the tendernesse of the heart of Josiah under the preaching of the Law mentioned in the second place and therefore I shall not need to call it into Examination But it is added farther Sect. 14. p. 314. The present state and frame of the hearts and soules of the Saints duly considered § 61. which are made up as well of flesh and corruption as of Spirit and Grace the former having need of bridles for restraint as well as the latter of spurres for quickning evident it is that Arguments or motives drawne from feare of punishment are as necessary and proper for them in respect of the one as incitements from Love in respect of the other A whip for the Horse saies Solomon a bridle for the Asse and a rod for the Fooles backe The flesh even in the wisest of men is a foole and would be unruly without a rod ever and a non shaken over it nor should God have made such gracious bountifull and effectuall provision for the Perseverance of the Saints as now he hath done had he not ingaged as well the passion of Feare within them as of Love to be their guardian keeper 'T is true perfect love casteth out Feare but who amongst the Saints themselves can say either that his heart is cleane or his Love perfect Perfect Love casteth out flesh as well as Feare yea true Love untill flesh be cast out preserveth feare for its Assistant and fellow helper the flesh would soone make Love a wanton and intice her unto folly did not feare dissolve the inchantment and protect her Chastity Of this last Division of the 34. Section there are two parts The first Confirmative of what was spoken before concerning the usefullnesse of the Feare of Hell punishment for the furthering of the Saints Obedience The other Responsatory to what is urged to the contrary from 1 John 4. 18. Perfect Love casteth out Feare For the first it is granted that there are those two contrary principles of Flesh and Spirit Corruption and Grace in the hearts of all even even the best and most eminent Saints whilst they continue here below But that these two should be principles acting themselves in their Obedience the one moved incited and stirred up by Love the other from the Feare whereof we are speaking is a Fleshly Darke Anti-evangelicall conceit That the principle in Believers which the Scripture calls Flesh Corruption needs incitement to Obedience or is to be incited there unto as is affirmed is no lesse corrupt than what was before mentioned Looke whatsoever Influence Flesh or Corruption hath into any of our Obedience so far that Obedience is vitiated corrupted rendered uncleane and unacceptable before God The Flesh is to be crucified slaine destroyed not stirred up and provoked to Obedience being indeed Disobedience in the Abstract enmity to God You may as well perswade darkenesse to shine as the Flesh to Obâ—y It is not a foole as that Allusion bespeakes it from Prov. 26. 3. that would ever and anon be unruly were not a rod shaken over him but it is folly it selfe that is not to be cur'd but kill'd not stirred up but mortifyed How that is to be done hath been formerly at large declared It is by the Spirits bringing the Crosse and power of the death of Christ into the heart of the sinner and not by any consideration of Hell and punishment that we can take upon our selves which never did nor never will fortify any sinne to the end of the world that this worke is to be wrought Secondly that which is added of God's bountifull provision for the Perseverance of the Saints by ingaging the passion of Feare as well as Love is of no better a frame or Constitution than that which went before That our gratious Father hath made fuller larger and more certaine provision for our Perseverance than any can be afforded by the ingaging of our passions by consideration of punishment or reward I hope hath been sufficiently demonstrated And if Mr Goodwin intend no more by his Love and Feare of God than the ingaging of those naturall passions in us by the consâ—derations intimated I shall not be Rivall with him in his Perswasion The Love we intend is a Fruit of the Spirit of God in us and the Feare contended about of the Spirit of Bondage which though it be not pressed on us as our duty yet we hope that bountifull provision is made for our Perseverance as shall effectually support and preserve us to the end Blessed be his name his Saints have many better Guardians and keepers then a bondage frame of Spirit upon the account of the wrath to come from whence they are delivered by Christ They are in his own hand and in the hand of his Sonne and are kept through Faith by his power to Salvation If this be the end of Mr Goodwin's Preaching the threatnings of God at any time viz. that the naturall passion of Feare being stirred up with the apprehensions of Hell the Flesh that is in Man may be incited to obedience I hope he hath not many consenting with him in the same intendment Thirdly To an Objection framed from 1 Ioh 4. 18. That perfect Love casts out feare §. 62. First That it may be so but whose Love is perfect Secondly That Love cherisheth Feare untill the Flesh be quite cast out Thirdly That the Flesh would make Love wanton and intice it to folly did not Feare dissolve the inchantment But First Though Love be not perfect to all degrees of Perfection here yet it may have yea it hath in the Saints the perfection of Uprightnesse and Sincerity which is all that is here intended and all that is required to it for the casting out of that Tormenting Feare of which the Apostle speaks Feare saith he hath torment And if our Love cannot amount to that perfection as to cast it out it being only to be cast out thereby it is impossible we should ever be freed from Torment all our daies or be fill'd with joy Consolation in believing which would frustrate the glorious designe of God which he hath sworne himselfe willing to pursue Heb 6. 13. and the great End of the death of Christ which he hath perfectly accomplished Heb 2. 15. Secondly It is true there is a Feare that Love cherisheth the Feare that God hath promised in the Covenant of Grace to preserve in our hearts all our daies But to say it cherisheth the Feare we speake of and which the Holy Ghost in this place intendeth is expressely to make the Holy Ghost a lyar and 〈◊〉 contradict him to his face Thirdly What Love in us is that that the Flesh can or may intice to follyâ— Are the fruits of the Spirit of God Graces of his own working and creating in us of such a Temper and Constitution as that they may be inticed to uncleannesse and folly And is it possible that such a thought should enter into the heart of
