with an arguing from inferences not only Questionable but Vnquestionably false yet if his second Demonstration will evince the matter under Debate he may be content to suffer losse in the Hay and Stubble of the first so that the Gold of the following Argument doe abide Now thus he proceedeth in these words And lastly this demonstrates the same thing yet farther If God should Justifie all without exception whom he Calleth and that against all barrs of wickednesse and unbeliefe possible to be layd in his way by those who are Called Then might ungodly and unbelieving Persons inherit the kingdome of God the Reason of the connexion is evident it being a knowne Truth that the Persons Justified are in a condition or present capacity of inheriting the kingdome of God Ans But Carbones pro Thesauro if it be possible this being of the same nature with that which went before is more weake and infirme as Illogicall and Sophisticall as it the whole strength of it lyes in a supposall that those who are so Called as here is intimated in the text called according to the Purpose of God called to answer the designe of God to make them like to Jesus Christ so called as to be hereupon Justified may yet lay such barrs of Wickednesse and Unbeliefe in their owne way when they are so Called as not to be Justified when that Calling of theirs consists in the effectuall removeall of all those barrs of Wickednesse and Vnbeleife which might hinder their free and Gracious Acceptation with God That is that they may be called Effectually and not Effectually A supposall hereof is the strength of that Consideration which yeilded Mr Goodwin this Demonstration His eminent way of Arguing here in will also be farther manifest if you shall consider that the very thing which he pretends to proove is that which he here useth for the medium to proove it not varied in the least Si Pergama dextra c. But Mr Goodwin fore-saw as it was easy for him to doe what would be excepted to this last Argument to wit that the Calling here mentioned effectually removes those barrs of Wickednesse and Vnbeliefe a supposall whereof is all the strength and vigour it hath And in that supposall there is a plaine assuming of the thing in Question and a bare contradiction to that which from the place we proove and confirme Wherefore he answereth sundry things 1. First that Judas Demas Simon Magus were all called and yet layd bars of Wickednesse and Vnbeliefe whereby their Justification was obstructed and to the reply that they were not so Called as those mentioned in the Text not Called according to Gods Purpose with that Calling which flowes from their Predestination to be conformed unto Christ with that Calling which is held out as an effectuall meane to accomplish the End of God in causing all things to worke together for their good and therefore that the strength of this Answer lyes in the interposition of his owne Hypothesis once more his renewed requests for a grant of the thing in question he proceeds to take away this Exception by sundry crosse Assertions and Interrogations Sect. 45. 1. It hath not been prooved saith he by any man nor I believe never will be S r we live not by your Faith that the Calling here spoken of imports any such Act or Worke of God whereby the called are irresistibly necessitated savingly to believe If it import no such thing as this what hinders but that the persons mentioned might have been Called by that very kind of Calling here spoken of It is known what Mr Goodwin ayms at in that Expression iresistibly necessitated savingly to believe we will not contend about words neither of the two first termes mentioned Ans. are either willingly used of us or can be properly used by any in reference to the worke of Conversion or Calling What we own in them relates as to the first terme irresistibly to the Grace of God Calling or Converting and in the latter necessitatingly to the Event of the Call it selfe If by irresistibly you intend the manner of operation of that effectuall Grace of God not which conquers in a reaction which properly may be termed so but which really and therfore certainely for unumquodque quod est dum est necessariò est produces its effect not by forcing the Will but being as intimate to it as it selfe making it willing c. we owne it And if by necessitating they understand only the event of things that is it is of necessity as to to the Event that they shall savingly Believe who are Effectually Called without the least straitning or necessitating their Wills in their Conversion which are still acted sutably to their native Liberty we close with that terme also and affirme that the Calling here mentioned imports such an Act of Gods Grace as whereby they who are Called are effectually and infallibly brought savingly to believe and so consequentially that the persons whose Wickednesse and Unbeliefe abides upon them were never Called with this Calling here contended about They who are not Predestinated a parte antè nor Glorified a parte pòst are not Partakers of this Calling I must adde that as yet I have not met with any proofe of Mr Goodwin's Interpretation nor any Exception against ours that is not resolved into the same principle of Craving the thing in question producing the thing to be prooved as its owne Demonstration And asserting the things prooved against him not to be so because they are not so From the designe and scope of the place the intendment of the Holy Ghost in it the meaning of the words the Relation and Respect wherein the Acts of God mentioned stand one to an other the disappointment of Gods Purpose Decree in case of any interruption of them or non-producing of the effects which lead the subjects of whom they are spoken from one to an other we prove the infallible efficacy of every Act of Gods Grace here mentioned as to their tendency unto the end aymed at these he that is called to believe may infallibly doe so But sayes Mr Goodwin this is otherwise Well let that passe He adds secondly Suppose it be granted that the Calling here spoken of is that kinde of Calling which is alwayes accompanied with a saving Answer of Faith yet neither doth this prove but that even such called ones may obstruct and prevent by Wickednesse and Vnbeliefe their finall Justification and consequently their Glorification If so then that Chaine of Divine Acts or Decrees here framed by the Apostle is not indissolveable in any such sence which imports an Infallibility and universall exertion or execution of the latter whensoever the former hath taken place In this Answer Mr Goodwin denies our conclusion to wit that the Chaine of Divine Acts of Grace in this place is indissolveable which that it is we make out and prove from the words of the Text the Context and scope of
