wholesome words answering the mould of Gospel doctrin whereinto you have been cast may shine as Lights in the midst of a crooked and perverse generation knowing that it is but yet a little while and he that shall come will come will not tarry yea come Lord Jesus come c. So prayes Your unworthy fellow Labourer and Brother in our deare Lord Jesus JOHN OWEN A Preface to the Reader READER IF thy enquiry be only after the substance of the Truth in the ensuing Treatise contended for I desire thee not to stay at all upon this preliminary discourse but to proceed thither where it is expresly handled from the Scriptures without the intermixture of any humane Testimonies or other less necessary Circumstances wherein perhaps many of them may not be concerned whose interest yet lies in the truth it selfe and it is precious to their Soules That which now I intend and ayme at is to give an account to the learned Reader of some things nearly relating to the doctrine whose protection in the strength of him who gives to his suitable helps for the works and Employments he calls them to I have undertaken and what entertainment it hath formerly found and received in the Church and among the Saints of God For the Accomplishment of this intendment A breife mention of the Doctrine it selfe will make way Whom in this controversy we intend by the name of Saints and Beleivers the Treatise following will abundantly manifest The word Perseverantia is of most knowne use in Ecclesiastical writers Austin hath a book with the inscription of it in it's forehead The word in the New Testament signifying the same thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of them that followed Paul it is said that he perswaded them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 43. That is to Persevere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 10 23. He that persevereth to the end The Vulgar Latin renders that word almost constantly by persevero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word also of the same signification and which the Scripture useth to express the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes by a Metathesis expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valdé and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of him who is of a valiant resolved mind By faith Moses left Egypt not fearing the wrath of the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He. 11. 27. As eying the invisible he endured his tryal with a constant valiant mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence is most frequently to persevere Act. 1. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 42. They persevered in the Doctrine of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once used in the New Testament is rendred by our Translatours perseverance Eph. 6. 18. In what variety of Expression the thing is revealed in the Scripture is in the Treatise it selfe abundantly declared The Latin word is Classical Persevero is Constanter sum severus In that sense as Seneca saies Res severa est verum gaudium It 's extreme in excess is Pertinacy if these are not rather distinguished from their objects then in themselves Varro lib 4. de ling Lat Tells us that Pertinacia is a continuance or going on in that wherein one ought not to continue or proceed Perseverantia is that whereby any one continues in that wherein he ought so to doe Hence is that definition of it commonly given by the School-men from Austin Lib 87. qu 31 who took it from Cicero one they little acquainted themselves withall lib. 2 de Invent it is say they In ratione bene fundatâ stabilis per petua permansio And this at present may pass for a general description of it that is used in an Ethical and Evangelical sense Perseverance was accounted a commendable thing among Philosophers Morally Perseverance is that part of Fortitude whereby the mind is established in the performance of any good and necessary work not withstanding the assaults and opposition it meets withal with that tediousness and wearisomness which the protraction of time in the pursuit of any affairs is attended withal Aristotle informes us that it is excercised about things troublesome lib. 7. Eth Nicom giving a difference between Continence with it's opposite vice and forbearance or perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that abides in his undertaken work so it be good and honest notwithstanding that trouble and perplexity he may meet withal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not pleasant to many lib. 10. cap. 9. And that because so to live implies difficulty and opposition And He also as Varro in the place above mentioned distinguishes it from pertinacy And of men infected with that deprav'd habit of mind he says there are three sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all These are in his Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicâ—â— lib. 7. cap. 9. Which perverse disposition of spirit he there clearly manifests to be sufficiently differenced from a stable resolved frame of mind what ever it may resemble it in Now though there is no question but that of two persons continuing in the same work or opinion one may doe it out of pertinacy the other out of perseverance yet amongst men who judge of the minds of others by their fruits and of the Acts of their minds by their objects these two dispositions or Habits are universally distinguished as before by Varro Hence the Termes of pertinacy and obstinacy being thrust into the definition of herisy by them who renouncing any infallible living Judge and determiner in matters of faith to make way for the inflicting of punishment on the entertainers and maintainers thereof they take no thought of proving it such but only because it is found in persons embracing such errours The same Affection of mind with the same fruites and demonstrations of it in persons embracing the Truth would by the same men be termed perseverance But this is not that whereof I Treat Evangellical perseverance is from the Scripture at large explained in the Book it selfe As it relates to our Acceptation with God and the immutability of Justification which is the the cheife and most eminent part of the Doctrine contended for as it hath no conformity in anything with the moral perseverance before described so indeed it is not comprehended in that strict notion and signification of the word it selfe which denotes the continuation of some Act or Acts in us and not the uninterruptibleness of any Act of God This then is the cause of perseverance rather than perseverance it selfe yet such a cause as being established the effect will certainly and uncontrolably ensue They who goe about to assert a perseverance of Saints cut off from the absolute unchangableness of the decree purpose and Love of God attended with a possibility of a contrary Event and that not
mind that many Persons not Predestinate may come to believe yet fall away and perish Now the Truth is it is properly no part of the Controversy under consideration whether or how far and in what sense men by Reason of the Profession Participation of Ordinances with the work effect of common Grace upon them may be sayd to be True Believers but the whole upon the matter of what we plead for is comprised in the Assertions now ascribed to them which that it is done upon sufficient grounds will be manifest by calling in some few of the most eminent of Them to speak in their own words what their thoughts were in this matter To bring them in I desire that one who though none of Them was eminent in his undertakings for a mixture of Divinity and Law in those dayes wherin they had their eminent rise and Original may be heard And that is Gratian who after his manner hath Collected many things to the Purpose in hand p. 2. c. 33. Q 3. de pan dis 2 Charitas saith he est juncta Deo inseperabiliter unita in omnibus semper invicta And Electi quippe sic ad Bonum tendunt ut ad mala perpetranda non redeant Potest discursus mobilitas Spiritûs sic intelligi In Sanctorum quippe eor dibus juxtà quasdam virtutes semper permanet juxta quasdam verò recessurus venit venturus recedit in fide etenim Spe Charitate bonis aliis sine quibus ad Coelestem patriam non petest veuiri sicut est Hâ—militas Castitas justitia atque Msericor dia perfectorum corda non deseriâ— in Prophetiae verè virtute doctrina facundiâ Miraculorum 〈◊〉 suis aliquanda adest aliquandose suber 〈◊〉 Answering the objection of the Spirits departure from them on whom he is bestowed He distinguisheth of the respects upon the account whereof he may be said so to do in respect of some Common gifts sayth he he may withdraw himselfe from them on whom he is bestowed but not in respect of Habitual Sanctifying grace Among the School-man there is none of greater name eminency for Learning Devotion and Subtilty than our 〈◊〉 who was Proctor of this Vniversity in the yeare 1325 and obtained by general consent the Title of Doctor profundus Lib. 2 de Causa Dei Cap. 8. This Profound Learned Doctour proposes this Thesis to be confirmed in the following Chapter quod nullus viater quantâcunque gratiâ ereatâ subnixus solim liberi Arbitrii viribus vel etiam cum adjutorio Gratiae possit perseverare finaliter fine alio Dei auxilio speciali In the long disputation following he disputes out of the Scriptures and Antient writers abundantly cited to his purpose that there is no possibility of the Perseverance of any Believer in the faith to the end upon such Helpes considerations and Advantages as Mr. Goodwin proposeth as the only meanes thereof That Perseverance it selfe is a gift of God without which gift and Grace none can persevere the and specialty of that Grace he expresseth in the Corollary wherewith he closeth the Chapter which is quod nullus viator solius liberi Arbitrii vel Gratiae Viribus aut amborum conjunctim sine alio Dei Auxilio speciali potest persever are per aliquod Tempus omnino Further asserting the efficacy of special grace in and for every good work whatever His Arguments and Testimonies I shall not need to recite they are at hand to those who desire to consult them After the vindication of the former Thesis Chap. 9. 