invented To shut up this Discourse and to proceed §. 42. If these are the solid Foundations of Peace and Consolation which the Saints have concerning their Perseverance if these be the means sufficient abundantly sufficient afforded them for their Preservation that are laid in the ballance as to the giving of an Evangelicall Genuine Assurance with the Decrees and Purposes the Covenant Promises and Oath of God the Blood and Intercession of Christ the Annoynting and Sealing of the spirit of Grace I suppose we need not care how soone we enter the Lists with any as to the comparing of the Doctrines under contest in reference to their Influence into the Obedience and Consolation of the Saints which with it's Issue in the close of this discourse shall God willing be put to the triall Now that I may lay a more cleere Foundation for what doth insue §. 43. I shall briefely deduce not only the Doctrine it selfe but also the Method wherein I shall handle it from a portion of Scripture in which the whole is summarily comprized and branched forth into suitable Heads for the Confirmation and vindication thereof And this also is required to the mayne of my designe being not so directly to Convince stout Gaine-sayers in vanquishing their Objections as to Strengthen Weak Believers in helping them against Temptations therefore shall at the entrance hold out that whereinto their Faith must be ultimately resolved the Authority of God in his Word being that Arke alone whereon it can rest the sole of its foot Now this is the Fourth chap. of Isaiah of which take this short account It is a Chapter made up of Gracious Promises given to the Church in a Calamitous season the Season it selfe is described verses 25 and 26. of the third Chapter and the first of this all holding out a distressed estate a low condition it is indeed Gods Method to make out gracious Promises to his People when their condition seems most deplored to sweeten their soules with a sence of his Love in the multitude of the perplexing thoughts which in distracted times are ready to tumultuate in them The Foundation of all the following promises lies in the second verse §. 44. even the giving out of the Branch of the Lord and the Fruit of the earth for Beauty and Glory to the remnant of Israel Who it is who is the Branch of the Lord the Scripture tells us in sundry places Isaiah 11. 1. Ier. 23. 5. 33. 15. Zach. 3. 8. The Lord Jesus Christ the Promise of whom is the Churches only Supportment in every tryall or distresse it hath to undergoe He is this Branch and Fruit and he is placed in the Head here as the great Fountain Mercy from whence all others doe flow In those that follow the Persons to whom those promises are made and the Matter or Substance of them are observable the Persons have various Appellations and descriptions in this Chapter They are called First the Escaping of Israell v. 2. They that are left in Sion v. 3. Jerusalem it selfe v. 4 The Dwelling places and Assemblies of Mount Sion v. 5. That the same individuall Persons are intended in all these severall Appellations is not questionable It is but in reference to the severall Acts of Gods dwelling with them and outgoing of his Love and Goodwill both eternall and temporall towards them that they come under this variety of Names and Descriptions First in respect of his Eternall Designation of them to Life and Salvation they are said to be written among the living or unto life in Jerusalem Revel 3. 12. 13. 8. their names are in the Lambs book of life from the foundation of the World Luke 10. 20. and they are recorded in the purpose of God from all eternity Secondly in respect of their Deliverance and actuall Redemption from the bondage of death Satan which for ever prevaile upon the greatest number of the Sonnes of Men shadowed out by their deliverance from the Babilonish Captivity Revel 5. 9. pointed at in this place they are said to be a Remnant Eph. 5. 25. 26. an Escaping such as are Left and Remaine in Jerusalem From the perishing Lump of Man-kind Zech. 3. 2. God doth by Christ snatch a Remnant whom he will preserve like a Brand out of the fire John 17. 9. Thirdly in respect of their injoyment of Gods Ordinances and Word Rom. 8. 38. and his Presence with them therein they are called Psal. 48. 11 12 13 14. 16. 1 2 3. c. the Daughter of Sion and the Dwelling places thereof There did God make known his Mind and Will Jerem. 50. 5. and Walked with his People in those Beauties of Holinesse Zecl 8. 2. These are they to whom these promises are made the Elect John 12. 17. Redeemed and Called of God or those who being Elected and Redeemed Psal. 110. 3. shall in their severall Generations be Called according to his Purpose who worketh all things Isa 49. 14. according to the Councell of his own will For the Matter of these promises §. 45. they may be reduced to these three Heads First of Justification vers 2. Secondly of Sanctification v. 3 4. Thirdly of Perseverance vers 5 6. First of Justification Christ is Made to them or Given unto them for Beauty and Glory which how it 's done the Holy Ghost tells us Isaiah 61 10. I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath cloathed me with the Garment of salvation he hath covered me with the Robes of Righteousnesse saith the Church he puts upon poore deformed Creatures the Glorious Robe of his own Righteousnesse to make us Comely in his Presence and the Presence of his Father Zac. 13. 