The Doctrine of the Saints Perseverance, Chapter 11
CAP. XI.
1. The Entrance into an Answer to Mr G's Arguments against the Doctrine of the Saints Perseverance: His sixt Argument about the usefulnesse of the Doctrine under consideration to the worke of the Ministry proposed. 2. His pr…ofe of the minor Proposition. 3. Considered and Answered. Many pretenders to promote Godlinesse by false Doctrines. M. G.'s common interest in this Argument. 4. His proofes of the usefulnesse of his Doctrine unto the promotion of Godlinesse. 5. Considered and Answered. The inconsequence of his Arguing discovered. 6. The Doctrine by him opposed, mistaken, ignorantly or wilfully. 7. Objections proposed by Mr▪ G. to himselfe to be Answered. 8. The Objection, as proposed, disowned. Certainty of the Love of God, in what sence a motive to Obedience. 9. The Doctrine of Apostasy denies the unchangeablenesse of Gods Love to Believers: placeth Qualifications in the Roome of persons. 10. How the Doctrine of Perseverance promiseth the continuance of the Love of God to Believers. 11. Certainty of Reward, incouraging to regular Actions. Promises made to Persons qualified, not suspended upon those Qualifications. Meanes appointed of God for the accomplishment of a determined end, certaine. 12. Meanes not alwaies conditions. 13, M. G's strange inference concerning the Scripture, 14. Considered: The word of God by him undervalued, and subjected to the judgement of vaine men, as to its Truth and Authority. 15. The pretended reason of the former proceeding, discussed: The Scripture the sole judge of what is to be ascribed to God, and believed concerning him. 16. The Doctrine of the Saints Perseverance, falsely imposed on, and vindicated. 17. Mr G's next Objection made to himselfe, against his Doctrine: its unseasonablenesse, as to the Argument in hand, demonstrated. 18. No Assurance of the Love of God, not Peace left the Saints by the Doctrine of Apostasy. The ground of Peace, and Assurance by it taken away. 19. Ground of Pauls Consolation: 1 Cor. 9. 27. the meaning of the word foreign. 20. Another Plea against the Doctrine attempted to be proved by M. G. That attempt considered. Not the weaknesse of the Flesh naturally, but the strength of Lust spiritually pretended. 21. The cause of Sinne in the Saints farther discussed. 22. The Power ascribed by M. G. to men, for the strengthning and making willing the Spirit in them, considered. 23. The Aptnesse of the Saints to performe, what, and whence. The opposition they have in them thereunto. 24. Gospell Obedience how easy. 25. The Conclusion. 26. Answer to Chap. 13. of his Book proposed.
THE Argument,§. 1. wherein Mr Goodwin exposeth the Doctrine under contest to the triall, concerning its usefulnesse, as to the promotion of Godlinesse, in the hearts and wayes of them, by whom it is received, he thus proposeth. Cap. 13. Sect. 32. Pag. 333. That Doctrine, which is according to Godlinesse, and whose naturall and proper tendencie, is, to promote Godlinesse in the hearts and lives of men, is Evangelicall, and of unquestionable comportance with the Truth; such is the Doctrine, which teacheth the possibility of the Saints declining, both totally, and finally: Ergo,
Of this Argument he goeth about to establish the respective propositions,§. 2. so as to make them serviceable to the enforcement of the Conclusion he aimeth at, for the exaltation of the Helena, whereon he is enamored: and for the major Proposition (about which, rightly understood, we are remote from contesting with him, or any else, and will willingly and cheerefully at any time drive the cause in difference to Issue, upon the singular Testimony of the Truth wrapped up in it) he thus con…irmeth it.
The Reason of the major Proposition, though the truth of it needeth no light but its owne to be seen by, is, because the Gospell it selfe is a Doctrine, which is according unto Godlinesse, a ministry of Godlinesse, is a Doctrine, Truth, and Mistery, calculated, contrived, and framed by God with a singular aptnesse, and choicenesse of ingredients, for the advancement of Godlinesse in the world; therefore what particular Doctrine is of the same Spirit, tendency, and import, must needs be a naturall branch thereof, and bath perfect accord with it; this Proposition then it unquestionable.
Ans. According to the principles formerly laid downe, I have something to say (though not to the proposition it selfe,§: 3. as in the termes it lyeth, but) only as to the fixednesse, and stayednesse of it, that it may not be a nose of max, to be turned to and fro at every ones pleasure, to serve their turnes; for what sort of men is there in the world, professing the name of Christ, that do not lay claime to an intrest in this Proposition, for the confirmation of their Opinions It is but as a Common Exordium in Rethoricke, a uselesse flourish; The Doctrine which is according to Godlinesse, that is, which the Scripture teacheth to be true, and to serve for the promotion of Godlinesse, (not what Doctrine soever any darke brainesicke Creature doth apprehend so to do) in the state and Condition, wherein the Saints of God walke with him, is a branch of the Gospell: I adde, in the state and condition, wherein we walke with God: for in the state of innocency, the Doctrine of the Law, as a Covenant of Life, was of singular aptnesse, and usefulnesse to promote Obedience, which yet is not therefore any branch, or part of the Gospell, but opposite to it, and destructive of it. All the advantage then Mr Goodwin can expect from this Argument to his cause, dependeth upon the proofe of the minor Proposition, which also must be effected in aswerable proportion to the restrictions and qualifications given to the Major, or the whole will be void and of none effect; That is, he must prove it by the Testimony of God, to be according to Godlinesse, and not give us in (by a pure begging of the thing in Question,) that it is so in his Apprehesion, and according to the principles whereon he doth proceed, in the teaching and asserting of Godlinesse: Mr Goodwin knowes, that there is no lesse difference btween him and us, about the nature and causes of Godlinesse, then there is aboute the Perseverance of the Saints: and therefore his asserting any Doctrine to be suited to the promotion of Godlinesse, that Assertion being proportioned to his other Hypothesis of his owne, wherein we accord not with him, and in particular to his notions of the causes and nature of Godlinesse, with which conceptions of his we have no communion, it cannot be of any weight with us, unlesse he prove his affirmation according to the limitations before expressed; Now this he attempteth in the words following.
