actings are from habits though to the actuall exercise of any Grace within new helpe and assistance is necessary in that continuall dependance are we upon the fountaine Whether it consists in that which is called habituall Grace or the gracious suitablenesse and disposition of the soule unto Spirituall Operations may be doubted The Apostle tells us Christ is our Life Gol. 3 4. When Christ who is our Life shall appeare and Col. 2. 22. Christ Liveth in me Christ liveth in Believers by his Spirit as hath been declared Christ dwelleth in you and his Spirit dwelleth in you are expressions of the same import and signification But 2. God by his Spirit worketh in us both to will and to do of his owne good pleasure All vitall actions are from him it may be said of Graces and Gratious Operations as well as Guifts all these worketh in us that one and selfe same Spirit dividing to every one as he will But this is not now to be insisted on 3. The Spirit as indwelling gives guidance and direction to them in whom he is as to the way wherein they ought to walke Rom 8 14. As many as are lead by the Spirit of God The Spirit leades them in whom it is and v 1. They are said to walke after the Spirit Now there is a twofold Leading Guidance or direction 1. Morall and Extrinsecall the leading of a Rule 2. Internall and Efficient the leading of a Principle Of these the one layes forth the way the other directs and carryes along in it The first is the Word giving us the Direction of a way of a Rule the latter is the Spirit effectually guiding and leading us in all the paths thereof Without this the other direction will be of no saving use It may be line upon line precept upon precept yet men goe backward and are insnared David notwithstanding the Rule of the Word yea the Spirit of Prophecy for the inditing of more of the mind of God for the use of the Church when moved thereunto yet in one Psalme cryes out four times Oh! give me understanding to keepe thy Commandements concluding that hence would be his life that therein it lay Oh give me saith he understanding and I shall live Psal. 119. 144. so Paul bidding Timothy consider the Word of the Scripture that he might know whence it is that this will be of use unto him he addes I pray the Lord give thee understanding in all things 2 Tim 2. 7. How this Understanding is given the same Apostles informes us Eph. 1. 17 18. The God of our Lord Jesus Christ the Father of Glory give unto us the Spirit of Wisdome Revelation in the knowledge of him the eyes of our understandings being thereby inlightned It is the Spirit of Wisdome and Revelation the Holy Spirit of God from whom is all Spirituall Wisdome and all Revelation of the will of God 1 Cor. 2. 11. who being given unto us by the God of our Lord Jesus Christ and our God in him inlightens our understandings that we may know c. And on this account is the Sonne of God said to come and give us an Vnderstanding to know him that is true that is himselfe by his Spirit 2 Joh. 5. 20. Now there be two wayes §. 18. whereby the Spirit gives us Guidance to walke according to the Rule of the Word 1. By giving us the knowledge of the will of God in all Wisdome and Spirituall Vnderstanding Col. 1. 9. carrying us on unto all Riches of the full assurance of Vnderstanding to the acknowledgment of God and of the Father and of Christ Cap. 2. 2. This is that Spirituall Habituall Saving Illumination which he gives to the Soules of them to whom he is given He who commanded light to shine out of darkenesse by him shining into their minds to give them the knowledge of his Glory in the face of Jesus Christ 2 Cor. 4. 6. This is else where termed translating from darknesse to light opening blind eyes Col. 1. 13. giving light to them that are in darknesse 1 Pet. 2. 9. freeing us from the Condition of naturall men who discerne not the things that are of God Eph. 5. 8. This the Apostle makes his designe to cleare up and manifest 1 Cor. 1. He tells you Luk. 4. 18. the things of the Gospell are the Wisdome of God in a mystery 1 Cor. 2. 14. even the hidden Wisdome which God ordained before the world unto our glory v. 7. And then proves that an acquaintance herewith is not to be attained by any naturall meanes or abilityes whatsoever v 9. Eye hath not seene eare hath not heard nor hath it entred into the heart of man the things which God hath prepared for those that Love him And thence unto the end of the Chapter variously manifests how this is given to Believers and wrought in them by the Spirit alone from whom it is that they know the mind of Christ But saith he God hath revealed them unto us by his Spirit for the Spirit searcheth all things even the deepe things of God for who knoweth the things of a man but the spirit of a man who knoweth the things of God but the Spirit of God and we have received the Spirit not of this world but the Spirit which is of God that we may know the things which are freely given us of God The word is as the way whereby we goe yea an externall Light Ps. 119. 119. as a light to our feet and as a Lanthorne to our paths yea as the Sunne in the firmament sending forth its beames of light abundantly But what will this profit if a man have no Eyes in his head There must not only be light in the object and in the medium but in the subject in our Hearts and Minds And this is of the operation of the Spirit of Light and Truth given to us as the Apostle tells us 2 Cor. 3. 