3 4. Through Him 1 Cor 1 20. 54. 17. his being given unto us made unto us of God Righteousnesse Isa. 45. 24 25. becoming the Lord our Righteousnesse doe we find free acceptation as Beautifull and Glorious in the eyes of God Jer. 23. 6. But this is not all He doth not only Adorne us without Rom. 5. 1. 8. 1. but also Wash us within the Apostle acquaints us that Col. 2. 10. that was his designe Ephes. 5. 25 26. and therefore you have Secondly the promise of Sanctification added verses 3 4. v. 3. you have the thing it selfe they shall be called holy Made so called so by him who calleth things that are not as though they were and by that Call gives them to be that which he calls them 2 Cor. 4. 6. he said let there be light and there was light And then the manner how it becomes to be so v. 4. first setting out the Efficient cause Ezek. 11. 19. the spirit of Judgment and Burning Joh. 3. 5. that is of Holinesse and Light Secondly the way of his producing this great effect Rom. 8. 2. washing away
can prompt thee to Certainely this perwasion is fit only to ingenerate in thee an high contempt of humble and close walking with God What other conclution can ' st thou possibly make of that presumption but only that I may then do what I please what I will let the flesh take its swing in all abominations it matters not Goodnesse and Mercy shall â—ollow me Alas saith the Psalmist these thoughts never come in my heart I finde this perswasion through the Grace of him in whom it is effectuall to ingenerate contrary Resolutions This is that which I am upon the account thereof determined on I will dwell in the house of God for ever seeing Goodnesse and Mercy shall follow me I will dwell in his house and seeing they shall follow me all the dayes of my life I will dwell in his House for ever There are then these two things in this last verse §. 9. pregnant to the purpose in hand 1. The Psalmist's assurance of the presence of God with him for ever and that in kindnesse and pardoning Mercy upon the account of his Promise unto him Goodnesse or benignity saith he shall follow me into every Condition to assist me extricate my Soule even out of the vally of the shadow of death A conclusion like that of Paul 2 Tim. 4. 18. The Lord shall deliver me from every evill worâ— and will preserve me unto his Heavenly Kingdome Having v. 17. given testimony of the Presence of God with him in his great tryall when he was brought before that devouring monster Nero giving him deliverance he manifesteth in the 18. v. that the Presence of God with him was not only effectuall for one or an other deliverance but that it will keepe him from every evill worke not only from the rashnesse cruelty and oppression of others but also from any such way or workes of his owne which should lay a barre against his injoyments of and compleat preservation unto that Heavenly Kingdome whereunto he was appointed What reason now can be imagined why other Saints of God who have the same Promise with David and Paul established unto them in the hand of the same Mediator 2 Cor. 1. 20. being equally taken into the same Covenant of Mercy and Peace with them may not make the same conclusion of Mercy with them viz. That the Mercy Goodnes of God will follow them all the dayes of their lives that they shall be delivered from every evill worke and preserved to God's Heavenly kingdome To fly here to immediate Revelation as though God had particularly and immediately assured some persous of their Perseverance which begat in them a confidence wherein others may not share with them besides that it is destructive of all the vigour and strength of sundry if not all the Arguments produced against the Saints Perseverance it is not in this place of any weight or at all relative to the businesse in hand For evident it is that one of them even David is thus confident upon the common account of Gods Relation unto all his Saints as he is their Shepheard one that takes care of them and will see not only whilst they abide with him that they shall have Pasture and refreshment but also will find them out in their wandrings and will not suffer any of them to be utterly lost And he is a Shepheard equally in care and love to every one of his Saints as he was to David He gives them all the sure Mercies of David Isa. 55. 3. even the Mercy conteined wrapped up in the Promise that was given to them and what by virtue thereof he did enjoy with what he received from God in that Covenant-Relation wherein he stood And for Paul it is most evident that he grounded his Confidence and Consolation meerly upon the generall Promise of the Presence of God with his that he will never leave them nor forsake them but be their God and guide even unto death Neither is there the least intimation of any other bottome of his Consolation herein Now these being things wherein every Believer even the weakest in the world hath an equall share and interest with Paul David or any of the Saints in their generations what should lye in their way but that they also may grow up to this assurance being called thereunto I say they may grow up unto it I doe not say that every believer can with equall assurance of mind thus make their boasts in the Lord and the continuance of his kindnesse to them The Lord knowes we are oftentimes weake and darke at no small losse even as to the main of our interest in the Promises of God But there being an equall certainty in the things themselves of which we speake it being as certaine that the Goodnesse and Mercy of God shall follow them all their dayes as it did David and as certaine that God will deliver them from every evill worke and preserve them to his Heavenly kingdome as he did Panl they also may grow up unto and ought to presse after the like Assurance and Consolation With them whom Goodnesse and Mercy shall follow all their dayes and who shall be of God preserved from every evill worke they can never fall totally and finally out of the Favour of God That this is the state and Condition of Believers is manifested from the Instances given of David and Paul testifying their full perswasion and assurance concerning that Condition on Grounds common to them with all Believers 2. The conclusion and inference thar the Psalmist makes §. 