What Doctrine (saith he,) can there be more proper and powerfull to promote Godlinesse, §. 4.in the hearts and lives of men, then that, which, on the one hand promiseth a crowne of Blessednesse, and eternall Glory to those, that live Godlily without declining; and on the other hand, threatneth the vengeance of Hell fire, eternally against those, that shall turne aside into profanenesse, and not returne by repentance: whereas the Doctrine, which promiseth, and that withall possible certainty and assurance, all fulnesse of Blessednesse and Glory; to those that shall at any time be Godly, though they shall the very next day or hour, degenerate, and turne loose, and profane; and continue never so long in such a course, is most manifestly destructive to Godlinesse, and encouraging above measure unto profanenesse.
Ans. There are two parts of this Discourse: the one (foreign or) confirmatory of his owne Thesis; §. 5.the other (foreign or) destructive of that which he opposeth; For the first, it is upon the matter, all that he produceth for the confirmation of his Minor Proposition, wherein any singular concernement of his opinion doth lye: Now that being, in a sould sence, the common Inheritance of all that professe the Truth, under what deceits or mistakes soever; the summe of what is here insisted on, is, that the Doctrine he maintaineth concerning the possibility of the Saints defection, promiseth a crowne to them, that continue in Obedience, and threatneth vengeance of fire to them, that turne to profanenesse, which taken as a proofe of his former assertion is lyable to some small exceptions. As
1. That this doth not at all prove the Doctrine to be a branch or parcell of the Gospell, it being, is it standeth severally by it selfe, the pure tenor of the Covenant of Workes, which we confesse to have been of singular importance for the propagation of Godlinesse & Holinesse, in them to whom it was given, or with whom it was made; being given and made for that very end and and purpose; but that this alone by its selfe is a peculiar branch or parcell of the Gospell, or that it is of such singular importance for the carrying on of Gospell-Obedience, as so by it selfe proposed, that should here have been proved.
2. As it is also a part of the Gospell declaring the Faithfulnesse of God, and the End and Issue of the proposall of the Gospell unto men, and of their receiving or refusing of it, so it is altogether forraigne to the Doctrine of Mr Goodwin under contest: & he might as well have said, that the Doctrine of Apostacy is of singular import for the promotion of Holinesse, because the Doctrine of Justification by Faith is so; for what force of consequence is betwixt these two? that God is a rewarder of them that Obey him, and a punisher of them that rebell against him, is an incentive to Obedience: therefore the Doctrine that true Believers united to Jesus Christ, may utterly fall out of the Favour of God, and turne from their: Obedience, and be damned for ever, there being no Promise of God for their preservation, is also an incentive to Holinesse.
3. What virtue soever there may be in this truth, for the furtherance and promotion of Holinesse in the world, our Doctrine laieth as cleare claime to it, as yours; (that is) there is not any thing in the least in it inconsistent therewith all; we grant God threateneth the vengeance of Hell fire, unto those that turne aside from their profession of Holinesse, into profanenesse, the Gospell it selfe becoming thereby unto them a savour of death unto death; the Lord thereby proclaiming to all the world, that the wages of sinne and infidelity is death, and that he that believeth not, shall be damned; but that any thing can hence be inferred for the Apostacie of true Believers, or how this assertion cometh to be appropriated to that Doctrine, we see not.
The latter part of this Discourse,§: 6. whereby its Author aimeth to exclude the Doctrine hitherto asserted by us, from any claime laid to usefulnesse for the promotion of Godlinesse, is either a mistake of it, through ignorance of the opinion he hath undertaken to oppose, or a wilfull perverting of it, contrary to his owne science & conscience; Is that the Doctrine you oppose? Is it so proposed by those who through Grace have laboured to explaine, & vindicate it? Doth not the maine weight of the doctrine turne on this hinge, that God hath promised to his Saints, true Believers, such supplies of the Spirit and Grace, as that they shall never degenerate unto such loose and profane courses, as are destructive to Godlinesse? Doubtlesse that Doctrine is of a most spotlesse untainted innocency, which its Adversaries dare not venture to strangle, before they have violently & treacherously defloured it.
And thus Mr Goodwin leaveth his Arguments in the dust, like the Estriches egges under the feet of men, to be trampled on with ease.
The residue of this Discourse onwards to the next Argument,§. 7. beingspent in the answering of pretended Objections, put in against himselfe in the behalfe of the Doctrine of Perseverance, not at all called out by the import of his present Arguments & Discourses, I might passe them over: but in as much as that which is spoken thereunto, tendeth to the further clearing of what formerly hath been evidenced, concerning the suitablenesse of the Doctrine contended for, unto the promotion of Holinesse, I shall farther consider what he draweth forth on this occasion. Sect. 33. he giveth us an Objection; and a foure fold answer theruuto pag. 333, 334, 335. That which he calleth an Objection he laieth downe in these words.
If it be objected and said: yea but Assurance of the Unchangeablenesse of God's Love towards him, that is Godly, is both a more effectuall & perswading motive unto Godlinesse, and more encouraging to a persevering in Godlinesse, then a doubtfulnesse, or uncertainty, whether God will be constant in his Affection, to such a man or no; Certainty of reward is more encouraging unto action, then uncertainty.
Ans. If any one hath been so weake,§. 8. as to make use of this plea in behalfe of that Doctrine it seemeth to defend, (which I scarcely believe) it will I doubt not, be an easie taske to undertake, that he shall be no more admitted, or entertained as an Advocate in this cause; The assurance of the Unchangeablenes of Gods Love to them that are Godly, is but one part of the Doctrine in hand, & that such, as may perhaps be cōmon to it with that Wch is brought into competition Wth it: It is the Assurance of the Unchangeablenes of Gods Love to a man, to keepe him up to Godlines, to preserve him in that state & Condition of Holines to the end, & of the certainty of the continuance of the Love of God unto him, on that account & in that way, that is that great Gospell motive to Obedience, wherein, as its peculiar, our Doctrine glorieth, as hath formerly been manifested. Perhaps Mr Goodwin doth not think, that any man is bound to lay more blocks in his owne way, then he judgeth himselfe well able to remove: and therefore he framed that Objection so, that he might be sure to returne at least a specious answer thereunto, and this he attempteth accordingly, and telleth us in his first Paragraph three things.
