20. That place cleared a 4th Objection Answered this Promise alwaies fulfilled the Spirituall part of it accomplished during the Captivity Gods intention not frustrated How farre the civill prosperity of the Jewes was concerned in this Promise Promises of Spirituall and Temporall things compared The Covenant of Grace how farre conditionall 13 14. M. G's sence of this place expressed borrowed from Faustus Socinus the inconsistency of it with the mind of the Holy Ghost demonstrated also with what himselfe hath elsewhere delivered no way suited to the Answer of our Argument from the place 15. The same Interpretation farther disproved an immediate divine efficacy held our in the words Conversion and pardon of sinnes promised differenced from the Grace Promises of the Old Covenant Contribution of meanes put by M. G. in the place of effectuall operation of the thing it selfe farther disproved 16. How when and to whom this promise was fulfilled farther declared An Objection arising upon that consideration answered 17. Conjectures ascribed to God by Mr G. The foundation reall of all Divine Prediction the Promise utterly enervated and rendred of none effect by Mr G. Exposition its consistency with the Prophesies of the Rejection of the Jewes 18. The close of the Argument from the Covenant of God HAving shewn the Vnchangeable Stability of the Love and Favour of God towards his Saints §. 1. from the Immutability of his own Nature and Purposes manifested by an Induction of sundry paricular Instances from eminent places of Scripture wherein both the one and the other are held out as the foundation of what we affirme I proceed to further cleare demonstrate the same important Truth from the first way of Declaration whereby God hath assured them that it shall be to them according to the Tenor of the Purposes insisted on and that is his Covenant of Grace The Principium essendi of this Truth if I may so say is in the Decrees and Purposes of God the Principium Cognoscendi in his Covenant Promise and Oath which also adde much to the reall Stability of it the Truth and Faithfullnesse of God in them being thereby peculiarly engaged therein It is not in my Purpose to handle the Nature of the Covenant of Grace §. 2. but only breifely to looke into it so farre as it hath Influence into the Truth in hand The Covenant of Grace then as it enwraps the Unchangeable Love and Favour of God towards those who are taken into the bond thereof is that which lyeth under our present Consideration The other great branch of it upon the account of the same Faithfullnesse of God communicating permanency of Perseverance in it selfe unto the Saints securing their Continuance with God shall the Lord assisting more peculiarly be explained when we arrive to the head of our Discourse unlesse enough to that purpose may fall in occasionally in the progresse of this businesse For our present purpose §. 3. the producing and vindicating of one or two Texts of Scripture being unavoidably expressive towards the end aimed at shall suffice The first of those is Gen. 17. 7. I will establish my Covenant between me and thee and thy seed after thee in their generations for an Everlasting Covenant to be a God unto thee and thy seed after thee This is that which God engageth himselfe unto in this Covenant of Grace that he will for everlasting be a God to him and his Faithfull Seed Though the externall Administration of the Covenant was given to Abraham and his Carnall Seed yet the effectuall dispensation of the Grace of the Covenant is peculiar to them only who are the Children of the Promise the Remnant of Abraham according to Election with all that in all Nations were to be Blessed in him and in his Seed Christ Jesus Gal. 4. 22 23 30. Ishmael though Circumcised was to be put out and not to be here with Isaak nor to abide in the House for ever as the Sonne of the Promise was Now the Apostle tells you looke what Blessings Faithfull Abraham received by vertue of this Promise the same doe all Believers receive Gal. 3. 9. We which are of the Faith are Blessed with Faithfull Abraham which he prooves in the words foregoing from Gen. 12. 3. because all Nations were to be Blessed in him What Blessing then was it that was here made over to Abraham All the Blessings that from God are conveighed in by his Seed Jesus Christ in whom both he and we are Blessed are enwrapped therein What they are the Apostle tells you Ephes. 1. 3. They are all Spirituall Blessings If Perseverance if the Continuance of the Love and Favour of God towards us be a Spirituall Blessing both Abraham and all his Seed all Faithfull ones throughout the world are Blessed with it in Jesus Christ and if Gods continuing to be a God to them for ever will inforce this Blessing being but the same thing in another expression it is here likewise asserted It is importunately excepted § 4. that though God undertake to be our God in an Everlasting Covenant and upon that account to Blesse us with the whole Blessing that is convayed by the Promised Seed yet if we abide not with him if we forsake him he will also cease to be our God and cease to Blesse us with the Blessing which on others in Jesus Christ he will bestow Ans. If there be a necessity to smite this Evasion so often as we shall meet with it it must be cut into an hundred pieces For the present I shall only observe two evills it is attended withall First it takes no notice that God who hath undertaken to be a God unto us hath with the like Truth Power and Faithfulnesse undertaken that we shall abide to be his People So is his Love in his Covenant expressed by its Efficacy to this end and Purpose Deut. 50. 6. And the Lord thy God will also Circumcise thy Heart and the Heart of thy Seed to Love the Lord thy God with all thine Heart and with all thy Soule that thou maist live Secondly it denyes the continuance of the Love of God to us to the End to be any part of the Blessings wherewith we are blessed in Jesus Christ For if it be it could no more be suspended on any Condition in us then the Glorification of Believers that abide so to the end This then is enwrapped in this Promise of the Covenant unto the Elect with whom it is Established God will be a God to them for ever and that to Blesse them with all the Blessings which he communicates in and by the Lord Jesus Christ the promised seed The contiuuance of his Favour to the End is to us unquestionably a Spirituall Blessing if any one be otherwise minded I shall not presse to share with him in his Apprehension And if so it is in Christ and shall certainely be enjoyed by them to whom God is a God in Covenant He that can
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
thing that is free noble ingenuous filiall and of an heavenly descent in the Saints of God thus 1. It strengthens their Faith in God and in Jesus Christ which is the bottome of all acceptable Obedience whatsoever All that which proceedeth from any other Roote being but a product of labouring in the fire which in the end will consume both Root and Branch That which prevailes upon and drawes out the soule to Faith and believing I meane as it is peculiar to the Gospell and Justifying that is as it is in God as a Father and in the Lord Christ as a Mediator is the discovery of the good will of God to the soule in Christ and his designe to advance his Glory thereby I speake not of the formall cause of Faith in generall but the peculiar motive to Faith and Believing in the sence before mentioned So our Saviour giving the command in generall to his Disciples Ioh. 14 1. ye believe in God believe also in mee in the whole ensuing Chapter provokes them to it with gratious discoveries of the good will of God his Fathers and his own good will towards them And indeed propose what other considerations ye will provoke the soule by all the feare and dread of Hell and the most dismall representation of the wrath to come untill it be convinced of this it will never take one steppe towards God in Christ Now our Adversaries themselves being Judges the Doctrine we have had under consideration abounds above all others with the discoveries of the good will and kindnesse of God to poore sinners yea the great crime that is laid to the charge of it is that it extends it too farre it doth not only assert that God freely beginnes the good worke in them but that he will also powerfully perfect it to the day of Jesus Christ It assures the soules of the poore Saints of God that he who lookt upon them in their bloud and said unto them Live when no eye pittied them who quickned them when they were dead in trespasses and in sinnes begetting them of his own will by the word of Truth that they should be a kind of first fruits to himselfe wasting them in the bloud of his Sonne and delivering them from the old Tyrant Satan that he will not now leave them to themselves and to the Counsell of their own hands to stand or fall according as they shall of themselves and by themselves be able to withstand opposition and seduction but that he will keep them in his own hand giving them such constant supplies of his Grace and Spirit as that in the use of meanes they shall waite upon him to the end And that howsoever or whensoever by the power of Temptation and surprisalls of corruptions they are carried aside from him he will heale their back-slidings and receive them freely and though they change every day yet he changeth not and therefore they are not consumed And hereby I say it confirmes and strengthens their Faith in God as a Father in Jesus Christ taking everlasting care of them 2. Of their Love there is the same reason Gods love to us is of his free Grace he loves us because so it seemes good to him Our Love to him is purely ingenerated by his Love to us and carried on and increased by farther Revelations of his desireablenesse and excellency to our soules Herein is Love not that we loved God but that he loved us first There is no Creature in the least guilty of sinne that can put forth any acceptable Act of Love towards God but what is purely drawn out upon the Apprehension of his Love and lovelinesse in his Grace and mercy A man I confesse may love God when he hath no sence of his Love to him in particular but it must all be built upon an apprehension of his Love to sinners though he may come short in the Application it is the terrour of the Lord that causes us to perswade others but it is the Love of Christ that constraineth us to live to him Shee loved much to whom much was forgiven Looke then the more abundant discoveries are made of the lovelinesse and desirablenesse in the riches of his Grace the more effectuall is the sole and only motive we have to love him with that fiâ—iall chast Holy Love that he requires For the Love of God to his Saints our Doctrine of their Perseverance sets it forth with the greatest Advantage for the indearement of their soules to draw out their streames of Love to God especially doth it give it its Glory in three things 1. In its freedome It setts forth the Love of God to his Saints as that which they have no way in the least deserved as hath been manifested from Isa. 48. 8 9 11. chap. 54. 9 10. As he first loved them not because they were better then others being by nature Children of wrath and lying in their Blood when he said to them Live quickning them when they were dead in trespasses and sinnes So he doth not continue his love to them nor purpose so to do because he fore sees that they will so so walke with him in Holinesse uprightnesse for he â—oresees no such thing in them but what he himselfe purposeth effectually to worke upon the account of his loving them but he resolves to do it meerely upon the account of his owne Grace He neither resolves to continue his Love to them on Condition that they be so and so holy at randome and with uncertainty of the Event but freely that they may and shall be so Eph. 1. 4. And this is the Glory of Love the most Orient pearl in the Crowne of it 'T is not mercenary nor selfe-ended nor deserved but as a Spring and fountaine freely vents and powers out it selfe upon its owne account And what ingenuous truly noble Heavenly descended heart can hold out against the power of this Love It is effectually constraining to all manner of sutable returnes let the soule but put it selfe in to the actuall Contemplation of the Love of God as it lyes represented in this property of it every way free undeserved the great Love of God to a poore worme a sinner a nothing and it cannot but be wrought to a serious Admiration of it delight in it and be pained and straitned untill it make some suitable Returnes of Love and Obedience unto God If not it may well doubt it never tasted of that Love or enjoyed any fruits of it 2. It gives the Love of God the Glory of its Constancy and Unchangeablenesse This is another Starre of an eminent Magnitude in the Heaven of Love It is not a fading a wavering an altering thing but abides for ever God rests in his Love Zeph. 3. 17. It is a great thing indeed to apprehend that the great God should fixe his Love upon a poore Creature But adde hereunto that he may love them one day and hate them the next embrace them
one houre and the next cast them into Hell one day rejoycing over them with joy another rejoycing to destroy them as it is dishonorable to God and derogatory to all his Divine Excellencies and Perfections so in particular it clotheth his Love with the most uncomly and undesirable Garment that ever was put upon the Affections of the meanest worme of the earth What can ye say more contemptible of a man more to his dishonour among all wise and knowing men or that shall render his Respects and Affections more undesirable then to say He is free of his Love indeed but he abides not in it What a world of Examples have we of those who have been in his bosome and have againe been cast out Though among men something may be pretended in excuse of this with respect unto their ignorance the shortnesse of their foresight disability to discern between things appearances yet in respect of God before whom all things are open naked in whose eye all incidences Events lye as clearely stated as things that are already passed and gone what can be said of such a vaine supposall for the vindication of his Glory It is said that men change from what they were when God loved them and therefore his love changeth also But who first made them fit to be Beloved Did not the Lord Do they make themselves differ from others On what account did he do it was it not merely on the acount of his owne Grace Can he not as well preserve them in a state of being beloved as put them into it And if he determined that he would not preserve them in that Condition why did he set his Love upon them when himselfe knew that he would not continue it to them was it only to give his Love the dishonour of a Change I say then the Doctrine contended for gives the Love of God the Glory of its Immutability asserts it to be like himselfe Unchangeable that there is not indeed in its selfe the least shaddow of turning it may be eclipsed and obscured as to its beames and influences for a season but changed turned away it cannot be And this consideration of it renders it to the soules of the Saints inestimably precious the very thought of it considering that nothing else could possibly save or preserve them is marrow to their bones and health to their soules and makes them cry out to all that is within them to love the Lord and to live unto him 3. It gives it the Glory of its Fruitfulnesse A barren Love is upon the matter no Love Love that hath no breasts no bowels that pitties not that assists not deserves not that Heavenly name Will ye say shee is a tender loving mother who can looke on a languishing perishing Child yea see a ravenous beast whom yet she could easily drive away take it out of her armes and devoure it before her face and not put forth her strength for its assistance or deliverance Or will ye say shee is a Tygre and a monster in Nature And shall we faigne such a Love in God towards his Children which is such that all the bowells of a tender Parent to an only Child are but as a drop to the Ocean in comparison of it As that he lookes on whilest they languish and perish fall sinke and dye away into everlasting calamity yea that notwithstanding it he will suffer the Roaring Lyon to come and snatch them away out of his Armes and devoure them before his face That he will look upon them sinking into eternall separation from him and such destruction as that it had been infinitely better for them never to have been borne without putting forth his Power and the efficacy of his Grace for their preservation Ah foolish people and unwise shall we thus requite the Lord as to render him so hard a Master so cruell a Father to his tender ones the Lambs of his Sonne washed in his Bloud quickned by his Spirit owned by him smiled on embraced ten thousand times as to suffer them so to be taken out of his hands Is there nothing in his Love to cause his Bowells to move and his repentings to be kindled together towards a poore dying Child that surely departeth not without some sad lookes towards his Father Nemo repentè fit turpissimus Is this the kindnesse which he exalteth above the Love of a Woman to her sucking Child of a Mother to the fruit of her Wombe Oh that men should dare thus foolishly to charge the Almighty to ascribe such a barren fruitlesse Love to him who is Love towards his Children who are as the Apple of his eye his deare and tender ones as would be a perpetuall blot and staine to any earthly Parent to have righteously ascribed to him I say then our Doctrine gives the Love of God the Glory of its fruitfulnesse It asserts it to be such a Fountaine-love as from whence continually streames of Grace kindnesse mercy and Refreshment doe flow because he loves us with everlasting Love therefore he drawes us with Loving-kindnesse Ier. 30. 1 2 from that Love proceeds continuall supplies of the Spirit and Grace by which those of whom it is said they abide are preserved lovely and fit by him to be beloved It tells us that because God loves his people therefore are they in hiâ— hand Deut 33. 3. It declares it to be such a Love as is the Wombe of all mercy whence pardon healing recovery from wounds sicknesses and dying pangs doe continually flow A Love upon the account whereof the Persons loved may make conclusion that they shall lack nothing Psal. 23. 1. A Love whose fruitfulnesse is subservient to its own constancy preserving the Saints such as he may rest in it unchangeably Rom. 8. 29 30. A Love whereby God sings to his vineyard watches over it and waters it every moment Isa. 27. 2 3. And now what flint almost in the Rock of stone would not be softned and dissolved by this Love When we shall think that it is from the Love of God that our wasted portion hath been so often renewed that our dying Graces have been so often quickned our dreadfull back-slidings so often healed our breaches and decayes so often repaired and the pardon of our innumerable transgressions so often sealed unlesse we suck the breasts of Tygers and have nothing in us but the nature of Wolves and uncleane Beasts can we hold out against the sweet gracious powerfull effectuall inâ—luences that it will have upon our soules Thus I say doth the Doctrine which we have in hand set out the Love of God unto us in his eminent endearing properties wherein he being embraced through Christ a Foundation is laid and eminent promotion given unto the Holinesse and Obedience which he requireth of us 2. This Doctrine renders Jesus Christ lovely to our soules to the soules of Believers §. 17. It represents him to them as the Standard bearer to ten thousand as
oppose or a wilfull perverting of it contrary to his owne science conscience Is that the Doctrine you oppose Is it so proposed by those who through Grace have laboured to explaine vindicate it Doth not the maine weight of the doctrine turne on this hinge that God hath promised to his Saints true Believers such supplies of the Spirit and Grace as that they shall never degenerate unto such loose and profane courses as are destructive to Godlinesse Doubtlesse that Doctrine is of a most spotlesse untainted innocency which its Adversaries dare not venture to strangle before they have violently treacherously defloured it And thus Mr Goodwin leaveth his Arguments in the dust like the Estriches egges under the feet of men to be trampled on with ease The residue of this Discourse onwards to the next Argument §. 7. beingspent in the answering of pretended Objections put in against himselfe in the behalfe of the Doctrine of Perseverance not at all called out by the import of his present Arguments Discourses I might passe them over but in as much as that which is spoken thereunto tendeth to the further clearing of what formerly hath been evidenced concerning the suitablenesse of the Doctrine contended for unto the promotion of Holinesse I shall farther consider what he draweth forth on this occasion Sect. 33. he giveth us an Objection and a foure fold answer theruuto pag. 333 334 335. That which he calleth an Objection he laieth downe in these words If it be objected and said yea but Assurance of the Unchangeablenesse of God's Love towards him that is Godly is both a more effectuall perswading motive unto Godlinesse and more encouraging to a persevering in Godlinesse then a doubtfulnesse or uncertainty whether God will be constant in his Affection to such a man or no Certainty of reward is more encouraging unto action then uncertainty Ans. If any one hath been so weake §. 8. as to make use of this plea in behalfe of that Doctrine it seemeth to defend which I scarcely believe it will I doubt not be an easie taske to undertake that he shall be no more admitted or entertained as an Advocate in this cause The assurance of the Unchangeablenes of Gods Love to them that are Godly is but one part of the Doctrine in hand that such as may perhaps be cōmon to it with that W ch is brought into competition W th it It is the Assurance of the Unchangeablenes of Gods Love to a man to keepe him up to Godlines to preserve him in that state Condition of Holines to the end of the certainty of the continuance of the Love of God unto him on that account in that way that is that great Gospell motive to Obedience wherein as its peculiar our Doctrine glorieth as hath formerly been manifested Perhaps Mr Goodwin doth not think that any man is bound to lay more blocks in his owne way then he judgeth himselfe well able to remove and therefore he framed that Objection so that he might be sure to returne at least a specious answer thereunto and this he attempteth accordingly and telleth us in his first Paragraph three things 1. That the Doctrine teaching the Saints defection §. 9. doth also maintaine the Vnchangeablenesse of the Love of God to them that are Godly Ans. But what Love I pray you is that which when it might prevent it will yet suffer those Godly ones to become such ungodly Villaines and wretches as that it shall be utterly impossible for the Lord to continue his Love to them Is the Love you mention indeed a Love to their Persons or only an Approbation of their Duties and Qualifications If the First whence is it that God ceaseth at any time to love them Doth he change and alter his Love like the Sonnes of Men Why they change therefore he changeth also That God changeth not and therefore we who are subject to change are yet preserved from being consumed we have heard But that upon the change that is in men God also should change we are yet to be instructed and the Immutability of God hath taken greater hold upon our understandings and in our hearts then that we should easily receive any thing so diametrically opposite thereunto If the Love mentioned be only an Approbation of the Qualifications that are in them and of the Duties that they doe performe then is it no more a Love to them or to their persons then it is to the persons of the most profligate wretches that live The object is Duty solely where ever it may be found and not any person at all for it is an Act of Gods approving not purposing or determining Will. This is not our sence of the continuance of the Love of God to them that are Godly so that there is no comparison betwixt the Doctrines under contest as to the Asserting of the Love of God to Believers or to them that are Godly Wherefore he saith 2. That the Doctrine he opposeth §. 10. Promiseth Gods Love and the unchangeable continuance of it unto men though they change to Prophanenesse Though this is said over and over an hundred times yet I cannot believe it because the Doctrine openly affirmeth the continuance of the Love of God to them that are Godly to be effectually and eventually preventive of any such prophanenesse as is inconsistent therewithall and therefore much more vaine is that which he affirmeth in the third place 3. Namely that the Doctrine of the Perseverance of the Saints doth not so much absolutely promise the Love of God to them that are Godly as it promiseth it conditionally to them that are prophane in case they have been Godly that is it teacheth that God promiseth the certain continuance of his Love to him that is Godly on condition he cease to be so and turne prophane Claudite jam rivos pueri we have enough of this already 2 ly He addeth yet §. 11. Neither is certainty of reward in every sence or kind more encouraging unto Action then uncertainely in some kind to promise with all possible Assurance the same reward or prize to him that shall not runne in the race which is promised to him that shall runne is not more encouraging unto men thus to runne then to promise it conditionally upon their running which is a promising of it with uncertainty in this respect because it is uncertaine whether men will runne in the said race or no and consequently whether they shall receive the said prize or no upon such a promise Vncertainty of reward is then and in such cases more encouraging unto action then certainly When the certainty of obtaining or receiving it is suspended upon the Act not when it is assured unto men whether they Act or no. Ans. 1. Perswade your servants your labourers if you can of that great encouragement that lyes in the the uncertainty of a reward above that which may be had from an Assurance
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
manifest First all the strength §. 15. that Mr Goodwin will allow to this Argument ariseth from a naked consideration of the Immutability of God as 't is an essentiall Property of his nature when our Arguing is from his ingagement to us by and on the account of that Property that God will doe such and such a thing because he is Omnipotent though he shall not at all manifest any purpose of his will to lay forth his Omnipotency for the accomplishment of it is an inference all whose strength is vaine presumption But when God hath ingaged himselfe for the Performance of any thing thence to conclude to the certaine accomplishment of it from his power whereby he is able to doe it is a deduction that Faith will readily close withall So the Apostle assures us of the reimplanting of the Jewes upon this account God saith he is able to plant them in againe having promised so to doe Rom. 11. 23. There are two considerations upon which the Vnchangeablenesse of God hath a more effectuall influence into the continuance of his Love to his Saints then the meere objected thought of it will lead us to an acquaintance withall 1. God Proposeth his Immutability to the Faith of the Saints §. 16. for their establishment consolation in this very case of the stability of his Love unto them we dare not draw conclusions in reference to our selves from any Property of God but only upon the account of the Revelation which he hath made thereof unto us for that end and purpose But this being done we have a sure anchor firme and stedfast to fix us against all blasts of Temptation or opposition whatsoever When God proposes his Immutability or Unchangeablenesse to assure us of the continuance of his Love unto us if we might truly aprehend yea ought so to doe that his Unchangeablenesse may be preserved and himselfe vindicated from the least shadow of Turning though he should change his Mind Thoughts Love Purposes concerning us every day what conclusion for consolation could possibly arise from such Proposalls of Gods Immutability unto us Yea would it not rather appeare to be a way suited to the delusion of poore Soules that when they shall think they have a solid Pillar no lesse then an Essentiall Property of the nature of God to rest upon they shall finde themselves leaning on a Cloud or Shadow or on a broken Reed that will runne into their hands insteed of yeilding them the least supportment God deales not thus with his Saints His discoveries of himselfe in Christ for the Establishment of the Hearts of his are not such Flints as from whence the most skilfull and exercised Faith cannot expect one drop of Consolation Whatsoever of his Name he holds out to the Sonnes of men it will be a strong Tower and place of Refuge and safety to them that flye unto it Secondly the Consideration of that Love in its continuance wherein the Lord settles and puts out of doubt the Soules of his by the ingagement of his Vnchangeablenesse or the calling of them to the Consideration of that Property in him from whom that Love doth flow adds strength also to the way of arguing we insist upon Were the Love of God to his nothing but the declaration of his Approbation of such and such things annext to the Law and Rule of Obedience it might stand firme like a Pillar in a River though the water be not thereby caused to stand still one moment but only touch it and so passe on there were some colour of Exception to be layd against it And this is indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mr Goodwin in this whole Controversy that he acknowledgeth no other Love of God to Believers but what lyes in the outward Approbation of what is good and mens doing it upon which account there is no more Love in God to one then another to the choicest Saint then to the most profligate Villain in the world nay it is not any Love at all properly so called being no internall vitall Act of Gods will the seat of his Love but an externall Declaration of the issue of our Obedience The declaration of Gods Will that he approoves Faith and Obedience is no more Love to Peter then it is to Judas But let now the Love of God to Believers be considered as it is in it selfe as a vitall Act of his will willing if I may so speake good things to them as the Immanent purpose of his Will also joyned with an Acceptation of them in the Effects of his Grace Favour and Love in Jesus Christ and it will be quickly evidenced how an Alteration therein will entrench upon the Immutability of God both as to his Essence and Attributes and Decrees Having thus reinforced our Argument from this place of Scripture §. 17. by restoring unto it those considerations which being its maine strength it was maymed and deprived of by Mr Goodwin in his proposall thereof I shall briefly consider the Answers that by him are suggested thereunto Thus then he proceedeth By the Tenour of this Arguing it will as well follow that in case God should at any time withdraw his Love and his Favour from a Nation or body of a People which he sometimes Favoured or Loved he should be changed But that no such change of dispensation as this towards one or the same People or Nation argueth any change at all in God at least any such change which he disclaimeth as incompetent to him is evident from those instances without number recorded in Scripture of such different dispensations of his towards sundry Nations and more especially towards the Iewes to whom somtimes he gives Peace somtimes consumes them with Warrs sometimes he makes them the Head and sometimes again the Tayle of the Nations round about them The Love and favour of God to a Nation or People Ans. here brought into the lists of Comparison with the peculiar Love of God to his Saints which he Secures them of upon the account of his Immutability is either the outward Dispensation of Good things to them called his Love because it expresseth and holds out a fountaine of Goodnesse from whence it flowes or it is an Eternall act of Gods will towards them of the same nature with the Love to his owne formerly described If it be taken in the first sence as apparantly it is intended and so made out from the instance of Gods dealing with the Iewes in outward Blessings and Punishments Mr Goodwin doth playnely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall into a thing quite of another nature insteed of that which was first proposed Amphora cùm caepit Institui cur urceus exit There is a wide difference betweene outward Providentiall Dispensations and Eternall Purposes and acts of Grace and Good will To deale in the instance insisted on by Mr Goodwin there being frequent mention in the Scripture as afterwards shall be fully declared of a difference
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
whole Booke of God 2. That it is a case surmised by him suitable to his owne Hypotheses neither true in its selfe nor any way Analogous to that wherewith 't is yoked being indeed a new way and tone of begging the thing in question For instance It supposeth without the least Attempt of proofe 1. Conditionall Decrees or a disjunctive intendment of Events in God it shall come to passe or otherwise 2. A middle science conditionall as the foundation of those disjunctive Decrees with 3. A futurition of things Antecedent to any determining Act of the Will of God and 4. A possibility of frustrating as to Event the Designes and purposes of God and 5. That all medium's of the Accoplishment of any thing are conditions of Gods intentions as to the end he aymes at 6. That God appoints a series of mediums for the compassing of an End and designes them thereunto without any determinate Resolution to bring about that End 7. That the Acts of Gods Grace in their Concatenation mentioned in this place of Rom. 8. are severally Conditionall because he hath invented or faigned some Decrees of God which he sayes are so All which with the inferences from them Mr Goodwin knowes will not advance his Reasonings at all as to our Understandings being fully perswaded that they are all Abominations of no lesse base alloy then the Errour it selfe in whose defence and Patronage they are produced To our Argument then before mentioned §. 35. prooving an equall indissolveablenesse in all the linkes of the Chaine of Divine Graces drawne forth and insisted on from the equall dependance of the designe Purpose of God on the mutuall dependance of each of them on the other for the fullfillng of that Purpose of his and obtaining the End which he professes himselfe to intend this is the summe of Mr Goodwins Answer If I can invent a series of Decrees and a Concatenation of Divine Acts though indeed there be no such thing neither can I give any colour to it without laying downe and taking for granted many false and absurd supposalls and though it be not of the same nature with that here proposed by the Apostle nor any where held out in the Scripture for any such End Purpose as this is neither can I assigne any absolute determinate end in this Series of mine whose Accomplshment God ingages himselfe to bring about as the Case stands in the place of Scripture under Consideration then it is meet and equitable that laying aside all inforcements from the Text Context Nature of God the thing treated on all compelling us to close with another sence and Interpretation that we regulate the minde of the Holy Ghost herein to the Rule proportion and Analogie of the case as formerly proposed This being the summe of that which Mr Goodwin calls his Answer made naked I presume to its shame valeat quantum valere potest I shall only adde that 1. when Mr Goodwin shall make good that order and Series of Decrees here by him mentioned from the Scripture or with solid Reason from the nature of the things themselves suitably to the Properties of him whose they are And 2. Proove that any eternall Decree of God either as to its primitive enacting or temporall Execution is suspended on any thing not only really contingent in it selfe and its owne nature in respect of the immediate fountaine from whence it flowes and nature of its immediate cause but also as to its Event in respect of any Act of the will of God that it may otherwise be and so the accomplishment of that Decree left thereupon uncertaine and God himselfe dubiously conjecturing at the Event for instance whether Christ should Dye or no or any one be saved by him and 3. Clearely evince this notion of the Decrees and Purposes of God that he intends to Create Man and then to give him such advantages which if he will it shall be so with him if otherwise it shall be so To send Christ if men doe so or so or not to send him if they doe otherwise so of the residue of the Decrees mentioned by him and 4. That all events of things whatsoever Spirituall and Temporall have a Conditionall futurition antecedent to any act of the Will of God When I say he shall have proved these and some like things to these we shall further consider what is offered by him yea we will confesse that Hostis habet muros c. Of the many other Testimonies to the purpose in hand §. 36. bearing witnesse to the same Truth some few may yet be singled out and in the next place that of Jeremiah 31. 3. presents it selfe unto tryall and Examination Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee It is the whole Elec◠Church of the seed of Iacob of whom he speaks the foundation of whose blessednesse is laid in the Eternall Love of God Who the persons are thus beloved and of whom we are to interpret these expressions of Gods good will the Apostle manifests Rom 11. as shall afterwards be more fully discoursed and cleared He tells you it is the Election whom God intends of whom he saies that they obtained the Righteousnesse that is by faith according to the purport of Gods good will towards them though the rest were hardned God who adds daily to his Church such as shall be saved Acts 13. 48. drawing them thereunto upon the account of their being so Elected He calls them also the Remnant according to the Election of Grace and the People whom God did foreknow v 1 2. or from Eternity designed to the participation of the Grace there spoken of as the use of the word hath been evinced to be These are the Thee here designed the portion of Israel after the flesh which the Lord in his Free Grace hath eternally appointed to be his peculiar inheritance which in their severall Generations he drawes to himselfe with Loving Kindnesse And this everlasting Love is not only the fountaine whence actuall Loving Kindnesse in drawing to God or bestowing Faith doth flow as they Believe who are ordained to eternall life but also the sole Cause and Reason upon the account whereof in contra-distinction to the Consideration of any thing in themselves God will exercise Loving Kindnesse towards them for ever That which is everlasting or eternall is also unchangeable Gods everlasting Love is no more liable to mutability then himselfe And it is an alwaies equall Ground and Motive for Kindnesse On what account should God alter in his actuall Kindnesse or favour towards any if that on the account whereof he exercises it will not admit of the least Alteration He that shall give a Condition on which this everlasting Love of God should be suspended and according to the influence whereof upon it it should goe forth in Kindnesse or be interrupted may be allowed to boast of his discovery That of
say hath Everlastingly Purposed to give and doth actually give his Holy Spirit to Believers to put forth such an exceeding greatnesse of Power as whereby in the use of meanes they shall certainely be preserved to Salvation This God can doe saies our Author This Concession being made by the Remonstrants in their Synodalia Mr Goodwin I presume thought it but duty to be as free as his Predecessors and therefore consented unto it also although it be an axe laid at the root of almost all the Arguments he sets up against the Truth as shall hereafter be farther manifested I draw now to a close of those places §. 55. which among many other omitted tender themselves unto the proofe of the stable unchangeable Purpose of God concerning the safe-garding and preservation of Believers in his Love and unto Salvation I shall mention one or two more and close this second Scripturall Demonstration of the Truth in hand The first is that eminent place of Ephes. 1. 3 4 5. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spirituall blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love having Predestinated us unto the adoption of Children by Jesus Christ to himselfe according to the good pleasure of his will verse 3. the Apostle summarily blesseth God for all the spirituall mercies which in Jesus Christ he blesseth his Saints withall of all which v. 4. he discovereth the fountaine and spring which is his free choosing of them before the foundation of the World That an Eternall Act of the Will of God is hereby designed is beyond dispute and it is that foundation of God on which the whole of the building mentioned and pourtraid in the following verse is laid All the Grace and Favour of God towards his Saints in their Justification Adoption and Glory all the fruits of the Spirit which they enjoy in Faith and Sanctification flow from this one fountaine and these the Apostle describes at large in the verses following The ayme of God in this eternall and unchangeable Act of his Will he tells us is that we should be unblameable before him in Love Certainly cursed Apostats backsliders in Heart in whom his soule takes no pleasure are very farre from being unblameable before God in Love Those that are within the compasse of this Purpose of God must be preserved unto that State and Condition which God aimes to bring them unto by all the fruit and issues of that Purpose of his which was pointed at before A Scripture of the like importance unto that before named is 2 Thess. 2. 13 14. God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and beliefe of the Truth whereunto he calls you by our Gospel to the obtaining of the Glory of the Lord Jesus The same fountaine of all spirituall and eternall mercy with that mentioned in the other place is here also expressed and that is Gods choosing of us by an everlasting Act or Designing us to the end intended by a Free Eternall Unchangeable Purpose of his Will Secondly The end aimed at by the Lord in that Purpose is here more clearely set downe in a twofold Expression 1. Of Salvation v 13. He hath chosen us to Salvation that 's the thing which he aimed to accomplish for them and the End he intended to bring them to in his choosing of them and 2 ly v 14. The Glory of the Lord Jesus or the obtaining a portion in that Glory which Christ purchased and procured for them with their being with him to behold his Glory And 3 ly You have the meanes whereby God will certainly bring about and accomplish this his designe and Purpose whereof there are three most eminent Acts expressed 1. Vocation or their calling by the Gospel v 14. 2. Sanctification v 13. through the Sanctification of the Spirit And 3. Justification which they receive by beliefe of the Truth Thus much then is wrapt up in this Text God having in his Unchangeable Purpose fore-appointed his to Salvation and Glory certainly to be obtained through the effectuall working of the Spirit free justification in the Blood of Christ it cannot be but that they shall be preserved unto the enjoyment of what they are so designed unto To summe up what hath been spoken from these Purposes of God § 56. to the Establishment of the Truth we have in hand Those whom God hath purposed by effectuall meanes to preserve to the enjoyment of Eternall Life and Glory in his Favour and Acceptation can never so fall from his Love or be so cast out of his Grace as to come short of the end designed or ever be totally rejected of God The Truth of this proposition depends upon what hath been said and may farther be insisted on concerning the unchangeablenesse and Absolutenesse of the Eternall Purposes of God the Glory whereof men shall never be able Sacrilegiously to robbe him of Thence the Assumption is concerning all true Believers and truly sanctified persons are these Purposes of God that they shall be so preserved to such ends c. as hath been abundantly proved by an induction of particular instances and therefore it is impossible they should ever be so cast out of the Favour of God as not to be infallibly preserved to the End Which is our Second Demonstration of the Truth in hand CAP. IV. 1. An entrance into the Consideration of the Covenant of Grace and our Argument from thence for the Unchangeablenesse of the Love of God unto Believers 2. The intendment of the ensuing discourse 3. Gen. 17. 3. opened and explained with the confirmation of the Argument in hand from thence 4. That Argument vindicated and cleared of Objections 5. Confirmed by some observations 6. Ierem. 32. v. 38 39 40. compared with Cap. 31. v. 32 33. The Truth under consideration from thence clearely confirmed 7. The certainty immutability and infallible accomplishment of all the Promises of the New Covenant demonstrated 1. From the removall of all causes of Alteration 2. From the Mediator and his undertaking therein 3. From the Faithfulnesse of God 8. One instance from the former considerations 9. The indeavour of M. G. to Answer our Argument from this place 10. His observation on from the Text considered 1. This promise not made to the Jewes only 2. Nor to all the Nation of the Jewes proved from Rom. 11 3. not intending principally their deliverance from Babylon 11. His inferences from his former observations weighed 1. The Promise made to the body of the People of the Jewes Typically only 2. An Exposition borrowed of Socinus Rejected 3. The Promise not appropriated to the time of the Captivity and the disadvantage ensuing to M. G. cause upon such an Exposition 12. The place insisted on compared with Ezek. 11. 17 18 19
as can well be expressed wherefore these being exceptions expressely against the scope of the whole It is objected 3. That it cannot be proved that this promise properly or directly intendeth the collation of Spirituall or heavenly good things unto them so as of Temporall yea the situation of it betwixt Temporall Promises immediately both behind and before it perswadeth the contrary Read the Context from v. 8. to the end of the Chapter Ans. The other forts being demolished this last is very faintly defended That it cannot be proved that it doth so properly or directly but if it doth intend spiritualls properly and directly though not so properly or directly the case is cleare And that it doth properly intend Spiritualls and but secondarily and indirectly Temporalls as to sundry limitations is most evident For 1. The very Conjugall Expression of the Love of God here used manifesteth it beyond all contradiction to be a Promise of the Covenant I will Betroth thee unto mee I will take thee unto mee in a Wedlock covenant What! in Temporall mercies Is that the tenor of the Covenant of God God forbid 2. The Foundations of these Mercies and the principles from whence they flow are Loving-kindnesses and Mercy and Fathfulnesse in God which are fixed upon them and engaged unto them whom he thus taketh into Covenant and surely they are Spirituall Mercies 3. The Mercies mentioned are such as never had a literall accomplishment to the Iewes in Temporalls nor can have and when things promised exceed all accomplishment as to the outward and temporall part it is the spirituall that is principally and mainely intended And such are these v. 18. I will breake the bow and the sword and the battell out of the earth and make you to lye downe in safety How I pray was this fulfilled towards them whilest they lived under the power of the Persian Graecian and Roman Empires to their utter desolation and v. 23. he telleth them that he will sowe them unto himselfe in the Earth and have mercy on them which as I said before Paul himselfe interpreteth and applieth to the speciall Mercies of Faith and Justification in the bloud of Christ So that both the verses going before and those that follow after to the consideration whereof we are sent containe directly and properly spirituall Mercies though expressed in words and termes of things of a temporall importance Thus notwithstanding any Exception to the contrary the Context is cleare as it was at first proposed Let us then in the next place consider the intendment of God in this Promise with that influence of Demonstration which it hath upon the Truth we are in the consideration of and then free the words from that corrupting Glosse which is endeavoured to be put upon them In the first I shall consider §. 25. 1. The Persons to whom this Promise is made 2. The Nature of the Promise it selfe 3. The great undertaking and engagement of the Properties of God for the accomplishment of his Promise 1. The Persons here intimated are such as are under the power and enjoyment of the Grace and kindnesse mentioned in v. 14 16 17 18. Now because a right understanding of the Grace of those Promises addeth much to the Apprehension of the Kindnesse of these particulars insisted on the opening of those words may be thought necessary 1. V. 14. they are those whom God allureth into the Wildernesse §. 26. and speaketh comfortably unto them He allureth and perswadeth them there is an allusion in the words to the great originall Promise of the conversion of the Gentiles and the way whereby it shall be done Gen 9. 27. God perswades Iaphet to dwell in the tents of Shem. Their alluring is by the powerfull and sweet perswasion of the Gospell which here is so termed to begin the Allegory of Betrothing and Marriage which is afterwards pursued It is God's beginning to Wooe the Soule by his Embassadors God perswadeth them into the Wildernesse perswadeth them but yet with mighty power as he carried them of old out of Aegypt for thereunto he evidently alludeth as in the next verse is more fully expressed Now the Wildernesse condition whereunto they are allured or perswaded by the Gospell comprizeth two things 1. Separation 2. Intanglement 1. Separation as the Israelites in the Wildernesse were separated from the residue of the World and the pleasures thereof the people dwelling alone being not reckoned with the Nations having nothing to doe with them So God separateth them to the love of the Gospell from their carnall contentments and all the satisfactions which before they received in their Lusts untill they say to them Get you hence what have we to doe with you any more They are separated from the practice of them and made willing to bid them everlastingly farewell They see their Aegyptian Lusts â—ye slaine or dead or at least dying by the crosse of Christ and desire to see them no more 2. Intanglement as the Israelites were in the Wildernesse they knew not what to doe nor which way to take one step but only as God went before them as he took them by the hand and taught them to goe God bringeth them into a lost condition they know not what to doe nor which way to take nor what course to pitch upon and yet in this Wildernesse state God doth commonly stirre up such gracious dispositions of soule in them as himselfe is exceedingly delighted withall hence he doth peculiarly call this time a Time of Love which he remembreth with much delight All the time of the Saints walking with him he taketh not greater delight in a soule when it cometh to its highest peace and fullest assurance then when it is seeking after him in its Wildernesse Intanglement So he expresseth it Ierem 2. 2. Thus saith the Lord I remember thee the kindnesse of thy youth the Love of thine Espousals when thou wentest after mee in the Wildernesse in a land that was not sowen And what he here affirmeth holds proportion therewithall The Time of their being in the Wildernesse was the Time of their Espousals and so it is here the Time of the Lords Betrothing the Soule to himselfe the Wooing words whereby he doth it being intimated in the next verse For 1. He speaketh comfortably to them §. 27. speaketh to their hearts good words that may satisfy their spirits and give them Rest and deliverance out of that condition What it is that God speaketh when he speaketh comfortably to the very hearts of poore soules he telleth you Isai 40. 1. Comfort you comfort you my People saith your God speake you comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned It is the pardon of iniquity that enwrappeth all the Consolation that a poore Wildernesse soule separated and intangled is capable of or doth desire And this is the first description of the Persons to whom this Promise is given They are such as