10. from the Assurance which he had of the Continuance of the Goodnesse and Kindenesse of God unto him followeth in the words insisted on All the daies of his life he would dwell in his House He would for ever give up himselfe unto his Worship and service seeing this is the case of my Soule that God will never forsake me let me answer this Loye of God in my constant obedience Now this conclusion followes from the former principle upon a twofold account 1. As it is a motive unto it The Continuance of the Goodnesse and Kindnesse of God unto a Soule is a constreining motive unto that Soule to continue with him in Love Service and Obedience It workes powerfully upon a heart any way enobled with the ingenuity of Grace to make a suitable returne as farre as possible it can to such eminent Mercy and Goodnesse I professe I know not what those men thinke the Saints of God to be who suppose them apt to make conclusions of wantonnesse and rebellion upon the account of the Stedfastnesse of the Love and Kindnesse of God to them I shall not judge any as to their state and Condition yet I cannot but thinke that such mens prejudices and fulnesse of their own perswasions doe exceedingly interpose in their Spirits from receiving that impression of this Grace of God which in its owne nature it is apt to give or it
Assertion is repeated that God will defend them in Heaven against all opposition Here where their oppositions are innumerable they may shift for themselves but when they come to Heaven where they shall be sure to meet with no opposition at all there the Lord hath engaged his Almighty power for their safety against all that shall arise up against them and this is as is said the naturall and cleare disposition of the Context in this place but Nobis non licet c. There are sundry other texts of Scripture which most clearely and evidently confirme the truth we have in hand which are all well worth our consideration for our consolation and establishment as also something of our labour and diligence to quit them from those glosses and interpretations which turne them aside from their proper intendment that are by some put upon them Amongst which 1 Cor. 1. 8 9. 1. Philip. 6. 1 Thess. 5. 24. Joh. 5. 24. ought to have place But because I will not insist long on any particulars of our Argument from the Promises of God here shall be an end CAP. VII 1. The Consideration of the Oath of God deferred 2. The method first proposed somewhat waved The influence of the mediation of Christ into God's free and unchangeable acceptance of Believers propoâ—ed Reasons of that proposall 3 4. Of the Oblation of Christ. Its influence into the Saints Perseverance All causes of separation between God and Believers taken away thereby Morall and efficient causes thereby removed 5. The guilt of sinne how taken away by the death of Christ Of the Nature of Redemption Conscience of sinne how abolished by the sacrifice of Christ Heb 10. 3 4 14. 6. Dan. 9. 24. opened Rom 2 34. 7. Deliverance from all sinne how by the death of Christ. The Law innovated in respect of the Elect. 8. The vindictive justice of God satisfied by the death of Christ How that is done Wherein satisfaction doth consist Absolute not conditionall 9. The Law how fulfilled in the Death of Christ. 10. The Truth of God thereby accomplished His distributive justice engaged 11. Observations for the clearing of the former assertions Whether any one for whom Christ died may dye in sinne The necessity of Faith and Obedience The Reasons thereof The end of Faith and Holinesse 12. The first Argument for the proofe of the former Assertions concerning the fruit and efficacy of the death of Christ Heb. 9. 14. The second The third The compact between the Father Son about the work of mediation 14. The Fourth Good things bestowed on them for whom Christ died antecedently to any thing spiritually good in them The Spirit so bestowed and Faith it selfe The close of those Arguments 14. Inferences from the foregoing discourse The Efficacy of the death of Christ and the necessity of Faith and Obedience reconciled Sundry considerations unto that end proposed All Spirituall mercies fruits of the death of Christ. 2. All the fruits of Christs death laid up in the hand of Gods Righteousnesse 3. The state of them for whom Christ died not actually changed by his death 4 On what account Believing is necessary 15. Christ secures the stability of the Saints abiding with God What is contrary thereunto how by him removed The World overcome by Christ as mannaged by Sathan in an enmity to the Saints 16. The compleat victory of Christ over the Devill The waies whereby he compleats his conquest The Rule of Sathan in respect of siâ—ners two fold 1. Over them 2. in them 17. The Title of Sathan to a rule over men judged and destroyed by Christ. The exercise of all power taken from him 18. The works of Sathan destroyed by Christ in and for his Elect. 19. The Holy Spirit procured by the death of Christ. 20. The giving of the spirit the great Promise of the New Covenant 21. This farther proved and confirmed 22. The perpetuall Residence of the Holy Spirit with Believers proved by the threefold testimony of Father Sonne and Spirit Isa 59. 21. The Testimony of the Father proposed and vindicated 23. Our Argument from hence farther cleared This Promise Absolute not Conditionall No condition rationally to â—e affixed to it The import of those words â—as for me â— To whom this Promise is made 24. That farther cleared not to all Israel according to the flesh 25. Mr G's Objections answered 26. The Testimony of the Sonne given to the perpetuall abiding of the Spirit with Believers Ioh 14. 