breake open their seales In the Latter are all promissory ingagements confirmed established and made unalterable wherein men either in conditionall compacts or Testamentary dispositions doe oblige themselves These are the Sigilla appensa that are yet in use in all Deeds Enfeofements and the like Instruments in Law And with men if this be done their engagements are accounted inviolable And because all men have not that Truth Faithfulnesse and Honesty as to make good even their sealed engagements the whole Race of man-kind hath consented unto the establishment of Lawes and Governors amongst others to this end that all men may be compelled to stand to their sealed Promises hence whatsoever the nature of it be and in what particular soever it doth consist the end and use of this worke in this speciall Acceptation is taken evidently in the latter sence from its use amongst men Expressed it is upon the mention of the Promises 2 Cor 1. 20. To secure Believers of their certaine and infallible accomplishment unto them the Apostle tells them of this sealing of the Spirit whereby the Promises are irrevocably confirmed unto them to whom they are made as is the case among the Sonnes of men sutably Ephes. 1. 13. he saith they are sealed by the Holy spirit of Promise Heb. 9. 14. that is that is promised unto us and who confirmes to us all the Promises of God That the other end of security also safety and preservation is designed therein secondarily appears from the appointed season whereunto this sealing shall be effectuall it is to the day of Redemption Eph 4. 30. untill the Saints are brought to the enjoyment of the full whole and compleat purchase made for them by Christ when he obtained for them eternall Redemption And this is a reall Testimony which the Holy Spirit gives to his owne abiding with the Saints for ever The worke he accomplisheth in them and upon them is on set purpose designed to assure them hereof and to confirme them in the Faith of it Unto an Argument from this sealing of the spirit thus proposed § 30. Those who are sealed shall certainly be saved Mr Goodwin excepts sundry things Ch. 11. Sect. 42. Pag. 255 256 257. which because they are applied to blurre that interpretation of the words of the Holy Ghost which I have insisted on I shall briefely remove out of the way that they may be no farther offensive to the meanest sealed one He answers then first by distinguishing the Major Proposition thus They who are sealed shall certainly be saved with such a sealing which is unchangeable by any intervenience whatsoever as of sinne and Apostasy so that they cannot loose their Faith but if the sealing be only such the continuance whereof depends on the Faith of the sealed and consequently may be reversed or with-drawne it no way proves that all they who are partakers of it must of necessity retaine their Faith therefore saith he 2 ly We Answer farther that the sealing with the spirit spoken of is the Latter kind of sealing not the former i.e. which depends upon the Faith of those that are sealed as in the beginning or first impression of it so in the duration or continuance of it and consequently there is none other certainty of its continuance but only the continuance of the said Faith which being uncertaine the sealing depending on it must needs be uncertaine also That the sealing mentioned depends upon the Faith of the sealed is evident because t is said in whom also after yee believed yee were Sealed with the spirit of Promise Ans. I dare say there is no honest man that would take it well at the hand of Mr Goodwin or any else that should attempt by distinctions or any other way to alleviate or take off the credit of his Truth and Honesty in the performance of all those things whereunto and for the confirmation whereof he hath set his Seal What acceptation an like attempt in reference to the spirit of God is like to find with him he may doe well to consider In the meane time he prevailes not with us to discredit this worke of his Grace in the least For 1. First This supposall of such interveniencies of sinne and wickednesse in the Saints as are inconsistent with the life of Faith and the favour of God as also of Apostasy are but a poore meane insinuation for the begging of the thing in Question which will never be granted of any such termes An interveniency of Apostasy that is defection from the Faith is not handsomely supposed whilest men continue in the Faith 2. That which is given for the confirmation of their Faith and on set purpose to adde continuance to it as this is cannot depend on the condition of the continuance of their Faith The Holy Ghost seales them to the day of Redemption confirming and establishing thereby an infallible continuance of their Faith but it seemes upon condition of their continuance in the Faith Cui fini Of what hitherto is said this is the summe If they who are sealed Apostatize into sinne and wickednesse they shall not be saved notwithstanding that they have been sealed and this must passe for an answer to our Argument proving that they cannot so apostatise because they are Sealed on purpose to preserve and secure them from that Condition Men need not goe farre to seeke for Answers to any Argument if such as these pure beggings of the thing in Question and argued will suffice 3. Neither doth the begining or first impression of the sealing depend upon their Faith any otherwise but as Believers are the subject of it which is not to have any kind of dependance upon it either as to its nature or use Neither doth that place of the Apostle Fph. 1. 13. After ye Believed ye were sealed prove any such thing unlesse this generall axiome be first established that all things which in order of nature are before and after have the Connexion of Cause and effect or at least of Condition and Event between them It proves indeed that their Believing is in order of nature antecedent to their sealing respecting the use of it here mentioned but this proves not at all that Faith is the condition of sealing the bestowing of Faith and the grant of this seale to establish it being both acts depending meerely solely distinctly on the free Grace of God in Christ Though Faith in order of nature goe before Hope yet is no Hope bestowed on men on the condition of Believing The truth is both Faith Sealing all other spirituall Mercyes as to the Goodwill of God bestowing them are at once granted us in Jesus Christ but as to our reception of them the actuall instating of our soules in the enjoyment of them or rather as to the exerting of themselves in us they have that order which either the nature of the things themselves requires or the soveraigne Will of God hath alotted to them neither
and Decree of God concerning the punishment of wicked and ungodly men is expressed by the Holy Ghost absolutely and certainly without the least mention of any condition of relaxation or reversion yet from other passages of Scripture it is fully evident that this Decree of his is conditionall in such a sence which imports a non-execution of the punishment therein declared upon the repentance of the Persons against whom the Decree is In like manner though the purpose and Decree of God for the justification of those who are called and so for the Glorifying of those that shall be Justified be in the Scripture in hand delivered in an absolute and unconditioned forme of words yet is it no way necessary to supose the most familiar frequent and accustomed expression in Scripture in such cases exempting us from any such necessity that therefore these Decrees must needs bring forth against all possible interveniences whatever so that for example he that is called by the Word and Spirit must needs be Justified whether he truly Believe or no and he that is Justified must needs be Glorified whether he Persevere or no. Ans. 1. That the Threatnings of God are morall Acts not declarative as to Particular Persons of Gods Eternall Purposes but subservient to other ends together with the Law it selfe whereof they are a Portion as the avoyding of that for which men are threatned is knowne They are Appendixes of the Law and in their