18. we all with open face beholding the Glory of God as in a glasse are changed into the same Image from Glory to Glory as by the Spirit of the Lord This is the first way whereby the Holy Spirit dwelling in us gives Guidance and direction fundamentally habitually he enlightens our mindes gives us eyes understandings shines into us translates us from darknesse into marvelous Light whereby alone we are able to see our way to know our paths and to discerne the things of God without this men are blind and see nothing a farre off 2 Pet 2. 9. There are three things §. 19. which men either have or may be made partakers of without this this communication of Light by the Indwelling Spirit 1. They have the Subject of knowledge a naturall faculty of understanding their mindes remaine though depraved destroyed perverted yea so farre that their eye Math. 6. 23. and the light that is in them is darknesse yet the faculty remaine still 2. They may have the
them that are concerned therein And this I shall do in the Order that I have named giving the Preeminence unto their Obedience which more immediately respecting the Glory of God the honour of the Gospell is to be preferred before their Consolation yea though God should never afford his Saints any drop of that Consolation which we affirme to streame from the Truth discussed yet it is Honour unspeakable for them that he is pleased to admit them and inable them to do him Service in this life and it will be their infinite Consolation that they have done so to Eternity For the making our way cleare to the demonstration of that influence which the Doctrine of the Perseverance of the Saints hath into their Obedâ—ence and close-walking with God and so to manifest what weight is to be lay'd upon it on that Consideration I shall give some previous Observations which may direct and give us light in our passage both concerning Gospell Truths Gospell Obedience and Gospell Motives thereunto I hope it will not be thought amisse if I looke a little backwards to fortify and cleare this part of our progresse there being no concernement of our Doctrine that is more clamoured by the Adversaries of it nor can any respect of it or any Truth of God more causelessly meet with such entertainement as I hope will abundantly in the progresse of our businesse be evinced to the consciences of all who know indeed what it is to walke before God in a course of Gospell Obedience and who have their communion with the Father and his Sonne Jesus Christ. For the first 1. Every Truth revealed from God is to be received not only with Faith and Love but with equall Reverence to any that is revealed though we are not able to discerne such an immediate tendency unto usefullnesse in our Communion with him as in some others we may The formall Reason whereunto our Faith Love and Reverence unto the Word of God is resolved is that it is His Now this is common to the whole for he is the Author of every part and portion a like And though perhaps we may want some part of it at a lesse fatall price then some other yet to reject any one title or jot of it as that which is revealed of God is a sufficient demonstration that no one jot or title of it is received as it ought upon whatever this Title Inscription is Verbum Jehovae there must we stoope and bow downe our soules before it and captivate our Understandings to the obedience of Faith Whatsoever then may hereafter be spoken concerning the usefulnesse of the Truth under Consideration and that comparative regard which in respect of others ought on that account to be had thereunto doth not in the least exalt it as it is in it selfe in respect of Faith and Reverence due thereunto above any other Truth whatsoever that is in Scripture revealed 2. That next to the Revelation of God his Will and his Grace the grand immediate tendency of the whole Scripture is to worke them to whom the Revelation is made into a conformity to himselfe and to mould them into his owne Image All Scripture the Apostle tells us 2 Tim 3.16 is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all Good workes Hereunto all Scripture tends and is usefull profitable for this end And the Gospell is called the Truth that is according to Godlinesse Titus 1. 1. As the end of the Law is Charity out of a pure heart and a Faith unfained 1 Tim. 1. 5. That which in respect of the prime Author of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God 1 Thess. 2 13. and in respect of the principall matter of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Crosse 1 Cor. 1.18 in respect of its end and tendency towards us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Truth that is according to Godlinesse The Word is that revealed Will of God which is our Sanctification 1 Thess. 4. 3. and the Instrument whereby he workes our Holinesse according to that prayer of our Saviour Sanctifie them by thy Word thy Word is Truth John 17. 19. And that which when we are cast into the mould of our Obedience is in some measure wrought Rom. 6. 17 the substance also or matter being written in our hearts is the Grace and Holinesse promised unto us in the Covenant Jere. 31.33 And that this is the Improvement which ought to be made by Believers of every Gospell Truth or rather that it hath an Efficacy to this purpose the Apostle tells us 2 Cor. 3. 