16. opened The Promise in those words equally belonging to all Believers 27. Mr G's Objections answered No Promise of the Spirit abiding with Believers on his principle allowed The Promise given to the Apostles personally yet given also to the whole Church Promises made to the Church made to the individualls whereof it is constituted 28. The giving of this Promise to all Believers farther argued from the scope of the place And vindicated from Mr G's exceptions 29. The third Testimony of the Holy Spirit himselfe proposed to consideration His Testimony in sealing particularly considered 2 Cor 1. 22. Ephes 1. 13. 4. 30. Of the nature and use of Sealing amongst men The end aime and use of the sealing of the Holy Ghost 30. Mr G's Objections and Exceptions to our Argument from that sealing of the Spirit considered and removed 31. The â—ame farther carried on c THere remaines nothing for the confirmation of the first branch §. 1. or part of the Truth proposed but only the consideration of the Oath of God which because it ought certainly to be an end of all strife I shall reserve the handling of it to the close of the whole if God be pleased to carry us out thereunto that we may give The Oath of God its due Honour of being the last word in this Contest The order of our method first proposed would here call me to handle our Stedfastnesse with God and the Glory created upon our Grace of Sanctification But because some men may admire and aske whence it is that the Lord will abide so Stedfast in his Love towards Believers as hath been manifested upon severall accounts that he will besides what hath beene said before of his owne Goodnesse and Unchangeablenesse c. I shall now adde that outward consideration which lyes in the Mediation of Christ upon the account whereof he acts his owne Goodnesse and Kindnesse to us with the greatest advantage of Glory ad Honour to himselfe that can be thought upon Only I shall desire the Reader to observe that the Lord Jesus is an undertaker in this businesse of perfecting our Salvation and safegarding our Spirituall Glory not in one regard and respect only There is one part of his Ingagement therein which under the Oath of God is the close of the whole and that is his becoming a surety to us of his Fathers Faithfulnesse towards us and a suerty for us of our Faithfulnesse to him so that upon the whole matter the businesse on each side
Christ thus brake the power of Satan that he shall not lead those alwaies captive at his pleasure nor rule in them as Children of disobedience in the behalfe of whom his power was so broken 1. First He subdues him by taking away all that Right and Title which he had by sinne to rule over them I speake of the Elect of God By the entrance of sinne the Divell entred upon a two fold rule in reference to sinners First A Rule over them with the terrour and dread of death and Hell they are in bondage by reason of death Heb. 2. 14. all their daies Heb 2. 15. And the Divell hath the power of that death upon the World whereunto they are in bondage The death that is in the Curse is put into his hand to manage it to the dread and terrour of sinners and by it he hath alwaies kept many and to this day doth keep innumerable soules in unexpressable bondage putting them upon Barbarous Inhumanities to make Attonement for their sinnes and forcing some to inflict revenge and destruction upon themselves thinking to prevent but really hastening that which they feare As of old this power of his lay at the bottome of all the Abominations Diat de Just. Divin wherewith men provoked God when they thought to Attone him as by burning their Children in the fire and the like Mic. 6. 7 8. So at present is it the principle of all that superstitious Will-worship Levit. 18. 21. and Religious drudgery which is spread over the Antichristian World Deut. 18. 10. 2 yea the inventions of men Kings 21. 6. 23. 10. ignorant of the Righteousnesse of God and convinced of their own insufficiency to performe worke out 2 Chr. 33. 6. and establish a Righteousnesse of their owne Jer. 32. 35. that shall perfectly answer the exact holy demands of the Law as far as to them is discovered to deliver themselves from under this dread of Death wherewith he that hath the power of it terrifies them all their daies are indeed the foundation and spring the summe and substance of all Religions in the World and the darling of all Religious Persons in and with whom Christ is not all and in all And herein have the Papists gon one notable step beyond all their predecessours in superstition and devotion for whereas they universally contented themselves with sacrifices purifications purgations lustrations satisfactions recompenses to be in this life performed these latter more refined sublimated mercuriall wits observing that nothing they could here invent would settle and charme the spirits of men haunted with the dread of death we speake of but that instantly they came againe with the same disquietnesse as formerly renewed mention of sinne upon the insufficiency of the Attonement fixed on for its expiation they found out that noble expedient of the future Purgatory which might maintaine the soules of men in some hopes in this life and secure themselves from the cryes complaints of men against the insufficiency of their Remedy which they doe prescribe 2. As he rules over men by death and hell that followes after so also he rules in men by sinne he ruleth in the children of disobedience Eph. 2. 2. And to this end to secure men to himselfe he being that strong man armed who hath the first possession Math. 12. 39. and labours to keepe what he hath got Mark 3. 27. in peace he sets up strong holds Luk. 11. 21. Imaginations and highthings against God 2. Cor. 4. 