemes to be granted by our Author I say I cannot see but that this Plea striketh at the very heart of the Apostasy of S t s though not very fitly brought in in this place in reference to the Argument that occasioned it but our Author knowing his faculty to lye more in evading what is objected against him than in urging Arguments for his own opinion doth every where upon the first proposall of any Argument divert to other considerations and to the answering of Objections though perhaps not at all to the Plea in hand nor any way occasioned by it But what saith he now in defence of his dearly beloved thus attempted to vindicate it from this sore imputation of robbing and despoiling the Saints of God of their Peace and Assurance purchased for them at no lesse rate then the blood of the Lord Jesus He telleth you then three things 1. That the weakenesse of the flesh or aptnesse of miscarrying through this is no reasonable ground of feare §. 31. to any true Believer of his perishing considering that no manlooseth or forfeiteth the Grace and Favour of God through sinnes of weakenesse or infirmity It is only the strength of sinne and corruption in men that exposeth to the danger of loosing the Love of God Ans. The latter part of these words plainely discovers the vanity of the former as produced for any such end and Purpose as that in hand For though I willingly grant that that which is termed the weakenesse of the flesh is enough to make any man what ever feare that he shall not hold outin the course of his Obedience to the end if he have no Promise of supportment and preservation by an Almighty power notwithstanding it is affirmed that it draweth men only to sinnes of weaknesse or infirmity which I thought had not been called so from the weaknesse of the flesh but of Grace in Believers yet it is the strength the power the Law the subtillty of the flesh or indwelling sinne that is the matter of our plea in this case Not that which Paul gloried in even his infirmity but that which made him cry out Oh! wretched man that I am who shall deliver me from the body of this death Rom. 7. 8. 1. from the distresse by reason whereof he found no deliverance but only in the Assured Love of God in Jesus Christ. So that notwithstanding this Reply shaped to fortifie the minds of men against their failings upon the account
Glorified with his Father according to his Promise Heb. 12. 2. and yet upon the account of that Glory which he was so assured of being set before him he addressed himselfe to the sharpest and difficultest passage to it that ever any one entred on He indured the Crosse despised the shame for the Gloryes sake whereof he had assurance Heb. 12 And why may not this be the state of them to whom in his so doing he was a Captaine of Salvation Why may not the Glory and Reward set before them though injoyed in a full Assurance of Faith in the excellency of it when possessed as promised stirre them up to the meanes leading thereunto 4. The truth is the more we are assured with the assurance of Faith not of Presumption that we shll certainly obtain enjoy the end whereunto the meanes we use do lead as is the Assurance that ariseth from the Promises of God the more eminently are we pressed in a Gospell way if we walke in the Spirit of the Gospell to give up our selves to Obedience to that God and Father who hath appointed so pretious and lovely meanes as are the pathes of Grace for the obtaining of so Glorious an end as that whereunto we are appointed And thus I doubt not but that it is manifest by these Considerations of Mr Goodwins Objections to the contrary that the Doctrine of the Perseverance of the Saints asby us taught and delivered doth not only fall in a sweet Compliance withall the meanes of Grace especially those appointed by God to establish the Saints in Faith and Obedience that is to Worke Perseverance in them but also to be eminently usefull to give Life Vigour Power and Efficacy in a peculiar Gospell manner to all Exhortations Threatnings and Promises appointed and applyed by God to that end and purpose CAP. XIII 1. The maintainers and propagators of the severall Doctrines under contest taken into consideration 2. The necessity of so doing from M. G. undertaking to make the comparison This inquiry confined to those of our own Nation 3. The chiefe Assertors of this Doctrine of the Saints Perseverance in this Nation since it received any opposition what was their Ministry and what their Lives 4. M. G's plea in this case 5. The first Objection against his Doctrine by him proposed Second and Third 6. His Answers to these Objections considered Removed His own Word and Testimony offer'd against the experience of Thousands 7. The Persons pointed to by him and commanded considered 8. The principles of those Persons he opposeth vindicated 9. Of the Doctrine of the Primitive Christians as to this head of Religion Grounds of mistake in reference to their judgements 10. The first Reformers constant to themselves in their Doctrine of the Saints Perseverance 11. Of the influence of M. Perkins his judgement on the propagation of the Doctrine of the Saints Perseverance 12. Who the Persons were on whom his judgement is supposed to have such an influence 13. The consent of Forraine Churches making void this surmize 14. What influence the Doctrine of the Saints Perseverance had into the holinesse of its Professors 15. Of the unworthinesse of the Persons who in this Nation have Asserted the Doctrine of Apostasy the suitablenesse of this Doctrine to their practises 16. Mr G. attempt to take off this charge 17. How farre mens Doctrines may be judged by their lives 18. Mr G's Reasons why Episcopalise Arminianised the first 19. Considered and disproved 20. His discord c. 21. Generall Apostasy of men entertaine the Arminian tenents 22. The close AS to the matter in hand §. 