1. That the Doctrine teaching the Saints defection,§. 9. doth also maintaine the Vnchangeablenesse of the Love of God, to them that are Godly.
Ans. But what Love (I pray you) is that, which, when it might prevent it, will yet suffer those Godly ones, to become such ungodly Villaines and wretches, as that it shall be utterly impossible for the Lord to continue his Love to them? Is the Love you mention indeed a Love to their Persons, or only an Approbation of their Duties and Qualifications? If the First, whence is it that God ceaseth at any time to love them? Doth he change, and alter his Love like the Sonnes of Men? Why, they change, therefore he changeth also; That God changeth not, and therefore we, who are subject to change, are yet preserved from being consumed, we have heard; But that upon the change that is in men, God also should change, we are yet to be instructed; and the Immutability of God, hath taken greater hold upon our understandings, and in our hearts, then that we should easily receive any thing so diametrically opposite thereunto; If the Love mentioned be only an Approbation of the Qualifications that are in them, and of the Duties that they doe performe, then is it no more a Love to them, or to their persons, then it is to the persons of the most profligate wretches that live. The object is Duty, solely where ever it may be found, and not any person at all; for it is an Act of Gods approving, not purposing, or determining Will. This is not our sence of the continuance of the Love of God, to them that are Godly; so that there is no comparison betwixt the Doctrines under contest, as to the Asserting of the Love of God to Believers, or to them that are Godly; Wherefore he saith,
2. That the Doctrine he opposeth,§. 10. Promiseth Gods Love, and the unchangeable continuance of it unto men, though they change to Prophanenesse; Though this is said over and over an hundred times, yet I cannot believe it, because the Doctrine openly affirmeth the continuance of the Love of God to them that are Godly, to be effectually and eventually preventive of any such prophanenesse, as is inconsistent therewithall; and therefore much more vaine is that, which he affirmeth in the third place.
3. Namely, that the Doctrine of the Perseverance of the Saints, doth not so much absolutely promise the Love of God to them that are Godly, as it promiseth it conditionally, to them that are prophane, in case they have been Godly: that is, it teacheth, that God promiseth the certain continuance of his Love to him, that is Godly, on condition he cease to be so, and turne prophane;
Claudite jam rivos pueri—we have enough of this already.
2ly He addeth yet, §. 11.Neither is certainty of reward, in every sence or kind, more encouraging unto Action, then uncertainely in some kind: to promise with all possible Assurance, the same reward or prize, to him, that shall not runne in the race, which is promised to him that shall runne, is not more encouraging unto men, thus to runne, then to promise it conditionally upon their running, which is a promising of it with uncertainty in this respect, because it is uncertaine, whether men will runne in the said race, or no; and consequently, whether they shall receive the said prize or no, upon such a promise. Vncertainty of reward is then, and in such cases, more encouraging unto action, then certainly, When the certainty of obtaining or receiving it, is suspended upon the Act, not when it is assured unto men, whether they Act or no.
Ans. 1. Perswade your servants, your labourers if you can, of that great encouragement that lyes in the the uncertainty of a reward, above that which may be had from an Assurance thereof: We are not as yet of that minde; And yet
2. We do not lay the only motive unto obedience, tendered by the Doctrine we contest for, on the certainty of reward which it asserteth: which yet is such, that without it all other must needs be of little purpose: but it hath also other advantagious influences into the promotion of Holinesse, which in part have been insisted on.
3. It seemeth, we say that God promiseth a Reward to them that shall not runne a Race, because we maintaine, that he promiseth it to none, but those who do runne in a Race; promising withall to give them strength, power and will, that they may do so to the end.
2. For the close, which amounteth to this, That the certainty of reward, when it is uncertaine (for so it is made to be when it is suspended on Actions that are uncertain) is more encouraging to Action, then certainty of reward not so suspended; I shall adde only, (because I know not indeed how this discourse hangeth on the businesse under Consideration,) that we neither suspend the certainty of Reward upon our Actions, in the sence intimated, neither do we say, that it is assured to men, whether they act or no; but say, that the Reward which is of Grace, through the Unchangeable Love of God, shall be given to them that act in Holinesse, & through the same Love shall all Believers be kept to such an acting of Holinesse, as God thinketh good to carry them out unto, for the fulfilling of all the good pleasure of his Goodnesse in them, and making them meet for the inheritance of his Saints in Light; We do not think, mediums designed of God for the Accomplishment of any End, are such that conditions of the End, that it is suspended on them in uncertainty, in respect of the Issue before its accomplishment. Neither do we grant, or can it be proved, that God assigneth any medium for the accomplishment of a determinate End, (such as we have proved the Salvation of all Believres to be) and leave it in such a Condition, as that not only it shall be effected & produced, suitably to the nature of the immediate cause of which it is, whether free, necessary, or contingent, but also shall be so farre uncertaine, as that it may, or may, not be wrought and accomplished.