fighting against their soules their continuance in Believing the falling from whence is indeed all the danger they are exposed to for whilst they continue so doing all other things are lighter then vanity that Christ takes no care about though he pray that God would sanctify them and keepe them but they must shift for themselves as well as they can he will not doth not Intercede for them that from these they may be preserved Doubtlesse he that shall think to be maintained long at any high rate of Consolation and laves in no other nor no better provision to live on then this mentioned will quickly be reduced to a dry morsell But yet some Reasons of the foregoing interpretation of this place of the Apostle Rom. 8 § 9. are offered unto us This to be the tenour and effect of Christ's Intercession for his Saints saith he is evident from the first of the three passages cited And for that demand who shall separate us from the love of Christ It is not meant from the Love wherewith we love Christ but from the Love wherewith Christ loveth us as we are Saints and abide in his love and keepe his commands neither is it so to be conceived as if sinne wickednesse loosenesse profanenesse could not unsaint men and hereby separate them from them from that love wherewith Christ sometimes loved them for that Iniquity will separate between men and their God is evident from Isa. 59. 2. But the cleare meaning is that nothing no Creature whatsoever person or thing can make Christ an enemy to those who shall in Faith and Love cleave fast unto him Ans. 1. All this respecteth only one expression in this one place of Scripture and ariseth not with the least power against our Argument taken from many places in Conjunction explicatory one of an other It runns also upon the same mistake with the former taking the exaltation of Believers upon the Intercession of Christ in their behalfe which holds out the Issue of it to be expressive of the matter of his Intercession being only a demonstration of the event of of it But grant this to be the tenor and effect of Christs Intercession that Believers may not be separated from his Love is he heard therein or is he not Whatsoever be the issue of the question our procedure will be facile But it is said that it is not the Love wherewith we love Christ but that wherewith he loveth us that we shall not be separated from take this also for granted that it is that that only will this advantage your Cause If we be never separated from that Love that Christ bears us is it possible we should wholly be separated from that Love that we beare him Wherein consists our separation from that Love that Christ bears us How is it caused or may it be procured Is it not by the losse of our Faith and Love to him Or at least is it not an inseparable consequence thereof Or can it possibly come to passe any otherwise then on that account If then he Intercedes that we may not be separated from that Love he bears us and that Love inferrs the continuance of ours doth he not withall Intercede that we may never loose that Love wherewith we love him by which we continue in his Love If the old shift be not at hand for a reliefe this young part of the Answer will instantly suffer losse It is added therefore he loveth us as we are Saints and abide in his Love that is for so we must understand it whilst we are so for that he beares any effectuall Love to us to keepe us up to Saintship that is denyed 't is true Christ loveth us as Saints and as abiding in his Commandements but it is also his Love to keepe us and he intercedeth that we may abide in that Condition wherein alone it is possible for us so to do Neither is the Question whether sinne loosenesse profanenesse do not separate between God and men more or lesse but whether Believers shall not be preserved from such loosenesse profanenesse as would make a totall separation between God and them and if God intercedes as is added in the close that nothing may make him an enemy to us certainely he must Intercede that no sinne may do it For indeed sinne is something in this businesse and this must be as to the keeping us from it I suppose no man thinks any thing in all this Discourse of Mr Goodwin's to looke like the least attempt of proofe that Christ doth not Intercede for the Perseverance of Saints Neither hath he confidence enough positively to deny it therefore spends his whole Discourse hereabout in evasions and diversions Let it be directly denyed that Christ doth not intend that the Faith of Believers may not faile that his Saints may be preserved and Saved and we know what we have to apply our selves unto And if the contrary cannot be proved the Saints know what they have to trust unto that they may no longer leane on that which will yeild them no supportment If this will not be let it on the other hand be granted that he doth so intercede for de unoquoque affirmare aut negare verum est As to this then he proceeds Secondly Were it granted that part of Christs Intercession for his Saints is that their Faith may never faile yet the intent thereof would not necessarily nor indeed with any competent probability §. 10 be this that no sinne nor wickednesse whatsoever that shall or can be perpetrated by them might cause them to make shipwracke of their Faith but rather that God would graciously vouchsafe such meanes and such a presence of his Spirit unto them as whereby they may be richly inabled to keepe themselves in Faith Good conscience to the end Ans. Whether prejudiced men will grant it or no it is clearly proved if the words of Christ themselves may be taken for proofe that he Intercedes for his Saints that their Faith may not faile and that notwithstanding the interposition of any such sinnes as they can or may suppositis supponendis amongst which is his Intercession fall into So he tells Peter upon the prediction of his dreadfull fall that neverthelesse he had prayed for him that his Faith should not faile That they may fall into such sinnes and continue in such as are inconsistent with their Acceptation with God according to the termes and tenor of the new Covenant is that which we have been disproving all this while and which our Author ought not as he doth in all his Reasonings to suppose In the not failing or dying of their Faith in their preservation therein is included their deliverance from the perpetration of the sinnes intimated or at least from such a manner of committing any sinne as should utterly separate them from God It is the continuance of a living Faith that Christ prayes for and where that is there will be workes of
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
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
hath abounded that they may live in all filth and folly because God hath promised never to forsake them not turne away his Love from them they doe not looke upon it as an hellish abuse of the Love of God which they labour to crucifie no lesse then any other worke of the flesh whatsoever Presuppose indeed the Saints of God to be Dogges and swine wholly sensuall and unregenerate that is no Saints and our Doctrine to be such that God will Love them and save them continuing in that state wherein they are and you make a bed for Iniquity to stretch it selfe upon But suppose that we teach that the wrath of God will certainly come upon the Children of disobedience that he that Believeth not shall be damned and that God will keepe his owne by his power through Faith unto Salvation and that in and by the use of meanes they shall certainly be preserved to the end and the mouth of iniquity will be stopped 2. They say it takes away that strong curbe and bridle §. 14. which ought to be kept in the mouth of the flesh to keepe it from running headlong into sin and folly namely the feare of Hell and punishment which alone hath an influence upon it to bring it to subjection and under Obedience But now if there be nothing in the world that is of use for the mortification and crucifying of the flesh and the lusts thereof but it receives improvement by this Doctrine this crimination must of necessity vanish into nothing 1. Then it tells that the flesh and all the deeds thereof are to be crucifyed and slaine God having ordained good workes for us to walke in That for the workes of the flesh the wrath of God comes upon the Children of disobedience if any say let us continue in sinne because we are not under the Law or the condemning power of it for sinne but under Grace it cries out God for bid Rom. 6. 15 16. And saith this is Argument enough and Proofe snfficient that sinne shall not have dominion over us because we are not under the Law but under Grace It tells you also that there is a twofold feare of Hell and punishment of sinne First of Anxietie and doubtfullnesse in respect of the end Secondly Of Care and diligence that respecteth the meanes And for the first it saith that this is the portion of very many of the Saints of God of some all their dayes though they are so yet they know not that they are so and therefore are under anxious and doubtfull feares of Hell and Punishment notwithstanding that they are in the armes of their Father from whence indeed they shall not be cast downe as a man bound with chaines on the toppe of a tower he cannot but feare and yet he cannot fall He cannot fall because he is fast bound with strong chaines He cannot but feare because he cannot actually and clearely consider often times the meanes of his preservation And for the latter a feare of the wayes and meanes leading to punishment as such that continues upon all the Saints of God in this life neither is there any thing in this Doctrine that is suited to a removall thereof And this it saies is more much more of use for the mortification of the flesh then the former 2. It sayes that the great and Principall meanes of mortification of the flesh is not feare of Hell and Punishment but the Spirit of Christ as the Apostle tells us Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh yee shall live It is the Spirit of Christ alone that is able to do this great Worke We know what bondage and Religious drudgery some have put themselves 〈◊〉 upon this account and yet could never in their lives attaine to the mortification of any one sinne It is the Spirit of Christ alone that hath soveraigne power in our soules of killing and making alive As no man quickneth his owne soule so no man upon any Consideration whatsoever or by the power of any threatnings of the Law can kill his own sinne There was never any one sinne truly mortified by the Law or the threatning of it All that the Law can do of it selfe is but to intangle sinne and thereby to irritate provoke it like a Bull in a net or a beast lead to the slaughter It is the Spirit of Christin the Gospell that cuts its throate destroyes it Now this Doctrine was never in the least charged with denying the Spirit of God to Believers which whilst it doth grant maintaine in a way of opposition to that late Opinion which advanceth it selfe against it it maintaines the mortification of the flesh and the lusts thereof upon the only true and unshaken foundations 3. It tells you that the great meanes whereby the Spirit of Christ worketh the mortification of the flesh and the Lusts thereof is the Application of the Crosse of Christ and his Death and Love therein unto the soule and saies that those vaine endeavours which some promote and encourage for the mortification of sinne consisting for the most part in slavish bodily exercises are to be bewayled with teares of bloud as abominations that seduce poore soules from the Crosse of Christ For it saies this work is truly and in an acceptable manner only performed when we are planted into the likenesse of the death of Christ having our old man crucified with him and the body of sinne destroyed Rom. 6. 5 6. and thereupon by Faith reckoning our selves dead unto sinne but alive unto God v. 11. It is done only by knowing the fellowship of the sufferings of Christ and being made conformable to his death Phil. 3. 10. by the Crosse of Christ is the world crucified unto us and we unto the world The Spirit brings home the power of the Crosse of Christ to the soule for the accomplishing of this work and without it it will not be done Moreover it saies that by the way of motive to this duty there is nothing comes with that efficacy upon the soule as the love of Christ in his death as the Apostle assures us 2 Cor. 5. 14. for the Love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe now it was never laid to the charge of this Doctrine that it took off from the vertue of the Death and Crosse of Christ but rather on the contrary though falsely that it ascribed too much thereunto so that these importune exceptions notwithstanding the Doctrine in hand doth not only maintaine its own innocency as to any tendency unto loosenesse but also manifestly declareth its own usefulnesse to all ends and purposes of Gospell Obedience whatsoever For 3. It stirres up §. 15. provokes and drawes out into action every
one altogether lovely As exceeding desireable in the work of his Oblation lovely and amiable in the work of his Intercession as hath been manifested 1. It imports him as one who in his death hath made an end of the Controversy between God and our soules Dan. 9. 39. Becoming our peace Eph. 2. 14. having obtained for us Eternall Redemption That he hath not suffered all that sorrow anguish paine torment dereliction whereunto for our sakes he was given up and willingly exposed himselfe for an uncertaine end not fighting in his death as one beating the ayre nor leaving his worke in the dust to be trampled on or taken up as it seemes good to us in our polluted darke dead estate of nature But hath filled it with such immortall seed that of it selfe by it selfe and its own unconquerable Efficacy it hath sprung up to the bringing forth of that whole fruit intended in it and the accomplishment of all the ends aimed at by it That is that it shall certainely and infallibly bring all those to God for whom he offered by Sanctifying Justifying and preserving them through the Communication of his owne Spirit and Grace to them for that end and purpose All his Promises being yea and Amen in him confirmed by his death 2 Cor. 1. 20. Heb. 10. 12 13 14 15 16. Some of those who indeed abuse the Truth we have insisted on pretend to grant That by his death he made satisfaction for sinne but only on condition that men believe on him and continue so doing That they shall so believe and so continue though he is said to be the Captaine of our Salvation and the Author and finisher of our Faith though it be given unto us for his sake to believe on him and we are blessed with all spirituall blessings in heavenly places in him that he takes no care about beyond the generall administration of outward meanes He neither procured any such thing by his Oblation nor doth intercede for it these things are left unto men to be educed drawne forth and exercised by virtue of sundry considerations that they may take upon themselves Never doubtlesse did men take more paines to staine the beauty and comelinesse of our dying Saviour 2. For his Intercession the Doctrine hitherto insisted on renders him therein exceeding lovely and desireable It tells you that he doth pray the Father and thereupon sends us the Comforter the Holy Spirit for all the gratious acts and works ends and purposes before mentioned with innumerable other priviledges that the Saints by him are made partakers of and that to abide with us for ever never to leave us nor forsake us That he continually appears in the presence of God for us interceding that our Faith may not faile pleading for us in and under all our decayes making out to us sutable supplies in all our Distresses Temptations Tryalls Troubles taking care that no Temptation befall us but that a way also of escape be given to us together with it It tells us his Eye even now he is in glory is still upon us seeing our wants taking notice of our weaknesse and providing for us as his only concernment in the World that we be not lost That he hath not left one jot of that kindnesse which he bare to his flock his Lambs his little ones But pursues with all his strength and all the interest he hath in Heaven the worke of their Salvation which he came from his Fathers bosome to enter on and returned to him againe to carry it on unto perfection That as the High Priest of old he beares our names in his breast and on his shoulders continually before his Father So that in all our falls and failings when wee are in our selves helpelesse and hopelesse when there is nothing in us nor about us that can doe us any good or yeeld us any help or Consolation yet on this account we may say the Lord is our Shepheard we shall lack nothing He hath undertaken for us and will beare us in his Armes untill he bring us to the bosome of his Father Now whether such cosiderations as these of the Oblation and Intercession of Christ doe not fill his Love in them with a more constraining efficacy and more draw out the hearts of the Saints unto Faith and Love then any instruction can doe informing men of the uselesnesse of the one or other of these eminent Acts of his Mediation for any of the ends and Purposes mentioned let Believers judge That which men repose upon in their greatest necessities and for the things of the greatest concernement thereof they have the greatest valuation and the thoughts of it are most fixed in their minds What is there of so great concernement in this World unto the Saints as their abiding with God unto the end How many how great urging pressing are the difficulties dangers troubles they meet withall in their so doing What then they have most frequent recourse unto and what they rest most upon under their pressures in the things of that concernement before mentioned that will deserve the name of their Treasure where their hearts will and ought to be Now if this setting aside as things of no Consideration in such a case the Purposes Covenant and Promises of God the Oblation and Intercession of the Lord Christ be mens own rationall Abilities to consider what is for their good and what will be hurtfull and destructive to them what can hinder but that men will yea and that they often should spend the flower and best of their Affections upon and about themselves and their own Wisdome in and for their preservation That doubtlesse will take up their hearts and thoughts so that there will be very little roome left for the entertainement of the Lord Jesus Christ with any regard or respect on this account If that then may passe which was formerly laid downe namely that the Doctrines and things which are Apt and suted to the ingenerating quickning increasing and building up of Faith and Love towards God and our Lord Jesus Christ are the most eminent Gospell motives to spirituall acceptable Obedience as it is an unquestionable Truth and certainty doubtlesse that Doctrine which represents the Father Sonne so rich in mercy so loving lovely to the soule as that doth which we insist upon must needs have a most effectuall influence into that Obedience 4. The Doctrine insisted on §. 18. hath an effectuall influence into the Obedience of the Saints upon the account of giving it its proper place and setting it aright upon its basis carrying it on in due order It neither puts upon it the fetters of the Law nor turnes it loose from the Holy and righteous Rule of it Let men be as industrious as can be imagined in the performance of all commanded duties yet if they doe it on legall motives and for legall ends all their performances are vitiated and all their duties rejected This the Apostle
bidde to feare him who can cast both body and soule into Hell-fire Now though the Logicke of this Argument doth scarce appeare to me or the strength of the inference from the text there being a great difference between fearing him who can cast both body and soule into Hell-fire and fearing of Hell-fire between fearing God for his Severity and Power in Opposition to the weakenesse and limitednesse of Persecutors even whilst we feare not their feares but sanctify the Lord of hosts in our hearts making him our dread and our feare and such a feare of punishment as is inconsistent with the Promises of God that we shall be preserved in Obedience so be free from it Yet I shall consider the following Discourse that is built thereon Supposing all that Mr Goodwin observes from this Text and that the reason of the feare here injoyned is taken from the power of God to cast into Hell yet the whole of the Argument thence amounts but thus farre because such who are threatned to be persecuted by men who can only kill their bodyes ought rather to feare God who can extend his power of punishing to the destruction of body and soule of those that offend him therefore there is such a feare ingenerated in the Saints by the Threatnings of the Word as is inconsistent with the truth of Gods stedfastnesse in his Covenant with them to keepe them up to Obedience unto the end Sect. §. 59. the 14. he farther pleades from Heb. 11. 7. 2 Kings 22. 19 20. That the eminentest and Holyest men that live may do many things from a principle of feare or of being afraid of the Judgments of God that they should come upon them and upon that account have beene put upon wayes that were acceptable to God Ans. We know that the Feare of the Lord is the beginning of Wisdome and that the Feare of the Lord and his Goodnesse is a great Mercy of the Covenant of Grace This is not the thing here pleaded for it is a thing quite of another nature even that ascribed to the strange nations that were transplanted into Samaria by the King of Syria upon the captivity and removeall of the ten tribes and frightened by Lyons that destroyed some of them who did yet continue to worship their owne Idolls under the dread of God which was upon them which is called the Feare of the Lord. To compleat this feare 't is required that a man have such an Apprehension of the comeing of Hell and Wrath upon him as that he be not relieved against it by any interposall of Promise or ought else from God that he should be preserved in the way and path whereby he shall assuredly finde deliverance from that which he feares How farre this kind of Feare the feare of Hell not as declarative of the terrour of the Lord but as probable to betide and befall the persons so fearing it and that solely considered as an evill to himselfe may be a principle of any act of acceptable Gospell Obedience is not cleared by Mr Goodwin nor easily will be so For 1. That it is not the intendment of any divine Threatnings to beget such a Feare in reference to them that believe hath beene declared 2. It is no fruit or product of the Spirit of Life and Love which as hath beene showne is the principle of all our Obedience and walking with God 3. It holds out a frame of Spirit directly contrary to what we are called ond admitted unto under the Gospell For God hath not given us the Spirit of feare but of â—â—wer of Love and of a sound minde 2. Tim. 1. 7. and Rom. 8. 15. We have not received the Spirit of bondage unto feare but the Spirit of Adoption whereby we cry Abba Father The Spirit of this Feare and Dreade and the bondage that attends it is at open variance with the Spirit of Liberty Boldnesse Power Adoption and a sound minde wherewith Belivers are indued And 4. It is that which the Lord Christ intended to remove and take away from his by his death Heb. 2. 15. He dyed that he might deliver them who for feare of death were in bondage all their dayes This feare then I say which is neither Promise of the Covenant nor fruit of the Spirit nor product of saving Faith will scarce upon strict inquiry be found to be any great furtherer of the Saints Obedience what use the Lord is pleased to make of this dread and terrour in the hearts of any of his for the hedging up their wayes from folly and staving them off from any Actuall evill when through the strength of Temptation they do begin to cast off the Law of Life and Love whereby they are governed is not in the least prejudiced by any thing asserted in the Doctrine of the Saints Perseverance Toward some who though they are perswaded of the Perseverance of the Saints Indefinitely yet have no perswasion or at least no prevailing chearing Assurance that themselves are Saints which Mr Goodwin thinkes to be the condition of far the greatest part of Believers it hath its full power extent its whole efficacy depending on the Apprehensions of the minde wherein it is Towards the residue who upon abiding grounds and sure foundations have obtained a comfortable Spirituall perswasion of their owne Interest in the Promises of God That the consideration of Hell and Judgement as the due debt of sinne and necessary vindication of the Glory of God hath also its Effects and influence as farre as God is pleased to exercise them therewith acquainting them continually with his Terrour and filling them with an abhorrency of those wayes which in and of themselves tend to so dismall an end and issue hath beendeclared Secondly §. 60. the places of Scripture mentioned by Mr Goodwin doubtlesse will not reach his intendmend Of Noah it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being warned of God of that floud that was for to come upon the World of ungodly men and the Salvation of himselfe and his Family by the Arke being filled with the Reverence of God and assured of his owne preservation he industriously sets himselfe about the use of the meanes whereby it was to be accomplished That because a man assured of an end from God himselfe in and by the use of meanes did with a Reverentiall Feare of God not of any evill threatned which he was to be preserved from set himselfe to a conscientious use of meanes whereby the promised end of God's owne institution is to be brought about Therefore the Feare of Hell such a Feare as hath been decribed is one principle of the Obedience of the Saints in their walking with God and such as they ought to cherish as being a meanes appointed of God for that end and purpose is an Argument of no great value here with us Neither surely will the Conclusion intended be more evidently educed from
the whole nature of the New-Covenant easily disproved by innumerable instances Fourthly §. 13. That Believers are to be wrought upon to obedience alwaies whatever the frame of their spirits be by the same waies and meanes Thence 't is that promises promises of highest and greatest assurance are in this discourse coupled with cautions of the deepest charge as though they must at the same time operate the same way to Believers or else the Holy-Ghost be liable to be traduced as inconsistent with himselfe When the great variety that is in their spirituall frame and temper the manifold Temptations wherewith they are assaulted the Light and Darke places they walke through c. give occasion sufficient to the exercising towards them all the piping and mourning that is provided for them Fiftly §. 14. That all Believers are assured of their Perseverance that to such a degree as not to feare any Apostasy or to care what becomes of them that is assured to presumption not Believing therefore are those Cautions and Admonitions of the Holy Ghost on that Account tending to stirre up in them any Godly care or feare rendred frustrate when M. Goodwin himselfe thinks that very few of them doe upon any good and abiding foundation know themselves to be Believers And we never once supposed that all of them have Assurance of their Perseverance nor any of them upon the termes here proposed all the strength of what is here insinuated lyes in this that God gives Assurance to men of the stedfastnesse and constancy of his Love under supposall of their falling into all manner of abominable sinnes Which supposall alone renders an inconsistency between the sence of the Promises we embrace and that of the Admonitions that are given to the Saints charging them to walke heedfully and to watch diligently against the attempts and assaults of Sathan Now this supposall is in it selfe false and ridiculous Neither ever did the Lord nor do we ever say he did tender men Assurance of his Love on such termes Neither is it possible for any one for ever to have a true perswasion of his owne Perseverance under such notions Sixtly § 15. That there is an inconsistency betwixt Faithfull Promises of attaining an end by the use of meanes and Exhortation with Admonitions to make use of those meanes so that if it be supposed that God promiseth that Sathan shall not in the issue prevaile over us prescribing to us the meanes whereby we shall be preserved from his prevalency 't is in vaine to deale with us for the application of our selves unto the use of those meanes Seaventhly §. 16. 'T is also supposed that an Assurance of the Love of God and the continuance of it to the Saints unto the end so that they shall be never utterly rejected by him is an effectuall way meanes to induce them to carnall loose walking and a negligence in those things which are a provocation to the eyes of his Glory and therefore if he Promise Faithfully never to leave us nor forsake us it is an inducement for us to conclude let the Divell now take his swing do with us what he pleaseth To exhort us to take care for the avoidance of his subtiltyes and opposition is a thing altogether ridiculous The vanity of this supposall hath been sufficiently before discovered and it selfe disproved Upon such Hypotheses as these I say upon such painted posts §. 17. is the whole pageant erected which we are here ingaged withall and these being easily cast down the whole rushes to the ground in the roome whereof according to our principles this following Discourse may be supplyed You that are true Believers §. 18. called Justifyed Sanctifyed by the Spirit and Bloud of Christ adopted into my family ingrafted in united unto the Son of my Love I know your weakenesse insufficiency disability darkenesse how that without my Sonne and continuall supply of his Spirit you can do nothing the power of your Indwelling sinne is not hid from me how with violence it leads you captive to the Law thereof and though ye do believe yet I know you have yet also some unheal'd unbeliefe and on that account are often overwhelmed with Feares Sorrowes Disconsolations and Troubles and are ready often to thinke that your way is passed over form me and your Judgment hidden from your God And in this Condition I know the Assaults Temptations and Oppositions of Sathan that you are exposed to how he goes up and downe like a roaring Lion seeking to destroy you his wayes Methods wiles and baits that he layes for you and whereby he seekes to destroy you are many he acts against you as a Serpent subtilly and wisely as a Lyon dreadfully and fearefully and with snares not of you by your selves to be resisted you have Principallityes and Powers to wrestle withall and the darts of the wicked one to defend your selves against Wherefore beware of him be not ignorant of his devices stand fast in the Faith take to you the whole armour of God resist him overcome him cast him out by prayer and the bloud of the Lambe watch night and day that you be not surprised nor seduced as Eve was by him that he turne you not out of the way into pathes leading to destruction and thrust you headlong into such sinnes as will be a dishonour to me a griefe to my Spirit a scaudall to the Church and bitternesse to your owne soules And as for me who know your disability of your selves to do any of these things and so to hold to the end because it pleased me to love you set my heart upon you having chosen you before the Foundation of the world that you should be holy and unblameable before me in Love having given my only Sonne unto you who is your peace through whom you have received the Attonement with whom I will not deny you or withhold from you any thing that may safeguard your abiding with me unto Salvation I will through the riches of my Grace worke all your workes for you fulfilling in you all the good pleasure of my Goodnesse the worke of Faith with power I will tread down Sathan this cruell proud Malicious bloudy enemy of your Soules under your feet and though at any time he soile you yet ye shall not be cast down for I will take you up and will certainly preserve you by my power to the end of your hope the Salvation of your soules whatever betide you or befall you I will never leave you nor forsake you the mountaines may depart and the hills be removed but my kindnesse shall never be removed from you comfort ye be of good courage and runne with joy the race that is set before you This I say is the language which according to the tenour of the Doctrine whose maintenance we are ingaged in God speakes to his Saints and Believers and if there be folly and
THE DOCTRINE OF THE SAINTS PERSEVERANCE Explained and Confirmed OR The certain Permanency of their 1. Acceptation with GOD 2. Sanctification from GOD. MANIFESTED PROVED FROM The 1. ETERNALL PRINCIPLES 2. EFFECTUALL CAUSES 3. EXTERNALL MEANES Thereof IN 1. The IMMUTABILITY of the 1. Nature 2. Decrees 3. Covenant and 4. Promises Of GOD. 2. The OBLATION and INTERCESSION Of JESUS CHRIST 3. The 1. Promises 2. Exhortations 3. Threats Of the GOSPELL Improved in its Genuine Tendency to Obedience and Consolation AND VINDICATED In a Full Answer to the Discourse of M r JOHN GOODWIN against it in his Book Entituled Redemption Redeemed With some DIGRESSIONS Concerning 1. The Immediate effects of the Death of Christ. 2. Personall Indwelling of the Spirit 3. Union with Christ. 4. Nature of Gospell promises c. ALSO A PREFACE Manifesting the Judgement of the Antients concerning the Truth contended for with a Discourse touching the Epistles of IGNATIUS The EPISCOPACY in them Asserted and some Animadversions on D r H H his Dissertations on that Subject By JOHN OWEN Servant of Jesus Christ in the Worke of the Gospell OXFORD Printed by LEON LICHFIELD Printer to the University for Tho. 〈◊〉 ANNO DOM 1654. TO HIS HIGHNESSE OLIVER LORD PROTECTOR OF THE COMMON-WEALTH OF England Scotland and Ireland with the Dominions thereof SIR THE Wise man tells us that no man knoweth Love or hatred by all that is before him The great variety wherein God dispenseth outward things in the World with the many changes and alterations which according to the counsell of his will he continually workes in the dispensations of them will not allow them nakedly in themselves to be evidences of the fountaine from whence they flow Seeing also that the want or abundance of them may equally by the Goodnesse and Wisdome of Cod be ordered and cast into an usefull subserviency to a Good infinitely transcending what is or may be contained in them there is no necessity that in the distribution of them God should walke according to any constant uniforme Law of procedure all the various alterations about them answering one eternall purpose for a determinate end Of Spirituall good things there is another Reason and Condition for as they are in themselves Fruits Evidences and Pledges of an Eternall unchangeable love so the want of them in their whole kind being not capable of a tendency to a greater Good than they are the Dispensation of them doth so farre answer the eternall spring and Fountaine from whence it floweth as in respect of its substance and being not to be obnoxious to any alteration This is that which in the ensuing Treatise is contended for In the middest of all the changes and mutations which the infinitely wise providence of God doth daily effect in the greater and lesser things of this World as to the communication of his love in Jesus Christ and the mercifull gratious distributions of the unsearcheable Riches of his Grace and the hid Treasures thereof purchased by his bloud he knows no repentance Of both these you have had full experience And though your concernement in the former hath been as eminent as that of any person whatever in these latter Ages of the World yet your Interest in and acquaintance with the latter is as of incomparable more importance in it selfe so answerably of more value and esteem unto you A sence of the excellency and sweetnesse of unchangeable love emplying it selfe in the Golden oyle of distinguishing spirituall Mercies is one letter of that new name which none can read but he that hath it The Series and Chaine of eminent providences whereby you have been carried on and protected in all the hazardous worke of your Generation which your God hath called you unto is evident to all Of your preservation by the power of God through Faith in a course of Gospell Obedience upon the account of the immutability of the Love and Infallibility of the Promises of God which are yea and Amen in Jesus Christ your own soule is only possessed with the experience Therein is that abiding joy that secret refreshment which the world cannot give That you and all the Saints of God may yet enjoy that Peace Consolation which is in believing that the eternall Love of God is immutable that he is faithfull in his Promises that his Covenant ratified in the death of his Sonne is unchangeable that the fruits of the purchase of Christ shall be certainly bestowed on all them for whom he died and that every one who is really interested in these things shall be kept unto salvation is the ayme of my present plea and Contest That I have taken upon me to present my weake endeavours in this cause of God to your Highnesse is so farre forth from my perswasion of your Interest in the Truth contended for and then which you have none so excellent or worthy that without it no other considerations whatever either of that Dignity and Power whereunto of God you are called nor of your peculiar regard to that Society of men whereof I am an unworthy Member nor any other personall Respects whatever could have prevailed with or emboldened me thereunto Sancta sanctis The things I treat of are such as sometimes none of the Princes of this World knew and as yet few of them are acquainted with Blessed are they who have their portion in them When the urgency of your High and important Affaires wherein so many Nations are concerned will lend you so much leasure as to take a view of what is here tendred the knowledge which you have of mee will deliver you from a Temptation of charging any weaknesse you may meet withall upon the Doctrine which I assert and maintaine And so that may ruune and be glorified whatever become of the nothing that I have done in the defence thereof I shall be abundantly satisfied That is the Sheild which being safe I can with contentment see these papers dye Unto your Highnesse I have not any thing more to adde nor for you greater thing to pray than that you may be established in the Assurance and sence of that unchangeable Love and free acceptance in Christ which I contend for and that therein you may be preserved to the Glory of God the Advancement of the Gospell and the Reall Advantage of these Nations Your Highnesse Most Humble And most Faithfull Servant IOHN OWEN THE EPISTLE DEDICATORY To the Right worshipful His Reverend learned and worthy freinds and Brethren the Heads and Governours of the Colledges and Halls in the University of OXFORD SIRS THe dedication of Bookes to the names of men worthy and of esteem in their generation takes sanctuary in so Catholick and Antient prescription that to use any defensative about my walking in the same path cannot but forfeit the loss of somewhat more then the paines that would be spent therein Now although in addresses of this kind men usually prevaile themselves of the occasion to deliver
these persons and their Judgment in the point under debate more afterwards For the thing it selfe last proposed on what foot of account it is placed and on what foundation asserted The Treatise it selfe will discover That the thing aymed at is not to be straightned or restrained to any one peculiar Act of grace will easily appear The main foundation of that which we plead for is The Eternal purpose of God which his owne nature requireth to be absolutely immutable and irreversible The Eternal Act of the will of God designing some to salvation by Christ infallibly to be obtained for the Prayse of the glory of hu grace is The Bottome of the whole Even that foundation which standeth for ever having this seale The Lord knoweth who are his For the Accomplishment of this eternal purpose and for the procurement of all the good things that lye within the compass of it 's in tendment are The Oblation and Intercession the whole mediatory undertaking of Chist taking away sinne bringing in Life and immortality interposed giving further causal influence into the truth contended for In him and for his sake as God graciously powerfully and freely gives his Holy Spirt faith with all the things that accompany salvation unto all them whom he accepts and pardons by his being made sinne â—or them and Righteousness unto them so he takes them therby into an everlasting Covenant that shall not be broken and hath therein given them innumerable promises that he will continue to be their God for ever and preserve them to be and in bâ—ing his people to this end because the principle of Grace and living to him as in them inherent is a thing in i'ts own nature changable and lyable to failing he doth according to his promise and for the Acccomplishment of his purpose dayly make out to them by his Holy Spirit from the great treasury and store-house thereof the Lord Jesus Christ helps and supplies encreasing of faith Love and Holiness recovering them from falls healing their back-slidings strengthening them with all might according to his glorious power unto all patience and long suffering with joyfulness so preserving them by his power through faith unto salvation And in this way of delivering the doctrine contended about it is clearly made out that the disputes mentioned are as needless as groundless so that we shall not need to take them into the state of the controversy in hand though I shall have occasion once more to reflect upon them when I come to the consideration of the doctrine of the School-men in reference to the opinion proposed to debate The mayne of our enquiry is after the Purpose Covenant and promises of God the undertaking of Christ the supplies of Grace promised and bestowed in him on which accounts we doe assert and maintaine That all true Believers who are in being so interested in all those causes of preservation shall infallibly be preserved unto the end in the favour of God and such a course of Gospel obedience as he will accept in Jesus Christ. That as was formerly sayd which at present I ayme at in Reference to this Truth is to declare it's Rise and Progress it 's course and opposition which it hath found in several Ages of the Church with it's state and condition at this day in respect of Acceptance with the people of God It 's rise with all other divine truths it owes only to Revelation from God manifested in the Scriptures of the Old and new Testament some of the most eminent places wherein it is delivered in the old Testament are Gen 3. 17. chap 17. 1. Deut 33. 3. Josh 1. 5. 1 Saw 12. 22. Psal 1. 3. Psal 23. 4 6. Psal 37. 39 40. Psal 52. 8 9. Psal 89. 31 32 33 34 35. Psal 33. 9 10 11. Psal 92. 13. c. Is 27. 3 4. Is 46. 4. Is 59. 21. Is 54 9. 10. Is 4. 4 5. Is 40. 27 28 26 30. Is 43. 1 2. 3 4 5 6 7 8. Jer 3 3 31 32 33 34. Jer 32. 38 39. 40. Ezek 36. 25 26 27. Hosea 2. 19 20. Zach 10. 12. Mal 3. 6 with innumerable other places In the new Testament God hath not left this truth and work of his Grace without witness as in sundry other places so it is testified unto Math 6. 13. Mat 7. 24 25 Mat. 12. 20. Mat 16. 18. Mat 24. 24. Luk 1. 70 71 72 73 74 75. Luk 8. 5 8. Luk 22. 32. Joh 3. 36. Joh. 4. 13 14 16. Joh. 5. 24. Joh 6. 35 36 37 38 39 57. Joh 7. 38. Joh 8. 35 Joh 10. 27 28 29 30. Joh 13. 1. Joh 14 15 16 17. Joh 16. 27 Joh 17. throughout Act 2. 47. Act 13 48. Ro 6. 14. Rom 8. 1 16 17 28 29 30 31 32 33 34 c. 1 Cor 1. 8 9. 1 Cor 10. 13 14. 1 Cor 15. 49 58. 2 Cor 1. 21. Eph 1. 13 14. Eph. 3. 17. Eph 4 30. Eph. 5. 23. Gal 2. 20 Phil 1. 6. Phil 2. 13. 1 Thes 5 24. 2 Tim 4. 17 18. Tit 1.1 Heb 6. 19. Heb 10. 38 39. Heb 12. Heb 9. 14. Heb 13. 5 21. 1 Pet. 1. 2 3 4 5. 1 Joh. 2. 19 24. 1 Joh 3. 9,19 1 Joh. 5. 14 18. Jude 1 Rev 20. 6. So plentifully hath the Lord secured this sacred Truth wherein he hath enwrapped so much if not as in the meanes of conveyance the whole of that peace consolation and Joy which he is willing the heires of promise should receive Whether the faith hereof thus plentifully delivered to the Saints found Acceptance with the primitive Christians to the most of whom it was given not only to believe but also to suffer for Christ to me is unquestionable And I know no better proof of what those first Churches did believe than by shewing what they ought to believe which I shall unquestionably be perswaded they did believe unless most pregnant Testimony be given of their Apostacy That Paul believed it for himselfe and concerning others is evident Ro. 8. 38 39. 1 Cor. 1. 8 9. Phil 1. 6. Heb. 6. 9 10 are sufficient proof of his faith herein That he built up others in the same perswasion to the enjoyment of the same peace and Assurance with himselfe is undenyable And if there be any demonstration to be made of the beliefe of the first Christians of any evidence comparable unto this I shall not deny but that it ought to be attended unto But that we may not seem willing to decline the Consideration of what those who went before us in the several Ages and Generations past apprehended and have by any means communicated unto us of their thoughts about the businesse of our contest having no reason so to be I shall after a little preparation made to that work present the Reader with something of my Observations to that end and purpose Of the Authority of the Ancients in matters of Religion and worship of God of the Right use and