10. Chap. 11 he proposeth further this proposition to a right understanding of the Doctrine of Perseverance Quod perseverantia non est aliquod Donum Dei creatum à Charitate Gratiâ realiter differens And the Corollary wherewith he shuts up that disputation is quòd Nomen Perseverantiae nullam rem absolutam essentialiter significat sed accidentaliter relativè Charitatem videlicet sive justitiam cum respectu futurae Permansionis usque in Finem quod non improbabiliter posset dici Perseverantiam esse ipsam Relationem hujus After this knowing well what Conclusion would easily be inferred from these principles viz That Perseverance is not really distinct from Faith and Love that it as such a Grace and Gift of God that who ever it 's bestowed upon shall certainly persevere namely that every one who hath received True Grace Faith and Love shall certainly persevere He objects that to himselfe and plainly grants it to be so indeed cap. 12. And to make the matter more cleare chap. 13 he disputes that Auxilium sine quo nullus perseverat per quod quilibet perseverat est Spiritus Sanctus Divina bonitas voluntas Every Cause of bringing sinful man to God is called by them Auxilium in these three Spiritus Sanctus Divina Bonitas Voluntas he comprizeth the cheif Causes of Perseverance as I have also done in the ensuing Treatise By Divina Voluntas he intends God's eternal and Immutable decree as he manifests cap. 8.9 whither he sends his Reader His Divina Bonitas is that free Grace whereby God accepts and justifies us as his Spirtus Sanctus is Sanctification So that he affirmes the perseverance of the Saints to consist in the stability of their Acceptation with God and continuance of their Sanctification from him upon the account of his unchangeable purposes and Decrees which is the summe of what we contend for And this is part of the Doctrine concerning the Grace of God and his soveraingty over the wills of men which Bradwardine in his dayes cryed out so earnestly for the Defence of to God man against the Pelagian encroachement which was made upon it in those dayes Thus he turnes himselfe in the conclusion of his Book to the Pope and Church of Rome with zealous earnestnes for their Interposition to the Determination of these Controversyes us os iniquè loquentium saith he obstruatur flexis genibus cordis mei imploro Ecclesiam pracipuè Romanam quae summâ Authoritate vigere dignoscitur quatenus ipsa determinare dignetur quid circa Praemissas Catholicè sit tenendum Non enim sine periculo in talibus erratur Simon dâ—rmis exurge speaking to the Pope exime gladium amput a quaque sinistra haeretica pravitatiâ— defende protege Catholicam veritatem Porrò etsi Dominus ipse in Petri navicula dormiat nimieâ—ate Tempestatis compulsus ipsum quoque fiducialiter excitabo quatenus Spirisus oris sui Tempestate sedatâ tranquillum faciat serenum Absit autem ut qui in prorâ hujus Navicula pervigil laborabat jam in puppi super cervicali dormiat vel dormitet Lib 3. Cap. 53. With this earnestness above 300 years agoe did this profoundly learned man press the Popes to a determination of these Controversyes against the Pelagians and their Successours in his Schooles The same suit hath ever since been continued by very many
only the issue and end of things and not their manner of support in their abiding with God And it is not easie to conjecture why our Author should so studiously avoid the grant of a Promise of finall Perseverance in these words who in his next observation upon them affirmeth that they respect the state of the Saints in Heaven and not at all those that are on Earth I meane that part of those words which expresseth their preservation and safegarding by the Power of God So that this is fancied perhaps even to be the condition of the Saints in Heaven that God will there preserve them whilst they continue Saints but that they shall so do there is not any Assurance given or to be had It is marvelous if this be so that in so large and vast a space of time we yet never heard of any of those holy ones that were cast out of his Inheritance or that forfeited his injoyment But let us heare what is farther asserted He addeth by way of Answer 1. The security for which our Saviour engageth the Greatnesse of his Fathers power unto his sheepe is promised unto them not in order to the effecting or procuring their finall Perseverance but rather by way of reward to it Ans. But what Tittle is there I pray you in the whole Context to intimate any such thing What insinuation of any such Condition They heare my voice and they follow me that is they believe in me and bring forth the fruits of their Believing in suitable obedience as these words of hearing and following do imply Saith our Saviour these shall not perish the Power of my Father shall preserve them that is saith our Author in case they persevere to the end then God will preserve them clearely our Saviour undertaketh that Believers shall not perish and that his Power and his Fathers are engaged for that end which is all we assert or have need to do 2. That this Promise of safety made to his Sheepe by Christ doth not relate to their state or condition in this present world but that of the world to come My Sheepe heare my voice and follow me in which words of hearing and following him he intimateth or includeth their Perseverance as appeareth by the words immediately following And I give them Eternall Life Ans. This I confesse is to the purpose if it be true but being so contrary to what hath been I had almost said Universally received concerning the mind of Christ in this place we had need of evident concluding Reasons to enforce the truth of this glosse or interpretation For the present I shall give you some few inducements or perswasions why it seemeth altogether unsuitable to the mind of our Blessed Saviour that this ingagement of his Fathers Power and his owne should be shut out from taking any place in the Kingdome of Grace 1. Observe that there is a great opposition to be made against the Saints in that condition wherein they are promised to be preserved This is supposed in the words themselves There is none shall take them out of my hands my Father is great and none shall be able to take them out of his hands As if he should have said It is true many Enemies they have great opposition will there be and arise against them on all hands but preserved they shall be in the midst of them all But now what Enemies what opposition will there be and arise against the Saints in Heaven The Holy Ghost telleth us the last â—nemy is Death and that at the Resurrection that shall be utterly swallowed up into Victory that it shall never lift up the head There they rest from their labours who dye in the Lord. Yea it is exceeding ridiculous to suppose that the Saints need Assurance of the engagement of the Omnipotency of God for their safeguarding in heaven against all opposition when they are assured of nothing more then that there they shall not be liable to the least opposition or obstruction in their enjoyment of God unto all eternity 2. Our Saviour here describeth the present condition of his sheep in a way of opposition to them that are not his sheep His heare his voyce the others doe not and his shall be preserved when the others perish The Pharisees believed not and as he told them they died in their sinnes his sheep heard him and were preserved in their obedience It is then evidently the deportment of Christ towards and his care of his sheepe in this World in a contra-distinction to them who are not his sheepe among whom they live that is here set forth 3. The very Context of the words inforceth this sence They follow me and I give them eternall life I doe it that 's the work I have in hand Take eternall Life in the most comprehensive sence for that which is to be enjoyed in heaven though doubtlesse it comprizeth also the Life of Grace which here we enjoy Ioh 17. 3 What is that which our Saviour undertaketh to give 〈◊〉 they may be sure that they shall be preserved to the enjoy 〈◊〉 telleth them they shall not perish Is that not pe rishing 〈◊〉 of Heaven when they come thither Not to be deprived of 〈◊〉 after they have entered into the fulnesse of it Or rather that 〈◊〉 or come short of it and so perish And this is that which 〈◊〉 Father and Sonne is engaged to accomplish namely that 〈◊〉 not by coming short of that â—ternall Life which is the businesse 〈◊〉 give unto them If any one Reason of waight or importance that hath the least pregnancy with Truth be offered to the contrary we shall 〈◊〉 and â—ake off the power of the former Reasons which we have 〈◊〉 on though without offering the greatest violence imaginable to Truth it selfe it cannot be done It is said that by these words They heare my voyce 〈◊〉 Christ doth intimate or include their Perseverance to say a thing 〈◊〉 or included is of small power against so many expresse Reasons as we have induced to the contrary but will this be granted that where ever the Saints are said to heare the voyce of Christ Perseverance is included We shall quickly have a fresh supply of Scripture proofes for the demonstration of the Truth in hand but what attempt is made for the proofe hereof It is so because the words immediatly following are I give to them eternall Life which presuppose their finall Perseverance and this must be so because it is so said I will give to them Eternall Life is either an intimation of what he doth for the present by giving them a spirituall Life in himselfe or a Promise he will doe so with respect to eternall Life consummated in heaven which Promise is every where made upon Believing and it is a Promise of Perseverance not given upon Perseverance Neither is there any thing added in the words following to confirme this uncouth wresting of the mind of our Saviour but only the