The former part of this third Paragraph is but a Repetition of an Assertion, §. 12.which upon the Credit of his own single Testimony we have had often tendered; (viz.) That an Assurance given him, that is Godly, of the Love of God, not depending on any thing in him, which it is uncertain whether he will performe or no, is no motive to men to continue in the wayes of Holinesse. This (as I said before) I cannot close withall: That that which is a motive to Faith, and Love, and eminently suited to the stirring of them up, and setting them on worke, is also a motive to the Obedience, which is called Love, and Obedience of Faith, hath been declared. If there be any thing of the new and Heavenly nature in the soule, any Quality, or disposition of a Child therein, what can be more effectuall to promote or advance the Feare, Honour, and Reverence of God in it, then an Assurance of his Spirit, to continue and preserve them in those wayes, which are well pleasing unto him. It is confessed, that in many Promises of Acceptation here, and Reward hereafter, the things and duties, that are the meanes, and wayes of enjoying the one, and attaining the other, are mentioned not as conditions of the Grace and Love, of God to them, to whom the Promises are made, as though they should depend on any thing of their uncertaine accomplishment as hath been declared, but only as the meanes, and wayes, which God hath appointed for men to use, and walke in, unto those ends, and which he hath absolutely promised to worke in them, and to continue to them.
4. The close of this Paragraph in the fourth place,§. 13. deserveth a little more cleare consideration, it containing an Assertion, which some would not believe, when it was told them, and hath stumbled not a few at the repetition of it. Thus then he proceedeth.
Besides, whether any such Assurance of the unchangeablenesse of the Love of God towards him that is godly, as the Objection speaketh of, can be effectually, and upon sufficient grounds cleared and proved, is very questionable, yea I conceive there is more reason to judge otherwise then so. Yea that which is more, I verily believe, that in case any such Assurance of the unchangeablenesse of Gods Love, were to be found in, or could regularly be deduced from the Scriptures, it were a just ground, to any intelligent and considering man, to question their Authority, and whether they were from God, or no: For, that a God infinitely righteous and holy, should irreversibly as sure the immortall & undefiled inheritance of his Grace & Favour, unto any Creature whatsoever: so that though this creature should prove never so abominable in his sight, never so outragiously and desperately wicked and prohane, he should not be at liberty, to with-hold his inheritance from him, is a saying doubtlesse too hard for any man, who rightly understandeth and considereth the nature of God, to beare:
Ans. §. 14.The Love mentioned in the foregoing Objection, is that which God beareth to them that are godly in Jesus Christ, exerting it selfe partly in his Gracious acceptation of their Persons in the Sonne of his Love, partly in giving to them of his Holy Spirit and Grace, so that they shall never depart utterly and wickedly from him, and forsake him, or reject him from being their God. Whether an assurance of this Love may, on good grounds, be given to Believers, hath been already considered, and the Affirmative, I hope in some good measure confirmed. The farther Demonstration of it awaiting its proper season, which the will of God shall give unto it. This Mr Goodwin saith to him is questionable; yea I suppose it is with him out of question, that it cannot be, else surely he would not have taken so much paines in labouring to disprove it; And that this us his resolved judgement, he manifesteth in the next words, I verily believe, that in case any such assurance were to be found in &c. That is, Si Deus homini non placuerit, Deus non erit. What more contemptible could the Pagans of old have spoken of their dunghill Deities, with their Amphibolous Oracles? were it not fitter language for the Indian Conjurers, who beat and afflict their hellish Gods, if they answer not according to their desires. The whole Authority of God, and of his Word in the Scriptures, is here cast downe before the consideration of an intelligent man (forsooth) or a vaine man, that would be wise, but is like the wild Asses colt; and this intelligent man (it seemes) may contend to reject the Word of God, and yet be accounted most wise; Of old, the Prophet thought not so. To what end is any farther dispute? If the Scripture speaketh not to Mr Goodwins mind, (for doubtlesse he is an intelligent and considering man), he seeth sufficient ground to question its Authority. By what way possible, any man can more advance himselfe into the Throne of God, then by entertaining such thoughts and conceptions as these, I know not. An intelligent man is supposed to have from himselfe, and his own Wisdome and Intelligence, considerations of Gods nature and perfection, by which he is to regulate and measure all things, that are affirmed of God, or his will, in the Scripture. If what is so delivered suit these conceptions of his, that Scripture wherein it is delivered may passe for Canonicall & Authentick: If otherwise, eâdem facilitate rejicitur quâ asseritur; which was sometimes spoken of Traditionalls; but it seems may now be extended to the written Word. The Scriptue is supposed to hold out things contrary to what this intelligent Man hath conceived and considered, and this is asserted, as a just ground to question its Authority. And if this be not a Progresse in the contempt of the Word of God, to what ever yet Papists, Socinians, or Enthusiasts have attempted, I am deceived. To the Law, and to the Testimony, with all the conceptions and notions of the most intelligent man: if they answer not to this Rule, it is because there is no truth in them.
But he addeth the Reason of this bold Assertion:§. 15. for (saith he) That a God infinitely righteous and holy, should irreversibly &c.
Ans. Neither yet doth this at all mend the matter. Neither doth the particular instance given alter at all, but confirme the first generall Assertion: (viz.) that If there be any thing in the Scriptures contrary to those thoughts of God, which an intelligent man (without the Scripture) doth conceive of him, he hath just grounds to question their Authority, which wholly casts downe the Word of God from its Excellency, and setteth a poore, darke, blind creature, under the notion of an intelligent man, at liberty from his subjection thereunto, making him his owne rule, and guide, as to his Apprehensions of God and his Will: And is it possible, that such a thought should enter into the heart of a man fearing God, & reverencing his Word, which God hath magnified above all his name? There is scarce any one Truth in the whole Booke of God,but some men, passing in the world for intelligent and considering men doe looke upon it, and professe it to be unworthy of an infinitly Righteous, and Holy God. So do the Socinians think of the Doctrine of the Satisfaction of Christ, the great treasure of the Church; At the rate that men passe at in this world it will be difficult to exclude many of them from the number of intelligent & considering men; And are they not all absolved here by Mr G. in this Principle, from bowing to the Authority of God in the Scriptures, having just ground to question, whether they are from God or no. The case is the same with the Papists & others in sundry particulats. Frame the supposition how you will, in things never so uncouth and strange, yet if this be the position, That in things which appeare so to men, upon their consideration, if any thing in the Scripture be held out, or may be deduced from this to the contrary, they are at liberty from submitting their understandings to them, and may arraigne them as false and suppositions their whole divine Authority is unquestionably cast downe to the ground, and trampled on by the feet of men. (for foreign) God will take care for the vindication of the honour of his Word.