Emperour so I am certaine it is most remote from the likeness of any thing that in this affaire we are instructed in from the Scripture Plainly this language is the same with that of the false Impostor Pseudo-Clemens in his pretended Apostolical Constitutions At this rate or somewhat beyond it have you him ranting Lib. 2 cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Popes with all sorts of Persons whatever Priests Kings and Princes Fathers and Children all under the feet of this Exemplar of God and Ruler over men A passage which doubtless eminently interprets and illustrates that place of Peter's Epistle ch 5. v. 1. 2. 3. The Elders that are among you I exhort who also am an Elder and a witness of the sufferingâ— of Christ and also a partaker of the glory that shall be revealed feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over God's heritage but â—eing Examples to the flock But yet as if the man were starke mad with wordldy pride and pompe He afterwards in the name of the Holy Apostles of Jesus Christ commands all the Laity forsooth to honour love and feare the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. Cap 20. And that you may see whither the man drives and what he aimes at after he hath set out his Bishop like an Emperour or an Estern-King in all pompe and glory He addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The paying of tribute to them as Kings is the Issue of these descriptions that they may have wherewithal to maintaine their pompe and greatness according to the institution of our Lord Jesus Christ and his blessed Apostles But I shall not rake farther into this dunghil nor shall I adde any more instances of this kind out of Ignatius but close into one insisted on by our Doctour for the proof of his Episcopacy Dissert 2. Cap. 25. 7. Saith he Quartò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopo attendite ut vobis Deus attendat ego animammeam libenter eorum loco substitui cuperem quod Anglicè optimè dicimus my soul for theirs qui Episcopo Presbyteris Diaconis obsequuntur I hope I may without great difficulty obtaine the Doctours pardon that I dare not be so bold with my soule as to jeopard it in that manner especially being not mine owne to dispose of Upon these and many more the like accounts do the Epistles seeme to me to be like the Children that the Jewes had by their strange Wives Neh 13 who spake part the language of Ashdod and part the language of the Jewes That there are in them many footsteps of a gracious Spirit every way worthy of and becoming the great and holy personage whose they are esteemed so there is evidently a mixture of the working of that worldly and carnal Spirit which in his dayes was not so let loose as in after times For what is there in the Scripture what is in the genuine Epistle of Clêmen's that gives countenance to those descriptions of Episcopacy Bishops and the subjection to them that are in those Epistles as now we have them So insisted on What titles are given to Bishops What Soveraignty Power Rule Dominion is ascribed to them Is there any thing of the like Nature in the writings of the Apostles In Clemens the Epistle of Polycarpus c. Or any unquestionable legitimate off-spring of any of the first Worthies of Christianity Whence have they their three orders of Bishops Presbyters and Deacons upon the distinct observation of which so much weight is laid Is there any one word iota title or syllable in the whole book of God giving countenance to any such distinctions Eph. 4. 8. We have Pastors and Teachers Rom 12. 7.8 Him that teacheth him that exhorteth him that ruleth and him that sheweth mercy Philip. 1. 1. We have Bishops and Deacons and their Institutions with the order of it we have at large expressed 1 Tim 3. 1. 2. Bishops and Deacons without the Interposition of any other order whatever Deacons we have appointed Acts the 7. And Elders Acts 14. 23. Those who are Bishops we find called Presbyters Titus 1. 5. 7. And those who are Presbyters we find termed Bishops Acts 20. 28. So that Deacons we know and Bishops who are Presbyters or Presbyters who are Bishops we know but Bishops Presbyters and Deacons as three distinct orders in the Church from the Scripture we know not Neither did Clemens in his Epistle to the Corinthians know of any more then we do which a few instances will manifâ—st saith he speaking of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Bishops and Deacons as in the Church at Philippi this man knowes but the third order he is utterly unacquainted withal And that the Difference of this man's expressions concerning Church Rulers from those in the Epistle under consideration may the better appear and his asserting of Bishops and Presbyters to be one and the same may the more clearly be evidenced I shall transcribe one other Passage from him whose length I hope will be execused from the usefulness of it to the Parpose in hand Pag. 57. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it seemes was the manner of the Church in his dayes that their officers were appointed by the consent of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Bishops of whom he was speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And sundry other discoveries are there in that Epistle of the like nature It is not my designe nor purpose to insist upon the parity of Bishops and Presbyters or rather the Identity of office denoted by sundry Appellations from these and the like places this work is done to the full by Blondellus that our labour in this kind were that the purpose in hand is prevented He that thinkes the Arguments of that Learned man to this purpose are indeed answered throughly and removed by D. H. in his fourth dissertation where he proposes them to Consideration may one day thinke it needful to be Able to distinguish between words and things That Clemens ownes in a Church but two sorts of Officers the first whereof he calls sometimes Bishops sometimes Presbyters the other Deacons the Doctour himselfe doth not deny That in the Judgment of Clemens no more were instituted in the Church is no less evident And this carries the conviction of it's truth so clearely with it that Lombard himselfe confesseth hos solos ministrorum duos ordines Ecclesiam primitvam habuisse de his solis praeceptum Apostoli nos habere Lib. 4. Sen. D. 24. Lib. 3. ext It seemes moreover that those Bishops and Deacons in those dayes as was observed were appointed to the office by and with the consent of the People or whole body of the Church no less do those words import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Doctour indeed renders these words applaudente aus
destruction that the Elect shall not be seduced Let the attempts of Seducers be what they will and their Advantages never so many or their successes never so great they shall be preserved the House upon the Rocke shall not be cast downe Against the Church built on Christ the Gates of Hell shall not prevaile And Paul mentioning the Apostacy of Hymenaeus and Philetus who seeme to have beene teachers of some eminency and Starrs of some considerable magnitude in the Firmament of the Church with the eversion of the Faith of some who attended unto their abominations 2 Tim. 2 17 18. Least any disconsolation should surprize believers in reference to their owne condition as though that should be lubricous uncertaine and such as might end in destruction and their Faith in an overthrow he immediately adds that effectuall cordiall for the reviving supportment of their confidence and comfort v. 19. Neverthelesse notwithstanding all this Apostasy of eminent professors yet The foundation of God standeth sure the Lord knoweth who are his Those who are built upon the foundation of his unchangeable purpose and love shall not be prevailed against John likewise doth the same for having told his little Children that there were many Antichrists abroad in the world and they for the most part Apostates he adds in the first Epist second Chap verse the 19. They went out from us because they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us He lets thē know that by their being Apostates they had prooved themselves to have beene but Hypocrits and therefore believers dwelling in safety was no way prejudiced by their backsliding The like occasion now calls for the like Application the same disease for the same prevention or remedy That no sound persons may be shaken because unhealthy ones are shattered that those may not tremble who are built on the Rock because those are cast downe who are built on the sand is one part of my ayme and intendment in handling this doctrine And therefore I shall as little dabble in the waters of strife or insist upon it in way of controversy as the importunity of the adversary that truth which we are obliged to contend for will permit One Scripture in its own plainesse simplicity will be of more use for the end I aime at then twenty Scholasticall Arguments pressed with never somuch accuratenesse and subtility A Temptation then this is §. 6. and hath been of old to the Saints disposed of by the manifold wisdome of God Rom. 11. 20. to stir them up to take heed least they fall 1 Cor. 10. 12. to put them upon trying and examining 1 Cor. 11. 19. whether Christ be in them or no 2 Cor. 13. 5. and also to make out to those Fountains of establishment in his eternall Purpose and Gratious Promises Revel 2. 24 25. wherein their refreshments and reserves under such temptations do lye Isa. 45. 22. And yet though our doctrine inforces us to conclude Mal. 3. 6. all such never to be sound believers in that peculiar notion and sence of that expression which shall instantly be declared 2 Pet. 3. 17. who totally and finally apostatize and fall off from the wayes of God Heb. 3. 12. yet is it excedingly remote from being any true ground of shaking the Faith of those Hab. 3. 17. 18. who truly believe any farther then shaking is usefull for the right and thorough performance of that great Gospell duty of tryall and selfe examination Mr Goodwin indeed contends § 7. Chapter 9. Sect. 8 9 10 11. Pag. 108 109 110 that if we judge all such as fall away to perdition never to have been true Believers that is with such a Faith as bespeakes them to enjoy union with Christ and acceptance with God it will administer a thousand Fears and Jealousies concerning the soundnesse of a mans owne Faith whether that be sound or no and so it will be indifferent as to consolation whether true believers may fall away or no seeing it is altogether uncertaine whether a man hath any of that true Faith which cannot perish But First Ans. 1. God who hath promised to make all things worke together for good to them that love him Rom. 8. 28. in his infinite Love and Wisdome is pleased to exercise them with great variety Psal. 30. 6 7. both within and without in reference to themselves and others Isa. 8. 17. for the accomplishing towards them all the ch 54. 7. 8 9. good pleasure of his goodnesse carrying them on in that holy humble depending 1 Pet. 3. 7. frame 1 Cor. 3. 13. which is needfull for the receiving from him those gratious supplyes 1 Pet. 4. 12. 2 Cor. 7. 5. without which it is impossible they should be preserved 2 Thes. 1. 11. To this end are they often exposed to winnowings of feirce winds and shakings by more dreadfull blasts Heb. 12. 25 28 29. then any breathes in this consideration of the Apostatizing of professours though of Eminency Isa. 57. 15. 66. 2. Not that God is delighted with their fears jelousies Jam. 4. 6. which yet he knows under such dispensations they must conflict with all 1 Pet. 5. 5. but with the tryall and exercise of their Graces whereunto he calls them that 's his Glory Mat. 7. 24 25. where in his soule is delighted It is no singular thing for the Saints of God to bee exercised with a thousand fears jealousies and through them to grow to great establishment Amos. 9. 9. If indeed they were such as were unconquerable Luk. 22. 31. such as did not worke together for their good Ephe. 6. 11 12 13. such as must needs be endlesse Ephe. 4. 14. all meanes of satisfaction and establishment beeing rescinded by the causes of them Isa. 49. 14 15 16. 63. 9. then were there weight in this exception but neither the Scriptures Acts 9. 5. not the experience of the Saints of God do give the least hint to such an assertion Psal. 103. 13. Secondly 1 Pet. 1. 7. It is denied that the fall of the most glorious Hypocrites is indeed an efficacious engine in the hands of the adversary Rom 8. 38. to ingenerate any other feares and Jealousies or to expose them to any other shakings 1 Cor. 10. 13. then what are common to them in other temptations of daily incursion which God doth constantly make way for them to escape It is true indeed that if true believers had no other foundation of their perswasion that they are so but what occurres visibly to the observation of men in the outward conversation of thē that yet afterward fall totally away the Apostasie of such notwithstanding the generall
assurance they have that those who are borne of God cannot shall not sinne unto deaths 1 Joh. 3. 9. seeing their own interest in that estate and condition may be clouded at least for a season and their consolation thereupon depending interrupted might occasion thoughts in them of very sad consideration but whilest besides all the beams raies that ever issued from a falling starre all the leaves and blossomes with abortive fruit that ever grew on an unrooted tree all the goodly turrets and ornaments of the fairest house that ever was built on the sand 1 Joh. 5. 7 8. there are moreover three that beare witness in Heaven the Father Sonne and Spirit and three that beare witness on Earth the Water Bloud and Spirit 1 Joh. 2. 20 21 whilst there is a teaching anoynting and assuring earnest a firme sealing to the day of redemption a knowledge that we are passed from death to life 2 Cor. 1. 21 22. the temptation arising from the Apostasie of Hypocrites is neither so potent nor unconquerable 2 Cor. 5. 5. but that by the grace of him through whom we can doe all things Ephes. 1. 14. it may be very well dealt withall Ephes. 4. 30. This I say Rom. 8. 16. supposing the ordinary presence and operation of the spirit of grace in the hearts of believers with such shines of Gods countenance upon them as they usually enjoy Let these be interrupted or turned aside and there is not the least blast or breath that proceeds from the mouth of the weakest enemy Psal 30. 6 7. they have to deale withall but is sufficient to cast them downe from the excellency of their joy and consolation The evidence of this truth is such § 8. that M. Goodwin is forced to say * Verè fidelit uti pro tempore praesenti de fidei conscientiae suae integritate certus esse potest ita de salute sui de salutiferâ Dei erga ipsum benevolentiâ pro illo tempore certus esse potest debet Farre be it from me to deny but that a man may very possibly attaine unto a very strong and potent assurance and that upon grounds every way sufficiently warrantable and good that his faith is sound and saving Cap 9. Sect 9. but unto this concession he puts in a double exception First That there is not one true believer of an hundred yea of many thousands who hath any such assurance of his Faith as is built upon solid and pregnant foundations I must by his leave enter my dissent hereunto and as we have the liberty of our respectiue apprehensions so neither the one nor the other prove any thing in the cause Setting aside causes of desertion great temptations and tryalls I hope through the riches of the grace and tenderness of the love of their father Act. Synod p. 182. decl sent Thes. 7. the condition is otherwise then is apprehended by M. Goodwin with the generality of the Family of God The reasons given by him of his thoughts to the contrary doe not sway me from my hopes or byas my former apprehensions in the least His reasons are First Because though the testimony of a mans heart and conscience touching his uprightness towards God or the soundness of any thing that is saving in him be comfortable and chearing yet seldome are these properties built upon such foundations which are sufficient to warrant them at least upon such whose sufficiency in that kind is duely apprehended For the testimony of the conscience of a man touching any thing which is spiritually and excellently good is of no such value unlesse it be first excellently inlightned with the knowledge nature proprieties and condition of that on which it testifieth and Secondly be in the actuall contemplation consideration or remembrance of what he knoweth in this kind Now very few believers in the World come up to this height and degree First Ans. 1. There is in this reason couched a supposition which if true would be farre more effectuall to shake the confidence and Resolution of beleevers then the most serious consideration of the Apostasies of all professors that ever fell from the glory of their profession from the beginning of the World and that is that there is no other pregnant foundation of Assurance but the testimony of a mans own heart and conscience touching his uprightness towards God and therefore before any can attaine that assurance upon abiding foundations they must be excellently inlightened in the nature properties and condition of that which their consciences testifie unto as true faith and uprightnesse of heart and be cleare in the disputes and Questions about them being in the actuall contemplation of them when they give their Testimony I no way doubt but many thousands of believers 1 Cor. 1. 26. whose apprehensions of the nature properties and conditions of things Jam. 2. 5. as they are in themselves are low weake and confused yet hauing received the Spirit of Adoption bearing witness with their spirits Rom. 8. 16. that they are the Children of God 1 Joh. 5. 10. and having the Testimony in themselves have been taken up into as high a degree of comforting and cheering assurance and that upon the most infallible foundation Imaginable 1 Joh. 5. 6. for the spirit witnesseth because the spirit is truth as ever the most seraphically illuminated person in the World attained unto Yea in the very graces themselves of Faith and uprightnesse of heart there is such a seale and stamp impressing the image of God upon the soule as without any reflex act or actuall contemplation of those graces themselves have an influence into the establishment of the soules of men in whom they are unto a quiet comfortable assured repose of themselves upon the love and faithfulnesse of God neither is the spirituall confidence of the Saints shaken Math. 7. 25. much lesse cast to the ground by their conflicting with feares Math. 16. 18. scruples and doubtfull apprehensions seeing in all these conflicts they have the pledge of the faithfulness of God Psal. 77. 10. that they shall be more then conquerours 1 Cor. 1. 9. Though they are exercised by them 1 Thes. 5. 23 24. they are not dejected with them 1 Cor. 10. 13. nor deprived of that comforting assurance and joy which they have in believing Rom. 8. 37. But yet suppose that this be the condition practically of many Saints of God that they never attaine to the state of the primitive Christians 1 Pet. 1. 8. to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth nor doe live up to that full rate of plenty which their Father hath provided for them in his Family and sworne that he is abundantly willing they should enjoy and make use of Heb. 6. 17 18. what will hence follow as to the businesse in hand I professe
5. Heb. 10. 22. universall habituall uncleannesse to holinesse from d Rom. 6. 10. Eph. 2. 12 13 14 15. Col. 1. 21. Heb. 12. 22. a state of enmity stubbornnesse rebellion c. into a state of love obedience delight c. and as to their relative condition whereas they were e Eph. 2. 3. Galat. 3. 13. 4. 4 5 6 7. Rom. 8. 1. 2 Cor. 5. 21. Col. 2. 10. Rom. 5. 1. 8. 32 33. 1 Ioh. 3. 1 2. Ephes. 3. 15. children of wrath under the curse and condemning power of the law they are upon the score of him who was made a curse for them and is made righteousnesse to them accepted justified adopted and admitted into that family of heaven and earth which is called after the name of God These alone are they of whom we treat of whose state and condition Perseverance is an inseparable adjunct wherein and in what particulars they are differenced from and advanced above the most glorious Professors whatever who are lyable and obnoxious to an utter and everlasting separation from God shall be afterwards at large insisted upon And though M. Goodwin hath thought good to affirme that that description which we have Heb 6 of such as is supposed may be Apostates is one of the highest and most eminent that is made of believers in the whole Scripture I shall not doubt but to make it evident that the Excellency of all the expressions there used being extracted and laid together doth yet come short of the meanest and lowest thing that is spoken of those concerning whom we treat as shall be manifest when through Gods assistance we arrive unto that part of this contest That the other terme to wit Perseverance may be more briefely explicated §. 23. I shall take the shortest path For Perseverance in generall he came neere the nature of it who said it was in ratione bene fundatâ stabilis ac perpetua permansio The words and termes whereby it is expressed in Scripture will afterwards fall in to be considered The Holy Ghost restraines not himselfe to any one expression in spirituall things of so great importance but using that variety which may be suited to the instruction supportment and consolation of Believers Rom. 15. 4. this grace as is that of Faith it selfe in an eminent manner is by him variously expressed 2 Sam. 7. 14 15. To walke in the name of the Lord for ever to walke with Christ as we have received to be confirmed or strengthened in the faith as we have been taught Psal. 1. 3. 23. 6. 37. 24. 52. 10. 89. 31. 125. 1 2. 3 128. 5. to keep the waies of Gods commandements to the end to runne stedfastly the race set before us to rule with God to be faithfull with the Saints to be faithfull to the death to be sound and stedfast in the precepts of God to abide or continue firme with Christ in Christ in the Lord in the word of Christ in the doctrine of Christ in the faith in the love and favour of God in what we have learned and received from the beginning Isa. 46. 4. 54. 10. to endure to persist in the Truth to be rooted in Christ Ierem. 31. 3. 32. 39 40. to retaine or keepe faith and a good conscience to hold fast our confidence and faith to the end Zech. 10. 12. to follow God fully to keep the word of Christs patience Math. 7. 24 25. 12. 20. 16. 18 24. 24. Luk. 8. 5. 22. 23. Ioh. 6. 35 39 56 57. 8. 12. 10. 27 28 29. 14. 16 17. 17. 20 18 28. Rom. 8. 1. 16. 29. 34. 36 37. 1 Cor. 3. 8 9 10 13. 15. 58. to be built upon and in Christ to keep our selves that the wicked one touch us not not to commit sinne to be kept by the power of God through faith unto salvation 1 Ioh. 5. 17. 3. 9. to stand fast as mount Syon that can never be removed to stand by faith to stand fast in the faith to stand fast in the Lord to have the good work begun 1 Pet. 1. 5. Rom. 11. 20. 1 Cor. 16. 13. perfected to hold our profession that none take our crowne These I say and the like are some of those expressions whereby the holy Ghost holds forth that doctrine which we have in hand Phil. 4. 1. Phil. 1. 6. Ephes. 1. 13 14. which is usually called the Perseverance of Saints regarding principally their abiding with God through Christ in faith and obedience which yet is but one part of this truth The reasons causes investing this proposition 4. 39. that Saints such as we have described Gal. 2. 20. Phil. 1. 6. shall so Persevere with a necessity of consequence and on which the truth of it doth depend 1 Thes 5. 24. both negatively considered and positively with the limitation of Perseverance 2 Tim. 2. 12. what it directly asserts what not with what failing 1 Pet 1. 2 3 4. backsliding declensions on the one hand and other it is consistent and what is destructive of the nature and being of it 1 Joh. 2. 19 27. c. the difference of it as to being and apprehension in respect the subject in whom it is with the way and manner whereby the causes of this Perseverance have their operation on § 24. and effect in them that persevere not in the least prejudicing their liberty but establishing them in their voluntary obedience will afterwards be fully cleared And hereon depends much of the life and vigor of the Doctrine we have in hand it being oftner in the Scripture held forth in its fountaines and springs and causes then in the thing it selfe as will upon examination appeare As to what is on the other side affirmed §. 25. that Believers may fall totally finally away something may be added to cleare up what is intended thereby to enquire how it may come to passe We doe suppose which the scripture abundantly testifieth that such believers have a Ezek 36. 27. Isa 59. 21. Luk 11. 13. Psal. 51. 11. Rom. 8 9 11 15. 1 Cor 2. 12. Gal 4. 6. 1 Tim 1. 14 Rom 5. 5. Gal 5. 22. Ioh 14. 16 17. Ioh 16. 13. 1 Cor 3. 16. 1 Cor 6. 19. the holy Spirit dwelling in them by his implanting a b Math 12. 33. 2 Cor 5. 17. 2 Pet 1. 4 Gal 5. 22 23 Ephes. 4. 23 24. new holy habit of Grace the enquiry then is how believers may come utterly to loose this holy spirit to be made naked of the habit of Grace or new nature bestowed on them That and that only whereunto this effect is ascribed is sinne Now there are two wayes whereby sinne may be supposed to produce such effects in reference to the Soules of Believers 1. Efficiently by a reaction in the same subject as frequent acts of Vice will
filth and purging away blood Spirituall filth and blood Joh. 16. 9 10 11. is the defilement of sinne the Scripture to set out it 's abhomination Psal. 38. 5. 7. comparing it to the things of the greatest Abhorrency to our nature Prov. 13. 5 6. even as that is to the nature of God And this is the second promise Isa. 1. 5 6. that in and by Isa. 64. 6. the Branch of the Lord is here made to them who are written unto life in Jerusalem Ezek. 16. 4. 5. 24. 6. But now least any should suppose that both these are for a season only Hos 8. 8. that they are Dying priviledges Perishing mercies Jewells that may be lost Zech. 13. 1. so that though the persons to whom those promises are made Rom. 3. 13. 2 Pet. 2. 22. are once made Glorious and Comely being in Christ freely accepted yet they may againe become odious in the sight of God and be utterly rejected that being once Washed Purged Cleansed they should yet returne to wallow in their mire and so become wholly defiled and abhominable In the Third place He gives a promise of Perseverance in the two last verses and that expressed with Allusion to the Protection afforded unto the people of the Jewes in the Wildernesse by a Cloude and Pillar of fier which as they were created and Instituted signes of the presence of God so they gave assured protection preservation and direction to the People in all their waies The summe of the whole intendment of the Holy Ghost in these two verses seeming to be comprized in the last words of the Fift and they being a suitable bottome unto the ensuing discourse comprising as they stand in Relation to the verses foregoing the whole of my ayme with the way or method wherein it may conveniently be delivered I shall a little insist upon them Vpon all the glory shall be a defence The words are a Gospell Promise Expressed in Law termes or a New Testament Mercy §. 47. in Old Testament Clothes the subject of it is all the Glory and the thing Promised is a defence over it or uppon it By the Glory some take the People themselves to be intended who are the Glory of God Isa. 46. 13. In whom he will be Glorifyed and who are said to be made Glorious v. 2. But the Pillar of fier and the Cloud lead us an other way As the Protection here Promised must Answer the Protection given by them of olde so the Glory here mentioned must answer that which was the Glory of that People when they had their Preservation and Direction from those Signes of the presence of God in the midst of them It is very true the signe of Gods Presnce among them it selfe and the Protection received thereby is sometimes called his glory Ezek 10. 10. But here it is plainely differenced from it that being afterwards called a defence That which most frequently was called the Glory in the Ancient dispensation of God to his People was the Arke when this was taken by the Philistims the Wife of Phineas calls her sonne Johabod and sayes the Glory is departed from Israell 1 Sam. 4. 2. 22. Which the holy Ghost mentions againe Psal. 78. 61. And delivered his Strength into Captivity and his Glory into his Enemies hand The Tabernacle or the Tent wherein it was placed is mentioned v. 60. He forsooke the Tabernacle of Shiloh the Tent which he had placed among them And the People to whom it was given v. 62. He gave the People over also to the Sword That Arke being the Glory and Strength which went into Captivity when he forsooke the Tabernacle and gave his People to the Sword That this Arke the Glory of Old was a Tipe of Jesus Christ besides the end and ayme of its Institution with its use and place of its abode appears from the Mercy seat or Plate of Gold that was layd upon it which Jesus Christ is expresly said to be Rom. 3. 25 26. compared with Heb. 10. 5. It is he who is the Glory here mentioned not considered absolutely and in his owne Person but as he is made Beauty and Glory unto his People as he is made unto them Righteousnesse and Holynesse according to the tenor of the Promises insisted on before Isa. 45. 25. and this is indeed all the Glory of the Elect of God even the presence of Christ with them as their Justification and Sanctification their Righteousnesse and Holynesse The matter of the Promise made in reference to his Glory and them upon whom it doth abide §. 48. Is that they shall be a defence upon it the word Translated here a defence comes from a root that is but once read in Scripture Deut. 33. 12. Where it is rendred to cover The Lord shall cover him all the day long So it properly signifyes From a Covering to a Protection or a defence is an easy Metaphor a covering being given for that end and purpose And this is the native signification of the word Protego Psal. 17. 8. 36. 7. 57. 1. 63. 7. 121. 5. to defend by covering as Abimelek called Abraham the covering of Sarahs eyes or a protection to her Gen. 20. 16. The Allusion also of a Shade which in Scripture is so often taken for a defence Isa. 30. 2. 49. 2. ariseth from hence This word it selfe is used twice more and in both places signifye a Bridechamber Ezek. 31. 6. c. Psal. 19. 6. Joell 2. 16. From the peace covert and protection of such a place The name of the Mercy seate is also of the same root with this In this place it is by common consent rendered a defence or protection being so used either by Allusion to that refreshment that the Lord Christ the great Bridegroome gives to his Bride in his Banqueting House Cant. 2. 4. or rather in pursuit of the former similitude of the Cloude that was over the Tabernacle and the Arke which represented the Glory of that People Thus this defence or covering is said to be upon or above the Glory as the Cloude was over the Tabernacle and as the Mercy seate lay upon the Arke Adde only thus much to what hath been spoken which is also affirmed in the beginning of the verse viz. That this defence is created or is an immediate product of the mighty Power of God not requiring unto it the least concurrence of Creature Power and the whole will manifest the intendment of the Lord everlastingly to safegarde the Spirituall Gloryes of his Saints in Christ. As there was before shewn §. 49. there are two parts of our Spirituall Glory the one purely Extrinsecall to wit the Love and Favour of God unto us his free and Gracious Acceptation of us in Christ on this part of our Glory there is this defence Created it shall abide for ever it shall never be removed His owne Glory and Excellencies are ingaged
for the preservation of this excellency and glory of his People This Sunne though it may be for a while eclipsed yet shall never set nor give place to an evening that shall make long the shade thereof whom God once freely accepts in Christ he will never turne away his Love from them nor cast them Vtterly out of his Favour The other is within us and that is our Sanctification our Portion from God by the Spirit of Holinesse and the fruits thereof in our Faith Love and Obedience unto him And on this part of our Glory there is this Defence that this Spirit shall never Vtterly be dislodged from that Soule wherein he makes his residence nor resigne his habitation to the Spirit of the World that his fruit shall never so decay as that the Fruits of Sodome and the Grapes of Gomorra should grow in their roome nor they wherein they are Everlastingly Utterly and wickedly grow barren in departing from the Living God these two make up that Perseverance whereof we speake Whom God accepts in Christ he will continue to doe so for ever whom he quickens to walke with him they shall doe it to the end And these three things Acceptance with God Holinesse from God and a Defence upon them both unto the end all Free and in Christ are that threefold cord of the Covenant of Grace which cannot be broken In the handling then of the Doctrine proposed unto consideration § 50. I shall the Lord assisting shew First that the Love and Favour of God as to the free Acceptation of Believers with him in Christ is constant abiding and shall never be turned away handling at largethe Principles both of its being and manifestation Secondly that the Spirit and grace of Sanctification which they freely receive from him shall never utterly be extinguished in them but so remaine as that they shall abide with him for ever the Sophisticall separation of which two parts of our Doctrine is the greatest advantage our Adversaries have against the whole And demonstrate Thirdly the Reall and Causall influences which this Truth hath into the Obedience and Consolation of the Saints considered both absolutely and compared with the Doctrine which is set up in competition with it In the pursuit of which particulars I shall indeavour to Inforce and presse those places of Scripture wherein they are abundantly delivered and vindicate them from all the Exceptions put in to our inferences from them by M. Goodwin in his Redemption Redeemed as also Answer all the Arguments which he hath with much labour and industry collected and improved in opposition to the Truth in hand Take then only these few Previous observations and I shall insist fully upon the proofe and Demonstration of the first Position concerning the Vnchangeablenesse of the Love of God towards his to whom he gives Iesus Christ for Beauty and Glory and freely accepts them in him First §. 51. as to their Inherent Holinesse the Question is not concerning Acts either as to their vigour Revel 2. 5. 3. 2. which may be abated or as to their frequency which may be interrupted Isa. 57. 17. but only as to the Spirit Habit of it which shall never depart Hos. 14. 4. We doe not say they cannot sinne fall into many sinnes great sinnes which the Scripture plainely affirmes of all the Saints Isa. 59. 21. that went before and who of them living doth not this day labour under the Truth of it Ioh. 14. 16. But through the Presence of God with them 1 Ioh. 3. 9. upon such Grounds and Principles as shall afterwards be insisted on 1 Ioh. 1. 8. they cannot shall not sinne away the Spirit and Habit of Grace Iam. 3. 2. which without a miracle cannot be done away by any one Act 1 King 8. 38. and God will not worke Miracles for the destruction of his Children so as to fall into that state Isa. 64. 5 6. wherein they were before they were Regenerate and of the Children of God become Children of the Devill tasting of the second Death Rev. 20. 6. after they have been made Partakers of the first Resurrection Secondly the Question is not about the decay of any Grace but the losse of all not about sicknesse and weakenesses but about death it selfe which alone we say they shall be preserved from Neither doe we say that Believers are endowed with any such rich and plentifull Stock of Grace Psal. 23. 6. as that they may spend upon it without new supplyes all their dayes Isa. 35. 1 2. c. but grant that they stand in continuall need of the renued communication of that Grace Ioh. 15. 3 4 5 6. 7. which hath its abode and residence in their Soules Rom. 11. 18. and of that actuall Assistance whereby any thing that is truly and Spiritually good Ioh. 1. 16. is wrought in them Thirdly whereas there is a twofold Impossibility Col. 2. 19. First that which is absolutely and simply so in its own nature Luk. 17. 5. And Secondly that which is so only upon some suposition Phil. 2. 13. we say the totall falling away of the Saints is imppossible only in this latter sence The unchangeable Decree and Purpose of God his faithfull Promises and Oathes the Mediation of the Lord Jesus being in the Assertion supposed And Fourthly whereas we affirme they shall assuredly continue unto the end the Certainty and Assurance intimated is not mentis but entis Isa. 49. 14 15 16. not subjective but objective not alwayes in the person persevering but alwayes relating to the thing it selfe Isa. 5. 17. Fiftly that the three things formerly mentioned Cantt 5. 2 6. Acceptance with God Psal. 73. 26. Holinesse from God and the Defence upon them both unto the end are that threefold corde of the Covenant which cannot be broken This will appeare by compareing those two eminent places together which afterwards must more fully be insisted on Jerem. 31. 34 35. Cap. 32. 38 39 40. In generall God undertakes to be their God and that they shall be his People Cap. 31. 31. Cap. 32. 38. And this he manifests in three things First that he will Accept them freely give them to finde great Favour before him in the forgivenesse of their sinnes for which alone he hath any quarrell with them I will saith he forgive their iniquities and remember their sinnes no more cap 31. 34. As 't is againe repeated Heb. 8. 12. Secondly that they shall have sanctification and Holinesse from him I will put my Law in their inward parts and write it in their Hearts cap. 31. 33. I will put my feare in their Hearts v 40. with Ezek. 66. 67. calls the putting his Spirit in them who is the Author of that Grace and Holinesse which he doth bestow Thirdly that in both these there shall be a continuance for ever cap 32. 40. I will not turne away from
them to doe them good and I will put my feare in their Hearts and they shall not depart from me Or as v 39 They shall feare me for ever which distinguisheth this Covenant from the former made with their Fathers in that that was broken which this shall never be Cap 21 32 This is the Crowning Mercy that renders both the other glorious As to Acceptation he will not depart from us as to Sanctification we shall not depart from him CAP. II. 1. The Theses proposed for confirmation 2. The fivefold foundation of the Truth thereof 3. Of the Unchangeablenesse of the Nature of God and the influence thereof into the confirmation of the Truth in hand Mal. 3. 6. considered explained 4. lames 1. 16 17 18. opened 5 6 7 8 9 10. Rom. 11. 29. Explained and vindicated The conditions on which Grace is asserted to be bestowed and continued discussed The vanity of them evinced in sundry instances Of Vocation Justification and Sanctification 11. Isa. 40. 27 28 29 30. opened and improved to the end aimed at 12. Also Isa. 4. 43. 1 2 3 4 5 6 7 8. 13. The summe of the first Argument 14. Mal. 3. 6. with the whole Argument from the immutability of God at large vindicated 15 16. Falsely proposed by Mr G. set right and reinforced 17. Exceptions removed Sophisticall comparisons exploded distinct dispensations according to distinction of a People 19. Alteration and Change properly and directly assigned to God by Mr G. 20. The Theme in Question begged by him 21. Legall approbation of duties and conditionall Acceptation of Persons confounded As also Gods command and purpose 22. The Unchangeablenesse of Gods Decrees granted to be intended in Mal. 3. 6. The Decree directly in that place intended 23. The Decree of sending Christ not immutable upon M. G. Principles The close of the vindication of this First Argument THE Certain Infallible continuance of the Love and Favour of God unto the end §. 1. towards his those whom he hath once freely accepted in Jesus Christ notwithstanding the interposition of any such supposalls as may truly be made having foundation in the things themselves being the first thing proposed comes now to be demonstrated Now the foundation of this the Scripture layes upon Five unchangeable things §. 2. which eminently have an influence into the Truth thereof First of the Nature Secondly Purposes Thirdly the Covenant Fourthly the Promises Fiftly the Oath of God Every one whereof being ingaged herein the Lord makes use of to manifest the Vnchangeablenesse of his Love towards those whom he hath once graciously accepted in Christ. First he hath layd the shoulders of the Vnchangeablenesse of his owne nature to this worke §. 3. Malac. 3. 6. I am the Lord and I change not therefore ye Sonnes of Jacob Rom. 9. 6. 11. 4 5 6. are not consumed These Sonnes of Jacob are the Sonnes of the Faith of Jacob the Israel of God not all the seed of Jacob according to the flesh the Holy Ghost in this Prophesy makes an eminent distinction betweene these two Cap. 3. 16. Cap. 4. 1 2. The begining of this Chapter containes a most evident and cleare prediction and Prophesye of the bringing in of the Kingdome of Christ Mat. 3. 12. in the Gospell wherein he was to purge his floore and throw out the Chaffe to be burnt This his appearance makes great worke in the Visible Church of the Jewes Isa. 49. 3 4 5 6. very many of those who looked and waited for that coming of his Luk. 2. 34. are cut off and cast out as persons that have neither Lot nor Portion in the Mercy wherewith it is attended Rom. 9. 30 31. Though they sayd within themselves that they had Abraham to their Father and were the Children and Posterity of Jacob Yea v. 5. To them who are only the carnall seed and doe also walke in the wayes of the flesh he threatens a sore Revenge and swift destruction when others shall be invested with all the eminent Mercies which the Lord Christ brings along with him least the true Sonnes of Jacob should be terrifyed with the dread of the approaching Day and say as David did Isa. 54. 4 5 61 when the Lord made a breach upon Vzzah who can stand before so holy a God Shall not we also in the issue be consumed He discovereth to them the Foundation of their preservation to the end even the Vnchangeablenesse of his owne nature and being whereunto his Love to them is conformed Plainely intimating that unlesse himselfe and his everlasting Deity be subject and lyable to Alteration and Change which once to imagine were what lyeth in us to cast him downe from his Excellency it could not be that they should be cast of forever and consumed These are the Tribes of Jacob and the Preserved of Israel which Jesus Christ was sent to raise up Isaiah 50. 6. The House of Jacob which he takes from the womb and carries unto old Age unto hoary hairs and forsaketh not Isaiah 46. 3 4. This is confirmed §. 4. James 1. 16 17 18. Doe not erre my beloved Brethren every Good Guift and every perfect guift cometh downe from the Father of Lights with whom is no variablenesse nor shadow of turning Of his owne will begat he us with the word of truth He begets us of his owne will by the word of truth For whatsoever men doe pretend we are borne againe not of blood nor of the will of the flesh nor the will of man but the will of God John 1. 13. Now herin saith the Apostle we doe receive from him good and perfect Guifts Guifts distinguished from the common endowments of others Yea but they are failing ones perhaps Such as may slourish for a season and be but Children of a night like Jonas Gourde Though God hath begotten us of his owne will and bestowed good perfect Guifts upon us yet he may cast us off for ever Doe not erre my beloved Brethren saith the Apostle these things come from the Father of Lights God himselfe is the Fountaine of all Lights of Grace which we have received and with him there is no Variablenesse nor shadow of Turning not the least appearance of any change or Alteration And if the Apostle did not in this place Argue from the Immutability of the Divine Nature to the Unchangeablenesse of his Love towards those whom he hath begotten and bestowed such Light and Grace upon there were no just Reason of mentioning that Attribute and Property there Hence Rom. 11. 29. The guifts and calling of God are said to be without Repentance § 5. the guifts of his effectuall calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall never be repented of They are from him with whom there is no change The words are added by the Apostle to give Assurance of the certain Accomplishment of the Purpose of God towards the Remnant of the Jewes according to the Election of Grace
hath Relation to the Decrees of God is granted whatever then God Purposeth or Decreeth is put upon a certainty of Accomplishment upon the account of his Unchangeablenesse There may be some use hereafter made of this concession where I suppose the Evasions that will be used about the Objects of those Decrees their Conditionality will scarce wave the force of our Arguing from it For the present though I willingly imbrace the Assertion yet I cannot assent to the Analysis of that place of Scripture which is introduced as the Reason of it The designe of the Lord in that place hath beene before considered That the Consolation here intended is only this that whereas God purposed to send the Lord Christ to the Nation of the Jewes which he would certainly fulfill and accomplish and therefore did not nor could not utterly destroy them will scarcely be evinced to the Judgement of any one who shall consider the businesse in hand with so much liberty of Spirit as to cast an eye upon the Scripture it selfe That after the rehearsall of the great Promise of sending his Sonne into the flesh to that People he distinguisheth them into his Chosen ones and those rejected his Remnant and the refuse of the Nation being the maine Body thereof threatning destruction to the latter but ingaging himselfe into a way of Mercy and Love towards the former hath been declared To assure the last of his Continuance in these thoughts purposes of his Good will towards them he minds thē of his Unchangeablenes in all such Purposes particularly incourages them to rest upon it in respect of his Love towards themselves That God intended to administer Consolation to his Saints in the Expression insisted on is not cannot be denyed now what Consolation could redound to them in particular from hence that the whole Nation should not utterly be rooted out because God purposed to send his Sonne to their Posterity notwithstanding this any individuall Person that shall fly to the Horns of this Altar for refuge that shall lay hold on this Promise for succour may perish everlastingly There is scarce any place of Scripture where there is a more evident Distinction asserted between the Jewes who were so outwardly only and in the flesh and those who were inwardly also and in the Circumcision of the heart then in this and the following Chapter Their severall Portions are also clearely proportioned out to them in sundry particulars Even this Promise of sending the Messiah respected not the whole Nation and doubtlesse was only subservient to the Consolation of them whose Blessednesse consisted in being distinguished from others but let the Context be viewed and the determination left to the Spirit of Truth in in the heart of him that reads Neither doth it appeare to me §. 23. how the Decree of God concerning the sending of his Sonne into the world can be asserted as absolutely Immutable upon that Principle formerly layd downe and insisted on by our Author He sends him into the World to Dye neither is any concernement of his Mediation so often affirmed to fall under the will and Purpose of God as his Death Socin Prael Theol. cap. 10. But concerning this Mr G. disputes out of Socinus for a possibility of a contrary Event and that the whole Councell of God might have been fulfilled by the Good will and intention of Christ §. 8. though actually he had not Dyed If then the purpose of God concerning Christ as to that great and and eminent part of his intendment therein might have been frustrat and was lyable to alteration what Reason can be rendred wherefore that might not upon some Considerations which Mr Goodwin is able if need were to invent have been the Issue of the whole Decree And what then becomes of the Collaterall Consolation which from the Immutability of that Decree is here asserted Now this being the only Witnesse and Testimony in the first part of our Scripturall Demonstration of the Truth in hand whereunto any Exception is put in and the Exceptions against it being in such a frame and composure as manifest the whole to be a Combination of Beggers and Juglers whose pleas are inconsistent with themselves as it doth now appeare upon the Examination of them apart it is evident that as Mr Goodwin hath little ground or incouragement for that Conclusion he makes of this Section so that the light breaking forth from a Constellation of this and other Texts mentioned is sufficient to lead us into an Acknowledgment and Imbracement of the Truth contended for CAP. III. 1. The Immutability of the Purposes of God proposed for a second Demonstration of the Truth in hand 2. Somewhat of the nature and properties of the Purposes of God The object of them 3. Purposes how Acts of Gods Understanding Will The only foundation of the futurition of all things 4. The Purposes of God Absolute Continuance of Divine Love towards Believers purposed 5. Purposes of God farther considered and their nature explained 6. Their Independency absolutenesse evinced 7 8. Prooved from Isa 46. 9 10 11. Psal. 33. 9 10 11. Heb. 6. 17 18. c. those places explained 9 10. The same Truth by sundry Reasons and Arguments farther confirmed 11. Purposes in God of the continuance of his Love and Favour to Believers manifested by an Induction of Instances out of Scripture the first from Rom. 8. 28. proposed And 12 13 14. Farther cleared and improved M. G. dealing with our Argument from hence and our Exposition of this place considered His exposition of that place proposed and discussed The designe of the Apostle consented on the fountain of the Accomplishment of the good things mentioned omitted by Mr G. In what sense God intends to make all things work together for good to them that Love him 15. Of Gods fore-knowledge Of the sense and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of Scisco and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Classicall Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture every where taken for Fore-knowledge or Pre-determination no where for Pre-approbation of pre-approving or Pre-approbation here insisted on by Mr G. its inconsistency with the sense of the Apostles discourse manifested 16. The progresse of Mr G. exposition of this place considered Whether men Love God antecedently to his Predestination and their effectuall calling to preordaine and to preordinate different 17. No assurance granted of the consolation professed to be intended The great uncertainty of the dependance of the Acts of Gods Grace mentioned on one another the efficacy of every one of them resolved finally into the wills of men 18. Whether calling according to Gods purpose supposeth a saving answer given to that call The affirmative proved and exceptions given thereto removed 19. What Obstructions persons called may lay in their owne way to justification The iniquity of imposing Conditions and supposalls on the Purpose of God not in the least intimated by himselfe 20.