1. about the usefulnesse of the Doctrine of the Perseverance of the Saints in and unto the Ministry of the Gospell and the obstruction pretended to be laid unto it thereby It may be somewhat conducing and of Concernment to consider who the Persons are and were and what hath been and is the presence of God with them in their Ministry who have been Assertors and Zealous maintainers of this Doctrine And withall who they were and what they have been in their Ministry and the Dispensation of the Word committed unto them who have risen up in opposition thereunto How also those different Partyes have approved their Profession to the World and acquitted themselves in their Generation in their walking with God may be worth our Consideration doubtlesse if the Doctrine whose declaration and defence we have thus far ingaged in be of such a pernicious tendency as is pretended so destructive to Gospell Obedience and so evidently rendering that great Ordinance of the Ministry uselesse it may be traced to its product of these effects in some measure in the Lives Conversations and Ministry of those who have most zealously espoused it most earnestly contended for it and been most given up to the forme and mould thereof It were a thing every way miraculous if any Roote should for the most part bring forth fruite disagreeing to the nature of it A Taske this is §. 2. I confesse which were we not necessitated unto I could easily dispence with my selfe from ingaging therein But Mr Goodwin having voluntarily entred the list as to this particular and instated a comparison between the Abbettors of the severall Doctrines under Contest Chap. 9. of his Booke a matter we should not have expected from any other man it could not but be thought a grosse neglect of duty and high ingratitude towards those great Blessed Soules who in former and latter dayes with indefatigable pains and eminent successe watred the Vineyard of the Lord with the dew of this Doctrine to decline the Consideration of the comparison made and dressed up to our hand Now because it is a peculiar taske allotted to us to manifest the imbracement of this Truth by those who in the Primitive Church were of greatest note and Eminency for Piety Judgement and skill in dividing the Word aright with the Professed Opposition made unto it by such as those with whom they Lived and succeeding Ages have branded for men unsound in the Faith and leaving the good old Paths wherein the Saints of old found peace to their Soules As also to manifest the receiving propagation of it by all not any one of name excepted those Great Famous Persons whom the Lord was pleased to imploy in the Reformation of his Church walking in this as in sundry other particulars closer up to the Truth of the Gospell than some of their Brethren that at the same time fell off from that Church which was long before fallen off from the Truth I shall in my present inquiry confine my selfe to those of our owne Nation who have been of Renowne in their Generation for their Labour in the Lord and of name among the Saints for their worke in the service of the Gospell For the one halfe of that small space of time §. 3. which is passed since the breaking forth of the light of the Gospell in this Nation
condition They are no lesse obnoxious to that death from whence our Regeneration is a delivery by the bestowing of a new Spirituall life than a sinner of an hundred yeares old A returning to this condition it seemes is Regeneration Quantum est in rebus inane Thirdly The qualifications of Infants not Regenerated are meerely negative and that in respect of the acts of sinne not the habituall seed and root of them for in them dwells no good that in respect of these qualifications of Innocency that are in them by nature Antecedent to any Regeneration all which are resolved into a Naturall impotency of perpetrating sinne they are accepted in Grace and favour with God had been another new notion had not Pelagius and Socinus before you fallen upon it without Faith it is impossible to please God Heb. 11. 6. And his wrath abides on them that Believe not Iohn 3. 36. That Infants have or may have Faith and not be regenerated will scarcely be granted by them who believe the Spirit of Christ to cause Regeneration where he is bestowed Tit. 3. 5. And all Faith to be the Fruit of that Spirit Gal 5. 