that is every Believer is Christ He is the Head of the Church and the Saviour of the Body Ephes. 5. 23. he is the Head of the Body the Church Col 1. 19. This relation of Head and Members I say between Christ and his holds out the Union that is between them which consists in their being so As the Head and the Members make one Body so Christ and his Members make one mysticall Christ Whence then is it that the Head and Members have this their Union whereby they become one Body Wherein doth it consist Is it that from the Head the Members do receive their influences of life sence and guidance as the Saints do from Christ Eph. 4. 15 16. They grow up unto him in all things who is the Head from whom the whole body fitly framed together and compact by the which every joynt supplieth according to the effectuall working in the measure of every part groweth up to an holy increase So also Col 2. 19. holding the Head from whom the whole body by bands and joynts knit together increaseth with the increase of God But evidently this is their Communion whereunto Union is supposed Our Union with Christ cannot consist in the Communcation of any thing to us as Members from him the Head but it must be in that which constitutes him us in the Relation of Head and Members He is our Head antecedently in order of nature to any communication of Grace from him as a Head and yet not antecedently to our Union with him Herein then consists the Union of Head and Members that though they are many and have many Offices Places and dependencies there is but one living quickning soule in Head and Members If a man could be imagined so big and tall as that his feet should stand upon the Earth and his head reach the starry Heavens yet having but one soule he is still but one man As then one living soule makes the naturall Head Members to be one one body so one quickning Spirit dwelling in Christ and his members gives them their Union makes them one Christ one body This is cleare from the 1 Cor. 12. 12. As the first man Adam was made a living Soul so the last man Adam is made a quickning Spirit Secondly §. 14. Of Husband and Wife The Union that is between them sets out the Union betwixt Christ and his Saints There is not any one more frequent Illustration of it in the Scripture the Holy Ghost pursuing the allusion in all the most considerable Concernements of it and holding it out as the most solemne Representation of the Union that is between Christ and his Church Ephes. 5. 31 32. For this cause shall a man forsake his Father and Mother and cleave to his Wife and they two shall be one flesh This is a great mystery but I speake concerning Christ and the Church The transition is eminent from the Conjugall Relation that is between man and wife unto Christ and his Church What the Apostle had spoken of the one he would have understood of the other Wherein consists then the Union between man and wife which is chosen by God himselfe to represent the Union between Christ and his Church The Holy Ghost informes us Gen. 2. 24. They shall be no more twaine but one flesh This is their union they shall be no more twaine but in all mutuall care respect tendernesse and love one flesh The Rise of this you have v. 23. Because of the bone flesh of Adam was Eve his helper made Hence are they said to be one flesh Wherein then in answer to this is the Union between Christ and his Church The same Apostle tells us 1 Cor. 6. 16 17. He saith he that is joyned to an harlot is one flesh and he that is joyned to the Lord is one spirit as they are one flesh so these are one spirit and as they are one flesh because the one was made out of the other so these are one Spirit because the Spirit which is in Christ by dwelling in them makes them his Members which is their Union 3. Of a Tree §. 15. an Olive a Vine and its Boughs and Branches I am the Vine saith Christ yee are the Branches John 15. 5. Abide in me and I in you As Tree Branches they have an abiding Union one with another Wherein this consists the Apostle sets out under the example of an Olive and his Boughs Rom. 11. 16 17. It is in this that the Branches and Boughs being ingrafted into the Tree they partake of the very same juyce and fatnesse with the Root and Tree being nouâ—â—shed thereby There is the same fructifying fatning virtue in the one as the other only with this difference in the Root and Tree it is originally in the Boughs by way of Communication And this also is chosen to set out the Union of Christ and his Both he and they are partakers of the same fruit-bearing Spirit He that dwells in them dwells in him also only it is in him as to them originally in them by Communication from him Take a Cyon a graft a plant fix it to the Tree with all the art you can and bind it on as close as possible yet t is not united to the Tree untill the Sappe that is in the Tree be communicated to it which communication states the Union Let a man be bound to Christ by all the bonds of profession imaginable yet unlesse the Sappe that is in him the Holy and Blessed Spirit be also communicated to him thereis no Union between them And this is the first thing that doth issue and depend upon the indwelling of the Spirit in Believers even Union with Christ which is a Demonstration of it a posteriori 2. The Spirit as indwelling gives us Life and Quickning God Quickens our mortall bodyes or us in them by his Spirit that dwells in us Rom. 8. 11. by which Spirit Christ also was raised from the dead and therefore the Apostle mentioning in another place the beginning and carrying on of Faith in us he saith it is wrought according to the exceeding greatnesse of the power of God which he wrought in Christ when he raised him from the dead Ephes. 1. 8. Now in this Quickning there are two things 1. The Actus primus or the Life it selfe bestowed 2. The Operations of that Life in them on whom it is bestowed For the first I shall not positively determine what it is nor wherein it doth consist This is cleare that by nature we are dead in trespasses and sinnes That in our Quickning we have a new Spirituall life communicated to us and that from Christ in whom it is treasured up for that purpose But what this Life is it doth not fully appeare whilst we are here below All actuall Graces confessedly flow from it and are distinct from it as the Operations of it I say in this sence they flow from it confessedly as suitable
on the wills of men M. G. discourse and judgement 24. Considered 25. Effects follow as to their kind their next causes 26. The same Act of the will Physicall and Morall upon severall accounts Those accounts considered 27. God by the reall efficacy of the Spirit produceth in us Acts of the will morally good that confirmed from Scripture 28. Conclusion from thence 29. Of the termes Physicall Morall and necessary and their use in things of the nature under consideration Morall causes of Physicall effects 30. The concurrence of Physicall and Morall causes for producing the same effect the efficacy of Grace and exhortations 31. Physicall and necessary how distinguished Morall and not necessary Confounded by M. G. 32. M. G. farther progresse considered 33. What operation of God on the will of man he allowes All Physicall operation by him excluded 34. M. G's sence of the difference between the working of God and a Minister on the will that it is but graduall 35. Considered and removed All working of God on the will by him confined to perswasion perswasion gives no strength or ability to the person perswaded 36. All immediate acting of God to good in men by M G. utterly excluded 37. Wherein Gods perswading men doth consist according to M. G. 1 Cor. 3. 9. considered 38. Of the concurrence of diverse Agents to the production of the same effect 39. The summe of the 7 Section of Gh. 13. The will how necessitated how free 40. In what seuce M. G. allowes Gods perswasions to be irresistible 41. The dealings of God and men ill compared 42. Pauls exhortation to the use of meanes where the end was certaine Acts 24. câ—dfâ—dered God deals with men as men exhorting them and as corrupted men assisting them 43. Of Promises of Temporall things whether all conditionall 44. What condition in the Promise made to Paul Act. 27. 45. Farther of that Promise its infallibility and meanes of Accomplishment 46. The same considerations farther prosecuted 47. 48. Of Promises of Perseveranâ—e and what relations to performe in conjuction 49. M. G. opposition hereunto 50. Promises and protestations in conjunction 1 Cor. 10. 12 13. discussed An absolute Promise of Perseverance therein evinced 51. Phil. 1. 12 13. to the same purpose considered M. G. Interpretation of that place proposed removed 52. Heb. 6. 4 5 9. to the same purpose insisted on 53. Of the consistency oâ— Threatnings with the Promises of Perseverance 54. M. G. opposition hereunto 55. Considered and removed What Promises of Perseverance are asserted how absolute and infrustable Feare of Hell and punishment twofold The feare intended to be ingenerated by threatnings not inconsistent with the Assurance given by promises 56. Five Considerations about the use of Threatnings the first c. 57. Hipocrites how threatned for Apostasy of the End and Aime of God in Threatnings 58. Of the proper End and Efficacy of Threatnings with reference unto true Believers 59. Feare of Hell and punishment how farre a principle of Obedience in the Saints 60. Of Noahs feare Heb. 11. 7. 61. M. G's farther arguings for the Efficacy of the feare of Hell unto Obedience in the Saints proposed considered removed 62. 1 Ioh. 4. 18. consâ—dered 63. Of the Obedience of Saints to their heavenly Father compared to the obedience of Children to their naturall Parents M. G's monstrous conception about this thing 64. How Feare or Love and in what sence are principles of Obedience That which is done from Feare not done willingly not chearfully 65. How Feare and what feare hath torment 66. Of the nature and use of Promises Close of the Answer to this Argument IT will be needlesse to use many words unto the Discourse of the first Section §. 