5. Now this twofold power of Sathan over men and in men do both arise from sinne whereby men are first cast out of Gods Love and care becoming obnoxious to death And secondly are alienated from God in willing subjection to his Enemy And both these parts and branches of his dominion are in reference unto the Elect cast downe and destroyed and taken away For First §. 17. Christ by his Death Casheires the Title and Claime that Sathan lay'd to the exercise of any such power in reference unto the Elect. When men cast downe any from Rule they may interrupt and put by their exercise of any power but they cannot take away their Title unlesse it be of their owne giving Christ by his Death takes away the very bottome foundation and occasion of the whole power of Sathan Gen. 3. 3. All the power of Sathan in the first sence Deut. 27. 29. consists in death Rom. 5. 12. and those things that either conduce to it or do attende it Heb. 2. 9 10 11 12 13 14 15. Now death entred by sinne and there withall the power of Sathan The Lord Jesus taking away sinne and puting an end thereunto as was manifested the whole Title of Sathan falls and comes to nothing And this was really done in the Crosse Col. 2. 15. its manifestation by the Gospell ensuing thereupon according to the appointment of God Tit. 1. 3. Secondly he takes away the exercise of his power §. 18. and that to the utmost For 1. He bindes him with bonds He binds the strong man Armed Math. 12. 19. And he breaks his head Gen. 3 15. Then leades him captive Psal. 68. 18. Triumphs over him Col. 1. 16. Treads him downe under the feet of his Rom. 16. 20. as the Kings of Canaan were trod downe under the feet of the Children of Israel John 10. 24. then destroyes him Heb. 2. 14. What exercise of power is left to a conquered bound wounded captived triumphed over trodden downe destroyed Caytife Think yee this wretch shall ever wholy prevaile against any one of them for whose sake all this was done to him Neither can this with any colour of reason be said to be done for them or with respect unto them towards whom the power of Sathan remaines entire all their dayes whom he leades captive and rules over at his pleasure untill death take full dominion over them 2. As he destroyes Sathan so he doth his workes For this cause was he manifested even to destroy the workes of the Divell 1 John 3. 8. He doth not only binde the strong man armed Luk. 12. 21. but also he spoiles his Goods Whatsoever is in men that followes from that corrupted principle of nature is reckoned to the worke of Sathan being the issue of his seduction Whatsoever his temptations draw men out unto the Lord Christ came to destroy it all to make an end of it and he will not faile of his end but certainely carry on his undertaking untill he hath utterly destroyed all those workes of Sathan in the hearts of all that are his He redeemes us from our vaine Conversation 2 Pet. 1. 18 19. from the power of our lusts and corruptions leading us out to a vaine Conversation The Apostle tells us Rom. 6. 6. that by his death the old man is crucified and the body of sinne destroyed The craft of sinne the old man and the strength of
sinne the body of it or the ruling of Originall sinne the old man and the full fruit of actuall sinne in the body of it is by the death of Christ crucified and destroyed and in that whole Chapter from our participation in the death of Christ he argues to such an abolition of the Law and Rule of sinne to such a breaking of the power and strength of it that it is impossible that it should any more rule in us or have dominion over us Of the way whereby virtue flowes out from the death of Christ for the killing of sinne I am not now to speake And this is the first way whereby the death of Christ hath an influence into the safegarding of Believers in their continuance of the Love and Favour of God He so takes away the guilt of sinne that it shall never be able utterly to turne the Love of God from them and so takes away the rule of Sathan and power of sinne destroying the one and killing the other that they shall never be able to turne them wholly from God Farther §. 19. to secure their continuance with God he procureth the Holy Spirit for them as was shewed before But because much weight lyes upon this part of our foundation I shall a little farther cleare it up That the Spirit of Grace and Adoption with all those Spirituall Mercyes and operations wherewith he is attended and accompanied is a Promise of the new Covenant doubtlesse is by its own evidence put out of question There is scarce any Promise thereof wherein he is not either clearly expressed or evidently included Yea and often times the whole Covenant is stated in that one Promise of the Spirit the actuall collation and bestowing of all the Mercy thereof being his proper worke and peculiar dispensation for the carrying on the great designe of the Salvation of sinners So Isa. 59. 20. As for me saith God this is my Covenant with them my Spirit that is upon thee and my word which I have put in thy mouth shall not depart from thee This is my Covenant saith God or what in my Covenant I do faithfully ingage to bestow upon you But of this Text and its vindication more afterwardes Many other places not only pregnant of proofe to the same purpose but expressly in termes affirming it might be insisted on Now that this Spirit §. 20. promised in the Covenant of Grace as to the bestowing of him on the elect of God or those for whom Christ dyed is of his purchasing and procurement in his Death is apparent 1. Because he is the Mediator of the Covenant by whose hands and for whose sake all the Mercyes of it are made out to them who are admitted into the bond thereof Gen. 17. 1. Though men are not compleatly stated in the Covenant before their owne Believing Ierem. 31. 32. 32. 38 39 40 which brings in what of their part is stipulated yet the Covenant and Grace of it layes hold of them before even to bestow Faith on them Ezek. 11. 19. 36. 