Relation thereunto declare the Connexion that is betweene Sinne and Pnnishment such Sinnes and such Punishments 2. That the Eternall Purposes of God concerning the workes of his Grace are to be measured by rule and Analogy of his Temporall Threatnings is an Assertion striking at the very Root of the Covenant of Grace and efficacy of the Mediation of the Lord Jesus yea at the very being of Divine Perfections of the nature of God himselfe This there is indeed in all Threatnings declared of the absolute Purpose and Unchangeable Decree of God that all impenitent sinners shall be punished according to what in his Wisdome and Righteousnesse he hath apportioned out unto such deservings and threatneth accordingly In this regard there is no Condition that doth or can in the least import a non-execution of the Punishment Decreed Neither do any of the Texts cited in the Margent of our Author proove any such thing They all indeed positively affirme Faithlesse Impenitent Vnbelievers shall be Destroyed which no supposall whatsoever that takes not away the Subject of the Question and so alters the whole thing in Debate can in the least infringe Such assertions I say are parts of the Law of God revealing his will in Generall to Punish impenitent Unbelievers concerning which his Purpose is absolute Unalterable and Stedfast The conclusion then which Mr Goodwin makes is apparently racked from the words by stretching them upon the unproportioned bed of other Phrases and Expressions wholly Hetcrogeneous to the designe in this place intended Added here are supposed Conditions in generall not once explayned to keepe them from being exposed to that shame that is due unto them when their intrusion without all order or warrant from Heaven shall be manifested only wrapped up in the Clouds of possible Interveniences when the Acts of Gods Grace whereby his Purposes and Decrees are accomplished doe consist in the effectuall removeall of the Interveniences pretended that so the end aimed at in the Uuchangeable Counsell of God may suitably to the determination of his Soveragin Omnipotent Infinite Wise Will be accomplished Neither doth it in the least appeare that any such Calling by the Word and Spirit as may leave the Persons so called in their unbeliefe they being so called in the pursuit of this Purpose of God to give them Faith and make them conformable to Christ may be allowed place or Roome in the Haven of this Text The like may be said of Justification wherein men doe not Persevere Yea these two supposalls are only not an open beging of the thing in Contest but a flat defying of the Apostle as to the validity of his Demonstration That all things shall worke together c. Notwithstanding then any thing that hath been objected to the contrary the Foundation of God mentioned in this place of Scripture stands â—irme and his Eternall Purpose of safegarding the Saints in the Love of Christ untill he bring them to the injoyment of himselfe in Glory stands cleare from the least shaddow of Change or suspension upon any certaine Conditionalls which are confidently but not so much as speciously obtruded upon it The next thing undertaken by Mr Goodwin §. 29. is to vindicate the forementioned Glosses from such oppositions as arise against them from the Context and words themselves with the designe of the Holy Ghost therein These things doth He find his Exposition obnoxious unto The exposition which He pretends to give no strength unto but what is forraigne on all Considerations whatsoever of words and things to the place it selfe This it seemes is to prophesy according to the Analogie of Faith Rom. 12 6. First then Sect. 44. To the Objection that those who are Called are also Justified and shall be Glorified according to the Tenor of the series of the Acts of the Grace of God here layd down he Answereth That where either the one or the other of these Assertions be so or no it must be Judged of by other Scriptures Certain it is by what hath bin argued concerning the frequent usage of the Scripture in point of Expression that it cannot be concluded or determined by the Scripture in hand The Sum of this Answer amounts to thus much Although the sence opposed be cleare in the Letter and Expression of this place of Scripture in the Grammaticall sence and use of the words though it flowes from the whole Context and Answers alone the designe and scope of the place which gives not the least Countenance to the interposing of any such Conditionalls as are framed to force it to speake contrary to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it holds forth yet the mind of God in the words is not from these things to be concluded on but other significations and sences not of any word here used not from the laying downe of the same Doctrine in other places with the Analogie of the Faith thereof not from the proposing of any designe suitable to this here expressed but places of Scripture agreeing with this neither in Name nor Thing Expression nor Designe Word nor Matter must be found out in the sence and meaning of this place and be from them concluded and our interpretation of this place accordingly regulated Nobis non licet c. neither hath M. Goodwin then produced any place of Scripture nor can he parallel to this so much as in expressioÌ„ though treating of any other subject or matter that will endure to have any fuch sence tyed to it as that which he violently imposeth on this place
of the Apostle And of the Sense and Mind of God in this place may not safely be received and closed withall from the proper and ordinary fignification of the word which is always attended unto without the least dispute unlesse the subject matter of any place with the Context enforces to the sense left usuall and naturall with the cleare designe and scope of the Context in all the parts of it universally correspondent unto it selfe I know not how or when or by what Rules we may have the least certainty that wee have attaind the knowledge of the minde of God in any one place of Scripture whatever What he nextly objects to himselfe §. 30. namely that though there be no Condition expressed in the instances by him produced yet there are in parallell places by which they are to be expounded but such conditions as these are not expressed in any place that answers to that which we have in hand it being by himselfe as I conceive invented to turne us aside from the Consideration of the irresistible efficacy of the Argument from this place which use he makes of it in his first answer given to it I owne not and that because I am fully assured that in any promise whatsoever that is indeed Conditionall there is no need to enquire out other Scriptures of the like import to evince it so to be all and every one of them that are such either in expresse termes or in the matter whereof they are or in the Legall manner wherein they are given and enacted doe plainly and undeniably hold out the Conditions enquired after His threefold Answer to this Objection needs not to detaine us Passing on I hope to what is more materiall and weighty He tells us First Sect. 44. that if this be so then it must be tryed out by other Scriptures and not by this which Evasion I can allow our Author to insist on as tending to shift his hands of this place which I am perswaded in the Consideration of it grew heavy on them But I cannot allow it to be a plea in this Contest as not owning the Objection which it pretends to answer The two following Answers being not an actuall doing of any thing but only faire and large promises of what Mr Goodwin will doe about answering other Scriptures and evincing the Conditionalls intimated from such others as he shall produce some doubtlesse will think these promises no payment especially such as having weighed Mony formerly tendred for reall payment have found it too light I shall let them lye in Expectation of their accomplishment Rusticus expectat c. In the meane time till Answers come to hand Mr Goodwin proffers to proove by two Arguments §. 