18. We all with open face beholding as in a glasse the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord By apprehensions of the glorious Truths discovered in the glasse or mirror of the Gospell we are changed and moulded into the frame and Image therein discovered by the power of the Spirit effectually accompanying the Word in the dispensation thereof And unlesse this be done whatsoever we may pretend we have not received any Truth of the Gospell as it is in Jesus in the power of it Eph. 4. 20 21 22 23 24. Ye have not saith the Apostle so learned Christ If so be that ye have heard him and have been taught by him as the Truth is in Jesus That ye put of as concerning the former conversation the old man which is corrupt according to the deceitfull lusts And be renewed in the spirit of your mind and that ye put on the new man which after God is created in Righteousnesse and true Holinesse Whatsoever men may professe if we have learned the Truth as it is in Jesus it will have these Effects in us even universall relinquishment as to sinceritie of all ungodlinesse and a through change both as to principles and practices unto Holinesse and to Righteousnesse which the Gospell teaches us which if we have not learned we have not yet learn't it as it is in Jesus Tit. 2. 11 12. The Grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live Soberly Righteously and Godlily in this present evill world 3. Some Truths have a more immediate direct and effectuall tendency to the promotion of Godlinesse and Gospell Obedience then others This the Apostle emphatically ascribes as a priviledge to that Doctrine that reveales the Love of Christ unto us 2 Cor. 5. 14. the Love of Christ constraines us other things effectually perswade but the Love of Christ constraines us to live to him it hath an importunity with it not to be denied an efficacy not to be put off or avoided and what is in the things themselves as in the love of Christ that is in its manner in the
tending to the end and purpose we have in hand As 1. First §. 37. because the Spirit dwells in us we are therefore to consider and dispose of our persons as Temples of the Holy Ghost that is of this Indwelling Spirit the Scripture manifesting hereby that the Doctrine of the Indwelling of the Spirit is not only a Truth but a very usefull Truth being made the Fountaine of and the inforcement unto so great a duty He dwells in us and we are to look well to his habitation our Saviour tells us that when the evill Spirit finds his dwelling swept and garnished Mat. 12.44 he instantly takes possession and brings company with him he will not be absent from it when 't is fitted for his turne In reference to the Saints and their holy Indweller this the Apostle urgeth 1 Cor. 6. 19. Your Bodies are the Temples of the Holy Ghost which dwells in you whence he concludes whose ye are not your owne and therefore ought to glorify God in your Bodies From hence is the strength of his Argument for the avoiding of all uncleannesse v. 16. 17. Know ye not that he who is joyned to an Harlot is one body he who is joyned to the Lord is one spirit flye Fornication know ye not that your Body is the Temple of the Holy Ghost On this account also doth he presse to universall holinesse 1 Cor 3. 16. 17. Know ye not that ye are the Temples of God and that the Spirit of God dwelleth in you if any man desile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are In v. 12. 13. 14. the Apostle discovers the fruitlesnesse of Building hay and stubble light and unsound Doctrines or practises upon the foundation of Faith in Jesus Christ once laid and tells us that all such things shall burne and suffer losse and put the contrivers and workers of them to no small difficulty in escaping like men when the Garments they are cloathed withall are on fire about them On the account of this sad event of foolish and carelesse walking he presses v. 16 as was said earnestly to universall Holinesse laying downe as the great motive thereunto that which we have insisted on viz. the Indwelling of the Holy Spirit in us know ye not that ye are the Temple of God The Temple wherein God of old did dwell was built with hewen stone Cedar Wood and overlaid with pure Gold and will ye now who are the spirituall Temple of God build up your Soules with hay and stubble Which he furthers by that dreadfull commination taken from the zeale of God for the purity of his Temple so that on each hand he doth presse to the universall close keeping of our Hearts in all Holinesse and purity because of the Indwelling of the Holy Spirit And indeed where ever we are said to be Temples of God or an Habitation for him as it still relates to this cause of the Expression which we now insist upon so there is ever some intimation of Holinesse to be pursued on that account Eph 2. 21. 22. In whom the whole building fitly framed together groweth unto an holy Temple in the Lord in whom ye also are builded together for an habitation of God through the Spirit being made an habitation of the Lord by the Spirits Indwelling in us we grow up or thrive in grace into an Holy Temple to the Lord to be a more compleate and well furnished Habitation for him This then is that which I say The Truth of what hath formerly been spoken concerning the manner of the Spirits abode with us being procured for us by Jesus Christ is farther cleared by this inference that the Scripture makes thereof The Saints are exhorted with all diligence to keepe themselves a fit Habitation for him that they may not be uncleane and defiled lodgings for the Spirit of purity and Holinesse This is and this is to be their daily Labour and indeavour that vaine thoughts unruly passions corrupt