2. The opposition here made by Mr Goodwin, §: 16.and imposed on his Adversaries, is as hath been shewed, wretchedly false, not once spoken or owned by them, with whom he hath to do, nor having the least colour given unto it by the Doctrine they maintaine: yea is diametrically opposite thereunto. The maine of what they teach, and which Mr Goodwin hath opposed in this Treatise, indeavouring to answer that eminent place of the 1 John 3. 9. with many others produced and argued to that purpose, is, that God will according to the tenor of the Covenant of Grace, so write his Law in the hearts of his, and put his feare in their inward parts, that they shall never depart from him, so as to become desperately and outragiously profane, but be preserved such to the end, as that the Lord with the greatest advantage of Glory to his infinite Wisdome, Righteousnesse, and Holinesse, may irreversibly assure the immortall Inheritance of his Love and Favour unto them. So that Mr Goodwin's Discourse to the end of this Section, concerning the Continuance of the Love of God to them that are wicked, with an equall measure of Favour to them that are Godly, according to this Doctrine, is vaine, and grossly sophisticall, and such as he himselfe knoweth to be so. To say, every one that doth evill is good in the sight of the Lord, and that he delighteth in him, (that is) he approveth wicked and ungodly men, we know is sufficiently dishonourable: to him: but yet to say that he delighted in his Church, & People, washed and made Holy in the Blood of Christ, notwithstanding their failings, or their being somtime over taken with great sinnes, when he pleaseth in an extraordinary way, for ends best knowne to himselfe, to permit them to fall into them, (which yet he doth seldome and rarely,) is that, which himselfe affirmeth, & ascribeth to himselfe in innumerable places of Scripture, (if their Authority may passe unquestioned) to the praise of the Glory of his Grace. But it seemeth, if we take any care, that Mr Goodwin may not call the Authority of the Scriptures into question, (being fully resolved, that the Doctrine of the Saints Perseverance is unworthy of a Holy and Righteous God,) we must give over all attempts of farther deducing it from them; But yet for the present, we shall consider what he hath farther to object against it.
Sect. 34.§. 17. He father objecteth against himselfe and his Doctrine, in the be halfe of that which doth oppose in these words.
It is possible, that yet some will farther object against the Argument in hand; Vnlesse the Saints be assured of the perpetuity of their standing, in the Grace and Favour of God, they must needs be under feares of falling away, and so of perishing; and feare we know is of a discouraging and infeebling nature; an enemy unto such actions, which men of confidence and courage are apt to undertake.
Ans. What this objection maketh in this place, I know not; it neither asserteth any eminency in the Doctrine by Mr Goodwin opposed, as to the promotion of Godlinesse, nor immediately challengeth that, which he doth maintaine of a contrary tendency, but only intimateth, that the Sts Consolation and peace is weakned by unnecessary feares, such as his opinion is apt to ingenerate in them; But however thus farre I owne it, as to the maine of the Observation in hand, that the Doctrine of the Apostacy of Believers, is apt and suited to cut the Saints of God, and heirs of the Promise short of that strong Consolation, which he is so abundantly willing that they should receive, and to fill their Soules, and perplex their consciences, with cares, feares, and manifold intanglements, suited to weaken their Faith, and Love, and alienate their hearts from that delight in God, which they are called, and otherwise would be carried forth unto. They being all of them, in some measure, acquainted with the strength, subtility, and power of indwelling Sinne, the advantages of Sathan in his manifold Temptations, the eminent successe, which they see every day the Principalities, and Powers in heavenly places which they wrestle withall, to have against them, and being herewithall taught, that there is neither Purpose, nor Promise of God for their Preservation, that there is nothing to that purpose in the Covenant of Grace the Consideration of their Condition must of necessity fill them with innumerable perplexities, and make them their owne tormentors all their daies; thus farre (I say) I owne the Objection; That is not properly courage, or confidence, but Faith, Love, and Reverence, that are the Principles of our Actions in walking with God, hath been declared.
But what saith Mr Goodwin to the Objection,§. 18. as by himselfe laid downe? Beside what he relateth, of his conquest of it in other places, he addeth
That the Saints, notwithstanding the possibility of their finall falling away, have, or may have, such an Assurance of the perpetuity of their standing, in the Grace and Favour of God, as may exclude all feare, at least that, which is of a discouraging or enfeebling nature, The Apostle, as we have formerly shewed, lived at a very excellent rate both of courage, and confidence; notwithstanding he know that it was possible for him to become a Reprobate; The assurance he had, that upon a diligent use of those meanes, which he know assuredly God would vouchsafe unto him, he should prevent his being a Reprobate, was a Golden foundation unto him, of that confidence, and courage, wherein he equalized the Holy Angels themselves.