31. one cleare Answer had been more faire that these Acts of God Calling Justification and so the rest have no such Connexion betweene them but that the one of of them may be taken and be put in execution and yet not the other in respect of the same persons His first Reason is this If the Apostle should frame this Series or Chaine of Divine Acts with an intent to shew or teach the uninterruptiblenesse of it in what case or cases soever he should fight against his Generall and maine scope or designe in that part of the chapter which lyeth from v. 17. Which clearely is this to encourage them to constancy and Perseverance in suffering afflictions For to suggest any such thing as that being Called Justified nothing could hinder them from being Glorified were to furnish them with a ground on which to neglect his exhortation for who will be perswaded to suffer Tribulation for the otaining of that which they have sufficient Assurance given that they shall obtaine whether they suffer such things or no therefore certainely the Apostle did not intend here to teach the certainty of Perseverance in those that are Justified Ans. Ans. That this Argument is of such a Composition as not to operate much in the case in hand will easily appeare For 1. First those expressions in what Case or Cases soever are foysted into the sence and sentence of them whom he opposes who affirme the Acts of Gods Grace here mentioned to be effectually and vertually Preventive of those cases and of which might possibly give any Interruption to the Series of them 2. Secondly Whatsoever is here pretended of the maine scope of the Chapter the scope of the place we have under consideration was granted before to be the making Good of that Assertion premised in the Head thereof that all things should work together for good to Believers and that so to make it Good that upon this Demonstration of it they might triumph with Joy and Exultation which it cannot be denied but that this uninterruptible series of Divine Acts not framed by the Apostle but revealed by the Holy Ghost is fitted and suited to doe 3. Thirdly suppose that be the Scope of the foregoing verses What is there in the Theses insisted on and the sence imbraced by us opposite thereunto Why to suggest any such thing to them as that being Called and Justified nothing could possibly interpose to hinder them from being Glorified that is that God by his grace will preserve them from departing wilfully from him and will in Jesus Christ establish his Love to them for ever was to furnish them with a motive to neglect his exhortations yea but this kind of Arguing we call here Petitio principii and it is accounted with us nothing valid The thing in Question is produced as the medium to Argue by We affirme there is no stronger motive possible to incourage them to Perseverance then this proposed It is otherwise saith Mr Goodwin and its being otherwise in his Opinion is the medium whereby he disproves not only that but another Truth which he also opposeth But he adds this Reason for who would be perswaded to suffer c. that is it is impossible for any one industriously and carefully to use the meanes for the Attainment of any End if he hath Assurance of the End by these meanes to be obtained What need Hezekiah make use of food or other meanes of sustaining his life when he was assured that he should live fifteen years The Perseverance of the Saints is not in the Scripture nor by any of those whom Mr Goodwin hath chosen to oppose held out on any such ridiculous termes as whither they use meanes or use them not carry themselves well or wickedly miscarry themselves but is asserted upon the account of Gods effectuall Grace preserving them in the use of the meanes and from all such miscarrages as should make a totall separation betweene God and their soules So that this first Reason is but a plaine begging of those things which to use is owne language he would not digge for But perhaps §. 32. although this first Argument of Mr Goodwin be nothing but an importune suggestion of some Hypothesis of his owne
it not in his dayly continuall Communication to them of new supplyes of that Spirituall life whose springs are in him Ephes. 1. 23. 2. 21 22. 4. 15 16. The making out from his owne fulnesse unto them His performing the office of an Head to its Members Gal. 2. 20. and filling those other Relations wherein he stands working in them both to will to doe of his own good pleasure What is it then to comport with this Act Col. 1. 17 18 19. or these Acts of Chist Can any thing reasonable be invented 2. 19. wherein such comportment may be thought to consist but either it will be found coincident with that whereof it is a Condition or appeare to be such as will crush the whole undertaking of Christ for the Preservation of Believers into vanity and nothing Againe hath Christ undertaken to Preserve us against all our Enemies Heb. 7. 15. or some only If some only give us an Account both of them that he doth undertake against that we may know for what to goe to him whereof to complaine and of them that he doth not so undertake to safegard us against them that we may know Ioh. 15. 5. wherein to trust to our selves And let us see the places of Scripture Isai. 30. 1. wherein any Enemies are excepted out of this undertaking of Christ for the safety of his Paul goes far in an enumeration of particulars Rom. 8. If he hath undertaken against them all then let us know whither it be an Enemy that keeps us from this Comportment with Christ or a Freind If it be an Enemy as surely every thing in us that moves us to depart from the living God is hath Christ undertaken against it or no If not how hath he undertaken against them all If he hath how is it that it prevailes Yea but be undertakes this in case we comport with him that is he undertakes to overcome such an Enemy in case there be no such Enemy In case we be not turned aside from comporting with him he will destroy that Enimy that turnes us aside from comporting with him Egregiam verò laudem spolia ampla Or on the otherside if our Enemyes prevaile not against us he hath faithfully undertaken that they shall not prevaile against us Yea but saith Mr Goodwin No Scripture prooves that those whom Christ preserves must by any compulsory necessitating Power use their diligence in preserving them selves And who I pray ever said they did Compulsory Actings of Grace are your own figment so are all such necessitating Acts which procceed any further then only as to the infallibillity of the Event aymed at God doth not compell the Wills of men Ioh. 8. 33. when he workes in them to will Christ doth not compell men to Care and Dilligence Rom. 6. 18. when he workes in them Holy Care and Diligence Luk. 17. 5. when the Disciples prayed Lord increase our Faith they did not pray that they might be compelled to Believe Col. 1. 