26 27. Farther for the qualifications of Infants by Nature how are they brought cleane from that which is uncleane Are they not conceived in sinne and brought forth in iniquity Or was that Davids hard case alone If they are borne of the flesh and are flesh if they are uncleane how come they to be in that estate upon the account of their Qualifications accepted in the Love and favour of him who is of purer eyes than to behold iniquity If this be the Doctrine of Regeneration that M. G. preaches I desire the Lord to blesse them that belong unto him in a deliverance from attending thereunto Of the Effects of the death of Christ in respect of all children I shall not now treat That they should be saved by Christ not washed in his Bloud not sanctifyed by his Spirit which to be is to be Regenerate is another new notion of the new Gospell The Countenance which Mr Goodwin would begge to his Doctrine from that of our Saviour to his Disciples Except ye be turned and become as little Children ye cannot enter into the Kingdome of God reproving their ambition and worldly thoughts from which they were to be weaned that they might befit for that Gospell state imployment whereunto he called them wherein they were to serve him does no more advantage him nor the cause he hath undertaken than that other caution of our Saviour to the same persons to be wise asserpents innocent as Doves would do him that should undertake to prove that Christians ought to become pigeons or snakes Thus much then we have learned of the mind of M. G. by this digression 1. That no children are Regenerate 2. That they are all accepted with God through Christ upon the account of the good Qualifications that are in them 3. That Regeneration is a mans returing to the state wherein he is borne And having taken out this Lesson which we shall never learne by heart whilst we live we may now proceed I shall only adde to the maine of the businesse in hand §. 49. that so long as a man is a child of God he cannot he need not to repeat his Regeneration But that one who hath been the child of God should cease to be the child of God is somewhat strange How can that be done amongst men that he should cease to be such a mans sonne who was his sonne Those things that stand in Relation upon any thing that is past and therefore irrevocable cannot have their beings continued and their Relation dissolved it is impossible but that cause and effect must be related one to another such is the relation between Father and Sonne The foundation of it is an act past and irrevocable and therefore the Relation it selfe is indissoluble Is it not so with God and his Children when they once stand in that Relation it cannot be dissolved But of these things hitherto To proceed with that place of Scripture which I laid as the foundation of this discourse §. 50. The generall way of Lusts dealing with the soule the bringing forth of sinne whereof there are two acts expressed v. 14. the one of drawing away the other inticing is to be insisted on Upon the first the person tempted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn off or drawne away and upon the second he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inticed or intangled The First stirring of sinne is to draw away the soule from what it ought to be fixed upon by its rising up irregularly to some delightfull object For a man to be drawne away by his lust is to have his Lust drawne out to some object suited to it wherein it delighteth Now this drawing away denoteth two things 1. The turning of the soule from the actuall rectitude of its frame towards God Though the soule cannot alwayes be in actuall Exercise of Grace towards God yet it ought alwayes to be in an immediate readinesse to any Spirituall duty upon the account whereof when occasion is administred it doth as naturally goe forth to God as a vessell full of water floweth forth when vent is given unto it Hence we are commanded to pray alwayes Our Saviour giveth a Parable to instruct his Disciples that they ought to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 1. And we are commanded to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ceasing or intermission 1 â—hess 5. 17. Which the same Apostle in an other place calleth praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place namely as occasion is administred It is not the perpetuall exercise of this duty as the Iewes some of them have ridiculously interpreted the first Psalme of reading the Law day and night which would shut out and cut off all other dutyes not only of mens Callings and Employments as to this Life but all other dutyes of the wayes worship of God whatever But it is only the readinesse and promptitude of the heart in its constant frame to that necessary duty that is required Now he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lust is drawne off from this frame that is he is interrupted in it by his lust diverting unto some sinfull object And as to this particular there is a great difference betwixt the sinning of Believers and those who arise not beyond that height which the power of Conviction beareth them oftentimes up unto For 1. The maine of a true Believers watching in his whole life § 51. and in the course of his walking with God is directed against this off-drawing from that habituall frame of his heart by lust and sinne His great businesse is as the Apostle telleth us to take the whole armour of God to him that sinne if it be possible may make no approach to his soule Eph. 6. 13. It is to keepe up their spirits to a hate of