Ans. 1. The grounds asserted by Mr Goodwin, on which Believers may build the Assurance pretended of the perpetuity of their standing in the Grace and Favour of God, notwithstanding the possibility of their defection, (the assertion whereof costs no lesse, then the denying of all, or any influence from the Purpose, Promises, Covenant, or Oath of God, or Mediation of Christ, into their preservation) I have formerly considered: and manifested them to be so exceeding unable, to beare any such building of Confidence upon, as is pretended, that it is almost a Miracle, how any thoughts of such a structure on such quicksands, could ever finde place in the minde of a man, any thing seriously acquainted with the wayes of God; The whole of the Saints preservation in the Love and Favour of God, (as it is also expressed in this Section) is resolved into mens selfe-considerations, and indeavours. Being weary it seemeth, of leaning on the Power of God, to be kept thereby unto eternall Salvation, men begin to trust to themselves, and their owne Abilities, to be their owne keepers: But what will they doe in the end thereof? The summe of what Mr Goodwin hath formerly said & what he repeateth againe to the end of this Section, is, Men need not feare their falling away, though it is possible, seeing they may easily prevent it, if they will; Expressions sufficiently contemptive of the Grace of God, and the Salvation that God assureth us thereby; an assertion, which those Ancients, which Mr Goodwin laboureth to draw into communion with him, would have rejected, and cast out as Hereticall. Mans ability thus to preserve himselfe, in the Grace and Favour of God, to the end, is either from himselfe, or from the Grace of God? If from himselfe? Let us know, what that Ability is, and wherein it doth consist, and how he comes by it? Christ telleth us, that without him we can do nothing, and the Apostle that we are not sufficient of our selves to think a good thought, but that all our sufficiency is of God: So that this selfe ability for preservation extendeth not to the thinking a good thought: indeed is nothing: Is it from the Grace of God? Then the Assurance of it must be, either because God promised absolutely, so to worke in him to will and to do, of his owne good pleasure, as that he should certainely be preserved, which you will not say, (as I suppose,) or because he will so afford him his Grace, as that he may make use of it to the end proposed, if he please: But now, what Assurance hath he, that he shall so make use of his Grace, as to make it effectuall for the end designed? And is this good use of Grace, of himselfe, or of Grace also? If of himselfe, it is nothing; as was shewed from that of our Saviour John 15. 5. Neither can a man promise himselfe much Assistance, from the Ability of doing nothing at all. If you shall say it is of Grace, the same Question ariseth as formerly, manifesting that there is not the least Assurance imaginable of our continuance in the Grace and Favour of God, but what ariseth from his Faithfull Promises (efficaciously overcoming all interveniences) that we shall so do.
2. He telleth us,§. 19. that Paul lived at an excellent rate of Assurance, and yet knew that it was possible for him to be a Reprobate; I confesse indeed he lived at an excellent rate of Assurance, which he manifesteth himselfe to have received upon such Principles, and Foundations, as were common to him with all true Believers, Rom. 8. 32, 33, 34, 35. That it was possible in respect of the Event, that He might have been a Reprobate, who was chosen from Eternity, is not proved. He saith indeed 1 Cor. 9. 27. I keepe my body in subjection, least by any meanes I should be found foreign. That by foreign there, any more is intended, then not approved or accepted in that service be had in hand, Mr Goodwin laboureth not to evince; and if that be the sence of the words (as the scope of the whole manifesteth it to be) then all that Paul there expresseth, is, that he endeavoured alwayes to approve himselfe, and by all meanes, an acceptable workeman not to be rejected, or disallowed in the labour of Preaching the Gospell which he had undertaken; and we acknowledge that this thought, and contrivance may well become him, who liveth at the greatest rate of Assurance, that God affordeth to any here below; yea that such thoughts & endeavours do naturally & genuinely flow from the Assurance of the Love of God, we also grant. But yet, supposing that being a Reprobate, by a Metonymie of the effect, may here signify to be damned, how doth this prove, that it was possible in respect of the event, that he should be damned? Why, because he laboured that he might not be so; That is, no man can use the meanes of avoiding any thing, but he must be uncertaine, whether in the use of those meanes it may be avoided or no; This looketh like begging the thing in question; Paul labouring and indeavouring in the wayes expressed, evidently manifesteth such a labour and indeavour, in such a way, to be the appointed meanes of avoiding the Condition of being foreign. That there is an infallible connexion betwixt the use of such meanes, & the deliverance from that state, is proved. But that Paul had not assurance of the sufficiency of the Grace of God with him, for his certaine use of those meanes, & certaine infallible deliverance from that end, nothing in the least in intimated in the Text, or brought in from any place else by Mr Goodwin, to give colour thereunto. But of this Scripture at large afterwards,
Supposing himselfe to have fairly quit himselfe of the former plea,§. 20. in the behalfe of our Doctrine, as by himselfe proposed, he addeth another Pretension in the behalfe of the same plea formerly produced, which he attempteth also to take out of the way, having in some measure prepared it, in his proposall of it for an ea…y removall Thus then he proceedeth. To pretend that the weaknesse of the flesh in the best of Saints considered, and their aptnesse to goe astray, they must needs lye under many trouble some and tormenting feares of perishing, unlesse they have some promise or assurance from God to support them, notwithstanding any declinings or goings astray incident unto them, yet they shall not loose his favour, or perist, is to pret and nothing but what hath been throughly answered already, especially in Cap. 9.
Ans. Before I can admit this plea to be put in, in our behalfe, I shall crave leave a little to rectify, and point it more sharply against the Doctrine it aimeth to oppose. I say then,
1. It is not the weaknesse of the flesh, or the feeblenesse and disability of our naturall man to act in, or goe through with great duties and trialls, but the strength and wilfulnesse of the flesh, (i.e.) of the corrupted man, even in the best of saints, continually provoking and seducing them with sometimes an insuperable efficacy, leading them captive, and working in them continually, with a thousand baits and wiles, (as hath been in part discovered) labouring to turne them aside from God, That fills the Saints of God with tormenting, perplexing feares of perishing, and must needs doe so, if they have no promise of God for their preservation; Besides all this strength and wilfulnesse of the flesh, they are exposed to the Assaults of other most dreadfull Adversaries, wrestling with Principalities and Powers in heavenly places, and contending with the World, as it lieth under the curse all their daies; To referre all the oppositions that Believers meet withall, in the course of their obedience, and which may fill them with fears that they shall one day perish, if not supported by an Almighty hand, and kept by the power of God through Faith unto Salvation, unto the weaknesse of the flesh, which, in the place where the expression is used, plainly pointeth at the disability of the naturall man to abide in, and goe through with great duties and trialls, is a most vaine and empty contemplation. Those who have to doe with God in the matter of Gospell obedience, and know what it is indeed to serve him under temptations, can tell you another manner or story: and among them M. Goodwin could doe so to the purpose, when his thoughts were not prejudiced by any byasing opinions that must be leaned unto.