11 12. Gods working in them that Believe according to the exceeding greatnesse of his Power strengthning them with all might according to his Glorious Power unto all patience and long-suffering with Joyfullnesse very farre from any Compulsion or necessitation inconsistent with the most absolute freedome Ephes. 2. 8. that a Creature is capable of He that workes Faith in Believers can continue it and increase it in them without Compulsion And this is the summe of Mr Goodwins Answer to an Argument that notwithstanding all which he hath spoken hath yet strength enough left to cast his whole building downe to the ground What he further speakes to the particular place which gave occasion to this Discourse may breifely be considered 1. He speakes something to v. 37. which I insisted not on §. 48. As to the purpose in hand he tells you that Christ will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is coming but yet he that is coming on his way may turne back and never come fully up to him Ans. But if this be not Huckstering of the Word of God 2 Cor. 2. 17. I know not what is The words before in the same verse are All that the Father giveth me shall come to me Saith Mr Goodwin they may come but halfe way and so turne back againe not coming fully home to him Saith Christ they shall come to mee Saith Mr Goodwin they may perhaps come but halfe way Nunc satis est dixisse ego mira poemata pango But why so Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is coming a coming it seemes in fieri but not in facto esse that is it denotes a tract of time whilest the man is travelling his journey As though believing were a successive motion as to the Act of laying hold on Christ. But is he that is on his way that Christ receiveth a Believer or not Hath he Faith or not If he hath no Faith the Faith whereof we speake how can he be said to be coming seeing the wrath of God abideth on him If he hath Faith Ioh. 3. 36. how is it that he is not come to Christ Hath any one true Faith at a distance from him God gives another Testimony Ioh. 1. 11 12. But saith he there is nothing in the words that they are under no possibility of falling away who come to Christ. But 1. there is in those that follow that as to the event they are under an impossibility of so doing in respect of the Will and Purpose of God which sufficeth me as shall be made to appeare 2. That Emphaticall expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will in no wise cast them out expresses so much Care and Tendernesse in Christ towards them that we are very apt to hope and believe that he will not loose them any more but that he will not only not cast them out but also according to his Fathers appointment that he will keep them and preserve them in safety untill he bring them to glory as is fully asserted v. 39 40. as hath been declared Againe Mr Goodwin tells you it is not spoken of loosing Believers by defection of Faith but by Death And to assure Believers of this Christ tells them It is his Fathers Will that he should raise them up at the last day Besides if any be lost by defection from Faith this cannot be imputed to Christ who did his Fathers pleasure to the utmost for their preservation but to themselves Ans. For the perverting of v. 37. the beginning of it was left out and for the accomplishing of the like designes upon v. 39. 40 which farther clears the mind and intendment of Christ in the words is omitted He tells you Math 4. 6. that it is the Will of the Father that every one that comes to him that is that Believes on him have Everlasting life What is Everlasting life in the Gospell is well known from Ioh
say hath Everlastingly Purposed to give and doth actually give his Holy Spirit to Believers to put forth such an exceeding greatnesse of Power as whereby in the use of meanes they shall certainely be preserved to Salvation This God can doe saies our Author This Concession being made by the Remonstrants in their Synodalia Mr Goodwin I presume thought it but duty to be as free as his Predecessors and therefore consented unto it also although it be an axe laid at the root of almost all the Arguments he sets up against the Truth as shall hereafter be farther manifested I draw now to a close of those places §. 55. which among many other omitted tender themselves unto the proofe of the stable unchangeable Purpose of God concerning the safe-garding and preservation of Believers in his Love and unto Salvation I shall mention one or two more and close this second Scripturall Demonstration of the Truth in hand The first is that eminent place of Ephes. 1. 3 4 5. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spirituall blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love having Predestinated us unto the adoption of Children by Jesus Christ to himselfe according to the good pleasure of his will verse 3. the Apostle summarily blesseth God for all the spirituall mercies which in Jesus Christ he blesseth his Saints withall of all which v. 4. he discovereth the fountaine and spring which is his free choosing of them before the foundation of the World That an Eternall Act of the Will of God is hereby designed is beyond dispute and it is that foundation of God on which the whole of the building mentioned and pourtraid in the following verse is laid All the Grace and Favour of God towards his Saints in their Justification Adoption and Glory all the fruits of the Spirit which they enjoy in Faith and Sanctification flow from this one fountaine and these the Apostle describes at large in the verses following The ayme of God in this eternall and unchangeable Act of his Will he tells us is that we should be unblameable before him in Love Certainly cursed Apostats backsliders in Heart in whom his soule takes no pleasure are very farre from being unblameable before God in Love Those that are within the compasse of this Purpose of God must be preserved unto that State and Condition which God aimes to bring them unto by all the fruit and issues of that Purpose of his which was pointed at before A Scripture of the like importance unto that before named is 2 Thess. 2. 13 14. God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and beliefe of the Truth whereunto he calls you by our Gospel to the obtaining of the Glory of the Lord Jesus The same fountaine of all spirituall and eternall mercy with that mentioned in the other place is here also expressed and that is Gods choosing of us by an everlasting Act or Designing us to the end intended by a Free Eternall Unchangeable Purpose of his Will Secondly The end aimed at by the Lord in that Purpose is here more clearely set downe in a twofold Expression 1. Of Salvation v 13. He hath chosen us to Salvation that 's the thing which he aimed to accomplish for them and the End he intended to bring them to in his choosing of them and 2 ly v 14. The Glory of the Lord Jesus or the obtaining a portion in that Glory which Christ purchased and procured for them with their being with him to behold his Glory And 3 ly You have the meanes whereby God will certainly bring about and accomplish this his designe and Purpose whereof there are three most eminent Acts expressed 1. Vocation or their calling by the Gospel v 14. 