25 26. or they would never Believe for Faith is not of our selves it is the Guift of God God certainely bestowes no such Guifts but from a Covenant Spirituall Graces are not administred soly in a providentiall dispensation Heb. 8. 9 10 11. Faith for the receiving the pardon of sinne is no guift nor product of the Covenant of workes Now as in generall the Mercies of the Covenant are procured by the Mediator of it so this whereof we speake in an especiall manner Heb. 9. 15. For this cause he is the mediator of the New Testament that by meanes of death they which are called might receive the Promise of Eternall Inheritance By his death they for whom he dyed and who thereupon are called Deut 27 29. being delivered from their sinnes which were against the Covenant of workes Gal. 3 12. receive the Promise Rom. 3. 21. or pledge of an Eternall Inheritance What this great Promise here intended is and wherein it doth consist the Holy Ghost declares Acts 2. 23. The Promise which Jesus Christ received of the Father upon his exaltation was that of the Holy Ghost having purchased and procured the bestowing of him by his Death upon his Exaltation the dispensation thereof is committed to him as being part of the Compacte and Covenant which was between his Father and himselfe The grand bottome of his satisfaction merit This is the great Originall radicall Promise of that Eternall Inheritance By the Promised Spirit are wee begotten a new into a hope thereof Rom. 8. 11. made meet for it Col. 1. 12. and sealed up unto it Ephes. 4. 30. Yea do but looke upon the Spirit as promised and yee may conclude him purchased for all the Promises of God are yea and a men in Jesus Christ 2 Cor. 1. 20. They all have their Confirmation Establishment and Accomplishment in by and for Jesus Christ. And if it be granted that any designed appointed Mercy whatever that in Christ the Lord blesseth us withall be procured for us by him in the way of merit being given freely to us through him but reckoned to him of debt it will easily be manifested that the same is the condition of every Mercy whatever promised unto us and given us upon his Mediatory interposition 2. It appears from that peculiar promise § 21. that Christ makes of sending his Holy Spirit unto his owne He tels them indeed once and againe that the Father will send him Ioh. 14. 16 26. As he comes from that originall and Fountaine Love from which also himselfe was sent But withall he assures us that he himselfe will send him Ioh. 15. 26. When the Comforter is come whom I will send unto you from the Father even the Spirit of truth It is true that he is promised here only as a Comforter for the performance of that part of his Office But look upon what account he is sent for any one Act Ioh. 16. 7. or Worke of Grace on that he is sent for all I will send him then saith Christ and that as a fruit of his death as the procurement of his Mediation for that alone he promiseth to bestow on his And in particular he tells us that he receives the spirit from the Father for us upon his Intercession wherein as hath been elsewhere demonstrated he askes no more nor lesse Salus Electorum sanguis Iesu. then what by his death is obtained Iohn 14. 16 17. I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of Truth whom the World cannot receive he tells us v. 13. that whatsoever we aske he will doe it But withall in these verses how he will doe it even by interceding with the Father for it as a fruit of his Bloodshedding and the Promise made to him upon his undertaking to Glorify his Fathers
bidde to feare him who can cast both body and soule into Hell-fire Now though the Logicke of this Argument doth scarce appeare to me or the strength of the inference from the text there being a great difference between fearing him who can cast both body and soule into Hell-fire and fearing of Hell-fire between fearing God for his Severity and Power in Opposition to the weakenesse and limitednesse of Persecutors even whilst we feare not their feares but sanctify the Lord of hosts in our hearts making him our dread and our feare and such a feare of punishment as is inconsistent with the Promises of God that we shall be preserved in Obedience so be free from it Yet I shall consider the following Discourse that is built thereon Supposing all that Mr Goodwin observes from this Text and that the reason of the feare here injoyned is taken from the power of God to cast into Hell yet the whole of the Argument thence amounts but thus farre because such who are threatned to be persecuted by men who can only kill their bodyes ought rather to feare God who can extend his power of punishing to the destruction of body and soule of those that offend him therefore there is such a feare ingenerated in the Saints by the Threatnings of the Word as is inconsistent with the truth of Gods stedfastnesse in his Covenant with them to keepe them up to Obedience unto the end Sect. §. 59. the 14. he farther pleades from Heb. 11. 7. 2 Kings 22. 19 20. That the eminentest and Holyest men that live may do many things from a principle of feare or of being afraid of the Judgments of God that they should come upon them and upon that account have beene put upon wayes that were acceptable to God Ans. We know that the Feare of the Lord is the beginning of Wisdome and that the Feare of the Lord and his Goodnesse is a great Mercy of the Covenant of Grace This is not the thing here pleaded for it is a thing quite of another nature even that ascribed to the strange nations that were transplanted into Samaria by the King of Syria upon the captivity and removeall of the ten tribes and frightened by Lyons that destroyed some of them who did yet continue to worship their owne Idolls under the dread of God which was upon them which is called the Feare of the Lord. To compleat this feare 't is required that a man have such an Apprehension of the comeing of Hell and Wrath upon him as that he be not relieved against it by any interposall of