Rom. 15. 17. Ifa. 30. 21. 59.21. cute this commiffion, that he is confident to fay, I have whereof I may Glory, thro' Jefus Chrift, in those things which pertain to God. Mr. Knowlittle. There is a Promife, thine Ears fhall hear a word behind thee, faying, this is the way,&c. Mr. Takeo'truft. That Promife is made to fuch as are already converted, and fignifies no more, Ir. than what is more clearly expreffed by the fame Prophet in another place. If the word there Promiled be a thing diftin&t from the word of Miniftry, then I ask, whether it be an intelligible word or not? If not; then 'tis no fit means to work upon a reasonable Soul, and bring it to perform to Rom.12.1. God, a reasonable fervice, as ours ought to be. If it be an intelligible word, than either it hath the fame fence with the word Written and Preached, or a different fence from it. If it be of the fame fence with the word Written and Preached, then 'tis to no purpose, 'tis frivolous to multiply means without caufe. If this word be of a diffe rent fence from the word Written or Preached, then this, to the difhonor of the word, will argue the infufficiency of it, to make us wife unto Salvation, and the Man of God perfect, throughly furnished unto every good work; and this will lay an imputation, not only upon the veracity and truth of God, but also upon his Wisdom and Goodnefs, for commending and enjoining the use of his written word to us, for an end and purpose to which it is infufficient. But that we may understand the Prophets meaning, Gen. 17. 1. confider that we are commanded to walk before God; according to which expreffion, we are to think God always at our heels, as we fay, obferving our steps; and confonantly to that metaphorical expreffion, if we ftep afide, what means foever his Providence ufeth to fet us right, and direct our goings in his paths, 'tis as if we heard a voice behind us. Not that God would exempt us from following the di rection Mal. 2.7 rection of the Miniftry: no, for the Promife is thus expreffed in the former verfe, thine Eyes fhall fee thy Teachers. And that we may not think it lawful to run on in error, till the Enthusiastical charm recalls us; remember 'tis our duty to seek the Law at the Priests mouth. Hence we have thefe Caveats, not only take heed how you hear, but also whom you 1. Joh. 4. 1 hear; for many falfe Prophets are gone out into the World, and therefore try the Spirits, whether they are of God. What need all thefe Caveats, and fo much ado, if the Ministry of the word hath no influence or energy in our Faith and Regeneration, and the work of Grace in us? Mr. Knowlittle. But we fee, the Scripture every where afcribes the work of Faith, Converfion and Regeneration in us, to the power and gift of God, to Chrift, and to the holy Ghost. Mr. Takeo'truft. The Scriptures do attribute to Almighty God that which he doth medially by any of his Creatures or Minifters: Jefus is faid to have Baptized more Difciples than John, yet in the next verfe, 'tis faid that Jefus Baptized not, but his Difciples. Tho' the Miniftry of the word be inftrumental in the work of Grace in us, yet must we acknowlege the bleffed Trinity the chief caufe and Author thereof, and are bound always to render them the honor of that Efficacy, that is wrought by this Inftrument; because all the light, force and efficacy, which appears therein, flows from God alone, and had not been in it at all, if he had not 2. Cor. 4 as it were implanted it therein. We have this Treasure in 6. 7. earthen Veffels, as the Apostle in a like cafe. Certainly there we have it, and God aflociates what other Divine internal aids he pleaseth with it; to him therefore we afcribe the Glory, who hath annexed fuch an excellency of Power, to fuch, otherwife, weak and feeble Inftruments. Dr. Abfolute. Leave your wrangling, Gentlemen, Tt2 that that we may difpatch Mr. Tilenus one way or other; have any of you any more objections against him? Mr. Indefectible. He holds the poffibility of the Saints Apoftacy, notwithstanding the Decrees and Promifes of God to the contrary; and concludes David's Adultery and Murder, to be wilful wafting, deadly Sins, and inconfiftent with the ftate of Regeneration: fo that fhould a Godly Man, thro' the Frailty of the Flesh, fuffer the like infirmity, he would be ready to difcourage and grieve his Spirit, telling him he had forfeited his Intereft in God's favor, and lay under a damnable guilt, liable to the wrath of God, and the Torments of Hell; and fo in danger to bring him to defperation, if he do's not forfake his Sin, and mortify his Luft, and bring forth fruits meet for Repentance, upon his admonition. Mr. Narrowgrace. Which was worse than that, to my