2. Sanctification v 13. through the Sanctification of the Spirit And 3. Justification which they receive by beliefe of the Truth Thus much then is wrapt up in this Text God having in his Unchangeable Purpose fore-appointed his to Salvation and Glory certainly to be obtained through the effectuall working of the Spirit free justification in the Blood of Christ it cannot be but that they shall be preserved unto the enjoyment of what they are so designed unto To summe up what hath been spoken from these Purposes of God § 56. to the Establishment of the Truth we have in hand Those whom God hath purposed by effectuall meanes to preserve to the enjoyment of Eternall Life and Glory in his Favour and Acceptation can never so fall from his Love or be so cast out of his Grace as to come short of the end designed or ever be totally rejected of God The Truth of this proposition depends upon what hath been said and may farther be insisted on concerning the unchangeablenesse and Absolutenesse of the Eternall Purposes of God the Glory whereof men shall never be able Sacrilegiously to robbe him of Thence the Assumption is concerning all true Believers and truly sanctified persons are these Purposes of God that they shall be so preserved to such ends c. as hath been abundantly proved by an induction of particular instances and therefore it is impossible they should ever be so cast out of the Favour of God as not to be infallibly preserved to the End Which is our Second Demonstration of the Truth in hand CAP. IV. 1. An entrance into the Consideration of the Covenant of Grace and our Argument from thence for the Unchangeablenesse of the Love of God unto Believers 2. The intendment of the ensuing discourse 3. Gen. 17. 3. opened and explained with the confirmation of the Argument in hand from thence 4. That Argument vindicated and cleared of Objections 5. Confirmed by some observations 6. Ierem. 32. v. 38 39 40. compared with Cap. 31. v. 32 33. The Truth under consideration from thence clearely confirmed 7. The certainty immutability and infallible accomplishment of all the Promises of the New Covenant demonstrated 1. From the removall of all causes of Alteration 2. From the Mediator and his undertaking therein 3. From the Faithfulnesse of God 8. One instance from the former considerations 9. The indeavour of M. G. to Answer our Argument from this place 10. His observation on from the Text considered 1. This promise not made to the Jewes only 2. Nor to all the Nation of the Jewes proved from Rom. 11 3. not intending principally their deliverance from Babylon 11. His inferences from his former observations weighed 1. The Promise made to the body of the People of the Jewes Typically only 2. An Exposition borrowed of Socinus Rejected 3. The Promise not appropriated to the time of the Captivity and the disadvantage ensuing to M. G. cause upon such an Exposition 12. The place insisted on compared with Ezek. 11. 17 18 19
of God according to Election or the Purpose of his Will in Jesus Christ Rom. 9. 11. which though it comprize his Will of not punishing them in their own persons Joh. 3. 36. that are within the verge of this his Purpose Eph. 2. 3. yet it is not properly an Act of forgivenesse of sinns Rom. 5. 6 8. nor are they pardoned by it Gal. 3. 23. nor is the Law actually innovated 2 Cor. 5 21. or its obligation on them unto punishment dissolved Rom. 3. 23 24 25. nor themselves justified in any sence thereby 2. That interposition of the Lord Christ 2 Cor. 1. 30. whereof we have been treating being a medium indispensably necessary as to satisfaction Math. 17. 5. and freely designed by the will and Wisdome of God for such a procurement of the good things designed in his Eternall Counsell as might advance the Glory of his Grace and make knowne his Righteousnesse also And this being fixed on by God as the only thing by him required that all the Mercies all the Grace of his eternall Purpose might be dispensed in the order by him designed unto them Rom. 5. 9 10. upon the performance of it God resteth as well pleased and they for whom he hath mediated by his Blood 2 Cor. 5. 18 19 21. or for whom he is considered so to have done 1 Pet. 2. 24. are reconciled unto God as to that part of Reconciliation which respects the Love of God as to the dispencing the fruits of it unto them even whilest they are enemies upon the accounts before mentioned 3. Things being thus stated between God 2 Cor. 5. 20. and them Rom 8. 11. for whom Christ dyed on the account of his death God actually absolves them from under that sentence and Curse of the Law by sending the Spirit of his Sonne into their hearts to quicken them and to implant Faith in them Aud in what Act of God to place his actuall absolution of sinners ungodly persons whom Christ dyed for but in this actuall collation of the Spirit and habit of Grace on them I am not as yet satisfyed neither doth this in any measure confound our Justification and Sanctification For nothing hinders but that the same Act as it is of free Grace in opposition to workes or any thing in us may justify us or exert the fruit of his Love which was before purchased by Christ in our Gracious Acceptation notwithstanding all that was against us and also by principling us with Grace for Obedience Sanctify us throughout 4. This being done they with whom God thus Graciously deales receive the Attonement and being Justifyed by Faith have peace with God But this is not the matter or subject of our present Contest This then is the first influence which the Bloodshedding in the death Oblation of Christ hath into the Saints continuance of the Love and Favour of God It taketh away the guilt of sinne that it shall not be such a provocation to the eyes of his Glory his Law being fulfilled and Justice satisfyed as to cause him utterly to turne away his Love from them 2 Cor. 5. 21. And they becoming the Righteousnesse of God in him to all intents and purposes what should separate them from the Love of God Eph. 2. 14 15 He hath made peace in the Blood of the Crosse of his Sonne Rom. 8. 32 33. and will not ingage in enmity against his Elect any more to Eternity But in his owne way and own time as he hath the Soveraignty of all in his hands he will bring them infallibly to the enjoyment of himselfe And thus much by this discourse about the effects of the Death of Christ have we clearely obtained what Christ aymes to accomplish by his Death and what was the designe and intention of the Father that he should accomplish that cannot faile of its issue and appointed event by any interposure whatever That the effectuall removall of every thing that might intercept hinder or turne aside the Love and Favour of God from them for whom he dyed is the designed effect of the death of Christ hath been demonstrated This then in the order wherein it hath seemed good to the infinite Wisdome of God to proceed in dispencing his Grace unto sinners shall certainely be fulfilled and all Believers saved to the utmost I come §. 15. in the second place to demonstrate that as our Saviour secures the stability of the Love of the Saints to God and their abiding with him by taking away and removing what ever might hinder them therein or prevaile upon them utterly and wickedly to depart from him That which meritoriously might cause God to turne from us he utterly destroies and abolishes and that which efficiently might cause us to turne from God that also he destroyes and and removes Now all that is of this kind that workes effectually and powerfully for the alienating of the hearts of Believers from God or keeping men in a state of alienation from him may be referred unto two principles Gen. 3. 17. 