The whole acknowledged designe of the Apostle everted by the interposition of Cases and Conditions by M.G. 21. M. G. first attempt to prove the Decrees of God to be conditionall considered 1 Sam. 2. 3. to that end produced 22. I Sam. 2. 30. farthâ—r considered and its unsutablenesse to illustrate Rom. 8. 32 33 prooved interpretation of Scripture by comparing of places agreeing neither in designe word nor matter rejected The places iusisted on proved not to be parallell by sundry particular instances Some observations from the words rejected 23. What act of God intended in those words to Eli I said indeed no purpose or decree of God in them declared Any such purpose as to the house of Eli by sundry Arguments disproved 24. No purpose of God in the words insisted on farther manifested They are expressive of the Promise or Law concerning the Priesthood Numb 25. 11 12 13. 25. More especially relating unto Exod. 28. 43. and Ch. 29. 9. The import of that Promise Law or Statute cleared the example of Jonas Preaching and Gods commands to Abraham and Pharaoh 26. The universall disproportion betweene the Texts compared by Mr G. both as to matter and expression farther manifested 27. Instances or cases of Saul and Paul to prove conditionall Purposes in God considered 28. Conditionall purposes argued from conditionall threatnings the weaknesse of that Argument the nature of Divine threatnings what Will of God or what of the Will of God is declared by them no proportion between Eternall purpose sand Temporall threatnings the issue of the vindication of our Argument from the foregoing exceptions 29. M. G's indeavour to mainâ—aine his Exposition of the place under consideration the Text perverted 30. Severall evasions of M. G. from the force of this Argument considered 31. His Arguments to prove no certain or infallible connexion betweene Calling Justifification and Glorification weighed and answered His first from the scope of the Chapter and the use of Exhorrations the Question begged 32. His Second from examples of Persons called and not justified The Question argued begged no proofe insisted on but the interposition of his own Hypothesis How we are called irresistibly and in what sense Whether â—arrs of Wickednesse and Unbeliefe may be laid in the way of Gods effectuall call 33. Mr G. demurre to another consideration of the Text removed 34 35. The Argument in hand freed from other objections and concluded 36. Jer. 31. 3. Explained and improved for the confirmation of the Truth under Demonstration 37. 2 Tim. 2. 19. opened and the Truth from thence confirmed 38. The foregoing Exposition and Argument vindicated and confirmed 39 40 41 42 43. The same matter at large pursued 44. loh 6. 38 39 40. explained and the Argument in hand from thence confirmed 45. M. G. Exceptions to our arguing from this place removed 16. The same matter farther pursued 47 48. The Exposition and Argument insisted on fully vindicated and established 49. Math. 24. 24. opened and improved 50. The severalls of that Text more particularly handled 51. Farther Observations for the clearing the mind of the Holy Ghost in this place 52. The same farther insisted on and vindicated 53. M. G. Exceptions at large discussed and removed 55. Ephes 1. 3 4 5. 2 Thess. 2. 13 14. opened 56. The close of the second Argument from the Immutability of the Purposes of God HAving cleared the Truth in hand §. 1. from the Immutability of the Nature of God which himselfe holds out as ingaged for us to rest upon as to the Unchangeable Continuance of his Love unto us Proceed we now to consider the Stedfastnesse and Immutability of his Purposes which he frequently asserts as another Ground of Assurance to the Saints of his Safegarding their Glory of free Acceptation to the end I shall not enter upon the consideration of the Nature §. 2. and Absolutenesse of the Purposes of God as to an expresse handling of them but only a little unfold that Property and Concernement of them whereon the strength of the inference we aime at doth in some measure depend Many needlesse and curious Questions have been by the Serpentine witts of men moved and agitated concerning them wherein perhaps our Author hath not been outgon by many as will be judged by those who have weighed his Discourses concerning them with his distinctions of Desires Intentions Purposes and Decrees in God But this is not the businesse we have in hand for what concerneth that that which ensueth may suffice God himselfe being an Infinite Pure Act those Acts of his Will and Wisdome which are Eternall and Immanent are not distinguished from his Nature and Being but only in respect of the reference and habitude which they beare unto some thing to be produced outwardly from him The Objects of them all are such things as might not be Gods Purposes are not concerning any thing that is in it selfe absolutely necessary He doth not purpose that he will be Wise Holy Infinitely Good Just all these things that are of absolute necessity come not within the compasse of his Purposes Of things that might not be are his Decrees and intentions they are of all the Products of his Power all that outwardly he hath done doth or will doe to Eternity All these things to the falling of a haire or the withering of a Grasse Mat. 6. 28 29 30. hath he determined from of old now this divine Fore-appoyntment of all things Luk 12. 6 7. the Scripture assignes some times to the Knowledge Vnderstanding Jon. 4. 6. 7 8. sometimes to the Will of God known unto him are all his Works from the beginning of the World Acts 15. 18. It is that Knowledge which hath an influence into that most Infinitely wise disposall of them which is there intimated and the determination of things to be done is referred to the Counsell of God Acts 4. 28. which denotes an Act of his Wisdome and Understanding and yet withall it is the Counsell of his Will Eph. 1. 11. I know that all things originally owe their Futurition to a free act of the Will of God §. 3. He doth what ever he will and pleaseth Their Relation thereunto Isa. 14. 24. 19. 12. 23. 9. translates them out of that state of Possibility and being Objects of Gods absolute Omnipotency and infinite simple Intelligence or Undestanding whereby he Intuitively beholdeth all things Jerem. 51. 29. that might be produced by the exerting of his infinite Almighty Power into a state of Futurition Rom 8. 28. 9. 11 19. making them Objects of Gods fore-Knowledge Ps. 139. 11 12. or Science of Vision as it is called But yet the Scripture expresseth as before that Act of God Isa. 40. 28. whereby he determines the Beings Issues Heb. 4. 13. and Orders of things to manifest the concurrence of his infinite Wisdome and Vnderstanding in all his Purposes Further as to the way of expressing these things to our manner of
apprehension there are held out Intentions and Purposes of God distinctly suited to all Beings Operations and Events yet in God himselfe they are not multiplyed As all things are present to him in one most simple and single Act of his Understanding so with one individuall Act of his Will he determines concening all but yet in reference to the things that are disposed of we may call them the Purposes of God And these are the Eternall Springs of Gods Actuall Providence which being Ratio ordinis ad finē the disposing of all things to their Ends in an appointed manner and order in exact correspondence unto them these Purposes themselves must be the Infinitely Wise Eternall Immanent Acts of his Will appointing and determining all Things Beings and Opperations kinds of Beings manners of Opperations free necessary contingent as to their Existence and Event into an Immediate tendency unto the exaltation of his Glory Or as the Apostle calles them the Counsell of his Will according whereunto he effectually worketh all things Ephes 1. 11. Our consideration of these Purposes of God being only in reference to the Businesse which we have in hand §. 4. I shall doe these two things 1. First manifest that they are all of them Absolute and Immutable wherein I shall be briefe not going out to the Compasse of the Controversy thereabout as I intimated before My intendment lyes another way 2. Secondly shew that God hath Purposed the continuance of his Love to his Saints to bring them infallibly to himselfe and that this Purpose of God in particular is Vnchangeable which is the second part of the Foundation of our Abiding with God in the Grace of Acceptation By the Purposes of God §. 5. I meane as I said before the Eternall Acts of his Will concerning all things that outwardly are of him which are the Rule if I may so speake of all his following Operations All externall temporary Products of his Power universally answering those internall Acts of his Will The Judgment of those who make these Decrees or Purposes of God for I shall constantly use these words promiscuously as being purely of the same import as relating unto God to be in themselves Essentiall to him and his very Nature or Understanding and Will may be safely closed withall They are in God as was sayd but one There is not a reall multiplication of any thing but Subsistence in the Deity To us these lye under a double Consideration First Simply as they are in God and so it is impossible they should be differenced from his Infinite Wisdome and Will whereby he determineth of any thing Secondly in respect of the Habitude and Relation which they beare to the things Determined which the Wisdome and Will of God might not have had In the first sence as was said they can be nothing but the very nature of God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle of God his Internall willing of any thing that is either Created or Increated for those Termes distribute the whole nature of beings Created they are not for they are Eternall that no new immanent Act can possibly be ascribed to God hath full well of late been demonstrated Farther If they are Created then God willed that they should be Created for he Created only what he will If so was he willing they should be Created or no If he were then a progresse will be given infinitely for the Question will arise up to Eternity If Increated then doubtlesse they are God himselfe for he onely is so 'T is impossible that a Creature should be increated Againe Gods very willing of things is the cause of all things and therefore must needs be Omnipotent and God himselfe that Voluntas Dei is Causa rerum is taken for granted and may be prooved from Psa. 115. 3. Which the Apostle ascribes Omnipotency unto Rom. 9. 19. Who hath resisted his Will Doubtlesse it is the Property of God alone to be the Cause of all things and to be Almighty in his so being but hereof at present no more On this supposall the Immutability of the Decrees of God would plainely be coincident with the Immutability of his Nature before handled It is then of the Decrees and Purposes of God with respect to the matter about which they are whereof I speake in which regard also they are Absolute and Immutable not that they worke any essentiall Change in the Things themselves concerning which they are making that to be Immutable from thence which in its owne Nature is Mutable but only that themselves as Acts of the Infinite Wisdome and Will of God are not lyable to nor suspended on any Condition whatever forreigne to themselves nor subject to change or Alteration whence floweth an infallible certainty of actuall Accomplishment in reference to the things Decreed or Purposed be their owne nature what it will or their next causes in themselves never so undetermined to their Production whereof I treat That the determining Purposes or Decrees of Gods will concerning any thing or things by him to be done or effected do not depend as to their Accomplishment on any conditions that may be supposed in or about the things themselves whereof they are and therefore are Vnchangeable and shall certainely be brought forth unto the appointed Issue Mat. 11. 25. 1 Cor. 26 27 28. is that which we are to prove Knowing for whose sakes and for what End this labour was undertaken I shall choose to lay the whole proofe of this Assertion upon plaine Texts of Scripture Iam. 2. 5. 2 Tim. 2. 10. rather then mixe my Discourse with any such Philosophicall Reasonings as are of little use to the most of them whose benefit is hereby intended Isa. 46 9 10 11. The Holy Ghost speakes expressly to our purpose §. 7. Remember the former things of old for I am God and there is none like me declaring the End from the beginning and from ancient times the things that are not yet done saying my Counsell shall stand and I will doe all my pleasure calling a ravenous Bird from the East the man that executes my counsell from a far Country Yea I have spoken it I will also bring it to passe I have purposed it I will also doe it v. 19. The Lord asserts his owne Deity and Eternall Being in opposition to all false Gods and Idols whom he threatens to destroy v. 1. Of this he gives them a threefold Demonstration First from his Patience or fore-Knowledge there is none like me declaring the end from the beginning and from ancient times the things that are not yet done In this am I infinitely discriminated from all the pretended Deityes of the Nations All things from the Beginning to the End are naked before me and I have declared them by my Prophets even things that are future and contingent in themselves soe are the things that I now speake of the destruction of Babylon by the Medes Persians a thing to
who being not within the compasse of that Purpose nor built on that Foundation never attaine that peculiar Grace which by Jesus Christ is to them administred who have that Priviledge And this further appeares by the Confirmation of the certainty of this Foundation of God which he hath layd manifested in the next words It hath this seale the Lord knowes who are his Whether ye will take this for a Demonstration of the former Assertion either a posteriori from the peculiar Love Favour Tendernesse and care which the Lord beares to them which are his who are built on the Foundation mentioned whereby in the pursuit of his Eternall Purpose he will certainely preserve them from perishing knowing owning and taking care of them in every Condition or for the Prescience of God accomplishing his Eternall Purpose designing them of whom he speakes as his for his they were and he gave them unto Christ is to me indifferent Evident it is that this Confirmation of the Purpose mentioned is added to assure us of the stability and accomplishment of it in that none who are built thereon or concerned therein shall fall away And herein doth the Apostle fully Answer and remove the fore-mentioned Objection Let men saith he appeare never so eminent in profession If once they proove Apostates they manifest themselves to have been but Hypocrites that is such as never had any of the Faith of Gods Elect which is their peculiar who are Ordained to Eternall Life This then beyond all colourable Exception is the intendment of the Apostle in the words under consideration Though many Professors fall away yet you that are true Believers be not shaken in your confidence for God hath laid the foundation of your preservation in his Eternall Purpose whereby you are designed to Life and Salvation and by the fruits whereof you are discriminated from the best of them that fall away only continue in the use of meanes let every one of â—ec depart from iniquity and keepe up to that universall Holinesse whereunto also ye are appointed and chosen And this is the whole of what we desire Demonstration of neither will lesse in any measure answer the Objection or remove the Scruple at first proposed But it seems §. 40. we are all this while besides the intendment of the Apostle whose Resolution of the Objection mentioned is quite of another nature then what we have hitherto insisted on which Mr Goodwin thus represents pag. 359. Cap. 14. Sect. 14. To this Objection or Scruple the Apostle in the words now in hand Answereth to this effect that notwithstanding the falling away of men who ever or how many soever they be yet the Glorious Gospell and Truth of God therein stands and alwaies hath stood firme and stedfast Which Gospell hath the matter and substance of this saying in it as a seale for the establishment of those who are upright in the sight of God viz. The Lord knoweth that is takes speciall notice of approoveth and delighteth in those that are his that is who truly Believe in him love and serve him yea and farther hath this Item tending to the same end Let every one that calleth upon the name of Christ that is makes profession of his name depart from iniquity so that in this Answer to the Scruple mentioned the Apostle intimateth by way of satisfaction that the reason why men fall away from the Faith is partly because they doe not consider what worthy respects God beareth to those who cleave to him in Faith and Love partly also because they degenerate into loose and sinfull courses contrary to the Law imposed by the Gospell and consequently that there is no such danger of their falling away who shall duly consider the one and observe the other inserting the stability of the Truth of God in the Gospell by the way of Antidote against the feares of those that might possibly suspect it because of the defections of others from it he doth but tread in his own foot steps else where in this very Chapter if we Believe not yet he abideth faithfull and cannot deny himselfe Ans. If that necessity were not voluntarily chosen which inforceth men to wrest and pervert the Word of God not only to Mistaken but strange uncouth and inconsistent sences their so doing might perhaps seeme not to be altogether without colour and pretext but when they willingly imbrace those paths which will undoubtedly lead them into the Briers and contrary to abundance of Light and Evidence of Truth imbrace those perswasions which necessitate them to such courses I know not what Cloake they have left for their deviations An Example of this we have before us in the words recited A sence is violently pinned upon the Apostles words not only alien forraigne to the scope of the place and Genuine signification of the words themselves but wholy unsuited for any serviceablenesse to the end for which the Author of this Glosse himselfe confesseth these Expressions of the Apostle to be produced and used The summe of Mr Goodwins Exposition of this place is this The Foundation of God is the Gospell or the Doctrine of it its standing or standing sure the certaine truth of the Gospell the Seale mentioned is the substance or matter of that saying God knowes who are his conteined in the Gospell and the Answer to the Objection or scruple lyes in this that the reason why men fall from the Gospell which neither is nor was the scruple nor was it so proposed by Mr Goodwin is because they consider not the Love that God bears to Believers that is that he approoves them whilst they are such which is indeed one maine part of the Gospell So that men fall from the Gospell because they fall from the Gospell and this must satisfie the scruple proposed It is an easy thing for men of Ability and Eloquence to gild over the most absurd and inconsistent Interpretation of Scripture with some appearance of significancy though I must needs say I know not lightly when nor by whom pretending to any sobriety it hath been more unhappily or unsuccesfully attempted them by Mr Goodwin in this place as upon due consideration will be made further appeare For 1. First to grant that the Foundation of God may be said so far to be the Gospell because his Eternall Purpose so expressed is therein revealed which is the interpretation Mr Goodwin proposeth I aske 1. Whether the Apostle applyes himselfe to remove the Scruple ingenerated in the minds of Believers about their owne falling away upon Consideration of the Apostasie of others and to answer the Objection arising thereupon This Mr Goodwin grants in the Head though in the Branches of his Discourse he casts in inquiries quite of another nature as that a Reason is inquired after why men fall from the Gospell and a suspicion is supposed to arise of the Truth of the Gospell because some fell from it Things that have not the least intimation in the words
of his Will So Heb. 10. 9. I come to doe thy Will O God that is to fulfill thy Command as it is expressed Psa. 40. 8. Thy Law is written in my heart Thy Law all that thou requirest at my hand as Mediator I am ready to performe On this account is Christ said to take on him the forme of a Servant Phil. 2. 7. that is to become so indeed in the assumption of his Humane nature that he might doe the Will of him that sent him For which Reason also his Father expresly calls him his Servant Isa. 42. 1. Behold my Servant whom I uphold mine Elect in whom my soule delighteth I have put my spirit upon him he shall bring forth Judgment to the Gentiles He is the Servant of the Father in the Accomplishment of that work for which the spirit was put upon him and v. 19. Who is blind but my servant or deafe as my messenger that I sent who is blind as he that is perfect and blind as the Lords servant God gives him in command to fulfill his will which accordingly he performes to the utmost Againe the Will of God is taken for his Purpose his designe decree and good pleasure for the fulfilling and Accomplishment whereof the Lord Christ came into the world and this appears to be the sence and importance of the Word in this place from the distinction which is put between the will of the Father and any such private Will of Christ as the Jewes thought he went about to establish it was some designe of his own in opposition whereunto he tells them that he came to doe the Will that is to fulfill the Councell Purpose and Designe of the Father However should it Principally be taken for the Command of God yet there is and must needs be an universall coincidence and onenesse in the object of Gods Purposing and Commanding Will in all commands given unto Christ because all of them shall certainely and infallibly by him be fulfilled and so the thing certainely accomplished which is commanded What now is this Will Purpose Ayme Designe and Command of the Father whose Execution Accomplishment is committed to the Lord Christ and which he faithfully undertakes to performe as he was faithfull in all things to him that appointed him for the clearing of this let these two things be observed 1. Who the Persons are concerning whom this Will of God is and those he describes by a double Character 1. From their Election the Fathers giving them to him all which he hath given me that is all his Elect as our Saviour expounds this very expression John 17. 16. Thine they were and thou gavest them to me Thine they were in Eternall designation thou having Chosen them from the Foundation of the World and thou gavest them to me for actuall Redemption to deliver them from every thing that keepes them at distance from thee 2. From their Faith or Believing which he calles seeing the Sonne and Believing on him v. 40. The persons then here designed are Elect Belivers Persons Chosen and Called of God What next then is the Will of God concerning them This also is set out both in Generall and in some pariicuars 1. In Generall that none of them be lost that by no meanes whatsoever by no Temptation of Sathan Deceits of sinne Fury of oppressiours Weakenesse or decay of Faith they perish and fall away from him This is the Will the designe and Purpose of God this he gives to Jesus Christ in command for to accomplish 2. In particular 1. That they might have Eternall Life v. 40. That they be preserved to the Injoyment of that Glory whereunto they are designed 2. That they may be raised up at the last Day so never be lost neither as to their being nor well-being of these two v. 40. Everlasting Life is placed before the Resurrection or raising of Believers at the last Day plainely intimating that the Spirituall Life whereof in this world they are partakers is also as to its certaine uninteruptible continuance an Everlasting Life that shall never be intercepted or cut off That then which from this Portion of Scripture I Argue is this God having Purposed to give Eternall Life to his Elect Believers and that none of them should ever be lost and having committed the Accomplishing and perfomance of this his Goodwill and Pleasure unto the Lord Jesus who was Faithfull unto him in all things and indued with Power all Power from above for that end they shall certainely be Preserved to the end designed The favour and Love of God in Christ shall never be turned away from them for his Counsell shall stand and he will doe all his Pleasure Some thing is by M. Goodwin offered to take off the strength of this testimony but yet so little §. 45. that had I not resolved to heare him out to the utmost what he can say in and unto the case in hand it would scarse be thought needfull to divert to the consideration of it This place of Scripture he binds up in one bundle with nine or tenne others to the composure of one Argument which almost uno Halitu he blowes away Cap. 11. Sect. 36 37. c. Pag. 251 252 c. To the consideration of the Argument it selfe there by him proposed I am not yet arrived the influence of this Text into it is from what is said of Christs Preserving Believers my present Consideration is cheiflly of the will and Intention of the Fathers giving them to him to be preserved so that I shall observe only one or two things to his Generall Answer and then proceed to the vindication of this Particular place we have in hand 1. First he tels you That the Conclusion of the former Argument that true Believers shall never miscarry or fall away opposeth not his sence in this Controversy whether it oppose his sence or no must be judged this I know that he hath to his utmost opposed it all this while shewing himselfe therein very uncurteous unkind but why so on what account is it that this conclusion which hath so much opposed is now conceited not to oppose him Those who thus fall away saith he are noe true Believers but wicked Apostates at the time of their falling away That the conclusion mentioned opposeth his sence to me is evident but that it is sence wherewith in this place he opposeth the Conclusion is not so cleare The Question is who fall away not Believers but Apostates faith Mr G. We say so too in the naturall first sence of those words who eventualitèr are Apostates were never antecedentèr to their Apostasie True Believers But this is not your sence doubtlesse That those who fall away in their falling away which is the sence of that clause at the time of falling away were Apostats that is were fallen away before they fell away is neither our sence nor yours for it is none at all Bertius hath one Argument against
suppose that he shall prevaile with the Saints of God to believe it will make for their Consolation to apprehend that there is no ingagement in his Covenant assuring them of the continuance of the Favour of God unto them to the End of their Pilgrimage hath no reason to doubt or question the Issue of any thing he shall undertake to perswade men unto Doubtlesse he will find it very difficult with them who in time of Spirituall Straights pressures have closed with this ingagement of God in the Covenant have had experience of its bearing them through all perplexityes and entanglements when the Waves of temptation were ready to goe over their Soules Certainely David was in another perswasion when upon a view of all the difficulties he had passed through and his house was to meet withall he concludes 2 Sam. 23. 5. This is all my desire and all my Salvation that God hath made with me an everlasting Covenant ordered in all things sure The Covenant from whence he had his sure Mercyes not Changeable not Alterable not liable to failings as the temporall Prosperity of his House was was that he rejoyced in I shall close this with two Observations First §. 5. it may doubtlesse and on serious Consideration will seeme strange to any one acquainted in the least measure with God and his Faithfullnesse that in a Covenant established in the Blood of Christ he should freely promise to his that he would be a God unto them that is that he would abide with them in the Power Goodnesse Righteousnesse and Faithfullnesse of a God that he would be an Allsufficient God to them for ever when he might with an Almighty facility prevent it and so answer and fullfill his Ingagement to to the utmost he should yet suffer them to become such Villains and Devills in Wickednesse that it should be utterly impossible for him in the Blood of his Sonne and the riches of his Grace to Continue a God unto them this I say seemeth strange to me and not to be received without casting the greatest reproach imaginable on the Goodnesse Faithfullnesse and Righteousnesse of God Secondly if this Promise be not absolute Immutable Unchangeable Independent on any thing in us it is Impossible that any one should pleade it with the Lord but only upon the account of the sence that he hath of his own accomplishment of the Condition Psal. 73. 26. Isa. 8. 17. Isa. 50. 10. on which the Promise doth depend I can almost suppose that the whole Generation of Believers will rise up against this Assertion to remove it out of their way of walking with God This I know that most of them who any time have walked in darknesse and have had no Light will reprove it to the Faces of them that mainetaine it and professe that God hath witnessed the contrary truth to their hearts Are we in the Covenant of Grace left to our owne Hearts Wayes and Walkings Is it not differenced from that which is abolished Is it not the great distinguishing Character of it 2 Cor. 1. 20. that all the Promises of it are stable shall certainely be accomplished in Jesus Christ Heb. 7. 22. 8. 7 8 9. One place I shall adde more wherein our intendment is positively expressed § 6. beyond all possibility of any colourable evasion especially considering the Explication Enlargement and Application which in other places it hath received The place intended is Jeremy 32. v. 38 39 40. They shall be my People and I will be their God and I will give them one heart and one way that they may feare me for ever for the good of them and their Children after them and I will make an everlasting Convenant with them that I will not turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from me in conjunction with those words of the same importance Ch. 31. v 31 32 33. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant that I made with their Fathers but this shall be my Covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my People and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know mee from the least of them to the greatest of them saith the Lord for I will forgive their iniquities and remember their sinnes no more 1. The Thesis under demonstration is directly and positively affirmed in most significant and emphaticall words by God himselfe seeing then the Testimony of his holy Prophets and Apostles concerning him are so excepted against and so lightly set by let us try if men will reverence himselfe and cease contending with him when he appeareth in judgement Saith he then to Believers those whom he taketh into covenant with him This is my Covenant with you in the performance whereof his Allsufficiency Truth and Faithfulnesse with all other his glorious Attributes are eminently engaged I will be your God what that expression intends is known and the Lord here explaines by instancing in some eminent Spirituall mercy thence flowing as Sanctification and Acceptance with him by the forgivenesse of sinnes and that for ever in an everlasting Covenant that He will not turne away from them to doe them good This plainely God saith of himselfe and this is all we say of him in the businesse and which having so good an Author we must say whether men will heare or whether they will forbeare Whether it be right in the sight of God to hearken unto men more then unto God let all judge Truly they have a sad taske in my Apprehension who are forced to sweat and labour to alleviate and take off the Testimony of God 2. Secondly That the way the Lord proposeth to secure his Love to his is upon termes of Advantage of Glory and Honour to himselfe to take away all scruple which on that hand might arise is fully also expressed Sinne is the only differencing thing between God and man and hereunto it hath a double influence First Morall in its guilt deserving that God should cast off a sinner and prevailing with him upon the account of justice so to doe Secondly Efficient by causing men through its power and deceitfulnesse to depart from God Heb. 3 1 Prov. 1. 31. 14. 14. untill as back-sliders in heart they are filled with their owne waies Take away these two provide for Security on this hand and there is no possible case imaginable of separation between God and man once brought together in Peace and Unity For both these doth God here undertake for the first saith he I will
and Favour to them whilest they wallow in all manner of Abominations and desperate Rebellions against him An Hypothesis crudely imposed on our Doctrine and repeated over and over as a matter of the greatest detestation and abomination that can fall within the thoughts of men And such supposalls and conclusions are made thereupon as border at least upon the cursed cost of Blasphemy but cui fini I pray To what end is all this noyse as though any had ever Asserted that God promised to continue his Love and gracious Acceptation alwaies to his Saints and yet took no care nor had promised that they should be continued Saints but would suffer them to turne very Devills It is as easy for men to confute Hypotheses created in their own imaginations as to cast downe men of straw of their own framing and setting up We say indeed that God hath faithfully promised that he will never leave nor forsake Believers but withall that he hath no lesse faithfully engaged himselfe that they shall never wickedly depart from him but that they shall continue Saints and Believers Yea if I may so say Promising alwaies to accept them freely it is incumbent on his Holy Majesty upon the account of his Truth Faithfulnesse and Righteousnesse to preserve them such as without the least dishonour to his Grace and Holinesse yea to the greatest advantage of his Glory he may alwaies accept them delight in them and rejoyce over them and so he tells us he doth Ierem. 31.7 Yea I have loved thee with an everlasting Love therefore with loving kindnesse have I drawne thee he drawes us with his kindnesse to follow him obey him live unto him abide with him because he Loves us with an Everlasting Love 2. That these promises of God doe not properly and as to their originall rise depend on any conditions in Believers or by them to be fulfilled but are the Fountains and Springs of all conditions whatever that are required to be in them or expected from them though the Grace and Obedience of Believers are often mentioned in them as the means whereby they are carried on according to the appointment of God unto the enjoyment or continued in it of what is promised This one Consideration that there is in very many of these Promises an expresse non obstante or a not-withstanding the want of any such condition as might seeme to be at the bottome and to be the occasion of any such Promise or Engagement of the Grace of God is sufficient to give light and evidence to this Assertion If the Lord sayeth expresly that he will doe so with men though it be not so with them his doing of that thing cannot depend on any such thing in them as he saith notwithstanding the want of it he will doe it Take one instance Isai. 54. v. 9 10. In a little wrath have I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord they Redeemer for this is as the waters of Noah unto mee whereas I have sworne that the waters of Noah shall no more cover the Earth so have I sworne that I will not be worth with thee nor rebuke thee for the mountaines shall depart aud the hills be removed but my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee He will have mercy on them with everlasting kindnesse v. 8. Yea but how if they walke not worthy of it Why yet this kindnesse shall not faile saith the Lord for it is as the waters of Noah God sweareth that the waters of Noah should no more cover the Earth and you see the stability of what he hath spoken The World is now reserved for Fire but drowned it shall be no more my kindnesse to thee saies God is such it shall nor more depart from thee then those waters shall returne againe upon the Earth Neither is this all wherein he compareth his kindnesse to the waters of Noah but in this also in that in the Promise of drowning the World no more there was an expresse non obstante for the sinnes of men Gen. 8 21. The Lord said in his heart I will not againe curse the ground any more for mans sake for the imagination of mans heart is evill from his youth Though men grow full of wickednesse and violence as before the Flood they were yet saith the Lord the World shall be drowned no more And in this doth the Promise of kindnesse hold proportion with that of the waters of Noah there is an expresse reliefe in it against the sinnes and failings of them to whom it is made viz. such as he will permit them to fall into whilest he certainly preserves them from all such as are inconsistent with his Love and Favour according to the tenor of the Covenant of Grace and therefore it depends not on any thing in them being made with a proviso for any such defect as in them may be imagined 3. To affirme that these Promises of God's abiding with us to the end do depend on any condition that may be uncertaine in its event by us to be fulfilled as to their Accomplishment doth wholly enervate and make them void in respect of the maine end for which they were given us of God That one chiefe end of them is to give the Saints consolation in every condition in all the straights tryalls and temptations which they are to undergoe or may be called to is evident When Ioshua was entring upon the great work of subduing the Canaanites and setting the Tabernacle and people of God in their appointed Inheritance wherein he was to passe through innumerable difficulties tryalls and pressures God gives him that word of Promise I will never leave thee nor forsake thee Iosua 1.5 so are many of them made to the Saints in their weaknesse darknesse and desertions as will appeare by the consideration of the particular instances following Isa. 4. 3 4. Now what one drop of consolation can a poore drooping tempted soule squeeze out of such Promises that depend wholly and solely upon any thing within themselves he will be with mee and be my God it is true but alwaies provided that I continue to be his That also is a sweet and gratious Promise but that I shall doe so he hath not promised It seems I have a cursed Liberty left me of departing wickedly from him so that upon the matter notwithstanding these Promises of his I am left to my selfe If I will abide with him well and good he will abide with me and so it shall be well with mee That he should so abide with me as to cause me to abide with him it seemes there is no such thing Soule look to thy selfe all they hopes and help is in thy selfe but alas for the present I have no sence of this Love of God and I know not that I haue any true
of this Promise expired with the conquest of Canaan and died with him to whom it was made To manifest the samenesse of Love that is in all the Promises with their Establishment in one Mediator and the generall concernment of Believers in every one of them how ever and on what occasion soever given to any this Promise to Ioshua is here applied to the condition of the weakest meanest and poorest of the Saints of God to all and every one of them be their state and condition what it will And doubtlesse Believers are not a little wanting to themselves and their own consolation that they doe no more particularly close with those words of Truth Grace Faithfulnesse which upon sundry occasions and at diverse times have been given out unto the Saints of old even Abraham Isaack Jacob David and the residue of them who walked with God in their Generations These things in an especiall manner are recorded for our consolation that we through patience and comfort of the Scripture might have hope Rom 15. 4. Now the Holy Ghost knowing the weaknesse of our Faith and how apt we are to be beaten from closing with the Promises and from mixing them with faith upon the least discouragement that may arise as indeed this is none of the least that the Promise is not made to us it was made to others and they may reape the sweetnesse of it God may be faithfull in it though we never enjoy the mercy intended in it I say in the next words he leads Believers by the hand to make the same conclusion with boldnesse and confidence from this and the like Promises as David did of old upon the many Gracious assurances that he had received of the presence of God with him v. 6. So that saith he upon the account of that Promise we may say boldly without staggering at it by unbeliefe that the Lord is our helper This is a conclusion of Faith Because God said to Ioshuah a Believer I will never leave thee nor forsake thee though upon a particular occasion and in reference to a particular employment every Believer may say with boldnesse He is my helper It is true § 2. the Application of the Promises here lookes immediately unto temporalls but yet being drawne out from the testimony of the continuance of the presence of God with his Saints doth much more powerfully conclude to spiritualls Yea the Promise it selfe is of Spirituall Favour and what concernes Temporalls is only from thence extracted Let us then weigh a little the importance of this Promise which the Apostle hath rescued from suffering under any private Interpretation and set at liberty to the use of all Believers To every one of them then God saith directly and plainly that he will never leave them nor forsake them If there should any Question arise wehther he should be taken at his word or no Gen 3. 1. it must be the Devill that must be entertained as an advocate against him Unbeliefe indeed hath many pleas and will have in the breasts of Saints against closing with the Faithfulnesse of God in this Promise and the Issue of confidence in him which from a due closing with it would certainely flow But shall our unbeliefe make the truth of God of none effect {reversed} He hath told us that he will never leave us nor forsake us The old Serpent some arguing from him herein are ready to say yea hath God indeed sayed so The truth of it shall not indeed be surely so it may be otherwise for God doth know that many cases may fall out that you may be utterly rejected by him and cast out of his presence you may have such oppositions rise against you in your walking with him as shall certainely overcome you and set you at Enmity with him or you may fully depart from him and many such like pleadings will Sathan furnish the unbeliefe of Believers withall If they are not sufficiently taught by experience what it is to give credit to Sathan indeavouring to impair and call in Question upon any pretence what ever the Faithfulnesse of God and his Truth when will they learne it Surely they have little need to joyne with their Adversaries for the weakning of their supportments or the impairing of their Consolations Whereas there is an endeavour to make men believe that the denying any absolute unchangeable Promise of God unto Believers makes much for their Comfort and Refreshment it shall afterwards be considered in common in reference also to those other Demonstrations of the Saints Perseverance that shall God willing be produced It will be excepted that God will not forsake them whilst they are Believers but if they forsake him and fall from him he is at liberty to renounce them also But that Gods not forsaking of any is no more but a meer non-rejection of them shall afterwards be disprooved Whom he doth not forsake as a God in Covenant to them doth he continue his Presence and towards them exerciseth his Power and Allsufficiency for their Good And if he can by his Spirit and the Power of his Grace keep them whom he doth not forsake in a state and Condition of not-forsaking him he doth forsake them before they forsake him yea before he is said to forsake them Gods not forsaking Believers is effectually preventive of that state and condition in them on the account whereof it is asserted that he may forsake them 1 Sam. 12. 22. The truth we have under consideration is confirmed by the Prophet in the name Authority of God himselfe §. 3. and the words wherein it is done have the force of a Promise being declarative of the good will of God unto his people in Christ For the Lord will not forsake his People for his great Name sake because it pleased the Lord to make them his People The expression is the same with that which the Lord gives his People of his good will in the Covenant of Grace Gen 17. 1. Ierem. 31. 38 39. of which I have spoken before Many may be their Calamityes and Afflictions many their Tryalls and Temptations many their Desertions and Darknesses but God will not forsake them he will not utterly cast them off for ever That his People are his People in Covenant his secret ones his Spirituall Church the remnant according to the Election Grace hath beene before declared in the handling of like places of Scripture It is to vindicate this and the like Promises from all surmises of failing and coming short of Accomplishment that the Apostle saith God hath not cast away his People which he did fore-know Rom. 11. 2. that is He hath made good this Promise to them even to them among the Jewes whom he did so fore-know as also to Predestinate them to be Conformed to the Image of his Sonne Rom. 9. 29. So out of all Israel Saving all Israel even the whole Israel of God That a discriminating Purpose of God is