lusts may not take up any Roome in their bosome that they put not such unwelcome and unsavory inmates upon the Spirit of Grace that sinne may not dwell where God dwells On this ground they may plead with their owne Souls and say Hath the Lord chosen my poore heart for his Habitation Hath he said I delight in it and there will I dwell for ever Hath he forsaken that goodly and stately Materiall Temple whereunto he gave his speciall presence of old to take up his abode in a farre more eminent way in a poore sinfull soule Doth that Holy Spirit which dwells in Jesus Christ who was Holy Blamelesse Vndefiled separate from sinners who did no sinne neithere was guile found in his mouth dwell also in me that am in and of my selfe wholly corrupted and defiled And shall I be so foolish so unthankfull as willingly to defile the Habitation which he hath chosen Shall I suffer vaine Thoughts foolish Lust distempered Affections worldly aimes to put in themselves upon him there He is a Spirit of Grace can he beare a Gracelesse Corruption to be cherished in his Dwelling He is a Spirit of Holynesse and shall I harbour in his Lodging a frame of worldlynesse He is a Spirit of Joy Consolation shall I fill my bosome with foolish feares and devouring Cares Would not this be a griefe unto him Would it not provoke the eyes of his Glory Can he beare it that when he is with me before his face in his presence I should spend my time in giving entertainement to his enemyes He is the high and the Holy one who dwells in Eternity and he hath chosen to inhabit with me also Surely I should be more bruitish then any man should I be carelesse of his Habitation And should not this fill my soule with an Holy scorne and indignation against sinne Shall I debase my soule unto any vile Lust. which hath this exceeding honour to be an Habitation for the Spirit of God Hence upon a view of any defilement of Lust or passion nothing troubles the Saints more nor fills them with more selfe-abhorrence and confusion of face then this that they have rendred their hearts an unsuitable habitation for the Spirit of God This makes David upon his sinne cry so earnestly that the Spirit might not depart from him Psal. 51. being conscious to himselfe that he had exceedingly defiled his dwelling place And were this Consideration alwayes fresh upon the Spirits of the Saints were it more constant in their thoughts it would keepe them more upon their Guard that nothing might breake in to disquiet their gracious Indweller 2. Secondly §. 38. because be the Spirit we have guidance and direction there is Wisdome given unto us and we are called to a holy discerning between the Directions of the Spirit of Grace and the delusions of the Spirit of the World and the seduction of our owne Hearts Christ gives this character of
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
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
the consideration of what hath been from a like disposition of Causes to an Answerablenesse of Events What Mr Goodwin hath to plead in this Case he insists on §. 4. Chap. 9. Sect. 24 25 26 27. Pag. 167 168 169 170 171 172. The summe and aime of his Discourse is to Apologize for his Doctrine against sundry Objections which in the Observations of men it is lyable and obnoxious unto Now these are such as whatever the Issue of their Consideration prove doubtlesse it can be of no Advantage unto his Cause that his Doctrine is so readily exposed to them The first of these is §. 5. that the Doctrine he Opposeth and in Opposition whereunto that is set up which he so industriously asserts hath generally been received and imbraced by men eminent in Piety and Godlinesse famous on that account in their Generations with the generality of the People of God with them And this is attended with that which naturally insues thereon viz. The Scandalousnesse of the most of them yea of them all of this Nation is it spoken who have formerly asserted the Doctrine which Mr Goodwin hath lately espoused Whereunto in the third place an Observation is subjoyned of the Ordinary defection of men to loose and unsavory practises after they have once drunke in the principles of that opinion which he now so industriously mixeth and tempereth for them It is usually said there is no smoake but where there is some fire It would be strange if such Observations as these should be readily and generally made by men concerning the Doctrine under Contest unlesse there were some evident occasion Administred by it thereuto And I must needs say that if they prove True and hold under Examination they will become as urging a prejudice as can lightly be laid against any cause in Religion whatsoever The Gospell being a Doctrine according unto Godlinesse severall perswasions pretending to be parts and portions thereof if one shall be found to be the constant Faith and profession of those who also have the life and power of Godlinesse in them the other to be maintained by evill men aud seducers who upon their receiving it doe also wax worse and worse it is no small advantage to the first in its plea for admittance to the right and title of a truth of the Gospell To Evade this charge Mr Goodwin premises this in Generall §. 