2. We do not say that the Saints of God in the condition mentioned, stand in need of any Promise of God, that notwithstanding any declinings or goings astray incident unto them, they shall not loose his favour or perish, but that they shall have such a presence of his spirit, and sufficiency of his grace with them all their daies, that they shall never, notwithstanding all the oppositions and difficulties they meet withall, utterly faile in their Faith, nor be prevailed against, to depart wickedly and utterly from God. And now I see not but that supposing that it is necessary, that the Saints be delivered from troublesome perplexing feares of perishing, and that God hath made provision for that end and purpose, which that he hath, seemes to be granted by our Author, I say I cannot see but that this Plea, striketh at the very heart of the Apostasy of Sts, though not very fitly brought in, in this place, in reference to the Argument that occasioned it; but our Author, knowing his faculty to lye more in evading what is objected against him, than in urging Arguments for his own opinion, doth every where, upon the first proposall of any Argument, divert to other considerations, and to the answering of Objections, though perhaps not at all to the Plea in hand, nor any way occasioned by it. But what saith he now, in defence of his dearly beloved, thus attempted, to vindicate it from this sore imputation of robbing and despoiling the Saints of God, of their Peace and Assurance purchased for them at no lesse rate then the blood of the Lord Jesus? He telleth you then three things;
1. That the weakenesse of the flesh, or aptnesse of miscarrying through this, is no reasonable ground of feare▪ §. 31.to any true Believer of his perishing: considering that no manlooseth, or forfeiteth the Grace and Favour of God, through sinnes of weakenesse or infirmity: It is only the strength of sinne, and corruption in men, that exposeth to the danger of loosing the Love of God.
Ans. The latter part of these words plainely discovers the vanity of the former as produced for any such end and Purpose as that in hand: For though I willingly grant, that that which is termed the weakenesse of the flesh, is enough to make any man what ever feare, that he shall not hold outin the course of his Obedience to the end, if he have no Promise of supportment and preservation by an Almighty power, (notwithstanding it is affirmed that it draweth men only to sinnes of weaknesse or infirmity, which I thought had not been called so from the weaknesse of the flesh, but of Grace in Believers) yet it is the strength, the power the Law, the subtillty of the flesh, or indwelling sinne, that is the matter of our plea in this case. Not that which Paul gloried in even his infirmity, but that which made him cry out, Oh! wretched man that I am who shall deliver me from the body of this death, Rom. 7. 8. 1.& from the distresse by reason whereof he found no deliverance, but only in the Assured Love of God in Jesus Christ. So that notwithstanding this Reply, shaped to fortifie the minds of men against their failings, upon the account of the weakenes of Grace, rather then of the flesh, (which yet it is not able to do, for if there be no Promise to the contrary, why may not the principle which carrieth men forth to lesser, carry them also forth to greater, & more provoking sinnes, what boundaries will you prescribe unto these sinnes of infirmitie.) The pretension from the strength of the flesh, (yea from the weakenesse of it) holdeth good against the Saints establishment in Peace and Assurance, upon the account of their being destitute of any Promise of preservation by God.
2. If the Saints be willing (saith he) to strengthen the Spirit in them,§. 22. and make him willing proportionably to the meanes prescribed, and vouchsafed unto them by God for such a purpose, this will fully ballance the weakenesse of the flesh, & prevent the miscarriages & breaking out hereof; This I say then (saith the Apostle) walke in the Spirit, and ye shall not fulfill the lusts of the flesh; and againe, If you be lead by the Spirit you are not under the Law, and consequently, are in no danger of loosing the Favour of God, or of perishing for such sinnes, which under the conduct of the Spirit you are subject unto.
Ans. But that all now must be taken in good part, and nothing called strange or uncouth, since we have passed the pikes in the last Section, I should somewat admire at the Doctrine of this Paragraph; For
1. Here is a willing in reference to a great Spirituall duty supposed in men, antecedent to any Assistance of him who worketh to will and to do of his owne good pleasure. What he worketh, he worketh by the Spirit. But this is a willing in us, distinct from, and antecedent to, the appearing of the Spirit for the strengthning thereof.
2. That whereas we have hitherto imagined that the Spirit strengthneth the Saints and that their supportment had been from him, as we partly also before declared (at least we did our minde to be so perswaded) it seemeth they strengthen the Spirit in them, and not he them; How or by what meanes, or by what principles in them it is, that so they do, is not declared. Besides what is here intended by the Spirit, is not manifested; If it be the Holy and Blessed Spirit of God, be hath no need of our strengthning; he is able of himselfe, to make us meet for the Inheritance of the Saints in Light; If it be the gracious principles that are bestowed upon the Saints, that are intended, the new Creature, the inwardman, called the Spirit in the Scripture, in opposition to the flesh, if our strengthning this Spirit, be any thing, but the acting of the Graces intended thereby in us, I know not what you meane. Especially, in what is or consists their acting to make the Spirit willing proportionably to the meanes we do receive, am I to seeke, to say, that we receave outward meanes of God, (for so they must be, being distinguished from the Spirit) and thereupon of our selves do make the Spirit willing, and strengthen him to the performance of God, surely holdes out a very sufficient power in Spirituall things, inbred in us, and abiding with us whereof there is not the least Line or appearance in the whole Booke of God, nor in any Author urged by Mr Goodwin to give countenance to his perswasion, neither
2. Is the summe of all this Answer any other, but this, If we are willing & will prevent all miscarriages from the weakenesse of the flesh, we may. But how we become willing so to do, and what Assurance we have, that we shall be so willing, seeing all in us by nature,John 3. 6. as to any Spirituall duty, is flesh, is not intimated in the least; This is strenuously supposed all along, that to be willing unto spirituall good, in a spirituall manner, is wholly in our owne power, and an easie thing it is, no doubt; The plea in hand is, that such is the strength of indwelling sinne in the best of the Saints, and so easily doth it beset them, that if they have not some Promise of God to assure them, that they shall have constant supply of Grace from him, and by his power be preserved, it is impossible but that they must be filled with perplexing feares, that they shall not hold out in giving him willing Obedience to the end; Their Will, being in an especiall manner entangled with the power of sinne: It is answered, If men be but willing &c. they need not feare this, or any such issue; (i. e.) If they do the thing which they feare, and have reasons inviucible to feare, that they shall not, they need not feare, but that they shall do it: which is nothing but a most absurd begging of the thing in Question. Nether is there any thiug in the Scripture that will give a passe to this Begger, or shelter him from due correction; The Apostle indeed saith that If we walke in the Spirit, we shall not fulfil the lusts of the flesh. And good Reason there is for it, for as he told us these are contrary to one an …ther, and opposite to one another, & bring forth such divers & contrary fruits, in them, in whom they are, that if we walk in the one, we shall not fullfill the lusts of the other. But what assurance have we, that we shall walke in the Spirit, if it be not hence, that God hath promised that his Spirit shall never depart from us And if we are lead by the Spirit we are not under the Law; Which by the way, letteth us see that the Spirit leadeth us, (that is) maketh us willing and strengtheneth us, not we him;) But on what account shall or dare any man promise to himselfe, that the Spirit will continue so to do, if God hath not promised that he shall so do▪ Or if his leading of us, be only on condition that we be willing to be lead, how shall we be in the least assertained, (supposing us in any measure acquainted with the power of indwelling sinne) that we shall be alway so willing, let then this passe with what was said before as nothing to the thing in hand.