it and to preserve it from being destroyed But may it not at one time or other be surprized into desolation No saith he I will keep it night and day but what if this vineyard prove barren what will he then doe Nay but he will so deale with it that it shall never be so barren as to cause him to cast it up He is not with it for nought his presence is attended with Grace and Kindnesse I water it saith he and that not now and then but every moment He powres out fresh supplies of his Spirit upon it to make it fruitfull Thence it becomes a vineyard of red wine v. 2. the best wine the most delicious the most pretious to cheare the heart of God himselfe as Zep 3. 17. The Lord thy God in the midst of thee is mighty he will Save thee he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing He causes them thereby that come of Iacob to take root he makes Israel blossome and bud to fill the face of the World with fruit This is that which God promiseth his people he will not forsake them he will alwaies give them his presence in the kindnesse and supplies of a God in Covenant to protect them from others to make them fruitfull to himselfe This is his not forsaking them He will preserve them from others who shall take them out of his hand he will make them fruitfull to himselfe he will worke and who shall let him 2. The Reason why the Lord will not forsake his People why he will continue doing them good is expressed in these words for his owne name sake and in this Assertion two things are considerable 1. A tacite exclusion of any thing in themselves for which or upon Consideration whereof God will constantly abide with them It is not for their sakes for any thing in them or what they have done may or can do it is not upon the account of any Condition or qualification whatever that may or may not be found on them but meerely for his name sake which in the like case he expresseth fully Ezek. 36. 32. Not for your sakes doe I this saith the Lord be it knowne unto you be ashamed and confounded for your owne wayes oh House of Israel The truth is they may prove such as on all accounts whatever shall deserve to be rejected that nothing in appearance or in their owne sence as well as others though the root of the matter be in them may be found upon them when God takes delight in them Like those you have described at large Isai. 43. 22 23 24 25. But thou hast not called upon me Oh Jacob but thou hast been weary of me Oh Israel thou hast not brought me the small Cattell of thy burnt offerings neither hast thou honoured me with thy Sacrifices I have not caused thee to serve with an Offering nor wearied thee with Incense thou hast brought me no sweet cane with money neither hast thou filled me with the fat of thy Sacrifices but thou hast made me to serve with thy sinnes thou hast wearied me with thine iniquities I even I am he that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes any more Weary of God they are neglecting his worship making his Patience and Forbearance to serve with their iniquities It seemes to be impossible almost for any Creature to apprehend that God will not give them up to everlasting confusion Yea perhaps they may be forward in their follies and contend with God when he goes to heale them Isai. 57. 17. For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on forwardly in the way of his heart Iniquity is upon them a vile iniquity the iniquity of Covetousnesse God is wroth with them and smites and hides him and they goe on frowardly and yet for all this he forsakes not for ever he abides to be their God and that because his so doing is not bottomed on any consideration of what they are have been or will be but he doth it for his Names sake and with regard unto that which thereupon he will doe for them And upon this account this Promise of Gods abiding and continuing with his let Grace be never so weake corruption never so strong temptations never so violent may be pleaded and the Lord rejoyces to be put in remembrance of it by the weakest frailest sinfullest Saint or Believer in the World 2. The Cause or reason is positively expressed § 6. why God will not forsake them it is for his Great Name sake His Great name is all that he consults withall about his continuance with his people this he calls himselfe Isa. 43. 25. I blot out thy sinnes for my own sake that is for no other cause in world that may by found in thee or upon thee The Name of God is all that whereby to us he is knowne all his Attributes his whole will all his Glory When God is said to doe any thing for his name it is either the Cause and End of what he doth or the Principle from whence with the motive wherefore he doth it that is by him intended In the first sence to doe a thing for his Name sake is to doe it for the manifestation of his Glory that he may be known to be a God in the Excellency of those Perfections whereby he reveals himselfe to his with most frequently a speciall regard to his Faithfulnesse and Grace it is in those properties to make himselfe knowne and to be exalted in the hearts of his So all his dispensations in Jesus Christ are for the praise of his glorious Grace Eph. 1. 6. That he may be exalted lifted up made knowne believed and received as a God pardoning iniquity in the Sonne of his Love And in this sence may the Lord be said to abide with his people for his Name sake for the exalting of his Glory that he may be known to be a God faithfull in Covenant and unchangeable in his Love who will not cast off for ever those whom he hath once received into favour It will not enter into the hearts of Believers sometimes why the Lord should so deale with them as he doth and not cast them off their soules may goe to rest as to this thing he himselfe is glorious herein he is exalted and doth it on that account 2 ly If by his name you understand the principle from whence he worketh and his motive thereunto as it comprehends the whole long-suffering gratious tender unchangeable nature of God according as he hath revealed himselfe in Iesus Christ in whom his name is Ex. 23. 21. and which he hath committed to him to be manifested Ioh 17. 6. so evidently two things in God are engaged when he promiseth to work for his Names sake or according to his great Name 1. His Power or sufficiency
Upon the engagement of the Name of God on his peoples behalfe Moses carefully pleads this latter or part thereof Num 14. 17 18 19. God hath given his Name unto his people and this is wrapt up in that mercy that he will lay out his Power to pardon heale and doe them good in his preserving of them and abiding with them Let thy Power be great according as thou hast spoken the Lord is long suffering and as when he workes for his name the way whereby he will doe it is according to the greatnesse of his Power so the fountaine and rise from whence he will doe it is 2. His Goodnesse Ioh. 17. 3 26 Kindnesse Love Patience Mercy Grace Faithfulnesse in Jesus Christ. Psal. 22. 22. And thus under the title of his Name doth he call poore afflicted Psal. 63. 4. darke hopelesse helpelesse Creatures upon any other account in the World persons ready to be swallowed up in disconsolation and sorrow Psal. 69. 30. to rest upon him Isa 50. 10. Who is among you that feareth the Lord and obeyeth the voyce of his Servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God When all other holds are gon when flesh failes and heart failes then doth God call poore soules to rest upon this Name of his So the Psalmist Psal 73. 26. My flesh and my heart faileth all strength naturall and spirituall faileth and is gone but God is the strength of my heart saith he and my portion for ever Now this is the sole motive also of Gods continuance with his He will doe it because he himselfe is good gracious mercifull loving tender and he will lay out these Properties to the utmost in their behalfe that it may be well with them lifting up exalting and making himselfe Gracious in so doing This the Lord emphatically expresseth five times in one verse Isa. 46. 4. â—ven to your old age I am he even to hoary haires will I carry you I have made and I will beare I will carry and will deliver you this then I say is the reason and only ground This the principall aime and End upon the account whereof the Lord will not forsake his People 3. The Rise of all this Goodnesse §. 7. Kindnesse Faithfulnesse of God to his People as to the exercise of it is also expressed and that is his own good pleasure because it hath pleased the Lord to make you his People This is the spring and fountaine of all the goodnesse mentioned God is essentially in himselfe of a good gracious and loving nature but he acts all these properties as to works that outwardly are of him according to the Counsell of his Will Eph 1. 11. according to the Purpose which he purposeth in himselfe and his Purposes all of them have no other rise or cause but his own good pleasure Why did the Lord make us his People towards whom he might act according to the Gracious Properties of his nature yea and lay them forth and exercise them to the utmost on our behalfe Was it because we were better then others did his Will walked with him Did he declare we should be his People upon condition we did so and so Not on any of these or the like grounds of proceeding doth he doe this but meerely because it pleaseth him to make us his People Mat 11. 26. and shall we think that he who took us to be his People notwithstanding our universall alienation from him on the account of his own good pleasure which caused him to make us his People that is obedient believing separated from the World will upon any account being himselfe Unchangeable not perserve us in but reject us from that Condition Thus is God's Mercy in not forsaking his People resolved into its originall principle viz. his owne good-pleasure in choosing of them carried on by the Goodnesse Unchangeablenesse of his own Nature to the appointed Issue This then is the summe of this Argument What worke or Designe the Lord entereth upon meerly from his own good pleasure or solely in answer to the Purpose which he purposeth in himselfe and engageth to continue in Mercy for his Name sake thereby taking upon him to remove or prevent what ever might hinder the accomplishment of that Purpose Work or Designe of his that he will abide in unchangeable to the end But this is the state of the Lords undertaking to abide with his People as hath been manifested at large Let us adde in the next place that of the Psalmist §. 8. Ps. 23. 4 6. Though I walke through the vally of the shaddow of death I will feare none evill for thou art with me thy rod thy staffe doth comfort me Surely Goodnesse mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever The Psalmist expresseth an exceeding confidence in the middest of most inexpressible troubles and pressures He supposes himselfe walking through the vally of the shadow of death as death is the worst of evills and comprehensive of them all so the shaddow of death is the most dismall and darke Representation of those evills to the Soule and the vally of that shaddow the most dreadful bottome and depth of that Representation This then the Prophet supposed that he may be brought into a condition wherein he may be overwhelmed with sad apprehensions of the comeing of a confluence of all manner of evills upon him and that not for a short season but he may be necessitated to walke in them which denotes a state of some continuance a conflicting with most dismall evills and in their owne nature tending to death is in the supposall What then would he do if he should be brought into this estate Saith he even in that condition in such distresse wherein I am to my owne and the eyes of others hopelesse helpelesse gone and lost I will feare none evill A noble resolution if there be a sufficient bottome foundation for it that it may not be accounted rashnesse groundlesse confidence but true Spirituall courage and holy Resolution Saith he it is because the Lord is with me But alas what if the Lord should now forsake thee in this Condition and give thee up to the power of thine enemies and suffer thee by the strength of thy Temptations wherewith thou art beset to fall utterly from him Surely then thou wouldest be swallowed up for ever the waters would go over thy Soule and thou must for ever lye downe in the shades of death Yea but saith he I have an assurance of the contrary Goodnesse and Mercy shall follow me all the dayes of my life But this is say some a very desperate perswasion If thou art sure that Goodnes Mercy shall follow thee all the dayes of thy life then live as thou pleasest as loosly as flesh can desire as wickedly as Sathan
can prompt thee to Certainely this perwasion is fit only to ingenerate in thee an high contempt of humble and close walking with God What other conclution can ' st thou possibly make of that presumption but only that I may then do what I please what I will let the flesh take its swing in all abominations it matters not Goodnesse and Mercy shall â—ollow me Alas saith the Psalmist these thoughts never come in my heart I finde this perswasion through the Grace of him in whom it is effectuall to ingenerate contrary Resolutions This is that which I am upon the account thereof determined on I will dwell in the house of God for ever seeing Goodnesse and Mercy shall follow me I will dwell in his house and seeing they shall follow me all the dayes of my life I will dwell in his House for ever There are then these two things in this last verse §. 9. pregnant to the purpose in hand 1. The Psalmist's assurance of the presence of God with him for ever and that in kindnesse and pardoning Mercy upon the account of his Promise unto him Goodnesse or benignity saith he shall follow me into every Condition to assist me extricate my Soule even out of the vally of the shadow of death A conclusion like that of Paul 2 Tim. 4. 18. The Lord shall deliver me from every evill worâ— and will preserve me unto his Heavenly Kingdome Having v. 17. given testimony of the Presence of God with him in his great tryall when he was brought before that devouring monster Nero giving him deliverance he manifesteth in the 18. v. that the Presence of God with him was not only effectuall for one or an other deliverance but that it will keepe him from every evill worke not only from the rashnesse cruelty and oppression of others but also from any such way or workes of his owne which should lay a barre against his injoyments of and compleat preservation unto that Heavenly Kingdome whereunto he was appointed What reason now can be imagined why other Saints of God who have the same Promise with David and Paul established unto them in the hand of the same Mediator 2 Cor. 1. 20. being equally taken into the same Covenant of Mercy and Peace with them may not make the same conclusion of Mercy with them viz. That the Mercy Goodnes of God will follow them all the dayes of their lives that they shall be delivered from every evill worke and preserved to God's Heavenly kingdome To fly here to immediate Revelation as though God had particularly and immediately assured some persous of their Perseverance which begat in them a confidence wherein others may not share with them besides that it is destructive of all the vigour and strength of sundry if not all the Arguments produced against the Saints Perseverance it is not in this place of any weight or at all relative to the businesse in hand For evident it is that one of them even David is thus confident upon the common account of Gods Relation unto all his Saints as he is their Shepheard one that takes care of them and will see not only whilst they abide with him that they shall have Pasture and refreshment but also will find them out in their wandrings and will not suffer any of them to be utterly lost And he is a Shepheard equally in care and love to every one of his Saints as he was to David He gives them all the sure Mercies of David Isa. 55. 3. even the Mercy conteined wrapped up in the Promise that was given to them and what by virtue thereof he did enjoy with what he received from God in that Covenant-Relation wherein he stood And for Paul it is most evident that he grounded his Confidence and Consolation meerly upon the generall Promise of the Presence of God with his that he will never leave them nor forsake them but be their God and guide even unto death Neither is there the least intimation of any other bottome of his Consolation herein Now these being things wherein every Believer even the weakest in the world hath an equall share and interest with Paul David or any of the Saints in their generations what should lye in their way but that they also may grow up to this assurance being called thereunto I say they may grow up unto it I doe not say that every believer can with equall assurance of mind thus make their boasts in the Lord and the continuance of his kindnesse to them The Lord knowes we are oftentimes weake and darke at no small losse even as to the main of our interest in the Promises of God But there being an equall certainty in the things themselves of which we speake it being as certaine that the Goodnesse and Mercy of God shall follow them all their dayes as it did David and as certaine that God will deliver them from every evill worke and preserve them to his Heavenly kingdome as he did Panl they also may grow up unto and ought to presse after the like Assurance and Consolation With them whom Goodnesse and Mercy shall follow all their dayes and who shall be of God preserved from every evill worke they can never fall totally and finally out of the Favour of God That this is the state and Condition of Believers is manifested from the Instances given of David and Paul testifying their full perswasion and assurance concerning that Condition on Grounds common to them with all Believers 2. The conclusion and inference thar the Psalmist makes §. 10. from the Assurance which he had of the Continuance of the Goodnesse and Kindenesse of God unto him followeth in the words insisted on All the daies of his life he would dwell in his House He would for ever give up himselfe unto his Worship and service seeing this is the case of my Soule that God will never forsake me let me answer this Loye of God in my constant obedience Now this conclusion followes from the former principle upon a twofold account 1. As it is a motive unto it The Continuance of the Goodnesse and Kindnesse of God unto a Soule is a constreining motive unto that Soule to continue with him in Love Service and Obedience It workes powerfully upon a heart any way enobled with the ingenuity of Grace to make a suitable returne as farre as possible it can to such eminent Mercy and Goodnesse I professe I know not what those men thinke the Saints of God to be who suppose them apt to make conclusions of wantonnesse and rebellion upon the account of the Stedfastnesse of the Love and Kindnesse of God to them I shall not judge any as to their state and Condition yet I cannot but thinke that such mens prejudices and fulnesse of their own perswasions doe exceedingly interpose in their Spirits from receiving that impression of this Grace of God which in its owne nature it is apt to give or it
Judgement Loving-kindnesse and Mercies and Faithfulnesse whose efficacy also in reference unto their abiding with him whom he doth betroth to himselfe he mentioneth in the close of v 20. thou saith he shalt know the Lord. I shall not insist on the particular importance of the severall Expressions whereby the Lord hath set forth himselfe and his goodnesse here unto us It is plaine that they are all mentioned to the same end and purpose namely to give Assurance unto us of the Unchangeablenesse of this worke of his Grace and to prevent the objections which the fears of our unbelieving hearts from the consideration of our weaknesse wayes and walkings temptations trialls and troubles would raise upon it The Lord when he betroths us to himselfe sees and knows what we are what we will be and how we will provoke the eyes of his Glory He sees that if we should be left unto our selves we would utterly cast off all knowledge of him and obedience unto him Wherefore saith he I will betroth thee unto me in Righteousnesse and Judgment allowing full measure for all thy weaknesses that they shall not dissolve that union I intend As if a Prince should goe to take to him in Marriage a poore deformed Beggar who being amazed with his kindnesse and fearing much least he should be mistaken and account her otherwise then indeed shee is which when it is discovered will be her ruine she plainly telleth him she is poore deformed and hath nothing in the World that may answer his expectation and therefore she cannot but feare that when he knoweth her throughly indeed he will utterly cast her off But he thereupon replieth Feare no such thing what I doe I doe in Righteousnesse and Judgement knowingly of thee and thy Condition and so as that I will abide by it Perhaps as some think by this betrothing us in Righteousnesse the Lord may intimate his bestowing upon us Righteousnesse yea his becoming in Jesus Christ our Righteousnesse to supply that utter want Isa. 45. 24. which is in us of that which is acceptable unto him Now because we are not only unmeet to be at first accepted into any such termes of alliance with the Lord but also shall certainly in the carrying of it on behave our selves foolishly and frowardly unanswerable to his loving-kindnesse so that he may justly cast us off for ever he telleth us farther that he betroths us to himselfe in Loving-kindnesse and Mercies knowing that in entring into this alliance with us he maketh worke for his tenderest bowels of Compassion his pitty and pardoning mercy In his continuance in this Relation whatever his Kindnesse Patience and Pardoning mercy can be extended unto that he will accomplish and bring about But will not the Lord when he pardons once and againe at length be waried by our innumerable provocations so as to cast us off for ever No saith he this will I doe in Faithfulnesse He doubleth the expression of his Grace and addeth a Property of his nature that will carry him out to abide by his first Love to the utmost I will saith he even betroth thee unto my selfe in Faithfulnesse His firmenesse constancie and truth in all his waies and promises will he use in this work of his Grace Deut 32. 4. But perhaps notwithstanding all this the heart is not yet quiet yet it feareth it selfe and its own treachery least it should utterly fall off from this gracious Husband wherefore in the close of all God undertaketh for them also that no scruple may remaine why our soules should not be satisfied with the sincere milke that floweth from this breast of Consolation Thou shalt saith he know the Lord This indeed is required that under the Accomplishment of this gracious Promise you know the Lord that is believe and trust and obey the Lord and saith he thou shalt doe it I will by my Grace keep alive in thy heart as a fruit of that Love wherewith I have betrothed thee to my selfe that Knowledge Faith and Obedience which I require of thee This then is some part of that which in this Promise the Lord holdeth out unto us and assureth us of notwithstanding his Rejection of the carnall Jewes yet for his elect both the Jewes and Gentiles he will so take them into a Marriage Covenant with himselfe that he will continue for ever a Husband unto them undertaking also that they shall continue in Faith and Obedience knowing him all their dayes and of all this he effectually assureth them upon the account of his Righteousnesse Judgement Loving-kindnesse Mercy and Faithfulnesse I cannot but adde that if there were no other place of Scripture in the whole Book of God to confirme the Truth we have in hand but only this I should not doubt the Lord assisting to close with it upon the signall Testimony given unto it thereby notwithstanding all the specious Oppositions that are made thereunto For the Close §. 32. I shall a little consider that leane and hungry Exposition of these words which is given in the place before metioned Ch. 11. Sect 8. pag. 229. I will betroth them unto me in Righteousnesse and in Judgement and in Loving-kindnesse and Mercy so the words are expressed in a different Character as the very words of the Promise in the Text. 1. Thee that is the Church is changed into Them that is the Jewes and their Children or carnall seed as a little before was expressed and then that emphaticall expression for ever is quite thrust out of the Text as a stubborne word not to be dealt withall upon any faire termes Let us see then how that which remaineth is treated and turned off I will betroth thee that is I will engage and attempt to insure both them and their affections to mee by all variety of waies and meanes that are proper and likely to bring such a thing to passe But who knoweth not that this is wooing and not betrothing we need not goe farre to find out men learned in the Law to informe us that to try and attempt to get and assure the affections of any one is not a Betrothment This then is the first part of this Exposition I will betroth that is I will wooe and essay attempt and endeavour to get their affections which besides the forementioned absurdity is attended with another sore oversight to wit that God promiseth to doe this very thing in the last words of v. 20. which is affirmed that he doth but attempt to doe To proceed he saith I will doe this 1. By shewing my selfe Just and Righteous unto them in keeping my Promise concerning their deliverance out of captivity at the end of 70 years So then in this new Paraphrase I will Betroth thee that is the Election of Jewes and Gentiles to my selfe for ever in Righteousnesse is I will essay to get their affections by shewing my selfe Righteous in the Promise of bringing the Jewes out of captivity That this Promise is not made
Assertion is repeated that God will defend them in Heaven against all opposition Here where their oppositions are innumerable they may shift for themselves but when they come to Heaven where they shall be sure to meet with no opposition at all there the Lord hath engaged his Almighty power for their safety against all that shall arise up against them and this is as is said the naturall and cleare disposition of the Context in this place but Nobis non licet c. There are sundry other texts of Scripture which most clearely and evidently confirme the truth we have in hand which are all well worth our consideration for our consolation and establishment as also something of our labour and diligence to quit them from those glosses and interpretations which turne them aside from their proper intendment that are by some put upon them Amongst which 1 Cor. 1. 8 9. 1. Philip. 6. 1 Thess. 5. 24. Joh. 5. 24. ought to have place But because I will not insist long on any particulars of our Argument from the Promises of God here shall be an end CAP. VII 1. The Consideration of the Oath of God deferred 2. The method first proposed somewhat waved The influence of the mediation of Christ into God's free and unchangeable acceptance of Believers propoâ—ed Reasons of that proposall 3 4. Of the Oblation of Christ. Its influence into the Saints Perseverance All causes of separation between God and Believers taken away thereby Morall and efficient causes thereby removed 5. The guilt of sinne how taken away by the death of Christ Of the Nature of Redemption Conscience of sinne how abolished by the sacrifice of Christ Heb 10. 3 4 14. 6. Dan. 9. 24. opened Rom 2 34. 7. Deliverance from all sinne how by the death of Christ. The Law innovated in respect of the Elect. 8. The vindictive justice of God satisfied by the death of Christ How that is done Wherein satisfaction doth consist Absolute not conditionall 9. The Law how fulfilled in the Death of Christ. 10. The Truth of God thereby accomplished His distributive justice engaged 11. Observations for the clearing of the former assertions Whether any one for whom Christ died may dye in sinne The necessity of Faith and Obedience The Reasons thereof The end of Faith and Holinesse 12. The first Argument for the proofe of the former Assertions concerning the fruit and efficacy of the death of Christ Heb. 9. 14. The second The third The compact between the Father Son about the work of mediation 14. The Fourth Good things bestowed on them for whom Christ died antecedently to any thing spiritually good in them The Spirit so bestowed and Faith it selfe The close of those Arguments 14. Inferences from the foregoing discourse The Efficacy of the death of Christ and the necessity of Faith and Obedience reconciled Sundry considerations unto that end proposed All Spirituall mercies fruits of the death of Christ. 2. All the fruits of Christs death laid up in the hand of Gods Righteousnesse 3. The state of them for whom Christ died not actually changed by his death 4 On what account Believing is necessary 15. Christ secures the stability of the Saints abiding with God What is contrary thereunto how by him removed The World overcome by Christ as mannaged by Sathan in an enmity to the Saints 16. The compleat victory of Christ over the Devill The waies whereby he compleats his conquest The Rule of Sathan in respect of siâ—ners two fold 1. Over them 2. in them 17. The Title of Sathan to a rule over men judged and destroyed by Christ. The exercise of all power taken from him 18. The works of Sathan destroyed by Christ in and for his Elect. 19. The Holy Spirit procured by the death of Christ. 20. The giving of the spirit the great Promise of the New Covenant 21. This farther proved and confirmed 22. The perpetuall Residence of the Holy Spirit with Believers proved by the threefold testimony of Father Sonne and Spirit Isa 59. 21. The Testimony of the Father proposed and vindicated 23. Our Argument from hence farther cleared This Promise Absolute not Conditionall No condition rationally to â—e affixed to it The import of those words â—as for me â— To whom this Promise is made 24. That farther cleared not to all Israel according to the flesh 25. Mr G's Objections answered 26. The Testimony of the Sonne given to the perpetuall abiding of the Spirit with Believers Ioh 14. 16. opened The Promise in those words equally belonging to all Believers 27. Mr G's Objections answered No Promise of the Spirit abiding with Believers on his principle allowed The Promise given to the Apostles personally yet given also to the whole Church Promises made to the Church made to the individualls whereof it is constituted 28. The giving of this Promise to all Believers farther argued from the scope of the place And vindicated from Mr G's exceptions 29. The third Testimony of the Holy Spirit himselfe proposed to consideration His Testimony in sealing particularly considered 2 Cor 1. 22. Ephes 1. 13. 4. 30. Of the nature and use of Sealing amongst men The end aime and use of the sealing of the Holy Ghost 30. Mr G's Objections and Exceptions to our Argument from that sealing of the Spirit considered and removed 31. The â—ame farther carried on c THere remaines nothing for the confirmation of the first branch §. 1. or part of the Truth proposed but only the consideration of the Oath of God which because it ought certainly to be an end of all strife I shall reserve the handling of it to the close of the whole if God be pleased to carry us out thereunto that we may give The Oath of God its due Honour of being the last word in this Contest The order of our method first proposed would here call me to handle our Stedfastnesse with God and the Glory created upon our Grace of Sanctification But because some men may admire and aske whence it is that the Lord will abide so Stedfast in his Love towards Believers as hath been manifested upon severall accounts that he will besides what hath beene said before of his owne Goodnesse and Unchangeablenesse c. I shall now adde that outward consideration which lyes in the Mediation of Christ upon the account whereof he acts his owne Goodnesse and Kindnesse to us with the greatest advantage of Glory ad Honour to himselfe that can be thought upon Only I shall desire the Reader to observe that the Lord Jesus is an undertaker in this businesse of perfecting our Salvation and safegarding our Spirituall Glory not in one regard and respect only There is one part of his Ingagement therein which under the Oath of God is the close of the whole and that is his becoming a surety to us of his Fathers Faithfulnesse towards us and a suerty for us of our Faithfulnesse to him so that upon the whole matter the businesse on each side
of God according to Election or the Purpose of his Will in Jesus Christ Rom. 9. 11. which though it comprize his Will of not punishing them in their own persons Joh. 3. 36. that are within the verge of this his Purpose Eph. 2. 3. yet it is not properly an Act of forgivenesse of sinns Rom. 5. 6 8. nor are they pardoned by it Gal. 3. 23. nor is the Law actually innovated 2 Cor. 5 21. or its obligation on them unto punishment dissolved Rom. 3. 23 24 25. nor themselves justified in any sence thereby 2. That interposition of the Lord Christ 2 Cor. 1. 30. whereof we have been treating being a medium indispensably necessary as to satisfaction Math. 17. 5. and freely designed by the will and Wisdome of God for such a procurement of the good things designed in his Eternall Counsell as might advance the Glory of his Grace and make knowne his Righteousnesse also And this being fixed on by God as the only thing by him required that all the Mercies all the Grace of his eternall Purpose might be dispensed in the order by him designed unto them Rom. 5. 9 10. upon the performance of it God resteth as well pleased and they for whom he hath mediated by his Blood 2 Cor. 5. 18 19 21. or for whom he is considered so to have done 1 Pet. 2. 24. are reconciled unto God as to that part of Reconciliation which respects the Love of God as to the dispencing the fruits of it unto them even whilest they are enemies upon the accounts before mentioned 3. Things being thus stated between God 2 Cor. 5. 20. and them Rom 8. 11. for whom Christ dyed on the account of his death God actually absolves them from under that sentence and Curse of the Law by sending the Spirit of his Sonne into their hearts to quicken them and to implant Faith in them Aud in what Act of God to place his actuall absolution of sinners ungodly persons whom Christ dyed for but in this actuall collation of the Spirit and habit of Grace on them I am not as yet satisfyed neither doth this in any measure confound our Justification and Sanctification For nothing hinders but that the same Act as it is of free Grace in opposition to workes or any thing in us may justify us or exert the fruit of his Love which was before purchased by Christ in our Gracious Acceptation notwithstanding all that was against us and also by principling us with Grace for Obedience Sanctify us throughout 4. This being done they with whom God thus Graciously deales receive the Attonement and being Justifyed by Faith have peace with God But this is not the matter or subject of our present Contest This then is the first influence which the Bloodshedding in the death Oblation of Christ hath into the Saints continuance of the Love and Favour of God It taketh away the guilt of sinne that it shall not be such a provocation to the eyes of his Glory his Law being fulfilled and Justice satisfyed as to cause him utterly to turne away his Love from them 2 Cor. 5. 21. And they becoming the Righteousnesse of God in him to all intents and purposes what should separate them from the Love of God Eph. 2. 14 15 He hath made peace in the Blood of the Crosse of his Sonne Rom. 8. 32 33. and will not ingage in enmity against his Elect any more to Eternity But in his owne way and own time as he hath the Soveraignty of all in his hands he will bring them infallibly to the enjoyment of himselfe And thus much by this discourse about the effects of the Death of Christ have we clearely obtained what Christ aymes to accomplish by his Death and what was the designe and intention of the Father that he should accomplish that cannot faile of its issue and appointed event by any interposure whatever That the effectuall removall of every thing that might intercept hinder or turne aside the Love and Favour of God from them for whom he dyed is the designed effect of the death of Christ hath been demonstrated This then in the order wherein it hath seemed good to the infinite Wisdome of God to proceed in dispencing his Grace unto sinners shall certainely be fulfilled and all Believers saved to the utmost I come §. 15. in the second place to demonstrate that as our Saviour secures the stability of the Love of the Saints to God and their abiding with him by taking away and removing what ever might hinder them therein or prevaile upon them utterly and wickedly to depart from him That which meritoriously might cause God to turne from us he utterly destroies and abolishes and that which efficiently might cause us to turne from God that also he destroyes and and removes Now all that is of this kind that workes effectually and powerfully for the alienating of the hearts of Believers from God or keeping men in a state of alienation from him may be referred unto two principles Gen. 3. 17. 1. Sathan himselfe 2. His Workes The world as under the Curse is an instrument in his hand who is called the God thereof to allure 2 Cor. 4. 4. vex and mischiefe us withall neither hath it the least power or efficacy in it selfe Math. 4. 9. but only as 't is managed in the hand of Sathan to turne men from God And yet the Lord Christ hath not let that goe free neither without its deaths wound John 16. 32. but bids his followers be of good comfort for he had overcome the World Gal. 1. 4. that is 1 John 5. 4 5. for them and in their stead so that it should never be used nor heightned in its enmity to a conquest over them I meane a totall and finall Conquest such as might frustrate any intention of God in his undertaking for them It is not our losse of a little bloud but our losse of Life that makes the enemy a Conqueror But now for Satan 1. First he overcomes §. 16. destroyes and breakes him in pieces with his power Heb 2. 14. by death he destroyed him that had the power of death that is the Divell The first thing that was promised of him was That he should breake the head of the Serpent Gen. 3. 15. He doth it also in and for the seed of the Woman all the Elect of God opposed to the seed of the Serpent or Generation of Vipers In pursuit hereof he spoyles Principalities and Powers and makes a shew of them openly triumphing over them in his Crosse Col. 2. 15. In the bloud of his Crosse he conquered and brake the power of the Divell binding that strong man Armed and spoyling his goods making a shew of him and them as great Conquerors were wont to doe with their Captives and their spoyles Now there are two waies whereby the bloud of
higher then outward dispensations when the words expressly mention the Spirit already received Evident it is that the whole Grace Love Kindnesse and Mercy of this eminent Promise and consequently the whole Covenant of Grace is enervated by this corrupting Glosse Doe men think indeed that all the mercy of the Covenant of Grace consists in such tenders and offers as here are intimated that it all lyes in outward endearements and such dealings with men as may seeme to be suited to win upon them and that as to the reall exhibition of it it is wholly suspended upon the unstable uncertaine fraile wills of men The Scripture seemes to hold out something farther of more efficacy Ezek. 11. 19. The designe of these exceptions Jere 31. 32. 32. 40. is indeed to exclude all the effectuall Grace of God promised in Jesus Christ upon the account that the things which he promiseth to work in us thereby are the duties which he requireth of us In summe these are the exceptions which are given into this Testimony of God concerning the abiding of the spirit with them on whom he is bestowed and for whom he is procured to whom he is sent by Jesus Christ. And this is the Interpretation of the words As for mee for my part or as much as in me lieth this is my Covenant I will deale bountifully and gratiously with them the whole Nation of the Jewes my spirit that is in thee that they ought to take care that they entertaine and retaine the Holy Spirit and not walk so extremely unworthily that he should depart frō them the residue of the words wherein the maine Emphasis of them doth lye is left untouched The import then of this Promise is the same with that of the Promises insisted on before with especiall reference to the Holy Spirit procured for us and given unto us by Christ. The stability and establishing Grace of the Covenant is here called the Covenant as sundry other particular mercies of it are also Of the Covenant of Grace in Christ the blessed Spirit to dwell in us and rest upon us is the maine and principall Promise This for our consolation is renewed againe and againe in the Old and New Testoment As a Spirit of sanctification he is given to men to make them believe and as a spirit of Adoplion upon their Believing In either sence God even the Father who takes us into Covenant in Jesus Christ affirmes here that he shall never depart from us which is our first Testimony in the case in hand With whom the Spirit abides and whilest he abides with them they cannot utterly forsake God nor be forsaken of him for they who have the spirit of God are the Children of God sonnes and Heyres But God hath promised that his Spirit shall abide with Believers for ever as hath been clearly evinced from the Text under consideration with a removall of all exceptions put in thereto The second witnesse we have of the constant abode and residence of this spirit bestowed on them §. 26. which Believe for ever is that of the Sonne who assures his Disciples of it Joh. 14. 16. I will saith he pray the Father and he shall give you another Comforter that he may abide with you for ever As our Saviour gives a Rule of Interpretation expressely of his Prayers for Believers that he did in them intend not only the men of that present Generation but all that should believe to the end of the World Ioh. 17. 20. I pray not for these alone but for them also who shall believe on me through their word so is it a Rule equally infallible for the interpretation of the gracious Promises which he made to his Disciples that are not peculiarly appropriated to their season and worke in which yet as to the generall Love Faithfulnesse and Kindnesse manifested and revealed in them the concernements of the Saints in all succeeding ages does lye they are proper to all Believers as such For whom he did equally intercede to them he makes Promises alike They belong no lesse to us on whom in an especiall manner the ends of the World are fallen then to those who first followed him in the Regeneration Let us then attend to the Testimony in this place and as he shall be pleased to increase our Faith mix it therewithall that the Spirit he procureth for us and sends to us shall abide with us for ever and whilest the Spirit of the Lord is with us we are his Doubtlesse it is no easy taske to raise up any pretended plea against the evidence given in by this Witnesse the Amen the great and faithfull witnesse in Heaven He tells us that he will send the Spirit to abide with us for ever and therein speaks to the whole of the case in hand and Question under debate All we say is that the Spirit of God shall abide with Believers for ever Christ saies so too and in the issue what ever becomes of us he will appeare to be one against whom there is no rising up Against this Testimony it is objected by Mr Goodwin §. 27. Cap. 11. Sect. 14. Pag. 234. This Promise saith he concerning the abiding of this other Comforter for ever must be conceived to be made either to the Apostles personally considered or else to the whole body of the Church of which they were principall members If the first of these be admitted then it will not follow that because the Apostles had the perpetuall residence of the spirit with them and in them therefore every particular Believer hath the like no more then it will follow that because the Apostles were infallible in their judgments through the teachings of the spirit in them therefore every Believer is infallible upon the same account also If the latter be admitted neither will it follow that every Believer or every member of the Church must needs have the residence of the spirit with them for ever There are principall priviledges appropriated to Corporations which every particular member of them cannot claime the Church may have the residence of the spirit of God with her for ever and yet every present member thereof loose his interest and part in him yea the abiding of the spirit in the Apostles themselves was not absolutely promised Ioh. 15. 10. 1. The designe of this discourse is to prove Ans. that this Promise is not made to Believers in generall or those who through the word are brought to believe in Christ in all Generations to the end of the World and consequently that they have no Promise of the Spirits abiding with them for that is the thing opposed and this is part of the Doctrine that tends to their Consolation and improvement in Holinesse What thankes they will give to the Authors of such an eminent discovery when it shall be determined that they have deserved well of them and the Truths of God I know not especially when it shall be considered that not