1. seeing it will not in the least prejudice our Cause in hand to leave Mr Godwin in full possession of all the Glory of the Rethoricke thereof For although I cannot close with him in the Exposition given of that expression 1 Tim. 6. 16. God inhabiteth Light inaccessible some thing in my weake apprehension much more glorious divine being comprised therein then what it is here turned aside unto Neither am I in the least convinced of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the former Discourse in the close of the whole asserting a deliverance to be obtained from our thoughts of the Doctrine of the defection of the Saints which he intimateth to be that it is anti-evangelicall tormenting and bringing soules under bondage by a narrow and unprejudicate search into it finding my selfe every day more and more confirmed in thoughts of that kind concerning it by my engagement into such an enquiry which hath been observed in this present Discourse as farre as my weakenesse will permit yet it being not in the least Argumentative but for the whole frame and intendment of it Commune exordium and that which any man of any opinion in the world might make use of I shall not insist upon it His second Section containeth his first Argument §. 2. drawne forth in the defence of his Doctrine of the possibility as he calleth it but indeed what it is we have heard of the defection of Believers Of this I presume he intended no more use but as a forlorne to begin a light Skirmish with his Adversaries ordering it to retreat to his maine Body advancing after or desperately casting it away to abate the Edge of his Combatants Weapons it is so weake and feeble and therefore I shall be very briefe in the consideration of it thus then he proposeth it That Doctrine which rendreth God free from the unrighteousnesse which the Scripture calleth the respecting of persons of men is a Doctrine of perfect consistence with the Scripture and the truth The Doctrine which teacheth the possibility of the Saints declining and this unto death is a Doctrine of this import Ergo. Ans. 1. §. 3. The first proposition must be supposed Vniversall of else the whole will quickly be manifested to be unconclusive If it be only Indefinite and so equivalent as it lieth to a particular the conclusion is from all particulars and of no force as Mr Goodwin well knoweth Take it universally and I say it is evidently false and might easily be disproved by innumerable Instances Not that any errour or falsehood can indeed give God the Glory of any one of his Attributes but that they may be fitted and suited for such a service were not their throates cut and their mouthes stopt by the Lies that are in them which Mr Goodwin's Doctrine is no lesse lyable to then any other and not at all exempted from that Condition by its seeming subserviency unto Gods Aprosopolepsia Doth not the Doctrine of Justification by Workes even in the most rigid sence of it according to the tenor of the old Covenant absolutely render God free from the Unrighteousnesse of Accepting of Persens And yet for all that it hath not one jot the more of Truth in it nor is it the
Revelation of them respecting of our Consolation the other our Obedience Nor can they ever the more be denyed to bee in a Conjunction and consistency though they were not to be found but in different places of Scripture which that they are especially as to that case which is Questioned hath been abundantly declared than if they were still combined in the same Coherence and connexion of words But yet Secondly I say there is in the place forenamed a most patheticall Exhortation to the use of the meanes whereby we may persevere a most infallible Promise that we shall so persevere and not by any Temptation whatever bee utterly cast downe or separated from God in Christ The first in v. 12. Wherefore let him that thinkes he standeth take heed least he fall and v. 14. Wherefore my dearely beloved flee from Idolatry the latter in v. 13. There hath no temptation taken you c. First that there is an Exhortation to the use of meanes for Perseverance is not denyed by our Author but granted with an attempt to improve it for the furtherance of his owne designe That there is a Promise also of Perseverance is no lesse evident the diversion and turning away of any Believer from God must be by temptation Temptations are of various sorts both in respect of their immediate Rise Nature and Efficiency What ever whence euer it proceed turnes from God more or lesse in part or in whole as is imagined is temptation Now the Apostle here ingageth the Faithfulnesse of God in the preservation of Believers from the power of Temptations so as it shall not prevaile against them to the ends before specified God saith he is Faithfull And there is no need of his mentioning that property of God which is his immutable constancy in the performance of his Promises but only to assure Believers that he will preserve them as he hath spoken the thing promised by the Apostle in the name of God is not only that the S t s may be able to bear temptations that shall befall thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having quite another importance than what is here intimated in the expression may be able in Capitall letters that he will not suffer any Temptation to come upon them that shall be above that strength pervalent against it w ch he will communicate to them for those w ch do befall them he will make way for their escaping that with by the strength received they may beare them So that not only sufficiency of meanes to persevere but Perseverance it selfe by those meanes and Gods ordering all things so in his Faithfulnesse that no assault shall befall them above the power of the strength given them to beare is here asserted Now the Promise here given is either Absolute or Conditionall If Absolute that is so farre as that it shall infallibly be accomplished not so depending on any thing that in respect of the Event may or may not be as to be left at uncertainty for its fulfilling It is all that is of us desired If it shall be said that it is Conditionall I desire that the Condition from whence it is so said to be may be assigned If it shall be said as t is that it is in case they willingly suffer not themselves to be overcome of Temptations I aske whether the strength and Ability that God affords to his Saints to resist Temptations be not in the strengthning and confirming their Wills against them And if so whether this Promise so interpreted doth not resolve it selfe into this proposition I will not suffer my Saints to be overborne by Temptations above the strength I will give them to beare provided they be not pressed with Temptations above the strength I give unto the. The Promise then is Absolute either that no Temptations shall befall Believers above that they have received or that strength not to be overcome shall be afresh communicated to them upon the assaultes of any new Temptations 3. This being established that here is a firm Promise of Perseverance against which M. G. opposeth scarce any thing at al nothing at all to the purpose his whole insuing Discourse falls of it selfe for frō the caveat used at the entrance of this Promise and the Exhortation at the close both tending to stirre up the Saints to whom the Promise is made many of whom have no distinct Assurance of their interest in this or any other Promise to be heedfully carefull in using the meanes of Perseverance and avoiding the sinnes that in their owne Nature tend to the interruption of it no other possibility of falling away can be concluded but such as may have a Consistency with the Faithfulnesse of God in the Promise he hath given that is a possibility as they say in sensu diviso without respect had to the infallibly preventing Causes of it not in sensu composvo A possibility in reference to the nature of the things themlelves which is a sufficient bottome for caveats to be given and Exhortations to be made to them concerned in them not at all in respect of the purposes and Promises of God infallibly preventing the reducing into Act of that possibility These exceptions then notwithstanding it appeares in the 1 Cor. 10 11 12 13 14. verses there is a Conjunction of a gracious Promise of Perseverance with effectuall Exhortations to the use of meanes whereby we may persevere and consequently they who deny a due consistency between them do impute folly or weakenesse to the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He proceedes to the next place pointed to by himselfe § 51. to prove a consistency between Promises and Exhortations under Consideration to wit Phil. 2. 12 13. Wherefore my beloved as ye have alwayes obeyed not as in my presence only but now much more in my absence worke out your own Salvation with Feare and Trembling For it is God that worketh in you both to will and to do of his good pleasure Evident it is that you have here conjoyed by the Holy Ghost as weighty and patheticall an Exhortation as He almost any where useth in the Scripture with an Assertion of Grace as eminently operative and effectuall as by any meanes can be exprest But saith he 'T is one thing to affirme that God worketh in man as to will so to do i. e. to enable men to do or put in execution what they first will or to assist in the doing or executing it selfe another to Promise or worke infallibly and without all possibility of frustration in men Perseverance There is little or no affinity between these But how and in what sence God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working in men both to will and to doe of his good pleasure we shall have occasion to open more at large in the latter part of this Work Ans. I dare say an Indifferent Reader will conclude that Mr Goodwin was very hard