6. The experience Asserted in the Objection is not so unquestionable in point of Truth But that if the Asserters were put home upon the proofe they would I seare doubtlesse he rather hopes it accompt more in presumption than in reasonablenes of Argument For if Persons of the one judgement of the other were duly compared together I verily believe there would be found every whit as full a proportion of men truly Conscientious and Religious amongst those whose judgements stand and have stood for a possibility of falling away As on the other side but through a foolish and unsavoury kind of partiality we are apt on all hands according to the Proverb to account our own Geese for Swannes and other mens Swannes Geese Certaine I am that if the writings of men of the one judgement and of the other be compared together and an estimate made from thence of the Religion Worth and Holinesse of the Authors respectively Those who oppose the common Doctrine of Perseverance doe account it no Robbery to make themselves every way equall in this honour with their opposers The truth is If it be lawfull for me to utter what I really apprehend and judge in the case I doe not find that spirit of holinesse to breath with that Authority height or Excellency of power in the writings of the latter which I am very sensible of in the writings of the former These call for Righteousnesse Holinesse and all manner of Christian conversation with every whit as high a hand as the other and adde nothing to check obstruct or infeeble the Authority of their demands in this kind when as the other though they before many times in their exhortations and conjurements unto holinesse yet other while render both these and themselves in them contemptible by avouching such principles which cut the very sinews and strength of such their exhortations and fully ballance all the weight of those motives by which they seek to bind them upon the Consciences of men And for men truly holy and Conscientious doubtlesse the Primitive Christians for three hundred years together and upwards next after the times of the Apostles will fully ballance with an abundant surplusage both for numbers and truth of Godlinesse All those in the Reformed Churches who since Calvins daies have adhered to the common Doctrine of Perseverance And that the Churches of Christ more generally during the said space of three hundred years and more held a possibility of a totall and finall defection even in true and soun◠Believers is so cleare from the Records yet extant of those times that it cannot be denied Ans. To let passe M. Goodwins Proverb with its Applycation it being very facile to returne it to its Author there being nothing in the World by him proposed to induce us to such an estimation of his associates in the work of teaching the Doctrine of the Saints Apostasy and their labours therein or any other undertaking of theirs as he labours to beget in guilding over their Worth and Writings but only his own judgment an overweening of their Geese for Swans Let us see what is offered by him to evince the Experience Asserted not to be so unquestionable as is pretended He offers First his own Affirmation That if an estimate may be made of mens Worth and Holinesse by their writings Those who oppose the Doctrine of the Saints Perseverance will be found in the promotion of Holinesse and the practice of it to out goe their Adversaries Their writings he tells us breath forth a spirit of holinesse such as he cannot find in the writings of others But first for this you have only M. Goodwins naked single Testimony And that opposed to the common experience of the people of God What weight this is like to beare with men the event will shew It is a hard thing for one man upon his bare word to undertake to perswade a multitude that what their eyes see and their eares heare is not so M. Goodwin had need have Pythagorean Disciples for the imbracing of these dictates of his The experience of Thousands is placed to confirme the observation insisted on saith M. Goodwin It is not so they are in my judgement all deceived But Secondly § 7. who are they in whose writings Mr Goodwin hath found such a Spirit of Holinesse breathing with Authority as is not to be found out nor perceived in the writings of them that assert the Doctrine of the Perseverance of the Saints Calvin Zanchius Beza c. and to confine our selves home Reynolds Whitaker Perkins Greenham
Dodde Preston Boulton Sibbs Rogers Collverwell Cotton c. whose fame upon this very account of the eminent and effectuall breathing of a Spirit of Holynesse in their writings is gone out into all the Nations about us and their Remembrance is blessed at home and abroade are some of the men who have as hath been shewed laboured in watering the Vineyard of the Lord with the dew and raine of this Doctrine Who or where are they who have excelled them in this undertaking Let the men be named and the writings produced that Mr Goodwin may have some joyned with him in a search after and Judgement of that Spirit that breathes so excellently in them that we be not forced to take his Testimony of we know not what nor whom Those amongst our selves of cheifest name who have appeared in the Cause that Mr Goodwin hath now undertaken are Tompson Mountagu c. with an obscure Rabble of that Generation I shall easily allow Mr Goodwin to be a man more sharpe sighted than the most of those with whom he hath to do in this present contest as also to have his sences more exercised in the Writings of those eminent Persons last named But yet that he is sensible of such a Spirit of Holines breathing in their writings which for the most part are stuffed with cruell scoffings at the Professours of it and horrible contempt of all close