height under their pressures that we have great cause of rejoycing in them all Yea but whence is this Do these Graces readily come forth and exert themselves with an efficacy suitable to this triumphing frame The ground spring of all is discovered v. 5. it is because the Love of God is shed abroad in our hearts by the Holy Ghost that is given to us From this fountaine do all these fresh streames flow the Spirit that is given us that sheds abroad the Love of God in our Hearts and thereby sets all our Graces on worke He oyles the wheeles of the soules obedience when we neither know what to do nor how to performe what we know 5. This indwelling Spirit § 27. gives Restraint Restraining Grace doth mainly consist in morall perswasions from the Causes Circumstances and Ends of things When a man is disswaded from sinne upon Considerations taken from any such head or place as is apt to prevaile with him that perswasion so applyed and intended of God for that end is unto him restraining Grace By this meanes doth the Lord keepe within bounds the most of the Sonnes of men notwithstanding all their violent and impetuous lusts Hell shame bitternessee disappointment on the one hand Credit Repute quietnes of Conscience the like on the other binde thē to their good Behaviour God through these things drops an awe upon their Spirits binding them up from running out unto that compasse of excesse and ryot in sinning which otherwise their lusts would carry them out unto This is not his way of dealing with the Saints Jer. 31. 34. he writes his Law in their hearts and puts his feare in their inward parts that they may not depart from him making them a willing people through his owne Power Psal. 110. 3. By his effectually remaining Grace he carryes them out kindly chearefully willingly to do his whole will working in them to will and to do of his owne good pleasure yet notwithstanding all this often times through the strength of Temptation the subtilty of Sathan and his readinesse to improve all Advantages to the utmost the treachery and deceitfulnesse of indwelling sinne and corruption they are carryed beyond the bounds and lines of that principle or Law of Life and Love whereby they are lead What now doth the Lord do They are ready to runne quite out of the pasture of Christ doth he let them goe and give them up to themselves Nay but he sets an hedge about them that they shall not find their way He leades them as the wild Asse in her month that they may be found he puts a Restraint upon their Spirits by setting home some sad considerations of the evil of their hearts and wayes whether they are going what they are doing and what shall be Issue of their walking so loosly Even in this life what shame what scandall what dishonour to themselves their profession the Gospell their Brethren it would prove and so hampers them quiets their Spirits and gently brings them againe under obedience unto that principle of Love that is in them and the Spirit of Grace whose yoake they were casting off whereby they are lead Many times then even the Saints of God are kept from sinnes especially outward actuall sinnes upon such outward motives reasonings and considerations as other men are Peter was broken loose and running downe hill apace denying and forswearing his Master Christ puts a restraint upon his Spirit by a looke toward him this mindes him of his folly unkindnesse his former rash confidence and ingagement to dye with his Master and sets him on such Considerations as stirred up the principle of Grace in him to take its place and rule againe and in obedience thereunto he not only desists from any farther denyall but Faith Repentance Love all exerting themselves he goes out and wept bitterly It is so frequently with the Saints of God though in lesser evills by neglect and omission of duty or inclination to evill and closing with temptations they breake out of the pure and perfect Rule and Guidance of the Spirit whereby they ought to be lead instantly some Considerations or other are pressed on upon their Spirits taken perhaps from outward things which recovers them to that obedientiall frame from whence through violence of Corruption and Temptation they had broken Like an Hawke sitting on a mans hand eating her meat in quietnesse is suddenly by the originall wildnesse of her nature carryed out to an attempt of flying away with speed but is checkt by the string at her heeles upon which shee returnes to her meat againe We have an innate wildnesse in us provoking and stirring us up to runne from God Were we not recovered by some clog fastned on us for our Restraint we should often runne into the most desperate paths And this Restraint I say is from the indwelling Spirit He stirrs up one thing or other to smite the Hearts Conscience when it is under the Power of any Temptation to sinne and folly So it was with David in the Attempt he made upon Saul when he cut of the lappe of his Garment Temptation opportunity had almost turned him loose frō under the power of Faith waiting and dependance on God wherein lay the generall frame of his Spirit he is recovered to it by a blow upon the heart from some dismall Consideration of the Issue and scandall of that which he was about 6. We have hereby also the Renewall §. 28. daily Renewall of sanctifying Grace Inherent Grace is a thing in its owne nature apt to decay and dye it is compared to things ready to dye Rev. 3. 2. strengthen the things that remaine saith Christ to the Church of Sardis that are ready to dye It is a thing that may wither and decline from its vigor and the soule may thereby be betrayed into manifold weaknesses and backslidings It is not meerely from the nature of the Trees in the Garden of God that their fruit failes not nor their leaves wither Psal. 1. 4. but from their Planting by the Rivers of water Hence are the sicknesses weaknesses and decayes of the Spirit mentioned in the Scripture Should he who had the richest stock of any living be left to spend of it without new supplies he would quickly be a Bankrupt This also is prevented by the Indwelling Spirit He is the fatnesse of the Olive that is communicated to the branches continually to keep them fruitfull and flourishing He is that golden Oyle which passes through the Branches and empties it selfe in the fruitfulnesse of the Church He continually fills our Lamps with new Oyle and puts new vigor into our spirits Psal. 92. 10. thou liftest up my horne as the horne of an Vnicorne I am anoynted with fresh oyle or renewed supplies of the Spirit And this Psal. 103. 5. is called a renewing of Youth like the Eagles a Recovery of former strength and vigor new power and ability for new duties and
performances And how comes that about saith the Psalmist it is by Gods satisfying my mouth with good things he satisfyed his mouth with good things or answered his prayers What these good things are which the Saints pray for and wherewith their mouthes are satisfied our Saviour tells us your Father saith he knoweth how to give good things to them that aske them of him which expressing in another place he saith your Father will give the Holy Spirit to them that aske him of him He is given us and he renewes our strength as the Eagles making our soules which were ready to languish prompt ready cheerefull strong in the wayes of God To this purpose is that Prayer of the Spouse Cant. 4. 6. Awake O North wind and come thou South and blow upon my Garden that the savour of my spices may flow out let my beloved come into his Garden that he may eate of the fruit of his precious things Shee is sensible of the withering of her Spices the decayes of her Graces and her disability thereupon to give any suitable entertainment unto Jesus Christ Hence is her earnestnesse for new breathings and operations of the Spirit of Grace to renew and revive and set on worke againe her Graces in her which without it could not be done All Graces are the fruits of the Spirit Gal. 5. 25 26. The fruit of the Spirit is Love Joy Peace Long-suffering Kindnesse Goodnesse Faith Gentlenesse Temperance if the Root doe not communicate fresh juyce and sappe continually the fruit will quickly wither were there not a continuall communication of new life and freshnesse unto our Graces from the Indwelling Spirit we should soone be poore withered Branches this our Saviour tells us Ioh. 15. 4 5. abide in mee and I in you as the branches cannot bring forth fruit of themselves unlesse they remaine in the Vine no more can yee unlesse ye abide in mee I am the Vine yee are the Branches he who abideth in mee and I in him he bringeth forth much fruit for separate from mee ye can doe nothing Our Abiding in Christ and his in us is as was declared by the Indwelling of the same Spirit in him and us Hence saith Christ have you all your fruit-bearing vertue and unlesse that be continued to us we shall wither and consume to nothing David in his spiritually declined condition intangled under the power and guilt of sinne cries out for the continuance of the Spirit and the restoring him as to those ends and purpose◠in reference whereunto he was departed from him Ps 51. 21 22. This the Apostle praies earnestly that the Ephesians may receive Ch. 3. 16 17. I bow my knees to the Father of our Lord Jesus Christ that he will give unto you according to the riches of his Glory that ye may be strengthened with might by his spirit in the inward man that Christ may dwell in your hearts by Faith that yee being rooted and grounded in Love c. The inward Man is the same with the new Creature the new principle of Grace in the Heart This is apt to be sick to faint and decay the Apostle prayes that it might be strengthened how is this to be done how is it to be renewed increased enlivened It is saith he by the mighty power of the Spirit and then gives you particular instances in the Graces which flourish and spring up effectually upon that strengthening they receive by the might and power of the Spirit as of Faith Love Knowledge and Assurance the increasing and establishing of all which is ascribed there unto him He who bestowes these Graces on us and workes them in us doth also carry them on unto perfection Were it not for our inflowings from that spring our Cisternes would quickly be dry therefore our Saviour tells us that he the Spirit is unto Believers as Rivers of living water flowing out of their bowels Ioh 7. 38 39. A never failing fountaine that continually puts forth living waters of Grace in us This may a little farther be considered and insisted on being directly to our main purpose in hand It is true indeed it doth more properly belong unto that which I have assigned for the Second Part of this Treatise concerning the Ground or Principle of the Saints abiding with God for ever but falling in conveniently in this order I shall farther presse it from Ioh. 4. 14. whosoever saith our Saviour shall drink of the water which I shall give unto him shall not thirst for ever but the water which I shall give unto him shall be in him a fountain of water springing up unto eternall life The occasion of these words is known §. 29. they are part of our Saviours Colloquie with the poore Samaritan Harlot having told her that he could give her another manner of water and infinitely better then that which she drew out of Jacobs well for which the poore Creature did almost contemne him and askt him whence he had that water whereof he spake how he came by it or what he made of himselfe Did he think himselfe a better man then Iacob who dranke of that well which shee was drawing water out of to convince her of the Truth and reality of his Promise he compares the water that he would and could give with that which she drew out of the Well especially as to one eminent effect wherein the water of his Promise did infinitely surmount that which she so magnifyed for v. 13. he tells her for that water in the well though it allayed thirst for a season yet within a little while she would thirst againe and must come thither to draw but saith he whosoever drinketh of the Water I shall give him thirsts no more and this he proveth from the Condition of the Water he giveth it is a well of Water not a drought not a Pitcherfull as that thou carryest away but it is a Fountaine a Well yea perhaps in it selfe it is so a Fountaine or Well but he that drinkes of it he hath but one draught of that water Nay saith Christ it shall become a Well in him not a Well whereunto he may goe but a Well that he shall carry about in him He that hath a continuall spring of living water in him shall doubtlesse have no occasion of fainting for thirst any more This our Saviour amplifies and clears up unto her from the nature and energy of this Well of water it springeth up unto everlasting life in these last words instructing the poore sinfull Creature in the use of the Parable that he had used with her Having taken an occasion to speake to her of heavenly things from the nature of the employment that she was engaged in at present Two or three things may be observed from the words to give Light unto their tendency to the Confirmation of the Truth we have under consideration First §. 30. the Water here Promised by our Saviour is the Holy and Blessed Spirit this
thing beautifull in its season 4. They know that all the workings of the Spirit of God as they are good so also they tend unto a good end Doth that stirre them up to close walking with God It is that God may be glorified his Graces exercised in them their soules strengthened in obedience and their progresse in Sanctification furthered Doth it assure them of the love of God It is that they may be more humble thankefull watchfull When all the compliances and combinations of Sathan and mens corrupt hearts even when they compell to good duties are for false evill and corrupt ends Duty is prest to pacify Conscience Peace is given to make men secure Gifts are stirred up to tempt to Pride and indeed it may easily be observed that the Divell never doth any work but he will quickly come for his Wages By the help I say of these and such like Considerations the Saints of God in whom this Spirit doth dwell are inabled to discerne and know the voyce of their Leader and Guide from the neerest resemblance of it that the Spirit which is in the World doth or at any time can make shew of And this Indwelling of the Spirit yeelds a considerable contribution of strength toward the confirmation of the maine Theses undertaken to be proved Our Adversaries dispute about the removall of acquired habits but how infused habits may be cast out or expelled they have not any tolerable measure been able to declare If moreover it shall be evinced as it hath been by plentifull Testimonies of Scripture that the Holy Ghost himselfe dwelles in Believers what way can be fixed on for his Expulsion That he cannot be removed but by his own will the will of him that sends him I suppose will easily be granted Whilest he abides with them they are accepted with God and in Covenant with him That God whilest his Children are in such a state and condition doth take away his Spirit from them and give them up to the power of the Divell is incumbent on our Adversaries to prove But to returne at length from this digression Thus farre have wee proceeded in manifesting upholding and vindicating that influence which the Oblation of Christ hath into the preservation of the Saints in the Love and Favour of God unto the end His Intercession being Eminently effectuall also to the same end and purpose comes in the next place to be considered CAP. IX 1. The Intercession of Christ. 2. The nature of it It s ayme not only that Believers continuing so may be saved but that they may be preserved in Believing 3. This farther proved from the Typicall Intercession of the Judaicall High Priest 4. The Tenor of Christs Intercession as manifested loh 17. v. 11. opened and v. 12. 13. 14. 15. 5. The result of the Argument from thence The Saints Perseverance fully confirmed 6. Rom. 8. 33 34. at large explained 7. 8. M. G's Interpretation of the place in all the parts of it confuted Vaine supposalls groundlessely interserted into the Apostles discourse What Christ Intercedes for for Believers farther manifested The summe of what is assigned to the Intercession of Christ by M. G. How farre it is all from yeelding the least consolation to the Saints manifested 9. The Reasons of the foregoing Interpretation proposed and answered 10. The end assigned of the Intercession of Christ Answered God works persevere actually a supply of mercies that may not be effectuall not to be ascribed thereunto 11. Farther objections Answered Christ not the minister of sinne by this Doctrine 12. Supposalls and Instances upon the former Interpretation disproved and rejected 13. A briefe account of our Doctrine concerning the Intercession of Christ for Believers and of the true end of the Act of his Mediation 14. The close of the Argument and of the first Part of this Treatise OF the Intercession of Christ §. 1. both as to the nature of its typicall Representation by the high Priests entring into the Holy of Holyes every yeare with blood Heb. 9. 7. and its effectuall influence into the perfect compleate Salvation of Believers so much hath been spoken by others and the whole of the Doctrine delivered with so much clearnesse spirituallnesse and strength that I shall not need to adde any thing thereunto That Christ intercedes for the preservation of Believers in the Love and Favour of his Father to the end is that which I intend to manifest and which may as I suppose be very easily undeniably evinced Some few Considerations will make way for the demonstration of the Truth which is under Consideration or Confirmation of the Perseverance of Saints from the Intercession of Christ. First the Intercession of Christ being his Appearance for us in the presence of God Heb. 9. 24. He is gon into Heaven §. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a legall Appearance for our defence before the Judgment seat of God by being there is our Advocate I John 2 1. he is said to save us to the utmost Heb 7. 25. There is certainely some thing or other that he puts in for in the behalfe of them in whose Cause he appeares and sues that so he may save them to the utmost Now this must be either that being and continuing Believers they may be Saved or that they may believe and continue Believers unto Salvation That the first is not the sole import and aime of the Intercession of Christ may be manifested from this double Consideration 1. From the nature of the thing it selfe There is nothing but the establishment of the very Law of the Gospell He that believeth shall be Saved wrapt up in this interpretation of the Intercession of Christ. But this neither hath Christ any need to intercede for it being ratified confirmed and declared from the beginning neither is there or can there any Opposition be made against it to shake weaken or disturbe it in the least it depending solely on the Truth and Unchangeablenesse of God not being vested by any Condition whatsoever in any other subject nor would this be availing to his Militant Church whose preservation he aimes at and intends in his Intercession For the whole of his desires may be granted him to the uttermost and yet his whole Church at any time militant perish for ever Though not one soule should continue believing to the end though the gates of Hell should prevail against every one that names the name of Christ in the world yet that Truth He that believeth shall be Saved taken in the sence of our Adversaries for a Promise to Perseverance in believing and not a promise to actuall true Believers might stand firme for ever To say then that this is the whole Intercession of Christ for his Church is to say that in his whole Intercession he Interceded not at all for his Church Ioh. 11. 44. He is heard in his Intercession and he may be heard to the uttermost in this and yet his
with a farther opening of his mind as to what he had last spoken of The world the world being vile wretched deceitfull and set upon Opposition against them a man would have thought that the Lord Jesus should have desired that his Saints might be taken out from the midst of this world and set in a quiet place by themselves where they might no more be troubled with the baits and oppositions of it But this is not that which he requests he hath another worke for them to do in the world they are to beare witnesse to him and his Truth by their Faith and Obedience to convince the wicked unbelieving world They are to Glorifie his name by doing and suffering for him so that this is no part of his request I pray not saith he that thou shouldest take them out of the world but that they may not be prevailed on nor conquered by the evill that is in the world That they may be kept and preserved from the power of evill which would separate them from me and my Love This he presseth for and this he is heard in and that not only for his Apostles and present followers but as he tells you v. 20. for all that should believe on him to the end of the world The things prayed for the Reason of his Intercession the opposition against the accomplishment of the things interceded for the distinction put between them for whom he Intercedes and the perishing world all delivered in plaine and expresse termes evidently evince the intendment of Christ in his Intercession evidently to regard the safeguarding of Believers in the Love and Favour of God by their continuance in Believing and preservation from the Power of temptations and oppositions arising against their Perseverance in communion with God The result of what hath been spoken §. 5. as to its influence into the confirmation of the Truth under Demonstration amounts unto thus much That which the Lord Jesus Christ as Mediator requesteth and prayeth for continually of the Father according to his mind in order to the Accomplishment of the Promises made to him and Covenant with him all his desires being bottomed upon his exact perfect performance of the whole will of God both in doing and suffering that shall certainly be accomplisht and brought to passe But thus in this manner upon these accounts doth the Lord Jesus intercede for the Perseverance of Believers and their Preservation in the Love of the Father unto the end therefore they shall undoubtedly be so preserved It is confessed that the Persons Interceded for are Believers all Believers that then were or should be to the end of the World the efficacy of this Intercession having commenced from the foundations thereof the thing prayed for is their Preservation in the state of Union with Christ and one another the motives used for the obtaining this request in their behalfe are taken from the work they have to doe and the opposition they were to meet withall and all the Saints being thus put into the hand of God who shall take them from thence On what account is it that they shall not be preserved To say they shall be thus preserved in case themselves depart not wilfully from God is to say they shall be preserved in case they preserve themselves as will afterwards be farther manifested This Argument is proposed by the Apostle §. 6. in the most triumphant assurance of the Truth and Certainty of the inference contained in it that he any where useth in any case whatsoever Rom 8. 33 34. Who shall lay any thing to the charge of Gods Elect It is God that justifieth Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh Intercession for us he laies the immunity of the Elect justified Persons from just crimination or Condemnation on the foundation of the Oblation and Intercession of Christ The first part of this Argument from the Oblation of Christ who shall condemne It is Christ that died asserting the immunity of Believers from Condemnation upon the account of the punishing of all their sinnes in Christ and the perfect satisfaction made by his death for them whence the justice of God in the issue will not have any thing to lay to their charge we have formerly insisted on The other which the Apostle induces emphatically and comparatively though not in respect of procurement and purchase made yet of assurance to be given with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Oblation is that now before us To make the Assurance of Believers plentifull that they may know both the Truth of his first generall Assertion that all things shall work together for good to them and this particular conclusion now laid downe by way of interrogation rejecting all evill opposed to their former enjoyments who shall lay any thing to their charge who shall condemne He gives them a threefold consideration of the state and actings of the Lord Christ after the Expiation of their sinnes by this bloud in reference to them 1. He is Risen 2. He is at the Right hand of God 3. Makeeth Intercession for them the First denoting his Acquitment and theirs in him for he died in their stead from all the sinnes that were charged on him For he was declared to be the Sonne of God accepted with him and justified from all that debt which he undertook in his Resurrection and if he be risen who shall lay any thing to the charge of them whom he died for and for all whose sinnes in their stead he was acquitted The Second is his Exaltation and Power for having purged our sinnes he is sate downe at the right hand of the Majesty on High Heb. 1. 3. receiving thereby a most plenary demonstration of his Fathers good will to him and his in respect of the work that he had undertaken and gone through for them For if he had not made an end of sinne when he was obedient unto death the death of the Crosse he could not expect that God should give him a name above every name with fulnesse of power to give Eternall Life to all that the Father gave him This to assure us that he will doe having power in his own hand the Apostle addes who also Intercedes for us hereby thirdly testifying abundantly his good will and care for our Salvation Upon these considerations the Apostle leads the Faith of the Saints of God to make a conclusion which is to be believed as a Divine Truth that tenders to us the Doctrine we have under Demonstration triumphant against all Objections and oppositions that can be made against it And hence we thus argue Those against whom no Charge can be laid who cannot by any means be separated from the love of God in Christ cannot totally and finally fall away from Faith and fall out of Gods Favour but that this is the condition of all true
Believers is evident from the Context It is of all that are called according to the Purpose of God sanctifyed and justified the proper description of all and only Believers that the Apostle affirmes these things and to whom he ascribes the condition mentioned Now that this is the state and condition of those persons the Apostle manifesteth from the causes of it viz. the Oblation and Intercession of Christ in their behalfe For those for whom he Died and doth Intercede are on that account exempted from any such charge as might be of prevalency to separate them from God M. Goodwin attempts indeed once more to reinforce the triumphed over Enemies of the Saints §. 7. and to call them once more to make head against the Intercession of Christ but with what ill successe the consideration of what Arguments he useth with them and for them will demonstrate thus then he addresseth himselfe to his taske Ch. 11. Sect 33. pag. 248. I answer It is no where affirmed that Christ Intercedes for the Perseverance of the Saints in their Faith or they who once believed should never cease Believing how sinfull and wicked soever they should prove afterwards But Christ Intercedes for his Saints â—s such and so continuing such that no accusation from any hand whatsoever may be heard against them that no afflictions or sufferings which they meet with in the World may cause any alienation or abatement in the Love of God towards them but that God will protect and preserve them under them and consequently that they may be maintained at an excellent rate of Consolation in every state and condition and against all interposures of any Creature to the contrary This Answer hath long since ceased to be new to us §. 8. It is that indeed which is the shield behinde which Mr Goodwin lyes to avoide the force of all manner of Arguments pointed against himselfe though it be the most weake and frivolous that ever I suppose was used in so weighty a matter It is here cast as he hath many moulds and shapes to cast it in into a denyall of the Assumption of our Syllogisme and a Reason of that deniall First he denies that Christ intercedes for Believers that they may Persevere in their Faith he prayes not for their Perseverance 2. His Reason of this is two fold 1. A supposall that they may prove so wicked as not to continue Believing 2. A description of what Christ Intercedes for in the behalfe of Believers viz. that they may continue in Gods Love if they doe continue to Believe notwithstanding all their affictions Homo homini quid interest Whether men will or no these must passe for Oracular Dictates 1. First for the first Let what hath been spoken already be weighed and see if there be not yet hope left for poore soules that Christ prayes for them that their Faith faile not And by the way who will not embrace this comfortable Doctrine that will assure him in his Agonies Temptations and Failings that all help and supplies are made out to him from and by the Lord Jesus in whom is all his hope and that he receives of his Father upon his Intercession all the fruits of his Death and Bloudshedding in his behalfe But that he should Believe or being tempted should be preserved in Believing of that Christ takes no thought nor did ever intercede with his Father for any such end or purpose Such consolation might befit Jobs friends miserable Comforters Physitians of no value But of this before 2. For that supposall of his of their proving wicked afterwards to an inconsistency with believing it hath often been corrected for a sturdy Begger and sent away grumbling and hungry and were it not for pure necessity would never once be owned any more by its Master Christ Intercedes not for Believers that they may Persevere in the Faith upon such foolish supposalls whose opposite is Continuance in the Faith and so is coincident with the thing it selfe interceded for To Intercede that they may continue Believing is to Intercede that they may never be so wicked as Mr Goodwin supposeth they may be The end of Christs Intercession for the Saints asserted is that they may never wickedly depart from God Doth Mr Goodwin indeed take this to be the tenor of the Doctrine he opposeth and of the Argument which he undertakes to Answer viz. That the Faith of Believers and the continuance of that is interceded for without any reference to the worke of Faith in Gospell Obedience and communion with God in Christ Or if he thinks not so why doth he so often insist on this calumnious evasion 3. In giving the aime of Christ in his Intercession for believers we have this new cogent Argument against our Position Christ Intercedes for the things here by me mentioned therefore he doth not Intercede for the Perseverance of the Saints But why so Is there any inconsistency in these things any repugnancy in termes or contrariety of the things themselves Christ Intercedes that Believers may enjoy the Love of God therefore he doth not Intercede that they may be established in Believing 2. The summe of all that is here ascribed to the Intercession of Christ at the best is that God will confirme and ratify that everlasting Law that Believers continuing so to the end shall be saved which whether it be the summe of Christs Intercession for his Church or no that Church will judge If there be any thing farther or of more importance to them in what is assigned to it by M. Goodwin it is wrapt up in the knot of c. which I am not able to untye 3. Those words of the Apostle who shall lay any thing to the charge of Gods Elect do not denote this is that the Intercession of Christ for them that no accusation be admitted against theÌ„ whilst they belive which is no more but the confirmation of that generall Proposition of the Gospell before mentioned But it is the Conclusion which they make upon the Account of the Intercession of Christ in the Application of the Promise of the Gospell to their owne soules Neither is there any more weight in that which followes that there be no abatement or alienation of the Love of God from them upon the account of their sufferings and afflictions which for the most part are for his sake what Saints of God were almost so much as once tempted with a conceit that Gods Love should be abated or alienated from them because they suffered for him And this is the Foundation of that excellent rate of Consolation at which the Saints upon the account of the Intercession of Christ may be maintained Into Afflictions Temptations Tryalls they may fall but if they continue in Faith and Love they shall not be rejected No Creature shall be heard against them that Christ takes care for But for the worst enemies they have their owne Lusts Corruptions and Unbeliefe the fiery Darts of Sathan
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
downe He hath undertaken to worke and who shall let him The Councell of his heart as to the fulfilling of it doth not depend on any thing in us what sinne thou art overtaken withall he will pardon and will effectually supply thee with his Spirit thatâ— thou shalt not fall into or continue in such sinnes as would cut off thy Communion with him And doth not this mixe the forementioned Promises with Faith and so render it effectuall to the carrying on of the worke of Love and Obedience as was mentioned And as this Doctrine is suited to the establishment of the soule in Believing and to the stirring of men up to mixe the the Promises with Faith so there is not any thing that is or canbe thought more effectuall to the weakening impairing and shattering of the Faith of the Saints then that which is contrary thereunto as shall afterwards be more fully manifested Tell a soule that God will write his Law in him and put his feare in his inward partes that he shall never depart from him what can ye pitch upon possibly to unsettle him as to a perswasion of the Accomplishment of this Promise and that it shall be so indeed as God hath spoken but only this according as thou behavest thy selfe which is left unto thee so shall this be made good or come short of accomplishment If thou continue to walke with God which that thou shalt do he doth not promise but upon Condition thou walke with him it shall be well and if thou turne aside which thou mayst do notwithstanding any thing here spoken or intimated then the word spoken shall be of none effect the Promise shall not be fulfilled towards thee I know not what the most malicious Devill in Hell if they have degrees of malice can invent more suitable to weaken the Faith of men as to the accomplishment of Gods Promise then by affirming that it doth not depend upon his Truth and Faithfulnesse but solely on their good behaviour which he doth not effectually provide that it shall be such as is required thereunto God himselfe hath long since determined this difference might he be attended unto What hath been spoken of the Promises of the first sort might also be manifested concerning those of the second And the like might also be cleared up in reference to those other weapons of Ministers warfare in casting downe the strong holds of sinne in the hearts of men to wit Exhortations and Threatnings But because Mr Goodwin hath taken great paines both in the generall to prove the unsuitablenesse of our Doctrine to the promotion of Obedience and an Holy Conversation and in particular its inconsistency with the Exhortations and Threatnings of the Word managed by the Ordinances of the Ministry What is needfull farther to be added to the purpose in hand will fall in with our vindication rescuing of the Truth from the false criminations wherewith it is assaulted and reproached as to this particular And therefore I shall immediately addresse myselfe to the Consideration of his long Indictment and charge against the Doctrine of the Perseverance of the Saints as to this very thing CAP. XI 1. The Entrance into an Answer to Mr G's Arguments against the Doctrine of the Saints Perseverance His sixt Argument about the usefulnesse of the Doctrine under consideration to the worke of the Ministry proposed 2. His prâ—ofe of the minor Proposition 3. Considered and Answered Many pretenders to promote Godlinesse by false Doctrines M. G.'s common interest in this Argument 4. His proofes of the usefulnesse of his Doctrine unto the promotion of Godlinesse 5. Considered and Answered The inconsequence of his Arguing discovered 6. The Doctrine by him opposed mistaken ignorantly or wilfully 7. Objections proposed by Mr G. to himselfe to be Answered 8. The Objection as proposed disowned Certainty of the Love of God in what sence a motive to Obedience 9. The Doctrine of Apostasy denies the unchangeablenesse of Gods Love to Believers placeth Qualifications in the Roome of persons 10. How the Doctrine of Perseverance promiseth the continuance of the Love of God to Believers 11. Certainty of Reward incouraging to regular Actions Promises made to Persons qualified not suspended upon those Qualifications Meanes appointed of God for the accomplishment of a determined end certaine 12. Meanes not alwaies conditions 13 M. G's strange inference concerning the Scripture 14. Considered The word of God by him undervalued and subjected to the judgement of vaine men as to its Truth and Authority 15. The pretended reason of the former proceeding discussed The Scripture the sole judge of what is to be ascribed to God and believed concerning him 16. The Doctrine of the Saints Perseverance falsely imposed on and vindicated 17. Mr G's next Objection made to himselfe against his Doctrine its unseasonablenesse as to the Argument in hand demonstrated 18. No Assurance of the Love of God not Peace left the Saints by the Doctrine of Apostasy The ground of Peace and Assurance by it taken away 19. Ground of Pauls Consolation 1 Cor. 9. 27. the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Another Plea against the Doctrine attempted to be proved by M. G. That attempt considered Not the weaknesse of the Flesh naturally but the strength of Lust spiritually pretended 21. The cause of Sinne in the Saints farther discussed 22. The Power ascribed by M. G. to men for the strengthning and making willing the Spirit in them considered 23. The Aptnesse of the Saints to performe what and whence The opposition they have in them thereunto 24. Gospell Obedience how easy 25. The Conclusion 26. Answer to Chap. 13. of his Book proposed THE Argument §. 1. wherein Mr Goodwin exposeth the Doctrine under contest to the triall concerning its usefulnesse as to the promotion of Godlinesse in the hearts and wayes of them by whom it is received he thus proposeth Cap. 13. Sect. 32. Pag. 333. That Doctrine which is according to Godlinesse and whose naturall and proper tendencie is to promote Godlinesse in the hearts and lives of men is Evangelicall and of unquestionable comportance with the Truth such is the Doctrine which teacheth the possibility of the Saints declining both totally and finally Ergo Of this Argument he goeth about to establish the respective propositions §. 2. so as to make them serviceable to the enforcement of the Conclusion he aimeth at for the exaltation of the Helena whereon he is enamored and for the major Proposition about which rightly understood we are remote from contesting with him or any else and will willingly and cheerefully at any time drive the cause in difference to Issue upon the singular Testimony of the Truth wrapped up in it he thus conâ—irmeth it The Reason of the major Proposition though the truth of it needeth no light but its owne to be seen by is because the Gospell it selfe is a Doctrine which is according unto Godlinesse a ministry of Godlinesse is a Doctrine
thereof We are not as yet of that minde And yet 2. We do not lay the only motive unto obedience tendered by the Doctrine we contest for on the certainty of reward which it asserteth which yet is such that without it all other must needs be of little purpose but it hath also other advantagious influences into the promotion of Holinesse which in part have been insisted on 3. It seemeth we say that God promiseth a Reward to them that shall not runne a Race because we maintaine that he promiseth it to none but those who do runne in a Race promising withall to give them strength power and will that they may do so to the end 2. For the close which amounteth to this That the certainty of reward when it is uncertaine for so it is made to be when it is suspended on Actions that are uncertain is more encouraging to Action then certainty of reward not so suspended I shall adde only because I know not indeed how this discourse hangeth on the businesse under Consideration that we neither suspend the certainty of Reward upon our Actions in the sence intimated neither do we say that it is assured to men whether they act or no but say that the Reward which is of Grace through the Unchangeable Love of God shall be given to them that act in Holinesse through the same Love shall all Believers be kept to such an acting of Holinesse as God thinketh good to carry them out unto for the fulfilling of all the good pleasure of his Goodnesse in them and making them meet for the inheritance of his Saints in Light We do not think mediums designed of God for the Accomplishment of any End are such that conditions of the End that it is suspended on them in uncertainty in respect of the Issue before its accomplishment Neither do we grant or can it be proved that God assigneth any medium for the accomplishment of a determinate End such as we have proved the Salvation of all Believres to be and leave it in such a Condition as that not only it shall be effected produced suitably to the nature of the immediate cause of which it is whether free necessary or contingent but also shall be so farre uncertaine as that it may or may not be wrought and accomplished The former part of this third Paragraph is but a Repetition of an Assertion §. 12. which upon the Credit of his own single Testimony we have had often tendered viz. That an Assurance given him that is Godly of the Love of God not depending on any thing in him which it is uncertain whether he will performe or no is no motive to men to continue in the wayes of Holinesse This as I said before I cannot close withall That that which is a motive to Faith and Love and eminently suited to the stirring of them up and setting them on worke is also a motive to the Obedience which is called Love and Obedience of Faith hath been declared If there be any thing of the new and Heavenly nature in the soule any Quality or disposition of a Child therein what can be more effectuall to promote or advance the Feare Honour and Reverence of God in it then an Assurance of his Spirit to continue and preserve them in those wayes which are well pleasing unto him It is confessed that in many Promises of Acceptation here and Reward hereafter the things and duties that are the meanes and wayes of enjoying the one and attaining the other are mentioned not as conditions of the Grace and Love of God to them to whom the Promises are made as though they should depend on any thing of their uncertaine accomplishment as hath been declared but only as the meanes and wayes which God hath appointed for men to use and walke in unto those ends and which he hath absolutely promised to worke in them and to continue to them 4. The close of this Paragraph in the fourth place §. 13. deserveth a little more cleare consideration it containing an Assertion which some would not believe when it was told them and hath stumbled not a few at the repetition of it Thus then he proceedeth Besides whether any such Assurance of the unchangeablenesse of the Love of God towards him that is godly as the Objection speaketh of can be effectually and upon sufficient grounds cleared and proved is very questionable yea I conceive there is more reason to judge otherwise then so Yea that which is more I verily believe that in case any such Assurance of the unchangeablenesse of Gods Love were to be found in or could regularly be deduced from the Scriptures it were a just ground to any intelligent and considering man to question their Authority and whether they were from God or no For that a God infinitely righteous and holy should irreversibly as sure the immortall undefiled inheritance of his Grace Favour unto any Creature whatsoever so that though this creature should prove never so abominable in his sight never so outragiously and desperately wicked and prohane he should not be at liberty to with-hold his inheritance from him is a saying doubtlesse too hard for any man who rightly understandeth and considereth the nature of God to beare Ans. §. 14. The Love mentioned in the foregoing Objection is that which God beareth to them that are godly in Jesus Christ exerting it selfe partly in his Gracious acceptation of their Persons in the Sonne of his Love partly in giving to them of his Holy Spirit and Grace so that they shall never depart utterly and wickedly from him and forsake him or reject him from being their God Whether an assurance of this Love may on good grounds be given to Believers hath been already considered and the Affirmative I hope in some good measure confirmed The farther Demonstration of it awaiting its proper season which the will of God shall give unto it This Mr Goodwin saith to him is questionable yea I suppose it is with him out of question that it cannot be else surely he would not have taken so much paines in labouring to disprove it And that this us his resolved judgement he manifesteth in the next words I verily believe that in case any such assurance were to be found in c. That is Si Deus homini non placuerit Deus non erit What more contemptible could the Pagans of old have spoken of their dunghill Deities with their Amphibolous Oracles were it not fitter language for the Indian Conjurers who beat and afflict their hellish Gods if they answer not according to their desires The whole Authority of God and of his Word in the Scriptures is here cast downe before the consideration of an intelligent man forsooth or a vaine man that would be wise but is like the wild Asses colt and this intelligent man it seemes may contend to reject the Word of God and yet be accounted most wise Of old the Prophet thought