made good will be of no use to M. Goodwin as to his present purpose The whole strength of this Argumentation is built on this supposall That the effectuall Grace of God in its working the will deed in Believers or the Spirits doing of it by Grace with Gods fore determination of events doth take away the Liberty of the will inducing into it a necessary manner of Operation determining it to one antecedently in order of time to its own determination of it selfe which is false nowise inferred frō the Doctrine under Consideration Yea as Gods Providentiall concurrence with men and determination of their wills to all their Actions as Actions is the Principle of all their naturall Liberty so his Gracious Concurrence with thē or operations in thē as unto Spirituall Effects working in thē to will is the Principle of all their true Spirituall Liberty when the Son makes us free then are we free indeed the Reward then is proposed to an understanding enlightned a will quickned made free by grace to stirre thē up to actions suitable to them who are in expectation of so bountifull a close of their Obedience which actions are yet wrought in them by the Spirit of God whose fruits they are and this to very good purpose in the hearts of all that know what it is to walke with God and to serve him in the midst of Temptations unlesse they are under the power of some such particular errour as turnes away their eyes from believing the Truth Secondly §. 11. The opposition here pretended between a Physicall necessitating and a Morall inducement for the producing of the same effect is in plain tearms intended between the Efficacy of Gods internall grace and the use of Externall exhortations and motives If God give an Internall Principle or Spirituall Habit fitting for inclining to spirituall actions and duties if he followes the work so begunne in us who yet of our selves can doe nothing nor are sufficient to think a good thought with continuall supplies of his Spirit and Grace working daily in us according to the exceeding greatnesse of his power the things that are well pleasing in his sight then though he worke upon us as Creatures endued with Reason Understandings Wills and Affections receiving glory from us according to the Nature he hath endued us withall all Exhortations and Incouragements to Obedience required at our hands are vaine and foolish Now because we think this to be the very Wisdome of God and the opposition made unto it to be a meere invention of Satan to magnify corrupted nature and decry all the Efficacy of the Grace of the new Covenant we must have something besides and beyond the naked Assertion of our Author to cause us once to believe it Thirdly The great Execution that is made by Morall inducements solely without any internally efficacious grace in the way of Gospell Obedience is often supposed but not once attempted to be put upon the proofe or Demonstration It shall then suffice to deny that any perswasions outward motives or inducements whatever are able of themselves to raise ingage and carry out the will unto Action so that any good spirituall Action should be brought forth on that account without the effectuall influence and Physicall operation of internall grace And M. Goodwin is left to prove it together with such other Assertions derogatory to the free Grace of God Dogmatically imposed upon his Reader in this Chapter whereof some have been already remarked and others may in due time The residue of this Section the 13 th spent to prove that Eternall Life is given as a Reward to Perseverance having already manifested the full consistency of the Proposition in a Gospell acceptation of the word Reward with whatever we teach of the Perseverance of the Saints I suppose my selfe inconcerned in And therefore passing by the triumphant conclusion of this Argument asserting an Absolute power in men to exhibite or decline from Obedience I shall goe on to that which in my apprehension is of more importance and will give occasion to a Disconrse I hope not unusefull or unprofitable to the Reader I shall therefore assigne it a peculiar place and Chapter to it selfe CAP. XV. 1. M G's fift Argument for the Apostasy of true Believers 2. The weight of this Argument taken from the sins of Believers The difference between the sins of Believers and unregenerate persons proposed to consideration 3. lames 1. 14. 15. The rise and progresse of Lust and Sinne. 4. The fountain of all sinne in all persons is Lust. Rom. 7. 7. 5. Observations clearing the difference between Begenerate and unregenerate persons in their sinning as to the common fountaine of all sinne The first 6. The second of the universality of Lust in the soule by nature 7. The Third in two inferences the first unregenerate men sinne with their whole consent 8. The Second inference concerning the raigne of sinne and raigning sinne 9. The Fourth concerning the universall possession of the Soule by renewing Grace 10. The fift that true Grace bears rule where ever it be 11. Inferences from the former considerations The first that in every regenerate person there are diverse principles of all Morall operations Rom 7. 19. 20. opened 12. The second that sinne cannot raigne in a Regenerate person 13. The third that Regenerate persons sinne not with their whole consent 14. Answer to the Argument at the entrance proposed Believers never sinne with their whole consent and willes 15. M. G's attempt to remove the Answer 16. His exceptions considered and removed Plurality of Wills in the same person in the Scripture sence of the opposition between flesh and spirit that no Regenerate person sinnes with his full consent proved 17. Of the Spirit and his Lustings in us 18. The Actings of the spirit in us free not suspended on any conditions in us 19. The same farther manifested 20. M. G's discourse of the first and second motions of the spirit considered 21. The same considerations farther carried on 22. Peter Martyrs Testimony considered 23. Rom. 7. 19. 20. considered 24. Difference between the opposition made to sin in persons Begenerate and that in persons unregenerate farther argued 25. Of the sence of Rom. 7. and in what sence Believers doe the works of the flesh 26. The close of these considerations 27. The Answer to the Argument at the entrance of the Chapter opened The Argument new formed the Major Proposition limited and granted and the Minor denied 28. The proofe of the Major considered Gal. 5. 21. Ephes. 5. 5. 6. 1 Cor 6. 9. 10. 29. Believers how concerned in comminations 30. Threatning proper to unbelievers for their sinnes 31. Farther objections proposed and removed 32. Of the progresse of Saints intempting to sinne 33. The effect of Lust in tem ptations 34. Difference between Regenerate and unregenerate persons as to the tempting of Lust 1. in respect of universality 2. of Power 35. Objections Answered 36. Whether
and all the wayes of it and all the fruits thereof and the Spirit lusteth against the flesh with all its wayes and fruits Fourthly it appeares then that this being the description of a Regenerate man which the Apostle gives as to indwelling sinne and all the fruits thereof that it is most ridiculous to exempt his frame in respect of such sinnes as they may fall into by surprisalls of temptations from this description of him and so to frame this distinction to the Apostles generall Rule that it holds in cases ordinary but not in extraordinary when nothing in the whole Context gives the least allowance or continuance to such a limitation It appears then notwithstanding any thing offered here to the contrary upon due consideration of it that Believers sinne not with their whole wills and full consents at any time §. 26. nor under the power of what temptation soever they may fall for a season and that because of the Residence of this principle of a contrary tendency unto sinne in their wills which is allwayes acting either directly in inclining unto good or in taking off or making remisse the consent of the will to sinne not withstanding the prevalency of the principle opposite thereunto by its committing of sinne And hence have we sufficient Light for the weakning of the Argument proposed in the beginning of this Chap. §. 27. For though it is weak in its Foundation as shall be shewed concluding to what the Saints may do from what is forbiddē them to do that prohibition being the Ordinance of God certainly to preserve thē from it yet taking it for granted that they may fall into the sin intimated yet seeing they do it not customarily not maliciously not with the full and whole consent of their wills that there is a principle in them still opposing sin though at any time weakened by sinne and the conclusion of that Argument concernes them not I say then First to the Major proposition they who are in a capacity and possibility that is an universall possibility not only in respect of an internall principle but of all outward prohibiting causes as the purpose and Promise of God of perpetrating the workes of the flesh not of bringing forth any fruits of the lusting of the flesh which are in the best willingly and ordinarily with the full and whole consent of their wills in which sence alone such workes of the flesh are absolutely exclusive from the Kingdome of Heaven they may posibly fall out of the favour of God and into destruction This proposition being thus limited and the termes of it cleared for to cause it to passe I absolutely deny the minor that true Believers do or can so sinne that is so bring forth the workes of the flesh as to leave no roome for the continuance of Mercy to them according to the tenour of the Covenant of Grace But now frame the Proposition so as the Assumption may comprise Believers we shall quickly know what to judge of it Those who are in a capacity or possibility of falling into such sinnes as deserve rejection from God or of perpetrating workes of the flesh though they do so overborne by the power of temptation nilling the things they do not abiding in their sinnes may fall totally and finally from God but Believers may so do As the matter is thus stated the Assumption may be allowed to passe upon Believers but we absolutely deny the Major Proposition in the sence wherein it is urged I shall only adde that when we deny that Believers can possibly fall away it is not any absolute impossibility we intend nor an impossibility with respect to any principle in them only that in and from it selfe is not perishable nor an impossibility in respect of the manner of their acting but such an one as principally respecting the outward removing cause of such an actuall defection will infallibly prevent the event of it And thus is the cloud raised by this fifth Argument dispelled and scattered by the light of the very first consideration of the difference in sinning that is between Regenerate and unregenerate men so that it will be an easy thing to remove take a way what afterwards is insisted on for the reinforcement and confirmation of the severall Propositions of it The Major Proposition he confirmes from Gal. §. 