1. Sathan himselfe 2. His Workes The world as under the Curse is an instrument in his hand who is called the God thereof to allure 2 Cor. 4. 4. vex and mischiefe us withall neither hath it the least power or efficacy in it selfe Math. 4. 9. but only as 't is managed in the hand of Sathan to turne men from God And yet the Lord Christ hath not let that goe free neither without its deaths wound John 16. 32. but bids his followers be of good comfort for he had overcome the World Gal. 1. 4. that is 1 John 5. 4 5. for them and in their stead so that it should never be used nor heightned in its enmity to a conquest over them I meane a totall and finall Conquest such as might frustrate any intention of God in his undertaking for them It is not our losse of a little bloud but our losse of Life that makes the enemy a Conqueror But now for Satan 1. First he overcomes §. 16. destroyes and breakes him in pieces with his power Heb 2. 14. by death he destroyed him that had the power of death that is the Divell The first thing that was promised of him was That he should breake the head of the Serpent Gen. 3. 15. He doth it also in and for the seed of the Woman all the Elect of God opposed to the seed of the Serpent or Generation of Vipers In pursuit hereof he spoyles Principalities and Powers and makes a shew of them openly triumphing over them in his Crosse Col. 2. 15. In the bloud of his Crosse he conquered and brake the power of the Divell binding that strong man Armed and spoyling his goods making a shew of him and them as great Conquerors were wont to doe with their Captives and their spoyles Now there are two waies whereby the bloud of
Thus then we clearely see that the former of the two Consequents mentioned cannot stand God doth not by his Spirit irresistibly draw or move the wills of the S t s to do things which are necessary for the procuring their Perseverance immediately or withont the instrumentall interposure of the said Exhortations Ans. First §. 21. the intendment of this as also of some following Sections is to prove and manifest that the use of Exhortations cannot consist with the efficacy of Internall Grace and the worke of the Spirit in producing and effecting those Graces in us which in those Exhortations we are provoked and stirred up unto A very sad undertaking truely to my apprehension for w eh the Church of God will scarce ever returne thankes to them that shall ingage in it He was of an other minde who cryed Da Domine qvod jubes jube quod vis yea the Holy Ghost hath in innumerable places of Scripture exprest himselfe of another mind promising to worke effectually in us what he requires earnestly of us by the one manifesting the efficacy of his Grace by the other the exigeney of the Duty which is incumbent upon us Nay never any Saint of God once pray'd in his life seeking any thing at the hand of God but was of another mind if he understood his owne supplications To what is here urged against this Catholicke Faith of Believers I say That Exhortations are the meanes of Perseverance in as much as by them in their place and kinde and with them the Spirit of God effectually workes this Peseverance or the matter of it in the Saints Those cloudy expressions of irresistibly and unfrustrably we owne no farther then as they denote the certainty of the event and not the manner of the Spirits operation which also they do very unhandsomely We leave out then in the proposall of our Judgement about the use of Exhortations which Mr Goodwin opposeth those tearmes and adde in their Roome by and by with those Exhortations which he omitts He saith then This cannot be proved because the Saints live and dye often times in opposition and disobedience unto these Exhortations But Obedience is twofold First as to the generall frame of the heart Obedience in the habit and so 't is false that the Saints live at any time in an ordinary course much lesse dye in opposition to those Exhortations the Law of God being written in their hearts and they delighting in it in their inward man they abide therein the fruit of Obedience for the most part being brought forth by them And this sufficeth as to their Perseverance Secondly It regardeth particular acts of Obedience and in respect of them we all say that yet they all sinne Optimus ille est qui minimis urgetur but this prejndiceth not their Perseverance nor the generall end of the Exhortations afforded them for that purpose But he adds Secondly If God by his Spirit irresistibly drawes his Saints to persevere ut supra But this is sorry Sophistry which may be felt as they say through a paire of mittins For First who saies that God workes by force immediately upon the wills of men Or who makes force and power to be tearmes equivalent Or that God cannot put forth the exceeding greatnesse of his power in them that believe but he must force or compell their wills or that he can not work in us to will and to do of his owne goodpleasure immediately working in and with our wills but he must so force them Secondly whence ariseth the disjunctive force of this Argument Either by immedate actings upon their wills or he makes use of those Exhortations As though the one way were exclusive of the other and that the Scripture did not abundantly and plentifully ascribe both these unto God both that he exhorts us to know him love him believe in him and gives us an understanding and an heart so to do working Faith and Love in us by the exceeding efficacy of his power and Spirit I say then that God workes immediately by his Spirit in and on the wills of his Saints that is he puts forth a reall Physicall power that is not contained in those exhortations though he doth it by and in and with them The impotency that is in us to do good is not amisse termed Ethico-physica both Naturall and Morall and the Applications of God to the soule in their doing good are both Really and Physically efficient and Morall also the one consisting in the efficacy of his Spirit the other lying in the exhortations of the Word yet so as that the efficacy of the Spirit is exerted by and with the Morall efficacy of the Word his workes being but Grace or the Law in the heart the Word being the Law written so that all the ensuing Reasonings are bottomed upon things Male divisa that stand in a sweet harmony and compliance with each other But Mr Goodwin tells you That if God worke by his Spirit his Grace immediately on the wills of men to cause them to persevere then are Exhortations no meanes of their Perseverance Why so I pray It seemes we must have no internall effectuall Grace from God or no outward Exhortations of the Word But he tells you it must be so because If the will be Physically and Irresistibly acted and drawne by God to do such and such things it needeth no adition of Morall meanes such are Exhortations thereunto That is if the will be effectually inclined to the wayes of God by his Grace there is then no need of the Exhortations of the Word But yet First the Spirit of God though he have an immediate efficacy of his owne by with those Exhortations yet by those Exhortations he also inclines the will as he workes on the will as Corrupt impotent by his Grace so he workes on the will as the will or as such a faculty is apt to be wrought upon by a mediation of the understanding by Exhortations Secondly to say Obedience would have been produced and wrought had there been no Exhortations is not required of us what efficacy soever we ascribe to Grace unlesse we also deny Exhortations to be appointed of God and to be used by the Spirit of God for the producing of that Obedience Neither Thirdly doth God worke upon the will as a distinct faculty alone of it selfe without suiting his operations to the other faculties of the soule Nor is Grace to be wrought or carryed on in us meerely as we have Wills but as we have Understandings also whereby the Exhortations he is pleased to use may be conveyed to the will and affect it in their kind in a word this is but repeating what was said before If there be any effectuall Grace there is no use of Exhortations If exhortations be the meanes of continuing or increaseing Grace what need the efficacy of Grace or immediate actings of the Spirit working in us to will and to do of Gods