not so To what end is any farther dispute If the Scripture speaketh not to Mr Goodwins mind for doubtlesse he is an intelligent and considering man he seeth sufficient ground to question its Authority By what way possible any man can more advance himselfe into the Throne of God then by entertaining such thoughts and conceptions as these I know not An intelligent man is supposed to have from himselfe and his own Wisdome and Intelligence considerations of Gods nature and perfection by which he is to regulate and measure all things that are affirmed of God or his will in the Scripture If what is so delivered suit these conceptions of his that Scripture wherein it is delivered may passe for Canonicall Authentick If otherwise eâdem facilitate rejicitur quâ asseritur which was sometimes spoken of Traditionalls but it seems may now be extended to the written Word The Scriptue is supposed to hold out things contrary to what this intelligent Man hath conceived and considered and this is asserted as a just ground to question its Authority And if this be not a Progresse in the contempt of the Word of God to what ever yet Papists Socinians or Enthusiasts have attempted I am deceived To the Law and to the Testimony with all the conceptions and notions of the most intelligent man if they answer not to this Rule it is because there is no truth in them But he addeth the Reason of this bold Assertion §. 15. for saith he That a God infinitely righteous and holy should irreversibly c. Ans. Neither yet doth this at all mend the matter Neither doth the particular instance given alter at all but confirme the first generall Assertion viz. that If there be any thing in the Scriptures contrary to those thoughts of God which an intelligent man without the Scripture doth conceive of him he hath just grounds to question their Authority which wholly casts downe the Word of God from its Excellency and setteth a poore darke blind creature under the notion of an intelligent man at liberty from his subjection thereunto making him his owne rule and guide as to his Apprehensions of God and his Will And is it possible that such a thought should enter into the heart of a man fearing God reverencing his Word which God hath magnified above all his name There is scarce any one Truth in the whole Booke of God but some men passing in the world for intelligent and considering men doe looke upon it and professe it to be unworthy of an infinitly Righteous and Holy God So do the Socinians think of the Doctrine of the Satisfaction of Christ the great treasure of the Church At the rate that men passe at in this world it will be difficult to exclude many of them from the number of intelligent considering men And are they not all absolved here by Mr G. in this Principle from bowing to the Authority of God in the Scriptures having just ground to question whether they are from God or no. The case is the same with the Papists others in sundry particulats Frame the supposition how you will in things never so uncouth and strange yet if this be the position That in things which appeare so to men upon their consideration if any thing in the Scripture be held out or may be deduced from this to the contrary they are at liberty from submitting their understandings to them and may arraigne them as false and suppositions their whole divine Authority is unquestionably cast downe to the ground and trampled on by the feet of men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will take care for the vindication of the honour of his Word 2. The opposition here made by Mr Goodwin § 16. and imposed on his Adversaries is as hath been shewed wretchedly false not once spoken or owned by them with whom he hath to do nor having the least colour given unto it by the Doctrine they maintaine yea is diametrically opposite thereunto The maine of what they teach and which Mr Goodwin hath opposed in this Treatise indeavouring to answer that eminent place of the 1 John 3. 9. with many others produced and argued to that purpose is that God will according to the tenor of the Covenant of Grace so write his Law in the hearts of his and put his feare in their inward parts that they shall never depart from him so as to become desperately and outragiously profane but be preserved such to the end as that the Lord with the greatest advantage of Glory to his infinite Wisdome Righteousnesse and Holinesse may irreversibly assure the immortall Inheritance of his Love and Favour unto them So that Mr Goodwin's Discourse to the end of this Section concerning the Continuance of the Love of God to them that are wicked with an equall measure of Favour to them that are Godly according to this Doctrine is vaine and grossly sophisticall and such as he himselfe knoweth to be so To say every one that doth evill is good in the sight of the Lord and that he delighteth in him that is he approveth wicked and ungodly men we know is sufficiently dishonourable to him but yet to say that he delighted in his Church People washed and made Holy in the Blood of Christ notwithstanding their failings or their being somtime over taken with great sinnes when he pleaseth in an extraordinary way for ends best knowne to himselfe to permit them to fall into them which yet he doth seldome and rarely is that which himselfe affirmeth ascribeth to himselfe in innumerable places of Scripture if their Authority may passe unquestioned to the praise of the Glory of his Grace But it seemeth if we take any care that Mr Goodwin may not call the Authority of the Scriptures into question being fully resolved that the Doctrine of the Saints Perseverance is unworthy of a Holy and Righteous God we must give over all attempts of farther deducing it from them But yet for the present we shall consider what he hath farther to object against it Sect. 34. §. 17. He father objecteth against himselfe and his Doctrine in the be halfe of that which doth oppose in these words It is possible that yet some will farther object against the Argument in hand Vnlesse the Saints be assured of the perpetuity of their standing in the Grace and Favour of God they must needs be under feares of falling away and so of perishing and feare we know is of a discouraging and infeebling nature an enemy unto such actions which men of confidence and courage are apt to undertake Ans. What this objection maketh in this place I know not it neither asserteth any eminency in the Doctrine by Mr Goodwin opposed as to the promotion of Godlinesse nor immediately challengeth that which he doth maintaine of a contrary tendency but only intimateth that the S t s Consolation and peace is weakned by unnecessary feares such as his opinion is apt to
ingenerate in them But however thus farre I owne it as to the maine of the Observation in hand that the Doctrine of the Apostacy of Believers is apt and suited to cut the Saints of God and heirs of the Promise short of that strong Consolation which he is so abundantly willing that they should receive and to fill their Soules and perplex their consciences with cares feares and manifold intanglements suited to weaken their Faith and Love and alienate their hearts from that delight in God which they are called and otherwise would be carried forth unto They being all of them in some measure acquainted with the strength subtility and power of indwelling Sinne the advantages of Sathan in his manifold Temptations the eminent successe which they see every day the Principalities and Powers in heavenly places which they wrestle withall to have against them and being herewithall taught that there is neither Purpose nor Promise of God for their Preservation that there is nothing to that purpose in the Covenant of Grace the Consideration of their Condition must of necessity fill them with innumerable perplexities and make them their owne tormentors all their daies thus farre I say I owne the Objection That is not properly courage or confidence but Faith Love and Reverence that are the Principles of our Actions in walking with God hath been declared But what saith Mr Goodwin to the Objection §. 18. as by himselfe laid downe Beside what he relateth of his conquest of it in other places he addeth That the Saints notwithstanding the possibility of their finall falling away have or may have such an Assurance of the perpetuity of their standing in the Grace and Favour of God as may exclude all feare at least that which is of a discouraging or enfeebling nature The Apostle as we have formerly shewed lived at a very excellent rate both of courage and confidence notwithstanding he know that it was possible for him to become a Reprobate The assurance he had that upon a diligent use of those meanes which he know assuredly God would vouchsafe unto him he should prevent his being a Reprobate was a Golden foundation unto him of that confidence and courage wherein he equalized the Holy Angels themselves Ans. 1. The grounds asserted by Mr Goodwin on which Believers may build the Assurance pretended of the perpetuity of their standing in the Grace and Favour of God notwithstanding the possibility of their defection the assertion whereof costs no lesse then the denying of all or any influence from the Purpose Promises Covenant or Oath of God or Mediation of Christ into their preservation I have formerly considered and manifested them to be so exceeding unable to beare any such building of Confidence upon as is pretended that it is almost a Miracle how any thoughts of such a structure on such quicksands could ever finde place in the minde of a man any thing seriously acquainted with the wayes of God The whole of the Saints preservation in the Love and Favour of God as it is also expressed in this Section is resolved into mens selfe-considerations and indeavours Being weary it seemeth of leaning on the Power of God to be kept thereby unto eternall Salvation men begin to trust to themselves and their owne Abilities to be their owne keepers But what will they doe in the end thereof The summe of what Mr Goodwin hath formerly said what he repeateth againe to the end of this Section is Men need not feare their falling away though it is possible seeing they may easily prevent it if they will Expressions sufficiently contemptive of the Grace of God and the Salvation that God assureth us thereby an assertion which those Ancients which Mr Goodwin laboureth to draw into communion with him would have rejected and cast out as Hereticall Mans ability thus to preserve himselfe in the Grace and Favour of God to the end is either from himselfe or from the Grace of God If from himselfe Let us know what that Ability is and wherein it doth consist and how he comes by it Christ telleth us that without him we can do nothing and the Apostle that we are not sufficient of our selves to think a good thought but that all our sufficiency is of God So that this selfe ability for preservation extendeth not to the thinking a good thought indeed is nothing Is it from the Grace of God Then the Assurance of it must be either because God promised absolutely so to worke in him to will and to do of his owne good pleasure as that he should certainely be preserved which you will not say as I suppose or because he will so afford him his Grace as that he may make use of it to the end proposed if he please But now what Assurance hath he that he shall so make use of his Grace as to make it effectuall for the end designed And is this good use of Grace of himselfe or of Grace also If of himselfe it is nothing as was shewed from that of our Saviour John 15. 5. Neither can a man promise himselfe much Assistance from the Ability of doing nothing at all If you shall say it is of Grace the same Question ariseth as formerly manifesting that there is not the least Assurance imaginable of our continuance in the Grace and Favour of God but what ariseth from his Faithfull Promises efficaciously overcoming all interveniences that we shall so do 2. He telleth us §. 19. that Paul lived at an excellent rate of Assurance and yet knew that it was possible for him to be a Reprobate I confesse indeed he lived at an excellent rate of Assurance which he manifesteth himselfe to have received upon such Principles and Foundations as were common to him with all true Believers Rom. 8. 32 33 34 35. That it was possible in respect of the Event that He might have been a Reprobate who was chosen from Eternity is not proved He saith indeed 1 Cor. 9. 27. I keepe my body in subjection least by any meanes I should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there any more is intended then not approved or accepted in that service be had in hand Mr Goodwin laboureth not to evince and if that be the sence of the words as the scope of the whole manifesteth it to be then all that Paul there expresseth is that he endeavoured alwayes to approve himselfe and by all meanes an acceptable workeman not to be rejected or disallowed in the labour of Preaching the Gospell which he had undertaken and we acknowledge that this thought and contrivance may well become him who liveth at the greatest rate of Assurance that God affordeth to any here below yea that such thoughts endeavours do naturally genuinely flow from the Assurance of the Love of God we also grant But yet supposing that being a Reprobate by a Metonymie of the effect may here signify to be damned how doth this prove
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
Thus then we clearely see that the former of the two Consequents mentioned cannot stand God doth not by his Spirit irresistibly draw or move the wills of the S t s to do things which are necessary for the procuring their Perseverance immediately or withont the instrumentall interposure of the said Exhortations Ans. First §. 21. the intendment of this as also of some following Sections is to prove and manifest that the use of Exhortations cannot consist with the efficacy of Internall Grace and the worke of the Spirit in producing and effecting those Graces in us which in those Exhortations we are provoked and stirred up unto A very sad undertaking truely to my apprehension for w eh the Church of God will scarce ever returne thankes to them that shall ingage in it He was of an other minde who cryed Da Domine qvod jubes jube quod vis yea the Holy Ghost hath in innumerable places of Scripture exprest himselfe of another mind promising to worke effectually in us what he requires earnestly of us by the one manifesting the efficacy of his Grace by the other the exigeney of the Duty which is incumbent upon us Nay never any Saint of God once pray'd in his life seeking any thing at the hand of God but was of another mind if he understood his owne supplications To what is here urged against this Catholicke Faith of Believers I say That Exhortations are the meanes of Perseverance in as much as by them in their place and kinde and with them the Spirit of God effectually workes this Peseverance or the matter of it in the Saints Those cloudy expressions of irresistibly and unfrustrably we owne no farther then as they denote the certainty of the event and not the manner of the Spirits operation which also they do very unhandsomely We leave out then in the proposall of our Judgement about the use of Exhortations which Mr Goodwin opposeth those tearmes and adde in their Roome by and by with those Exhortations which he omitts He saith then This cannot be proved because the Saints live and dye often times in opposition and disobedience unto these Exhortations But Obedience is twofold First as to the generall frame of the heart Obedience in the habit and so 't is false that the Saints live at any time in an ordinary course much lesse dye in opposition to those Exhortations the Law of God being written in their hearts and they delighting in it in their inward man they abide therein the fruit of Obedience for the most part being brought forth by them And this sufficeth as to their Perseverance Secondly It regardeth particular acts of Obedience and in respect of them we all say that yet they all sinne Optimus ille est qui minimis urgetur but this prejndiceth not their Perseverance nor the generall end of the Exhortations afforded them for that purpose But he adds Secondly If God by his Spirit irresistibly drawes his Saints to persevere ut supra But this is sorry Sophistry which may be felt as they say through a paire of mittins For First who saies that God workes by force immediately upon the wills of men Or who makes force and power to be tearmes equivalent Or that God cannot put forth the exceeding greatnesse of his power in them that believe but he must force or compell their wills or that he can not work in us to will and to do of his owne goodpleasure immediately working in and with our wills but he must so force them Secondly whence ariseth the disjunctive force of this Argument Either by immedate actings upon their wills or he makes use of those Exhortations As though the one way were exclusive of the other and that the Scripture did not abundantly and plentifully ascribe both these unto God both that he exhorts us to know him love him believe in him and gives us an understanding and an heart so to do working Faith and Love in us by the exceeding efficacy of his power and Spirit I say then that God workes immediately by his Spirit in and on the wills of his Saints that is he puts forth a reall Physicall power that is not contained in those exhortations though he doth it by and in and with them The impotency that is in us to do good is not amisse termed Ethico-physica both Naturall and Morall and the Applications of God to the soule in their doing good are both Really and Physically efficient and Morall also the one consisting in the efficacy of his Spirit the other lying in the exhortations of the Word yet so as that the efficacy of the Spirit is exerted by and with the Morall efficacy of the Word his workes being but Grace or the Law in the heart the Word being the Law written so that all the ensuing Reasonings are bottomed upon things Male divisa that stand in a sweet harmony and compliance with each other But Mr Goodwin tells you That if God worke by his Spirit his Grace immediately on the wills of men to cause them to persevere then are Exhortations no meanes of their Perseverance Why so I pray It seemes we must have no internall effectuall Grace from God or no outward Exhortations of the Word But he tells you it must be so because If the will be Physically and Irresistibly acted and drawne by God to do such and such things it needeth no adition of Morall meanes such are Exhortations thereunto That is if the will be effectually inclined to the wayes of God by his Grace there is then no need of the Exhortations of the Word But yet First the Spirit of God though he have an immediate efficacy of his owne by with those Exhortations yet by those Exhortations he also inclines the will as he workes on the will as Corrupt impotent by his Grace so he workes on the will as the will or as such a faculty is apt to be wrought upon by a mediation of the understanding by Exhortations Secondly to say Obedience would have been produced and wrought had there been no Exhortations is not required of us what efficacy soever we ascribe to Grace unlesse we also deny Exhortations to be appointed of God and to be used by the Spirit of God for the producing of that Obedience Neither Thirdly doth God worke upon the will as a distinct faculty alone of it selfe without suiting his operations to the other faculties of the soule Nor is Grace to be wrought or carryed on in us meerely as we have Wills but as we have Understandings also whereby the Exhortations he is pleased to use may be conveyed to the will and affect it in their kind in a word this is but repeating what was said before If there be any effectuall Grace there is no use of Exhortations If exhortations be the meanes of continuing or increaseing Grace what need the efficacy of Grace or immediate actings of the Spirit working in us to will and to do of Gods
good pleasure what validity there is in these inferences will be easily discerned God worketh Grace in men as men and as men impotent and corrupted by sinne As men he workes upon them by meanes suited to their Rationall being by Precepts and exhortations but as men impotent and corrupt by sinne they stand in need of his effectuall power to worke that in them which he requireth of them Of the termes wherewith his arguing in this case is clowded and darkened enough hath been remarked already His second Argument to this purpose §. 22. viz. That the Inclination of the will to good and to persevere in a Saint must be after his being made a Saint is as weake and no lesse Sophysticall than the former That inclination is radically wrought in every Believer at his Conversion the Spirit being bestowed on him which shall abide with him for ever and the Seed of God laid in his heart that shall remaine and never utterly faile with an habituall inclination to the exercise of all those Graces wherein their persevering doth consist Actually this is wrought in them according to the particular dutyes and actings of Grace that are reqnired of them which they are carryed forth unto by the daily influence of Life Power and Grace which they receive from Christ their head without whom they can do nothing Neither is the third Exception of any more validity being only a Repetition of what was spoken before rendred something more impedite darke and intricate by the termes of Physically Irresistibly and Necessitated which how farre and wherein we doe allow hath been frequently declared The summe of what is spoken amounts to this Gods reall worke in and upon the Soule by his Spirit and Grace is inconsistent with the exhortations to Obedience which we have before disproved and do reject it as an Assertion destructive to all the efficacy of the Grace of God and the whole worke of it upon the Soules of Men. What his Fourth Argument also is but a Repetition of the same things before crudely Asserted in other termes let them apprehend that can If God worke Faith and Love in the hearts of his Saints and support them in them to the end what place is left for Exhortations I say their own proper place the place of meanes of meanes appoynted by God to stirre up his to Perseverance and which himselfe makes by his Spirit and the immediate efficacy thereof effectuall to that end and purpose And I know no use of that Query Are exhortations effectuall to perswade men to Persevere after the end being built only on his false Hypothesis and begging of the thing in Question viz. That if God worke Faith and Love and continuance of them in our hearts effectually by his Grace there is no need no use of exhortations though God so work them by and with those exhortations And this is his first Attempt upon the first member of the Division made by him selfe wherein what successe he hath obtained is left to the judgement of the Reader And but that I shall not having now the part of one that Answers incumbent on mee turne aside unto the proofe of things denied I should easily confirme what hath been given in for the removall of his Objections from the Testimony of God by innumerable places of Scripture He proceeds then Sect. 6. and saies §. 23. Secondly Neither can the latter of the said consequences stand God doth not make use of the said Exhortations to influence or effect the Wills of the Saints upon any such termes as hereby to make them Infallibly Infrustrably Necessitatingly willing to Persevere or to do the things upon which Perseverance dependeth For first If so then one and the same act of the Will should be both Physicall and Morall and so be specifically distinguished in and from it selfe for so farre as t is produced by the irresistible force or power of the Spirit of God it must needs be Physicall the said irresistible working of the Spirit being a Physicall action and so not proper to produce a Moralleffect Againe as farre as the said Exhortations are meanes to produce or raise this Act of the Will or contribute any thing towards it it must needs be morall because Exhortations are Morall causes and so not capable of producing Physicall Naturall or Necessary effects Now then if it be impossible that one and the same Act of the Will should be both Physicall and Morall that is Necessary not Necessary impossible also it is that it should be produced by the irresistible working of God and by exhortations of this joynt efficiency It may be Objected they who hold or grant such an influence or operation of the Spirit of God upon the Will which is frustrable or resistible do or must suppose it to be a Physicall action as well as that which is irresistible If so then the act of the Will so farre as t is raised by the meanes of this action or operation of God must according to the tenor of the former Arguments be Physicall also and so the pretended Impossibility is no more avoided by this opinion then by the other I Answer Though such an operation of God upon the Will as is here mentioned be in respect of God of the manner of its proceeding from him Physicall yet in respect of the Nature and Substance of it t is properly Morall because it impresseth and affecteth the Will upon which t is acted after the manner of Morall causes properly so called that is Perswadingly not Ravishingly or Necessitatingly When a Minister of the Gospell in his preaching presseth or perswadeth men to such such dutyes or actions this act as it proceedeth from him I meane as 't is raised by his naturall abilityes of under standing or speaking is Physicall or Naturall but in respect of the substanceo◠native tendency of it 't is clearely Morall viz. because it tendeth to incline or move the wills of men to such or such Elections without necessitating them thereunto and so comports with those Arguments or Exhortations in their manner of efficiency by which he presseth or moveth them to such things By the way to prevent stumbling and quarrelling it no way followes from the Premises that a Minister in his preaching or perswading unto duty 's should doe as much as God himselfe doth in or towards the perswading of men hereunto it only followes that the Minister doth cooperate with God which the Apostte himselfe affirmes in order to one the same effect i.e. that he operateth in one the same kind of efficiency with God Morally or perswadingly not necessitating for where one necessitates another only perswades they cannot be said to cooperate or worke the one with the other no more than two when the one runnes the other walkes a soft pace can be said to goe or walke together But when two perswade in one and the same action one may perswade more effectually by many
the tendernesse of the heart of Josiah under the preaching of the Law mentioned in the second place and therefore I shall not need to call it into Examination But it is added farther Sect. 14. p. 314. The present state and frame of the hearts and soules of the Saints duly considered § 61. which are made up as well of flesh and corruption as of Spirit and Grace the former having need of bridles for restraint as well as the latter of spurres for quickning evident it is that Arguments or motives drawne from feare of punishment are as necessary and proper for them in respect of the one as incitements from Love in respect of the other A whip for the Horse saies Solomon a bridle for the Asse and a rod for the Fooles backe The flesh even in the wisest of men is a foole and would be unruly without a rod ever and a non shaken over it nor should God have made such gracious bountifull and effectuall provision for the Perseverance of the Saints as now he hath done had he not ingaged as well the passion of Feare within them as of Love to be their guardian keeper 'T is true perfect love casteth out Feare but who amongst the Saints themselves can say either that his heart is cleane or his Love perfect Perfect Love casteth out flesh as well as Feare yea true Love untill flesh be cast out preserveth feare for its Assistant and fellow helper the flesh would soone make Love a wanton and intice her unto folly did not feare dissolve the inchantment and protect her Chastity Of this last Division of the 34. Section there are two parts The first Confirmative of what was spoken before concerning the usefullnesse of the Feare of Hell punishment for the furthering of the Saints Obedience The other Responsatory to what is urged to the contrary from 1 John 4. 18. Perfect Love casteth out Feare For the first it is granted that there are those two contrary principles of Flesh and Spirit Corruption and Grace in the hearts of all even even the best and most eminent Saints whilst they continue here below But that these two should be principles acting themselves in their Obedience the one moved incited and stirred up by Love the other from the Feare whereof we are speaking is a Fleshly Darke Anti-evangelicall conceit That the principle in Believers which the Scripture calls Flesh Corruption needs incitement to Obedience or is to be incited there unto as is affirmed is no lesse corrupt than what was before mentioned Looke whatsoever Influence Flesh or Corruption hath into any of our Obedience so far that Obedience is vitiated corrupted rendered uncleane and unacceptable before God The Flesh is to be crucified slaine destroyed not stirred up and provoked to Obedience being indeed Disobedience in the Abstract enmity to God You may as well perswade darkenesse to shine as the Flesh to Obâ—y It is not a foole as that Allusion bespeakes it from Prov. 26. 3. that would ever and anon be unruly were not a rod shaken over him but it is folly it selfe that is not to be cur'd but kill'd not stirred up but mortifyed How that is to be done hath been formerly at large declared It is by the Spirits bringing the Crosse and power of the death of Christ into the heart of the sinner and not by any consideration of Hell and punishment that we can take upon our selves which never did nor never will fortify any sinne to the end of the world that this worke is to be wrought Secondly that which is added of God's bountifull provision for the Perseverance of the Saints by ingaging the passion of Feare as well as Love is of no better a frame or Constitution than that which went before That our gratious Father hath made fuller larger and more certaine provision for our Perseverance than any can be afforded by the ingaging of our passions by consideration of punishment or reward I hope hath been sufficiently demonstrated And if Mr Goodwin intend no more by his Love and Feare of God than the ingaging of those naturall passions in us by the consâ—derations intimated I shall not be Rivall with him in his Perswasion The Love we intend is a Fruit of the Spirit of God in us and the Feare contended about of the Spirit of Bondage which though it be not pressed on us as our duty yet we hope that bountifull provision is made for our Perseverance as shall effectually support and preserve us to the end Blessed be his name his Saints have many better Guardians and keepers then a bondage frame of Spirit upon the account of the wrath to come from whence they are delivered by Christ They are in his own hand and in the hand of his Sonne and are kept through Faith by his power to Salvation If this be the end of Mr Goodwin's Preaching the threatnings of God at any time viz. that the naturall passion of Feare being stirred up with the apprehensions of Hell the Flesh that is in Man may be incited to obedience I hope he hath not many consenting with him in the same intendment Thirdly To an Objection framed from 1 Ioh 4. 18. That perfect Love casts out feare §. 62. First That it may be so but whose Love is perfect Secondly That Love cherisheth Feare untill the Flesh be quite cast out Thirdly That the Flesh would make Love wanton and intice it to folly did not Feare dissolve the inchantment But First Though Love be not perfect to all degrees of Perfection here yet it may have yea it hath in the Saints the perfection of Uprightnesse and Sincerity which is all that is here intended and all that is required to it for the casting out of that Tormenting Feare of which the Apostle speaks Feare saith he hath torment And if our Love cannot amount to that perfection as to cast it out it being only to be cast out thereby it is impossible we should ever be freed from Torment all our daies or be fill'd with joy Consolation in believing which would frustrate the glorious designe of God which he hath sworne himselfe willing to pursue Heb 6. 13. and the great End of the death of Christ which he hath perfectly accomplished Heb 2. 15. Secondly It is true there is a Feare that Love cherisheth the Feare that God hath promised in the Covenant of Grace to preserve in our hearts all our daies But to say it cherisheth the Feare we speake of and which the Holy Ghost in this place intendeth is expressely to make the Holy Ghost a lyar and 〈◊〉 contradict him to his face Thirdly What Love in us is that that the Flesh can or may intice to follyâ— Are the fruits of the Spirit of God Graces of his own working and creating in us of such a Temper and Constitution as that they may be inticed to uncleannesse and folly And is it possible that such a thought should enter into the heart of
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
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
from you so that you also having my Law written in your hearts shall never utterly and wickedly depart from me And for such sinnes and follies as you shall be overtaken withall I will graciously heale your backslidings and receive you freely This is the Language of the Doctrine we maintaine which is not we full well know obnoxious to any Exceptions or Consequences what ever but such as bold and prejudiced men for the countenance of their vaine conceits and opinions will venture at any time to impose and fasten on the most pretious Truths of the Gospell That God should say to Believers as is imposed on him fall into what sinnes they will or abominations they can yet he will have them believe that by an irresistible hand he will necessitate them to Persevere that is in and under their Apostacy which is evidently implyed in their falling into sinnes and abominations in the manner insisted on is a ridiculous fiction to the imagination whereof the least colour is not supplied by the Doctrine intended to be â—raduced thereby Secondly §. 4. for the ensuing Exhortations Promises and Threatnings as farre as they are really Evangelicall whose use and tendency is argued to be inconsistent with the Doctrine before proposed I have formerly manifested What is their proper use and efficacy in respect of Believers and their consistency with the truth we maintaine apprehended as it is indeed and not visarded with ugly and dreadfull appearances will I presume scarcely be called in question by any who having received a Kingdome that cannot he shaken doe know what it is to serve God acceptably with reverence and Godly feare It is true they are made unto and have their use in reference unto them that Believe and shall Persevere therein but they are not given unto them as men assured of their Perseverance but as men called to the use of meanes for the establishing of their soules in the wayes of obedience They are not in the method of the Gospell irrationally happed on such intimations of unchangeable Love or proposed under such wild Conditionalls and Suppositions as here by our Author but annexed to the Appointment of those wayes of Grace and Peace which God calls his Saints unto being suited to worke upon the new nature wherewith they are indued as spreading it selfe over all the facultyes of their Rationall Soules wherein are Principles fit to be excited to Operation by Exhortations and Promises Thirdly §. 5. all that is indeed Argumentative in this Discourse is built on this Foundation that a Spirituall Assurance of attaining the end by the use of meanes is discouraging and disswasive to the use of those meanes A Proposition so uncouth in it selfe so contradictory to the experience of all the Saints of God so derogatory to the Glory and Honour of Jesus Christ himselfe who in all his Obedience had doubtles an Assurance of the end of it all as any thing that can well fall into the imaginations of the Hearts of men Might not the Devill have thus replyed upon our Saviour when he tempted him to turne Stones into Bread cast himselfe from a pinacle of the Temple received Answer that man lives not by Bread alone but by every word that proceedeth out of the mouth of God but alas thou Jesus the Sonne of the Living God that art perswaded thou art so and that God will preserve thee whether thou usest any meanes or no that thou shalt never be starved for want of Bread nor hurt thy selfe by any fall whatever thou clost the Angells having charge that no evill shall come nigh thee nor thy foot be hurt against a stone thou maist now cast thy selfe headlong from the Temple to manifest thy Assurance of the Love and Faithfullnesse of God with his Promises to thee If our Saviour thought it sufficient to stop the mouth of the Devill to manifest from Scripture that notwithstanding the Assurance from God that any one hath of the end yet he is to use the meanes tending thereunto a neglect whereof is a sinfull tempting of God we shall not need to goe farther for an Answer to the same kind of Objections in the mouth of any Adversary whatever His 19 th Section containeth his fourth Argument §. 6. in these words If there be no possibility of the Saints falling away finally then is their Persevering uncapable of reward from God But their finall Perseverance is not uncapable of reward from God Ergo The minor Proposition I presume containes nothing but what is the sence of those who deny the conclusion or how ever it containes nothing but what is the expresse sence of the Lord Christ where he saith that he that endureth to the end the same shall be saved Therefore I suppose we shall bee excused from farther proofe of this without any prejudice to the cause in hand Ans. I grant Eternall Life may be called the Reward of Perseverance in the sence that the Scripture useth that word applyed to the matter in hand It is afterward neither procured by properly and Morally as the deserving cause nor proportioned unto the obedience of them by whom it is attained a Reward it is that withall is the free gift of God and an Inheritance purchased by Jesus Christ a Reward of Bounty and not of Iustice in respect of them upon whom it is bestowed but only of faithfulnesse in reference to the promise of it A Reward by being a gratious incouragement as the end of our obedience not as the procurement or desert of it so we grant it a Reward of Perseverance though those words of our Saviour he that endureth to the end the same shall be saved expressed a consequence of things only and not a connexion of causality of the one upon the other of the foundation of this discourse concerning a possibility of declining immediate consideration shall be had He proceeds then The consequence of the Major Proposition §. 7. stands firme upon this foundation No act of the Creature whereunto it is necessitated or which it cannot possibly decline or but doe is by any Law of God or rule of Iustice rewardable therefore if the Saints be necessitated by God to Persevere finally so that he leaves unto them no possibility of declining finally their finall Perseverance is not according to any Law of God or man nor indeed to any principles of Reason or Equity capable of reward no whit more than actions meerely naturall are Nay of the two there seems be more reason why acts meerely naturall as for example Eating Drinking Breathing Sleeping should be rewarded in as much as these flow in a way of necessity yet from an inward principle and connaturall to the Agent than such actions whereunto the agent is constrain'd necessitated determined by a principle of power from without and which is not intrinsecall to it And this is the strength of the Argument which will quickly appeare to be very weakenesse For First the efficacy of