3. It is answered then (3ly and lastly) there is no such aptnesse or pronenesse unto sinne,§. 23. sinnes I meane of a disinheriting import in Saints, or true Believers as is pretended: But on the contrary a strong propension or inclination unto Righteousnesse raigneth in them; we heard formerly from the Apostle 1 John 3. 9. That he that is borne of God cannot sinne: and also from the 1 John 5. 3. From these suppositions with many other of like import, it is evident that there is a pregnant strong, over powring propension, in all true Believers to walke Holily, and to live Righteously, so that to refraine sinning in the kind intended, is no such great mastery, no such matter of difficulty, unto such men and that when they are overcome and fall into sinne, it is through a meere voluntary neglect; and thus we see all things unpartially weighed, and debated to and fro, that the Doctrine which supposeth a possibility of the Saints declining, is the Doctrine which is according to Godlinesse, and the corrivall of it an enemy thereto.
Ans. We have here an Assertion, an Inference, and a Conclusion; The Assertion is, that there is no such aptnesse and pronenesse to sinne in Believers, as is intimated; and that because there is such a strong propensity in them to Righteousnesse, which that they have is proved from sundry places of Scripture; That is, because the Spirit is in Believers, the flesh is not in them. Because they have a new man in them, they have not an old; because they have a principle of Life, they have not a body of death. That is, where the Spirit lusteth against the flesh, the flesh lusteth not against the Spirit. We thought the Doctrine of Paul, Rom. 7. Gal. 5. and in innumerable other places, with the experience off all the Saints in the World had laine against this piece of Sophistry. It is true, their propension unto Righteousnesse raigneth in them, but it is as true, their propension unto sinne, rebelleth in them. Though the Land be conquered for Christ, yet the Canaanites will dwell in it; & if the Saints leave of but one day, the worke of killing, crucifying and mortifying, they will quickly finde an actuall rebellion in them, not easie to be suppressed. They have indeed a propension to Holinesse ruling in them, but also a propension unto sinne dwelling in them, so that when they would do good …vell is present with them, and the good they would do, they cannot; But when Mr Goodwin can prove this consequence, that Saints have strong inclinations to Righteousnesse, therefore they have not so to sinne, for my part I will forbeare for ever disputing with him; If he can beat us, not only from Scripture, but all our Spirituall sence and experience, doubtlesse it is to no purpose to contend any longer with him; Hence then
2. He inferreth, §. 24.that to abstaine from sinning, that is, sinning customarily, & against conscience, so as to endanger the losse of the Favour of God, is no such great mastery, no such matter of difficulty to such men. This abstaining from such sinnes, (on the one hand) is the whole course of our Gospell Obedience, which it seemeth however it be compared to running in a race, striving for masteries, called resisting unto blood, wrestling with principallities and powers, requiring for its carrying on the exceeding greatnesse of the power of God, with suitable help in time of need from Jesus Christ, who is sensible of the weight of it, as no small matter, knowing what it is to serve God in Temptations, yet is it indeed but a trifling thing, a matter of no great difficulty or mastery. Doe men Watch, Pray, Contend, Fight, Wrestle with God, and Satan, doth the Lord put forth his Power, and the Lord Jesus Christ continually intercede for the preservation of the Saints, Ad quid perditio haec? to what end is all this toile and labour, about a thing of little or no weight? Egregiam vero laudem! We know indeed, the Yoke of Christ is easy, and his Commandement not grievous, that we can doe all things through him that inableth us, but to make Gospell obedience, so slight a thing, that it is no great mastery▪ or matter of no great commendation, to hold out in it to the end, this we were to learn till now, and are as yet slow of heart to receive it.
The Conclusion is: Io, §. 25.P…an, vicimus: all things unpartially weighed, the case is ours, and Godlinesse exceedingly promoted by the Doctrine of the possibility of the Saints defection (foreign) and the corrivall of it an enemy to it: to prove which not one word in the Argument hath been spoken, nor, to free the other from a charge of a direct contrary importance, one word to the purpose; and of Mr Goodwins sixth Argument for his Doctrine of the Apostasy of Saints, this is the end.
But this is not all he hath to say in this case,§. 26. in hand. Indeed the maine designe of his whole 13. Chap. consisting of 41. Sections, and about so many pages in his Book, and containing all which in an Argumentative way, he insisteth on in the case in hand, looketh this way; and therefore having already pluckt away one of the maine propps of that discourse, I shall apply my selfe to take away those which doe remaine, that the whole may justly fall to the ground; and therefore shall as briefely as I can, consider the whole of that discourse, containing nine Arguments against the Perseverance of Saints, for the possibility of their totall and finall defection.