28. 5. 21. Eph. 5. 5 6. 1 Cor. 6. 9 10. All affirming that neither whoremongers nor adulterers nor idolaters nor the like have any inheritance in the Kingdome of God or can be Saved That the intendment of the Apostle is concerning them who live in a course of such sinnes who sinne with their whole wills and from an evill roote with whose sappe they are wholly leavened tainted throughout not them who through the strength of temptation and the surprisalls of it not without the renitency in their wills unto all sin any sin the sinne wherewith they are overtaken may possibly fall into any such sinne as did David and Peter was before declared and in that sence we grant the Proposition For the proofe of the Minor Proposition which should be that Believers may perpetrate the Workes of the flesh in the sence intended in the places of Scripture before mentioned he insists on two things First the direction of those Scriptures unto Believers Secondly the Experience of the wayes of such persons that is of Believers The Apostle tells Believers that they who commit such and such things with such and such circumstances in their commitment cannot be saved therefore Believers may commit those sinnes in the manner intended What hath been said before of the use of threatnings and denunciations of judgements on impenitent sinners in respect of Believers will give a sufficient account if there be need of any for our deniall of this consequence and for the Second that the experience of such mens waies and walking evinceth it it is a plaine begging of the thing under debate and an assuming of that which was proposed to be proved a thing unjustly charged by him on his Adversaries as though they should confesse that Believers might sinne to the extent of the lines drawn out in the places of Scripture mentioned and yet not loose their faith when because they cannot loose their Faith they deny that they can sinne to that compasse of excesse and riot intimated I cannot see then §. 29. to what end and purpose the whole ensuing discourse from the beginning of this Argument to the end of the 21. Sect. is It is acknowledged that all those places doe concerne Believers The intendment of the Holy Ghost in them being to discover to them the nature of the sinne specified and the end of the committing of them in the way intended and that God purposes to proceed according to the importance of what is threatned to those sinnes so committed with all that doe them that so they may walk watchfully and carefully avoiding not only those things
§ 35. If Lust be thus weakned in Believers more than in others how comes it to passe that they do at any time fall into such great and hainous sinnes as sometimes they doe and have done Will not this argue them to be even worse than unregenerate persons seeing they fall into sinne upon easier termes and with lesse violence of impulse from Indwelling sinne than they Ans. First The examples of Believers falling into great sinnes are rare and such as by no meanes are to be accommodated to their state in their ordinary walking with God 't is true there are examples of such falls recorded in the Scripture that they might lye as bwoys to all generations to caution men of their danger when the waves of Temptation arise to shew what is in man in the best of men to keepe all the Saints of God humble selfe-empty and in a continuall dependance on him in whom are all their springs from whom are all their supplies but as they are mostly all Old-Testament examples before grace for grace was given out by Jesus Christ so they are by no meanes farther to be urged nor are but only to shew that it is possible that God can keep alive the root when the tree is cut downe to the ground and cause it to budde againe by the sent of the water of his Spirit flowing towards it Secondly That Believers fall not into great sinnes at any time by the meere strength of Indwelling sinne unlesse it be in conjunction with some violent outward Temptation exceedingly surprizing them either by weakning all wayes and meanes whereby the principle of Grace should exert it selfe as in the case of Peter or by sudden heightning of their corruption by some over-powring objects attended with all circumstances of Prevalency not without Gods with-holding his speciall grace in an eminent manner for ends best known to himselfe as in the case of David Hence t is that even in such sins we say they sinne out of infirmity that is not out of propense deliberation as to sinne not out of malice not out of Love to or delight in sinne but meerely through want of strength when overborne by the power of Temptations This Mr Goodwin frames as an Objection to himselfe §. 36. in the pursuit of the vindication of the Argument under consideration Sect. 23. Others plead that there 's no reason to conceive that true Believers though they perpetrate the workes of the flesh should be excluded from the Kingdome of heaven upon this account because when they sinne in this kind they sinne out of Infirmity and not out of malice Ans. I was not to choose what Objections M. Goodwin should answer nor had the framing of them which he chose to deale withall and therefore must be contented with them as he is pleased to afford them to us Only if I may be allowed to speake in this case and I know I have the consent of many concern'd in it I should somewhat otherwise frame this Objection or Answer being partly perswaded that M. Goodwin did not find it but framed it himselfe into the shape wherein it here appears I say then that the Saints of God sin out of Infirmity only not malitiously nor dedita opera in coole bloud nor with their whole hearts but purely upon the account of the weakenesse of their graces being overpowred by the strength of Temptation and therefore cannot so perpetrate the workes of the flesh and in such a way as must according to the tenour of the Covenant wherein they walke with God not only deserve rejection and damnation but also be Absolutely and Indispensably exclusive of them from the Kingdome of God What Mr Goodwin hath drawne forth to take off in any measure the Truth of this Assertion shall be considered He sayes then To say that true Believers or any other men do perpetrate the workes of the flesh out of infirmity involves a contradiction For to do the workes of the flesh implyes the dominion of the Flesh in the doers of them which in sinnes of infirmity hath no place the Apostle clearely insinuates the nature of sins of infirmity in that to the Galatians Beloved if any man be overtaken with a fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be prevented or taken at unawares when a mans foot is taken in the snare of a temptation only through a defect of that spirituall watchfulnes over himselfe his wayes which he ought to keepe constantly and so sinneth contrary to the habituall standing frame of his heart this man sinneth out of iufirmity but he that thus sinneth cannot in Scripture phrase be said either to walke or to live according to the Flesh or to do the workes of the Flesh or to do the Lusts or desires of the Flesh because none of these are any where ascribed unto or charged upon true Believers but only upon such persons who are enemies unto God and Children of death Ans. This being the substance of all that is spoken to the businesse in hand I have transcribed it at large that with its Answer it may at once lye under the Readers view I say then First we give this reason that Believers cannot perpetrate the workes of the flesh in the sence contended about because they sinne out of insirmity and do not say that they so perpetrate the workes of the flesh out of infirmity But if by perpetrating the workes of the flesh you intend only the bringing forth at any time or under any Temptation whatsoever any fruits of the flesh such as every sinne is that this may not be done out of infirmity or that it involves a contradiction to say so is indeed not to know what you say to contradict your selfe and to deny that there be any sinnes of infirmity at all which that there are you granted in the words foregoing and describe the nature of it in the words following They doubtlesse in whom the Flesh alwayes lusteth against the Spirit are sometimes lead a way and inticed by their owne Lusts so as to bring forth the fruits of it Secondly If to do the workes of the flesh imports with you as indeed in it selfe it doth the predominancy and dominion of the flesh in them that doe the workes thereof we wholly deny that Believers can so do the workes of the flesh as upon other Reasons so partly because they sinne out of infirmity which sufficiently argues that the Flesh hath not the dominion in them for then they should not through Infirmity be captivated to it but should willingly yeild up their members as instruments of unrighteousnesse unto sinne Thirdly The description you give of a sinne of infirmity from Gal 6. 1. Is that alone which we acknowledge may befall Believers though it hath sometimes befallen them in greater sinnes It is evident from hence that a sinne becometh asinne of infirmity not from the nature of it but from the manner of mens falling into it The greatest actuall sinne may be a