Conscience doth however it tumultuate rebuke chide perswade trouble cry and the like whatever conviction of the guilt of sinne may shew into the judgement yet sinne hath the consent of the whole soule Every thing that hath a reall influence into operation consents thereto originally and radically how ever any principle may be dared by Conscience To take off any thing from full consent there must be something of a spirituall Repugnancy in the mind and will which when Lust is thus enthroned there is not Secondly That sinne reigneth in such persons Many have been the inquiries of Learned men about reigning of sinne As What sinnes may be said to reigne §. 8. and what not Whether sinnes of ignorance may raigne as well as sinnes against knowledge What little sinnes may be said to reigne as well as great Whether frequent relapses into any sinne prove that sinne to be reigning Whether sinne may reigne in a Regenerate person Or whether a Saint may fall into reigning sinne whereabout Divines of great note and name have differed all upon a false bottome and supposall The Scripture gives no ground for any such inquiries or disputes or Cases of Conscience as some men have raised hereupon And indeed I would this were the only instance of mens creating Cases of Conscience and answering them when indeed and in truth there are no such things so insnaring the Consciences of Men and intangling more by their Cases than they deliver by their Resolutions The truth is there is no mention of any reigning sinne or the Reigning of any sinne in the whole Book of God taking sinne for this or that particular sinne But of the Reigne of this Indwelling originall Lust or fountaine of all finne there is frequent mention Whilest that holds its power and universality in the soule and is not restrained nor straitned by the Indwelling spirit of grace with a new vitall principle of no lesse extent and of more power than it be the Actuall sinnes few or more knowne or unknowne little or great all is one sinne reignes and such a person is under the power and dominion of sinne so that in plain termes to have finne reigne is to be unconverted and to have sinne not to reigne is to be converted to have received a new principle of Life from above This is evident from the 5. and 6. Chapter of the Epist. to the Romans the seate of this Doctrine of reigning sinne The opposition insisted on by the Apostle is between the Reigne of Sinne and Grace and in pursuit thereof he manifests how true Believers are tanslated from the one to the other To have sinne reigne is to be in a state of sinne to have Grace reigne is to be in a state of Grace So Chapter 5. 21. % As sinne reigned unto death so Grace reignes through Righteousnesse unto eternall Life by Jesus Christ our Lord The sinne he speakes of is that whereof he treates in all that Chapter the sinne of Nature the Lust wherof we speake this by nature reigneth unto Death but when Grace comes by Jesus Christ the soule is delivered from the power thereof so in the whole 6. Chap. It is our change of state and Condition that the Apostle insists on in our delivery from the reigne of sinne and he tells us this is that that destroyes it our being under Grace v 14. Sinne shall not have dominion over you because you are not under the Law but under Grace Plainely then there are two Lords and Rulers and these are Originall or Indwelling sinne and Grace or the Spirit of it The first Lord the Apostle discovers with his entrance upon his Rule and Dominion Chap. 5. and this all men by nature are under The second he describes Chap. 6. which sets out the Rule reigne of Grace in Believers by Jesus Christ. And then Thirdly the place that both these Lords have in this life in a Believer Cap. 7. This then is the only reigning sin in whomsoever it is in its power compas as it is in all unregenerate men in them in them only doth sin reigne every sin they commit is with full consent as was manifested before in exact willing Obedience to the soveraigne Lord that reignes in them Fourthly §. 9. observe that the Grace new Creature Principle or Spirituall Life that is Given to bestowed on and wrought in all and only Believers be it in the lowest and most remisse degree that can be imagined is yet no lesse universally spread over the whole soule than the contrary habit and principle of Lust and sinne whereof we have spoken In the Understanding it is Light in the Lord in the Will Life in the Affections Love Delight c. those being reconciled who were alienated by wicked workes Where ever there is any thing the least of grace there something of it is in every thing of the soule that is a capable seat for good or evill habits or dispositions He that is in Christ is a new creature 2 Cor 5. 17. not renewed in one or other particular he is a new Creature Fiftly that where ever true Grace is in what degree soever §. 10. there it bears Rule though sinne be in the same subject with it As sinne reignes before grace comes so Grace reignes when it doth once come And the reason is because sinne having the first Rule and Dominion in the heart abiding there there is neither Roome nor place for Grace but what is made by conquest Now who ever enters into a possession by right of Conquest what resistance soever be made if he prevaile to a Conquest he reignes In every regenerate man though Grace be never so weake and Corruption never so strong yet properly the Soveraignty belongs to Grace Having entered upon the soule and all the powers of it by Conquest so long as it abides there it doth reigne So that to say a Regenerate man may fall into reigning sinne as it is commonly exprest though as we have manifested no sinne reignes but the sinne of Nature as no good Act reigneth but the spirit and habit of Grace and yet continue Regenerate is all one as to say he may have and not have true Grace at the same time Now from these considerations §. 11. some farther inferences may be made First That in every regenerate person there are in a spirituall sence two Principles of all his actings Two Wills There is the Will of the Flesh and there is the Will of the Spirit a Regenerate man is spiritually and in Scripture expression two men a new man and an old an inward man and a body of Death and hath two Wills having two Natures not as Naturall faculties but as Morall principles of operation and this keepes all his actions as Morall from being perfect absolute or compleate in any kind He doth good with his whole heart upon the account of sincerity but he doth not good with his whole heart upon the account
whereof he labours to deliver it is the great Absurdity of the Repetition of Regeneration whereof there is no mention at all in the Scripture and which yet must be Asserted by him unlesse he will affirme all that fall away at any time irrecoverably to perish which howsoever he waves at present were with much more probability according to his owne principles to be maintained than what he insisteth on But this repetition of Regeneration saith he is not unworthy God and for men a blessed and happy accommodation whether it be unworthy God or no the Scripture and the nature of the thing will declare The Accomodation that it seemes to afford unto men being a plaine incouragement to sinne at the highest rate imaginable will perhaps not be found so Happy and Blessed unto them With great noise and clamour hath a charge been managed against the Doctrine of the Saints Perseverance upon the account of its giving supportment to the thoughts of men in and under the wayes of sinne whether Truth and Righteousnesse have been regarded in that charge hath been considered Doubtlesse it were a matter of no difficulty clearely to evince that this Doctrine of the Repetition of Regeneration is of the very same tendency and import which is falsly and injuriously charged upon that of the Perseverance of the Saints The worst that a man thinks he can do by any act of sin is but to sin himselfe quite out of the favour of God into a state of death and desert of wrath He can no farther injure his soule than to cast it into the condition of men by nature Tell this man now whom you suppose to be under the temptation to sinne at least that he hath in him that great foole the flesh which longs for Blessed Accommodations to its selfe whilest it makes provision to fulfill its lusts that if he should so do this is an ordinary thing for men to do and yet to be renewed againe and to have a Second Regeneration do you not incourage him to venture boldly to satisfy his sinfull desires having such a reliefe against the worst that his thoughts and feares can suggest to him But whatever it be in respect of God or men yet that so it may be Mr Goodwin proves from Heb. 6. 6. Where 't is said that 't is impossible to renew some to repentance wherefore some may be renewed and in Jude 12. Men are said to be twice dead therefore they may live twice Spiritually The first proofe seemes somewhat uncouth The persons spoken of in that place are in M. G. judgement Believers there is no place of Scripture wherein he more tryumphs in his endeavoured confirmation of his Thesis The Holy Ghost says expresly of thē that 't is impossible to renew thē therefore says M.G. 't is possible what is of emphasis in the Argument mentioned ariseth frō two things 1. That they are true Believers of which afterwards 2. That they fall totally away This then is the importance of M. Goodwins plea from this place If true believers fall totally away it is impossible they should be renewed to Repentance therefore if true Believers fall totally away it is possible they should be renewed to and by Repentance that there is a falling away and a renewing againe by Repentance of the same persons we grant That falling away is partiall only which is incident unto true Believers who when God heales their backslidings are renewed by Repentance To be renewed also by Repentance is taken either for the renovation of our Natures and our change as unto state and condition and so it is the same with Regeneration and not to be repeated or for a Recovery by Repentance in respect of personall failings so it is the daily worke of our lives Jude saies some are twice dead that is utterly so an hyperbolicall expression to aggravate their condition Those to whom the Gospell is a favour of Death unto Death may well be said to be twice dead unto the Death that they are involved in and are obnoxious to by nature they adde a second death or rather seale up their soules under the power and misery of the other by contempt of the means of Life and recovery therefore Regeneration may be reiterated Quod erat Demonstrandum Much of the Section that remains is taken up in declaring in many words without the least attempt of proofe that 't is agreeable to the honour of God to renew men totally fallen away that is when those who have been quickned by him washt in the bloud of his Sonne made partakers of the Divine nature imbrac'd in the armes of his Love shall despise all this dis-faith themselves reject the Lord and his Love trample on the bloud of the Convenant kill their soules by depriving them of spirituall life proclaime to all the world their dislike of him and his Covenant of Grace yet though he hath not any where revealed that he will permit any one so to doe or that he will accept of them againe upon their so doing yet M. Goodwin affirming that for him so to doe is agreeable to his Holinesse and Righteousnesse 't is fit that those who conceive themselves bound to believe what ever he saies should think so too for my part I am at liberty I should not farther pursue this discourse nor insist on this digression but that M. Goodwin hath taken advantage by the mention of Regeneration to deliver some rare notions of the nature of it which deserve a little our farther taking notice of for which end doubtlesse he published them To make way then for his intendment he informes us Sect 29. That Regeneration it selfe according to the Grammaticall and proper signification of the word imports a reiteration or repetition of some generation or other it cannot import a Repetition of the naturall all Generation of men the sence of Nicodemus in this poynt was Orthodox who judged such a thing impossible therefore it must import a repetition of a spirituall generation unlesse we shall say which I think is the road opinion that it signifies only the spirituall generation with a kind of reflection upon and unto the birth Naturall Ans. First That the Grammaticall sence of the word imports a Reiteration of some generation is only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath other signification in composition besides the intimating of a reiteration of the same thing either in specie or individually the same againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would seeme rather to inforce such an Interpretation than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet it doth not It is spoken of that which hath no birth properly at all as Philo de Mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it selfe is only through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a wooddy Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resurrection doth not import againe after another rising before but a restauration from a lost state so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Math 19. 28. to
use of Admonitions and Exhortations to them in that condition hath been already declared for the present I shall only adde That let their finall Apostasy in respect of the Event be never so impossible yet in the state and condition wherein they are and from the things which they are exercised about with the Principles on which they proceed and the wayes whereby they are led on considerations enough may be raised to set forth those Exhortations Admonitions and Encouragements appointed by the Holy Ghost to be used and insisted on in the Administration of the Word in the Beauty and splendor of infinite Wisdome Love and Kindnesse The glory of God being so eminently concerned as it is in the Obedience and fruitfulnesse of the Saints the honour of the Lord Jesus in this World with the advancement and propagation of the Gospell in like manner relating there unto Their own peace lying so much as it doth upon their close walking with God the spirit being so grieved by their falling into sinne as he is God so dishonoured and themselves exposed to such fearfull desertions darknesse trouble sorrow and disquietments as they are upon their being overcome by the temptations of Satan and prevailed upon to turne aside into waies and sinnes short of totall Apostasy and it being the purpose of the Lord to lead them on in obedience in wayes suitable to that nature he created them withall and that New nature wherewith he hath endued them both apt to be wrought upon by Motives Exhortations and Perswasions without any such supposall as that of finall Apostasy There is a sufficient bottome and foundation of exalting the motives and admonitions insisted on to the possession of that Glory of Wisdome and Goodnesse which is their due But M. Goodwin having borrowed another Pageant from the Remonstrants had a great mind to shew it to the World in its English dresse and therefore introduces the Holy Ghost thus speaking in the Admonitions above pointed at Suppose we then the Holy-Ghost should speake thus unto the Saints §. 8. Oh yee that truly Believe who by vertue of the promises of that God that cannot lye are fully perswaded and possest that ye shall be kept by God by his irresistible Grace in true Faith untill Death so that though Satan should set all his witts on worke and by all his stratagems snares and cunning devices seek to destroy you yea though he should entice you away from God by the allurements of the World and entangle you with them againe yea and should cause you to runne and rush headlong against the Light of your own Consciences into all manner of horrid sinnes yet shall all his attempts and assaults upon you in every kind be in vain you shall be in never the more danger or possibility of perishing Vnto you I say attend and consider how sore and dangerous a contest you are like to be ingaged in for you are to wrestle not against Flesh and Bloud but against Principalities and Powers the governors of this World and spirituall wickednesses against that old Serpent the Divell the great red Dragon who was a murtherer from the beginning and who still goes about like a roaring Lyon seeking whom he may devoure Who will set himselfe with all his might to thrust you headlong into all manner of sinnes and so to separate 'tweene you and your God for ever And truly I am afraid least as the Serpent by his subtilty deceived Eve so your minds should be corrupted from the Simplicity which is in Jesus Christ least the tempter should any way tempt you and my labour about you be in vaine Therefore Watch Pray Resist him stedfast in the Faith Take unto you the whole armour of God that you may be able to resist in an evill day and having done all things stand fast Stand having your loines girt with the girdle of truth and the brestplate of Righteousnesse upon you Would such an Oration or speech as this be any way worthy the Infinite wisedome of the Holy Ghost Or is it not the part of a very weake and simple person to admonish a man and that in a most serious and solemne manner of a danger threatning him or hanging over his head and withall to instruct him with great variety of direction and caution how to escape this danger when as both himselfe knows and the person admonished knowes likewise that it is a thing altogether impossible that ever the danger should befall him or the evill against which he is so solemnely cautioned come upon him Therefore those who make the Holy Ghost to have part and fellowship in such weaknesse as this are most insufferably injurious unto him Ans. To support the Stage for to act this part of the pageant in hand upon §. 9. there are many supposalls fixed by our Author that are to beare up the weight of the whole which upon tryall will appeare to arrant false pretences painted anticks that have not the least strength or efficacy for the end and purpose whereunto they are applied First §. 10. 'T is supposed that the end of all these admonitions is meerely and solely to prevent the Saints from finall Apostasy and that they are to beware of the wiles and assaults of Satan only least he prevaile over them to cause them to depart utterly from God That this is supposed in this discourse is evident because upon the granting of a promise that they shall not be so prevailed against they are judged all uselesse and ridiculous Now who knows not but that Satan may winnow and in some measure prevaile against the Saints to the Dishonour of God the Reproach of the Gospell Grieving of the Spirit and Scandall of the Church although they fall not totally and finally from God And that many of those Admonitions tend to the preservation of Believers from such falls and failings is more evident than to need any Demonstration by consideration of the particular instances Secondly §. 11. It supposeth as is exprest that Believers may fall into all manner of horrid sinnes and Abominations which is the thing in Question and by us punctually denied What ever their surprizalls may be yet there are sinnes which they cannot fall into and the great abomination of every sinne that 't is committed with the whole heart and with full consent they are not at all exposed or liable unto as hath been proved Thirdly § 12. That there is an inconsistency between Promises and Precepts in reference to the same Object that God should promise to worke any thing effectually in us and yet require it of us is thought ridiculous and on this account the great folly here imputed to the discourse framed for the Holy Ghost is proposed to consist in this that God should exhort us to watch against the assaults of the Divell and yet promise that by his Grace he will effectually work in us for us the very same thing A supposall destructive to
fastned upon them both for their joynt deliverance In Mr Goodwins 12. § 2. Chapter he takes into participation with him as is pretended 8. places of Scripture endeavouring by all meanes possible to compell them to speake comfortable words for the reliefe of his fainting and dying cause Whether He hath prevailed with them to the least complyance or whether He will not be found to proclaime in their name what they never once acknowledged unto him will be tryed out in the processe of our consideration of them In the first and second Section he fronts the Discourse intended with an eloquent Oration §. 3. partly concerning the tendency of the Doctrine of the Saints Perseverance which he girds himselfe now more closely to contend withall partly concerning Himselfe his own Ability Industry Skill Diligence and Observation of Doctrines and Persons with his rules in judging of the one the other For the First §. 4. He informes us that his judgement is that many who might have attained a Crowne of Glory by a presumptuous conceit of the Impossibility of their miscarrying are now like to suffer the vengeance of eternall fire men thereby gratifying the flesh with wresting the Scripture to the encouragement thereof That the Proud and Presumptuous conceits of men are like to have no other issue or effect than the betraying of their soules to all manner of Loosenesse and Abomination so exposing them to the vengeance of eternall fire we are well assured therefore knowing the terrour of the Lord do perswade men what we are able to cast downe all high thoughts and imaginations concerning their owne Abilities to doe good to believe to obey the Gospell or to abide in the Faith thereof and to rowle themselves freely fully wholly on the free Grace and faithfulnesse of God in the covenant of Mercy ratifyed in the bloud of his Sonne wherein they shall be assured to find Peace to their soules On this foundation doe we build all our endeavours for the exalting the soveraigne free effectuall grace of God in opposition to the proud and presumptuous conceits of men concerning their own imbred native power in spirituall things an Apprehension whereof we are well assured disposeth the heart into such a frame as God abhorres and prepares the soule to a battle against him in the highest and most abominable Rebellion imaginable I no waies doubt but that the way and meanes whereby innumerable poore creatures have been hardened to their eternall Ruine have had all their springs and fountaines ly in this one wretched reserve of a power in themselves to turne to God and to abide with him That any one by mixing the promises of God with Faith wherein the Lord hath gratiously assured him that seeing he hath no strength in himselfe to continue in his mercy he will preserve and keep him in and through the Sonne of his Love hath ever been or ever can be turned wholly aside to any way or path not acceptable to God or not ending in everlasting peace will never be made good whilest the Gospell of Christ finds honour and credit amongst any of the sonnes of men There may be some indeed who are strangers to the covenant of promise what ever they doe pretend who may turne this Grace of God in the Gospell as also that of the Satisfaction of Christ Redemption by his bloud and Justification by Faith the whole Doctrine of the covenant of Grace in Christ into lasciviousnesse but shall their unbeliefe make the Faith of God of none effect◠shall their wickednesse and Rebellion prejudice the mercy peace and Consolation of the Saints Because the Gospell is to them the savour of Death unto Death may it not be the savour of Life unto Life unto them that doe embrace it What ever then be the disasters of which themselves are the sole cause of men with their presumptuous conceits of the impossibility of miscarrying seeing every presumptuous conceit of what kind soever is a desperate miscarriage their ruine and destruction cannot in the least be ascribed to that Doctrine which calls for Faith in the promises of God a Faith working by Love and decrying all presumptuous conceits whatever A Doctrine without which and the necessary concomitant Doctrines thereof the whole bottome of mens walking with God and of their obedience is nothing but presumption and conceit whereby setting aside the cold sitts they are sometimes cast into by the checks of their consciences they spend their daies in the distemper of a Feaver of Pride and Folly In the insuing Discourse Mr Goodwin informes us of these two things §. 5. First What Rule he proceeds by in judging of the Truth of contrary opinions when as he phraseth it the toung of the Scripture seemes to be cloven about them And Secondly Of his owne Advantages and abilityes to make a right judgment according to that Rule The Rule he attends unto upon the information he hath given us is The Consideration of which of the Opinions that are at any time Rivalls for his judgement and acceptation tend most unto Godlinesse the Gospell being the truth which is according to Godlinesse of his owne advantages and abilityes to make a right judgment according to this rule there are severall heads and springs as his knowledge of the generall course of the Scripture the Experience of his owne heart his long observation of the Spirits and wayes of men but chiefely that light of Reason and Vnderstanding which he hath And by this Rule with these Abilityes proceeding in the examination of the Doctrine of the Saints Perseverance He condemnes it and casts it out as an abominable thing preferring that concerning their finall defection farre above it Some Considerations I shall adde to attend upon his Rule and principles First §. 6. It is most certaine that the Gospell is a Doctrine according unto Godlinesse whose immediate and direct tendency as in the whole frame and course of it so in every particular branch and streame is to promote that Obedience to Go◠in Christ which we call Godlinesse This is the will of God revealed therein even our Sanctification and whatever Doctrine it be that is suited to turne men off from walking with God in that way of Holinesse it carryes its brand in its face whereby every one that finds it may know that it is of the uncleane Spirit the evill one But yet that there may be fearefull and desperate deceits in the hearts of men judging of truths pretending their rise and originall from the Gospell by their suitablenesse to the promotion of Godlinesse and Holinesse hath been before in part declared and the Experience of all Ages doth sufficiently manifest Among all those who professe the name of Christ more or lesse in the world though in under the most Antichristian opposition to him who is there that doth not pretend that this tendency of opinions unto Godlinesse or their disserviceablenesse thereunto hath a great influence into the
guidance of their judgement in the receiving or rejecting of them On the account of its destructivenesse to Godlinesse and obedience do the Socinians reject the Satisfaction and merit of Christ and on the account of conducingnesse thereunto do the Papists assert and build up the Doctrines of their owne merits Penance Satisfaction and the like On that principle did they seeme to be acted who pressed Legall Judaicall suppositions with a shew of wisdome or will worship and humility and neglecting the body Col. 2. 23. Neither did they faile of their plea concerning promotion of Godlinesse in the Worship of God who reviled rejected and persecuted the Ordinances of Christ in this Generation to set up their own Abominations in the Roome Yea it is generally the first word wherewith every Abomination opens its mouth in the world though the men of those Abominations do rather suppose this pretence of Godlinesse to be serviceable for the promotion of their opinions than their opinions any way really usefull to the promotiō of godlines Neither need we go far to enquire after the Reasons of mens miscarriages pretending to judge of Truth according to this Rule seeing they ly at hand are exposed to the view of all for besides that very many of the pretenders to this plea may be justly suspected to be men of corrupt minds dealing falsely treacherously with their own soules the truth the pretence of furthering Holinesse being one of the cunning sleights wherewith they ly in wait to deceive which may justly be suspected of them who together with this plea and whilst they make it are apparently themselves loose and remote from the power of a Gospell conversation as the case hath been with not a few of the most eminent assertors of Arminianisme How few are there in the world who have indeed a true notion and Apprehension of the nature of Holinesse in its whole compasse and extent as in the Fountaine Causes Rise and Use and end thereof And if men know not indeed what holinesse is how shall they judge what Doctrine or Opinion is conducing to the furtherance thereof or is obstructive to it Give me a man who is perswaded that he hath power in himselfe being by the discovery of a Rule directed thereinto to yeild that obedience to God which he doth require who supposeth that threats of hell destructiō are the greatest most powerfull effectuall motive unto that obedience that the Spirit Grace of God to worke create a new heart in him as a suitable principle of all holly actings are not purchased nor procured for him by the Bloud of Christ nor is there any holinesse wrought in him by the Almighty efficacy of that Spirit and Grace he having a sufficiency in himselfe for those things that there is not a reall Physicall concurrence of the Grace of God for the production of every good act whatever and that he is Justifyed upon the account of any act or part of his Obedience or the whole and I shall not be much moved or shaken with the Judgement of that man concerning the serviceablenesse suitablenesse of any Doctrine or Doctrines to the furtherance of Godlinesse and Holinesse There are also many different opinions about the nature of Godlinesse what it is and wherein it doth consist I desire to be informed how a man may be directed in his Examination of those opinions supposing him in a streight and exigency of thoughts between them in considering which of them is best suited to the promotion of Godlinesse I do not intend in the least to derogate from the certaine and undoubted truth of what was premised at the beginning of this Discourse viz. That every Gospell Rule whatever is certainly conducing to the furtherance of Gospell Obedience in them that receive it in the Love and power thereof Every errour being in its utmost Activity especially in corrupting the principles of it obstructive thereunto much les do we in any measure decline the tryall of the Doctrine which I assert in opposition to the Apostacy of the Saints by this touch-stone of its usefulnesse to Holinesse having formerly manifested its eminent Activity and efficacy in that service and the utter aversenesse of its corrivall to lend any assistance thereunto But yet I say in an inquiry after and dijudication of truth whatever I have been or may be streightned between different perswasions I have and shall rather close in the practice of Holinesse in prayer Faith and waiting upon God to search the Scripture to attend wholly to that Rule having plentifull promises for guidance and direction than to weigh in any Rationall consideration of my owue what is conducing to Holinesse what not especially in many truths which have their usefullnesse in this service as is the case of most Gospell Ordinances and institutions of Worship not from the connexion of things but the meere will of the appointer Of those Doctrines I confesse which following on to know the Lord we know from his Word to be from him and in which doing the will of Christ are revealed to us to be his will a peculiar valuation is to be set on the head of them which appeare to be peculiarly and eminently serviceable to the promotion and furthering our Obedience as also that all opinions what ever that are in the least seducers from the power truth and Spirituality of obedience are not of God are eo nomine to be rejected yet having a more sure rule to attend unto I dare not make my apprehensions concerning the tendency of Doctrines any Rule if God hath not so spoken of them for the judging of their truth or false-hood if my thoughts are not shut up and determined by the power of the Word The next proposall made by M. Goodwin §. 7. is of the advantages he hath to judge of Truths which he hath done unto plenary satisfaction according to the Rule now considered The first thing he offereth to induce us to close with him in his judgement of Opinions is the knowledge he hath of the generall course of the Scripture what is intended by the generall course of the Scripture well I know not so am not able to judg of M. Goodwins knowledge thereof by any thing exposed to publique view If by the generall course of the Scriptures the matter of them is intended the importance of the expression seems to be coincident with the Analogy or proportion of Faith a safe rule of Prophesy but what ever M. Goodwins knowledge may be of this I am not perfectly satisfied that he hath kept close unto it in many Doctrines of his Book entituled Redemption Redeemed and so the weight of his skill in judging of truths on this foundation will not ballance what I have to lay against it for the inducement of other thoughts than those of closeing with him The course of the Scripture cannot import the manner of the expressions therein used in that there
of D. Prideaux Lect. 6. and they are these There is saith he a double Righteousnesse one inherent or of Workes by which we are sanctified another imputed or of Faith whereby we are justified A righteous man may turne aside from his own Righteousnesse viz. from his Holinesse and fall into very heinous sinnes but it doth not follow from hence that therefore he hath wholly shaken off from him or out of him the Righteousnesse of Christ. To this he adornes a threefold reply 1. The Doctor here persents us with a piece of new Divinity in making Sanctification and Justification no more intimate friends than that one can live without the company and presence of the other Doubtlesse if a mans justification may stay behind when his Holinesse is departed that assertion of the Apostle will hardly stand without Holinesse no man shall see the Lord. Heb. 12. 14. And if they that are Christs i.e. who believe in Christ and thereby are justified have crucified the flesh with the affections and lusts another assertion of the same Apostle how their relation unto Christ should stand and yet their Holinesse sinke and fall I understand not But I leave his friends to be his enemies in this Ans. How little advantage Mr Goodwin hath obtained by attempting a diversion from the Consideration of the matter insisted on which is all he doth in this Paragraph will quickly appeare From the Righteousnesse of Sanctification there is or may be supposed a twofold fall First from the exercises of it in all or any of the fruits thereof according to the will of God Secondly from the Habit and Principle of it in respect of its roote and gronndworke in the soule it is the former that the Doctor asserts A man saith he may fall away from the zealous practice of the dutyes of holinesse and with or under violence of Temptation as to fruit-bearing decay in close walking untill the whole seeme really to dye so as through the righteous judgment of God to be exposed to calamityes corrections and punishments in this Life yea the great death it selfe as it fell out in the case of Josiah who fell by the sword in undertaking against the mind and will of God but now for the worke and principles of Holinesse none who have once received it can ever cast it up and he come wholly without and between this and the righteousnesse of justification there is that strict connexion that the one cannot doth not consist without the other if now Mr Goodwin understands not how a Justifyed Sanctifyed person may decline from the wayes and pretences of Holinesse for a season so as to provoke the Lord to deale sharply yea and sometimes terribly with him take vengeance of his invention and yet that person not loose his relation to Christ nor his interest in the Love and favour of God I shall not presume to instruct him in the knowledge thereof but referre him to them who are better able so to do wherein upon the account of his aptnesse to heare as well as teatch I presume their undertakings will not be difficult He adds 2. He seemes by his word penitus wholly thoroughly or altogether to be singular also in another straine of Divinity and to teach magis and minus in Justification For in saying that from a mans apostatizing from his owne righteousnesse it doth not follow that therefore he hath wholly or altogether shaken off the imputed righteousnes of Christ doth he not imply that a man may shake off some part of the righteousnesse of Christ from him and yet keepe another part of it upon him Or else that by sinning he may come to weare the entire garment or clothing of it so loosely that it will be ready to drop or fall off from him every hour And consequently that the righteousnesse of Christ sits faster and closer upon some than upon others yea upon the same person at one time than another Ans. That this is a second attempt for to lead the Reader off from the consideration of the businesse in hand and to prepare him by a diversion to an acceptatiō of what he afterwards tenders in way of reply that he may not perceive how insufficient it is for the purpose by an immediate comparing of it with the answer it selfe is evident Truly when in my younger dayes I was wont to heare that Doctor in his Lectures and other exercises I did not think then I should have afterwards found him called in question for want of skill to expresse himselfe and the sence of his minde in Latine he having a readinesse and dexterity in that Language equall to any that ever I knew neither yet am I convinced that his word penitus upon which Mr Goodwin criticiseth being commonly as might by innumerable instances be made good used to encrease and make emphaticall the import of the word wherewith it is associated will evince any such meaning in his expression as is there intended by Mr Goodwin Justification is and it was so taught by the Doctor to be Lect. de Just. in respect of all persons that are partakers of it equall and equall to every person so partaking of it at all times though in regard of sence and perception and the peace and comfort wherewith when perceived and felt it is attended it is no lesse subject to encreases and wanings than Sanctification it selfe So that this also might be attended by the Doctor without the least straine of new Divinity that Justifyed and Sanctifyed persons though they might so decline from the course of close walking with God as for a season to be like a tree in Winter whose substance is in his roots his leaves and fruite falling off ceasing to bring forth the fruits of Holinesse in such degrees as formerly and so loose their sence of acceptation with God through Christ and the peace with consolation and joy wherewith it is attended yet they could not nor should not wholly be cast out of the favour of God the nature and essence of their Justification being abiding and what singular straine of Divinity there is in the tendency of such a discourse I know not Besides that teaching of magis and minus in Justification should be any singular thing in Mr Goodwin I do not well understand for if the matter of our Righteousnesse or that upon the imputation whereof unto us we are Justifyed may have its degrees and receive magis and minus as certainely our Faith may and doth why our Justification may not do so too I see no Reason But he comes at length to the matter and addeth 3. Lastly were it granted unto the Doctor that from a mans turning aside from his own Holinesse it doth not follow that therefore he hath wholly divested himselfe of the Righteousnesse of Christ imputed yet from Gods determination or pronouncing a man to be in an estate of condemnation of death it followes roundly that therefore he is divested of the Righteousnesse of
shall be startled in their sinnes troubled in their consciences forced to seeke out for a remedy and shall come so farre as to have some though but a light tast of the excellency of the Gospell and the remedy provided for sinners in Jesus Christ and then through the strength of their lusts and corruptions shall cast it off reject it and spit out of their mouth as it were all that of it whereby they found the least savour in it no creature under Heaven can be guilty of more abominable undervaluing of the Lord Christ and the Love of God in him than such persons What degree of Love Joy Repentance Peace Faith persons many times arrive unto when with Herod they have heard the Word gladly and done many things willingly c. hath been by others abundantly demonstrated This sufficeth our present purpose that they do make such a progresse in the wayes of God and finde so much excellency in the treasure of Grace and mercy which he hath provided in Jesus Christ and tenders in the Gospell that he cannot but look upon their Apostacy renunciation of him whereby they proclaime to all the world as much as in them lyes that there is not that reall goodnesse worth and excellency to be found in him as some pretend as the highest scorne and contempt of him and his Love in Christ and revenges it accordingly 2. To the second which consists of instances collected by the Remonstrants to manifest the use of the word tasting to be other than what we here confine it to I say 1. That the word as it is applyed to Spiritualls being borrowed and metaphoricall not in its Analogie to be extended beyond making triall for our coming to some knowledge of a thing in its nature the use of it in one place cannot prescribe to the sence of it in another no more than any other metaphoricall expression whatever but it must in the severall places of its residence be interpreted according to the most peculiar restriction that the matter treated of doth require If then M G. can prove that any thing in this place under consideration enforces such a sence all his other instances are needlesse if he cannot they are uselesse It might easily be manifested and hath been done by others already that in all the places mentioned by Mr Goodwin the word is not expressly significant of any thorough solid eating participation of that which is said to be tasted as is pretended But to manifest this is not our concernment there being no reason in the world to enforce any such sence as is contended for in the place under present consideration 2. To the third wherein he argues with his predecessors from our opinion concerning Faith a briefe reply will suffice That a faint weake perception and relish of heavenly things is sufficient to make a man a Believer is so farre from being our opinion that we utterly disclaime them from being Believers to whom this is ascribed if nothing else be added in their description from whence they may be so esteemed It is true Faith is sometimes little and weake in the exercise of it yea a man may be so overtaken with Temptations or so clouded under desertions as that it may not deport it selfe with any such considerable vigour as to be consolatory to him in whom it is or demonstrative of him unto others to be what he is but we say that the weakest lowest meanest measure and degree of this Faith is yet grounded and fixed in the heart where though it be not allwayes alike lively and active yet it is allwayes alive and gives life How farre Believers may fall into the guilt of enormous courses has been already manifested The intendment of the expression is to disadvantage the perswasion he opposeth We do not grant that believers may fall into any enormityes but only what God himselfe affirmes they may yet not utterly be cast out of his Love favour in Jesus Christ. Farther the weakest Faith of which we affirme that it may be true and saving though it may have no great perception nor deepe tast of Heavenly things for the present yet hath it allwayes that of adherence to God in Christ which is exceedingly exalted above any such preception of Heavenly things whatever that may be had or obtained without it so that from the consideration of what hath been spoken we may safely conclude that M.G. hath not been able to advance on steppe in his intendment to prove that the persons here described are true Believers I know no sufficient ground or reason to induce me to any large consideration of the other two or three expressions that remaine §. 34. that are insisted on by M.G. seeing it is evident from their associats which have been already examined that there is none of them can speak one word to the businesse in hand I shall therefore discharge them from any farther attendance in the service they have been forced unto The next priviledge insisted on which to these persons is ascribed is that they are made partakers of the Holy Ghost In mens participation of the Holy Ghost either the guifts or Graces of the Holy Ghost are intended The Graces of the Holy Ghost are either more common and inchoative or speciall and compleating of the worke of conversion that it is the peculiar regenerating Grace of God that is intended in this expression of being made partakers of the Holy Ghost and not the guifts of the Spirit or those common graces of illumination unto which persons not truly converted but only wrought upon by an effectuall conviction in the preaching of the word may attaine M G is no way able to prove And there is also this consideration rising up with strength and power against that interpretation viz. that those that are so made partakers of the Spirit as to be regenerated quickned sealed comforted thereby which are some of the peculiar acts of his Grace in and towards the soules of those that Believe can never loose him nor be deprived of him as was manifested before at large being sealed and confirmed not only in the present enjoyment of the Love and favour of God but also unto the full fruition of the Glory which is provided for them and therefore cannot fall away as these are supposed to do What there is in Mr Goodwins Discourse on this passage Sect. 23 24. to weaken in the least what is usually answered or farther to enforce his exposition of the place I am not able to apprehend and shall therefore proceed with what remaineth All that followes in the place of the Apostle under contest §. 35. is regulated by the word Tast they have tasted of the good word of God and the powers of the World to come what the sence and importance of that word is hath been already declared neither can it be proved that the persons here described doe so tast of the good word of God as to