mind; he flouted the Divines of the Synod, faying, if their Doctrin were well improved, it would prove an Antidote against the Power of Death, and teach a Man how to become immortal, even in this Life. Mr. Impertinent. That flipt my obfervation; I pray what was it he faid? Mr. Narrowgrace. It was to this purpose; If the Elect cannot be cut off in the ftate of impeni. tency, notwithstanding they fall into moft grievous Sins, then, faith he, let them abandon themfelves to fome horrid luft, or course of impiety, and they fhall be fure to be immortal. Mr. Indefectible. But we know the Elect cannot do fo. They have a Principle within them, and a Guard without to defend and fecure them from fuch 1. Pet. 1. 5. Courses. They are kept by the Power of God thro Faith unto Salvation. There is their inward Principle and Guard that inclines and moves them; who foever is born of God. doth not commit Sin: for his 1. John 3a feed remaineth in hims and he cannot Sin, because be 9. is born of God. Dr. Dubius. Under correction, Sir, I conceive Man is never immutably Good till he arrives in Heaven. As long as he converfeth here below, he is, like other fublunary things, fubject to change. The reafon is, befides temptations from without to allure him, he hath a twofold Principle, a new and an old Man within him; the Flesh and the Spirit in conteftation: the Flesh lufteth against the Spirit, and Gal. 5. 17, the Spirit against the Flesh; This conflict is in the Regenerate. And that he hath liberty to fide with either of these Parties, I think cannot be denyed. He hath a liberty thro' God's Grace to fide with the Spirit against the Flesh; and hereupon he is exhorted to abstain from all Fleshly lufts, to mortify his Earthly members, and to walk in the Spirit; his liberty to fide with the Flesh is but too evident. And therefore the words *CANNOT SIN, must be taken, not Phyfice but Ethicè, not for a natural, but a moral impotency; he cannot do it legally, or without aversness of Mind, which notwithstanding is capable of being altered. 'Tis faid of Chrift that he could do no mighty work; and fo it is faid that Mark. 6.5. the Brethren of Jofeph could not answer him: and Gen.45.3. the Angel could no nothing against Sodom till Lot 19. 22: was escaped into Zoar. And 'tis ufual in our common speech to fay, we cannot do a thing; when the thing is not impoffible to be done, but only it is unlawful or inconvenient for us to do it. If we fet afide thè inconvenience, and step over the hedge of the Law, as many times we do, we can find Power enough to do it: and fo it is here. Therefore to that of our Saviour, A good tree can Matt. 7. not bring forth evil fruit, S. † Hierom addeth, as long as 18. *Id poffumus, quod jure poffumus. + Quamdiu in bonitatis ftudio perfeverat. it perfeveres in the Study and Love of Goodness. Thus be that is born of God, to long as he acteth according to the nature of the Principles of his new birth, and Studies to follow and refemble his Heavenly Father, he cannot deliberatly yield to any kind of Sin. He that is born of God will not at all admit fuck Sins as thefe; he fall not be a Child of God, if he doth admit them. As for that Guard you mention Out of St. Peter, they are kept by the Power of God; we must confider that we are to add a Guard of our own to it, as is required by St. Jude: But ye yerf. 10, 21 beloved, building up your felves on your most holy Faith, praying in the holy Ghost, keep your felves in the love of God: And St. Peter adds, thro' Faith. The 1. Pet. 1.5. Pfalmift faith, except the Lord keepeth the City, the watchman waketh but in vain; but he doth not fay, the Lord will keep the City, whether the watchman waketh, or no: he that fetteth the Watch, and is Captain of the Guard over us, he faith, 1. John 5. Watch and Pray, that ye enter not into Temptation. And we can promise our felves fafety no longer than we are upon our duty; he that is begotten of God, keepeth himself, and that wicked one toucheth him not. That is the effect or event of his duty, if he be careful to obferve it. But tho' Chrift hath freed us from the Dominion of the Enemy, yet if we do voluntarily render our felves up again to his Power, bis Servants we are to whom we Obey or if we quit our Guard, and fuffer our felves to be furprized thro' our wilful carelefnefs, we are involved in a like Thraldom; for of whom a Man is overcome, of the fame is he brought in bondage. 18. Rom. 6. 14. 16. 2. Pet. 2. 39. Mr. Indefectible, Sir, the Apoftle hath taught us to diftinguish betwixt a Sin unto Death, and a Sin not unto Death. We confefs the Regenerate may fall Hac non admittet omnino qui natus è Deo fuerit, non futu rus Dei Filius fi admiferit. Tertull. |