So that notwithstanding these Exceptions the Exposition of the words is cleare as before given in And yet this is all M. G. produceth as his ground and foundation whereon to stand in denying ths proposition he that is borne of God sinneth not that is falleth not under the power of raigning sinne sinneth not to death as the Children of the wicked one which I shall leave under that consideration wherewith it is educed from the scope of the Text and the paralell place of Chap. 5. 16 17. The truth is there is not much need to contend about this expression M. G. granting that the intendment of it is that such as are borne of God do not walke ordinarily customarily in any wayes of known sin Sect 28. Which as he saith is the import of that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary whereof might yet be easily evinced he maketh no trade or occupation of sinning that is he doth not sinne in an inconsistency of communion with God in the Covenant of his Grace Now in this sence he granteth this Proposition he that is borne of God sinneth not i. e. ordinarily or customarily that is so as not to be accepted of God that is no Believer sinneth at such a rate as not to be accepted with God Adde now hereunto the ground reason of this Assertion viz. His being borne of God the abiding of the seed in him we have obtained all that we desire to evince from this place Because such an one is borne of God which is a Reason which holdeth good to Eternity being an act irrevocably past and because the seed abideth in him he cannot sinne ordinarlly or customarily which kind of sinning alone as is supposed can eject the abiding seed that is he sinneth not beyond the rate of sinnes of infirmity nor in any such way as should render him uncapable of communion or acceptance with God The Apostle nextly advanceth farther with his designe and saith He that is borne of God cannot sinne that is That sinne which he sinneth not he cannot sinne §. 64. He cannot fall under the power of raigning sinne unto death I confesse the words can cannot are variously used in the Scriptures some kind of impossibility in one respect or other for things may be in some regard impossible that are not so absolutely it alway denoteth The whole of the variety in this kind may be referred to two heads 1. That which is morally impossible Of that it is said that it cannot be done 2 Cor. 13. 8. Saith Paul we can do nothing against the Truth And Acts 4. 20. Say the Apostles we cannot but speake the things we have seen and heard It was morally impossible that ever any thing should have been done by Paul against the truth or that the Apostles having received the Spirit should not speak what they had seen and heard of Christ. And of many things that are thus morally impossible there are most certaine and determinate causes as to make the thing so impossible as in respect of the event to be absolutely impossible It is morally impossible that the Divell should do that which is Spiritually good and yet absolutely impossible There is more in many a thing that is morally impossible than a meere opposition to Justice as we say Illud possumus quod jure possumus The causes of morall impossibility may be such as to tye up the thing which it relateth unto in an everlasting nonfuâ—urition There is also 2. An impossibility that is Physicall from the nature of the things themselves So Jerem. 13. 23. % Can the Aethyopian change his skin that is He cannot Mat. 7. 18. % A good tree cannot bring forth evill fruit neither can an evill tree bring forth good fruit That is nothing can act contrary to its owne naturall principles And as we shall see afterwards there is of this impossibility in the cannot here mentioned They cannot do it upon the account of the new Spirituall nature wherewith they are indued Now there may be a third kind of impossibility in Spirituall things arising from both these which One hath not ineptly called Ethico-physicall or morally-naturall partaking of the nature of both the other It is morall because it relateth to duty what is to be done or not to be done And it is Physicall because it relateth to a cause or principle that can or cannot produce the effect So our Saviour telleth the Pharisees How can ye being evill speake good things Or ye cannot Mat. 12. 34. % You cannot heare my words John 8. 43. It was morally impossible they should either speake or heare that is either believe or do that which is Spiritually good having no principles that should enable them thereunto having no root that should beare up unto fruit being evill trees in themselves and having a principle a root continually universally uninterruptedly inclining and disposing them an other way to acts of a quite contrary nature Of this kind is that impossibility here intimated The effect denyed is morally impossible upon the account of the internall Physicall cause hindring of it However then the word in the Scripture may be variously taken yet here it is from adjacent circumstances evidently restrained to such a signification as in respect of the event absolutely rejecteth the thing denyed The gradation of the Apostle also leadeth us to it He sinneth not nay he cannot sin He cannot sin riseth in the Assertion of that before expressed He sinneth not which absolutely rejecteth the glosse that some seeke to put upon the words namely that cannot sinne is no more but cannot sinne easily and cannot sinne but as it were with difficulty such is the Antipathy habituall opposition which they have to sinne which Mr Goodwin adhereth unto For besides That this is in it selfe false there being no such Antipathie in any to sinne but that they may easily fall into it yea and with great difficulty and labour do restraine from it as the Apostle argueth at large Rom. 7 So is it also flatly contradictory to the words themselves the Apostle saith He that is borne of God sinneth not cannot sinne He can sinne saith this Glosse though difficultly now he that can sinne difficultly can sinne can sinne and cannot sinne are flatly contradictory He cannot then sinne at all the sinne that is intended in the place of whom it is said he cannot sinne Thus we have cleared the first Proposition in the words both as to the Subject every one that is borne of God and the Predicate sinneth not cannot sinne Which last expression taken in its only proper and most usuall signification denoteth an Impossibility of the event plainely confirmeth in direct termes the position we insist on from the words Mr Goodwin knoweth not well §. 65. If I am able to gather any thing of his thoughts from his expressions to the Argument in hand what to say to this Assertion of the Apostles The Argument he intendeth