walking with God I cannot easily readily believe should he adde to them Arminius with all that followed him in the Low Countryes their most Learned Corvinus Drunke and Sober As also such among the Papists and Lutherans as are his Companions in this worke and swell thē all with the Rethorick of his commendations untill they breake I dare say he will never be able before indifferent Judges to make out his Assertion of the excellency of their writings for the futherance of Holinesse compared with the Labours of those great and holy Soules who have both among our selves and abroad Laboured in the worke I am at present ingaged in The World of men professing the Reformed Religion have long since in their Judgments determined this difference nor doth it deserve any farther debate Secondly That those who maintaine the Perseverance of the Saints are sore indeed in their Exhortations to Holinesse § 8. but contemptible in their Principles upon which they should build those Exhortations Is an insinuation that Mr Goodwin sometimes makes use of handsomely to beg the thing in Question when he despaires to carry it by any convincing Argument in a faire dispute That the Principles of this Doctrine are eminently serviceable to the furtherance and promotion of Holinesse hath been formerly evinced beyond all possibility of Contradiction from them who in any measure understand what true Godlinesse is and wherein it doth consist Neither ought Mr Goodwin if he would be esteemed as a man disputing for his perswasion so often to begge the thing in Question knowing fullwell that he hath not so deserved of them with whom he hath to do as to obtaine any thing of this nature on those tearmes at their hands Thirdly §. 9. what was the judgement of the Primitive Christians as in others so in and about this head of Christian Religion is best known from that rule of Doctrine which it is confessed they attended unto being delivered unto them and in the defence whereof and to give Testimony whereto so many Thousands of them loved not their lives unto death Of those that committed over to posterity any thing of their thoughts in that space of time limited by M. Goodwin viz. three hundred years he names but two of whom I shall not say that if they failed in their Apprehensions of the Truth in this matter It is not the only thing wherein they so failed And yet that it can be evident in the least that they were consenting in judgement with M. Goodwin wherewith from us he differs is absolutely denied This elsewhere is already farther considered It is a common observation and not destitute of a great evidence of Truth that the Liberty of Expression which is used by men in the delivery of any Doctrine especially if it be done obiter by the way before some opposition hath been framed and stated thereunto hath given advantage to those following of them when death hath prevented all possibility for them to explaine themselves and their own thoughts to draw them into a participation with them in that which their Soules abhorred The plea of Arius and his Associats concerning the judgement of the Doctors of the Church in the daies before him about the great Article of our Faith The Diety of Christ is known That there are in many of the Ancients sundry expressions seemingly varying from that Doctrine we Assert upon the account of their different apprehensions of the tearmes of Faith being Regenerated Holinesse and the like which are all of them still with us as in the Scripture of various significations and not clearely expressive of any one sence intended by them untill distinguished is not denyed Speaking of all those who had been Baptized and made profession of their Faith as Believers it is no wonder if they granted that some Believers might fall away But yet in the meane time the most eminent of them constantly affirmed that there is a sort of Believers who upon the matter with them were the only true and Reall Believers being such as we formerly described that could not fall either totally or finally but as for this I hope full satisfaction is tendered the Learned Reader in the Preface of this Discourse So that these Exceptions notwithstanding the prejudices that Mr Goodwin's Doctrine labours under from the opposition made to it and against it in the defenee of that which it riseth up to overthrow by that Generation of the Saints of God lyes upon the shoulders thereof as a burthen to heavy for it to beare Secondly §. 10. Mr Goodwin farther proceeds Sect. 27 to informe us of some other mistakes in the instance given to make good the former observation For as for Calvin Musculus Martyr Bucer with the Ministers of this Nation who in the last Generation so Zealously opposed the persecutions and innovations of some returning with speed and violence to Rome He tells us they were very farre from having their Judgments settled as to the Doctrine under contest so as resolvedly to have imbraced the one and rejected the other I should willingly walke in the heigh way for the manifestation and cleare eviction of the untruth of this suggestion viz. by producing their Testimonyes in abundant plentifull manner to confirme their clearenesse and Resolution in the Truth we professe with their Zealous indeavours for the establishment confirmation and propagation of it but that some few Considerations delivered me from ingaging in so facile a taske For First I am not able to perswade my selfe that any man who ever read the writings of the first