whatever Mr Goodwin is pleased to think or say to the contrary nor is their apprehension weakened by Nathans charging upon David his despising of the commandement of the Lord. in doing evill which as it is virtually done in every sinne and in great sinnes in an eminent manner so that it did amount indeed not only to a consequentiall but a formall voluntary contempt of God Mr Goodwin shall never prove A Father often and severely chargeth upon his sonnes a despising of his command when he hath been carryed out to transgresse it when yet he kowes his sonne honoureth and reverenceth him in his heart and is exceedingly remote from any resolved contempt of him The close of all is a concession of the Contra-Remonstrants at the Hague Conference §. 38. That Believers might fall into such sinnes as that the Church according to the Commandement of Christ must pronounce that they shall no longer abide in her communion and that they shall have no part in the Kingdome of Christ which being usually made an argument for the Apostacy of the Saints I shall consider how it is here improved by M. Goodwin Certainly saith he their sence was That true believers may sinne above the rate of those who sinne out of infirmity in so much as there is no commandement of Christ that any Church of his should eject such persons out of their Communion who sinne out of infirmity only so that by the confession of our Adversaries themselves even true Believers may perpetrate such sinnes which are of a deeper demerit than to be numbred amongst sinnes of infirmity yea such sinnes for which the Church of Christ according to the Commandement of Christ stands bound to judge them for ever excluded from the Kingdome of God without repentance from whence it undeniably followes that they may commit such sinnes whereby their Faith in Christ will be totally lost because there is no condemnation unto those that are by Faith in Jesus Christ whether they repent or not and therefore they that stand in need of Repentance to give them a right and title to the kingdome of God are no sonnes of God by Faith for were they sonnes they would be heires also and consequently have right and title to the inheritance so that to pretend that howsoever the Saints may fall into great and grievous sinnes yet they shall certainly be renewed againe by Repentance before they dye though this be an assertion without any bottome on Reason or Truth yet doth it no wayes oppose but suppose rather a possibility of the totall defection of Faith in true Believers Ans. First That true Believers may sinne above the rate of sinnes of Infirmity because they may so sinne as that according to the appointment of Jesus Christ they may be cast out of a particular Church is not attempted to be proved M. Goodwin think none may be excommunicated but such as have sinned themselves out of the state of Grace That a man may through infirmity fall into some such sinne as for it to be amoved from a Church society that a motion being an ordinance of Christ for his recovery from that sinne I know not that it can be reasonably questioned So that by our confession that true Believers may so sinne as to be righteously cast out of the externall visible society of a particular Church doth no way inforce us to acknowledge that they may sinne above the rate of them who are overtaken with or surprized in sinne upon the account of their weaknesse or infirmity Secondly The Church of Christ in rejecting of one from its society according to the appointment of Jesus Christ is so farre from being obliged to judge any one for ever excluded from the Kingdome of God that they doe so reject a man that he may never be excluded from that Kingdome It is true he may be Ecclesiastically and Declaratively excluded from the visible Kingdome of God and his right and title to the outward Administration of the good things thereof but that such an one is and must be thought to be properly and really excluded from his interest in the Love of God and grace of the Convenant being still by the appointment of God and command of Christ left under the power of an ordinance annexed by him to the Administration of that Covenant it doth not follow Thirdly The non-restauration of persons cast out of communion by the Church to their place in the Kingdome of God but upon Repentance holds proportion with what was spoken before upon exclusion The Repentance intended is such as is necessary for the satisfaction of the Church as to its expressenesse and being known yet we grant withall that all sinnes whatever without Repentance in that kind and degree that is appointed and accepted of God are exclusive of the Kingdome of God and we doe much wonder that M. Goodwin to the Text Rom. 8. 1. should adde whether they repent or not which is not only beyond the sence of what went before but directly contrary to that which followes after that walke not after the Flesh but after the Spirit not to repent of sin is doubtlesse to walke after the flesh and no one of them who are freed from condemnation in Christ doth good and sinneth not The words we confesse are not the condition in the intention of God on which their non-condemnation is suspended but yet they are a description infallible of them who through Grace are made partakers of it We say then that Believers may so fall as that being on that account rejected from the communion of the Church so as not to be restored but upon the evidence of their Repentance and we say that Repentance is required for all sinnes or men cannot be saved wondring what Mr Goodwin according to his principles intends by the addition to the Text of Rom. 8. 1. unlesse it be that no man stands in need of Repentance unlesse he have cast off all Faith and interest in God a most Anti-evangelicall assertion and yet not commit such sins as whereby their Faith must needs be wholly lost Fourthly There 's a twofold Right and Title to the Kingdome of God a Right and Title by the profession of a true Faith to the externall Kingdome of God in regard of its outward Administration and a Right and Title to the Eternall Kingdome of God by the possession of a true Faith in Christ The former as it is taken for jus in re believers may loose for a season though they may not in respect of a remote originall fundamentall Root which abides the latter they never loose nor forfeite We say also that repentance for sinne being a thing promised of God for those that come to him in Christ upon the account of the ingagement of his Grace for the Perseverance of Believers All such fallers into sinne shall certainly return to the Lord by Repentance who heales their back-slidings which Mr Goodwin hath not been able to disprove Of whose Arguments
man excercised in the Ministry should once surmise that they are true Believers of whom he here treates Taking the words in the sence wherein they are commonly received And in the utmost extent who sees them not dayly exemplyfyed in and upon them who are yet far enough from the Faith of Gods Elect. By the dispensation of the Word especially when mannaged by a skilfull Master of assemblyes men are every day so brought under the power of their convictions and the light communicated to them as to acknowledge the truth and power of the Word and in obedience thereunto to leave off avoid and abhor the wayes and courses wherein the men of the world either not hearing the Word at all or not so wrought upon by it do pollute themselves and wallow with all manner of sensuality and yet are not changed in their natures so as to become new creatures but continue indeed and in the sight of God doggs and swine oftentimes returning to their vonit and mire though some of them hold out in the professions to the end And these are they whom commonly our Divines have deciphered under the name of formalists having a forme of Godlinesse but denying the power of it who are here all at once by Mr Goodwin interested in Christ and the inheritance of the Saints in light To make good his enterprise he argues from the Remonstrants Sect. 40. pag. 297. 1. If the said expressions import nothing §. 46. but what Hypocrites and that in sensu composito i. e. whilest Hypocrites are capable of then may those be Hypocrites who are separated from men that live in errour and from the pollutions of the World and that through the knowledge of Jesus Christ and on the other hand those may be Saints and sound Believers who wallow in all manner of filthinesse and defile themselves daily with the pollutions of the World This consequence according to the principles and known Tenets of our Adversaries is legitimate and true in as much as they hold that true Believers may fall so foule and so far that the Church according to Christs institution may be constrained to testify that they cannot beare them in their outward communion and that they shall have no part in the kingdome of Christ except they repent c. But whether this be wholesome and sound Divinity or no to teach that they who are separate from sinners and live holily and blamelessly in this present world and this by meanes of the knowledge of Jesus Christ may be Hypocrites and children of perdition and they on the other hand who are companions with Theeves Murtherers Adulterers c. Saints and sound Believers I leave to men whose judgements are not turned upside down with prejudice to determine 1. Sundry things might be observed from the Text to render this discourse altogether uselesse as to the end for which it is produced as 1. That sundry copies v. 13. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who almost or a little way or measure so escaped as is said 2. That it is not said that those who are so escaped may Apostatize it is said indeed that the false Prophets and teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do lay baites for them as the Fisher doth for the fish that he would take by proposing unto them a liberty as to all manner of impurity and uncleanesse but that in so doing they prevaile over them is not affirmed 3. The conditionall expression v. 20. may be used in reference to the false Prophets and not to them that are said to escape the pollutions of the World and if to them that nothing can be argued from thence hath plentifully upon severall occasions been already demonstrated but to suffer M. G. to leap over all these blots in his entrance and to take the words in his own sence and connexion I say 1. In what large and improper sence such performs as we treat of are termed Hypocrites hath been declared Those who pretend to be Godward what they know themselves not to be making a pretence of Religion to colour and countenance them in vice and vicious practises or sensuall courses wherein they allow and blesse themselves we intend not But such as in some sincerity under the enjoyment and improvement of gifts and priviledges do or may walke conscientiously as Paul before his conversion and yet are not united to Christ. 2. Of these we say that they may so escape c. but that sound Believers may wallow in all manner of sinfulnesse and defile themselves with all manner of pollutions we say not nor will any instance given amount to the height and intendment of those expressions they being all alleviated by sundry considerations necessarily to be taken in with that of their sinning 3. If we may compare the worst of a Saint with the best of a formall Professor and make an estimate of the states and conditions of them both we may cast the ballance on the wrong side 4. We do say that Simon Peter was a believer when he denyed Christ Simon Magus an Hypocrite and in the bond of iniquity when it was said he believed We do say that a man may be alive notwithstanding many wounds and much filth upon him and a man may be dead without either the one or the other in that eminently visible manner He addes 2. The Persons here spoken of §. 41. are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and really escaped from those who live in errour Doubtlesse an Hypocrite cannot be said truly or really but in shew or appearance at most to have made such an escape I meane from men who live in errour considering that for matter of reality and truth remaining in Hypocrisy he lives in one of the greatest and foulest errours that is The whole force of this second exception lyes upon the ambiguity of the terme Hypocrite though such as pretend Religion and the worship of God to be a colour and pretext for the free and uncontrouled practising of vile abominations may not be said so to escape it yet such as these we have before described with their convictions light guiftes dutyes good conscience c. may truly and really escape from them and their wayes who pollute themselves with the errours of Idolatry false-worship superstition and the pollutions of practises against the light of nature and their owne convictions It is added that 3. An Hypocrite whose foot is already in the snare of Death cannot upon any tolerable account either of reason or common sence be said to be allured i.e. by allurements to be deceived or overcome by the pollutions of the world no more than a fish that is already in the nett or fast upon the hooke can be said to be allured by a baite held to her Ans. But he that hath been so farre prevailed upon by the preaching of the Word as to relinquish and renounce the practises of uncleanenesse wherein he sometime
in this that one brings forth fruit and the other doth not farther the seed of wheate or the like brings forth its fruit in a naturall way and therefore whatever it brings forth followes in some measure the nature of the seed but that seed of the Gospell brings forth its fruit in a morall way and therefore may have effects of sundry natures that which the seed of Wheat brings forth is wheat but that which the Gospell brings forth is not Gospell but Faith besides what the wheate brings forth if it come not nor ever will to be wheate in the eare it is but grasse and not of the same nature and kind with that which is wheate actually though virtually and originally there be the nature of wheate in the roote yet actually wheat is not in the blade that hath not nor ever will have eare If the seed of wheate be so corrupted in the soyle where it is sowne that it cannot bring forth fruit that which it doth bring forth what ever it be is of a different nature from that which is brought forth to perfection by the seed of wheate in good ground Againe Faith is brought forth by the seed of the Gospell when the Promises and Exhortations of the Gospell being preacht unto men do prevaile on them to give assent unto the truth of it that every such effect wrought is true justifying Faith giving union with Jesus Christ Mr Goodwin cannot prove that effects specifically different may be brought forth by the same seed of the Gospell seeing to some it is a savour of life unto life and to some a savour of death unto death needes not much proving Some receive the Word and turne it into wantonnesse some are cast into the mould of it and are tanslated into the same image if the temper of the heart as is said is not able specifically to alter the Gospell but that there may not fruit of various kinds be borne in the heart that assents to it that receives it in the upper crust and skin of it is the question Neither is it a blade occasionally withering before the Harvest but a slight receiving of the seed so as that it can never bring forth fruit that is intimated In summe this whole Discourse is a great piece of Sophistry in comparing naturall morall causes in the producing of their effects a thing not intended in the Parable and whereabout he that will busie himselfe jungat vulpes mulgeat hircos this is that which our Saviour teacheth â—â—in the similitude of seed sown in the stony ground The Word is preached unto some men who are affected with it for a season assent unto it but not comming 〈◊〉 to a cordiall close with it after a while wither away and such as these we say were never true Believers a small matter will serve to make a man a true Believer if these are such What tendency this Doctrine may have to lull men asleepe in security when Christ is not in them of a truth may easily appeare be judged if men who are distinguished from other Believers by such signall differences as these here are may yet passe for true Believers Justifyed Sanctifyed Adopted ones solvi mortales curas the way to Heaven is layed open to thousands who I feare will never come to the end of the journey What remaines of M. G's Discourse on this text §. 44. is spent in answering some objections which are made against his interpretation of the place it growes now late and this taske growes so heavy on my hand that I cannot satisfye my selfe in the repetition of any thing spoken before or delivered which would necessarily enforce a particular consideration of what M. G. here insists on let him at his leisure Answer this one Argument and I shall trouble him no farther in this matter That Faith which hath neither root nor fruit neither sound heart nor good life that by and by readily and easily yeelds upon Temptation to a totall defection is not true saving justifying Faith The root of Faith taken spiritually is the habit of it in the heart a spirituall living habit which if it reside not in the heart all assent whatever wants the nature of Faith true and saving the fruits of Faith are good Workes and new Obedience that Faith which hath not Workes James tells you is dead dead and living Faith doubtlesse differ specifically Againe Faith purisieth the heart and when a heart is wholly polluted corrupted naught and false there dwelles no Faith in that heart it is impossible it should be in a heart and not at least radically and fundamentally purify it farther Mr Goodwin hath told us that true Believers are so fortified against Apostasy that they are in only a possibility in nor probability nor great danger of totall Apostasy and therefore they who presently and readily fall away cannot be of those who are scarse in any danger of so doing upon any account whatever but that the faith here mentioned hath neither root nor fruit good heart to dwell in nor good life attending it but instantly upon triall and temptation vanisheth to nothing we are taught in the text it selfe therefore the Faith here mentioned is not true no saving Faith That it hath no root is expressly affirmed v. 21. and all the rest of the qualityes mentioned are evidenced from the opposition wherein they who are these Believers are set unto true Believers they receive the Word in good and honest hearts they bring forth fruit with patience they endure in the time of tryall like the house built on the Rock when the house built on the Sand falls to the ground One word more with this witnesse before we part they who receive the Word in good and honest hearts and keepe it do bring forth fruit with patience and fall not away under temptation so saith the testimony but all true Believers recive the Word in good and honest hearts Ergo Which is the voyce of Mr Goodwin's fourth Witnesse in this cause The 2 Pet. 4. 18 19 20 21 22. §. 45. is forced to bring up the reare of the Testimonyes by M. G. produced to convince the world of the truth Righteousnesse of his Doctrine of the Saints Apostacy ending his whole Discourse in the mire Observatioas from the Text or context from the words themselves or the coherence to educe his conclusion from he insists not on Many excellent words we have concerning the clearenesse evidence of this Testimony the impossibility of avoyding what hence he concludes we want not but we have been too often inured to such a way of proceeding to be now moved at it or troubled about it were the waters deepe they would not make such a noyse The state and condition of men here described by the Apostle is so justly delineated to the eye by the practice of men in the world to whom the Gospell is preached that I do not a little wonder how any