Promise or ought else from God that he should be preserved in the way and path whereby he shall assuredly finde deliverance from that which he feares How farre this kind of Feare the feare of Hell not as declarative of the terrour of the Lord but as probable to betide and befall the persons so fearing it and that solely considered as an evill to himselfe may be a principle of any act of acceptable Gospell Obedience is not cleared by Mr Goodwin nor easily will be so For 1. That it is not the intendment of any divine Threatnings to beget such a Feare in reference to them that believe hath beene declared 2. It is no fruit or product of the Spirit of Life and Love which as hath beene showne is the principle of all our Obedience and walking with God 3. It holds out a frame of Spirit directly contrary to what we are called ond admitted unto under the Gospell For God hath not given us the Spirit of feare but of â—â—wer of Love and of a sound minde 2. Tim. 1. 7. and Rom. 8. 15. We have not received the Spirit of bondage unto feare but the Spirit of Adoption whereby we cry Abba Father The Spirit of this Feare and Dreade and the bondage that attends it is at open variance with the Spirit of Liberty Boldnesse Power Adoption and a sound minde wherewith Belivers are indued And 4. It is that which the Lord Christ intended to remove and take away from his by his death Heb. 2. 15. He dyed that he might deliver them who for feare of death were in bondage all their dayes This feare then I say which is neither Promise of the Covenant nor fruit of the Spirit nor product of saving Faith will scarce upon strict inquiry be found to be any great furtherer of the Saints Obedience what use the Lord is pleased to make of this dread and terrour in the hearts of any of his for the hedging up their wayes from folly and staving them off from any Actuall evill when through the strength of Temptation they do begin to cast off the Law of Life and Love whereby they are governed is not in the least prejudiced by any thing asserted in the Doctrine of the Saints Perseverance Toward some who though they are perswaded of the Perseverance of the Saints Indefinitely yet have no perswasion or at least no prevailing chearing Assurance that themselves are Saints which Mr Goodwin thinkes to be the condition of far the greatest part of Believers it hath its full power extent its whole efficacy depending on the Apprehensions of the minde wherein it is Towards the residue who upon abiding grounds and sure foundations have obtained a comfortable Spirituall perswasion of their owne Interest in the Promises of God That the consideration of Hell and Judgement as the due debt of sinne and necessary vindication of the Glory of God hath also its Effects and influence as farre as God is pleased to exercise them therewith acquainting them continually with his Terrour and filling them with an abhorrency of those wayes which in and of themselves tend to so dismall an end and issue hath beendeclared Secondly §. 60. the places of Scripture mentioned by Mr Goodwin doubtlesse will not reach his intendmend Of Noah it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being warned of God of that floud that was for to come upon the World of ungodly men and the Salvation of himselfe and his Family by the Arke being filled with the Reverence of God and assured of his owne preservation he industriously sets himselfe about the use of the meanes whereby it was to be accomplished That because a man assured of an end from God himselfe in and by the use of meanes did with a Reverentiall Feare of God not of any evill threatned which he was to be preserved from set himselfe to a conscientious use of meanes whereby the promised end of God's owne institution is to be brought about Therefore the Feare of Hell such a Feare as hath been decribed is one principle of the Obedience of the Saints in their walking with God and such as they ought to cherish as being a meanes appointed of God for that end and purpose is an Argument of no great value here with us Neither surely will the Conclusion intended be more evidently educed from
Dodde Preston Boulton Sibbs Rogers Collverwell Cotton c. whose fame upon this very account of the eminent and effectuall breathing of a Spirit of Holynesse in their writings is gone out into all the Nations about us and their Remembrance is blessed at home and abroade are some of the men who have as hath been shewed laboured in watering the Vineyard of the Lord with the dew and raine of this Doctrine Who or where are they who have excelled them in this undertaking Let the men be named and the writings produced that Mr Goodwin may have some joyned with him in a search after and Judgement of that Spirit that breathes so excellently in them that we be not forced to take his Testimony of we know not what nor whom Those amongst our selves of cheifest name who have appeared in the Cause that Mr Goodwin hath now undertaken are Tompson Mountagu c. with an obscure Rabble of that Generation I shall easily allow Mr Goodwin to be a man more sharpe sighted than the most of those with whom he hath to do in this present contest as also to have his sences more exercised in the Writings of those eminent Persons last named But yet that he is sensible of such a Spirit of Holines breathing in their writings which for the most part are stuffed with cruell scoffings at the Professours of it and horrible contempt of all close walking with God I cannot easily readily believe should he adde to them Arminius with all that followed him in the Low Countryes their most Learned Corvinus Drunke and Sober As also such among the Papists and Lutherans as are his Companions in this worke and swell thē all with the Rethorick of his commendations untill they breake I dare say he will never be able before indifferent Judges to make out his Assertion of the excellency of their writings for the futherance of Holinesse compared with the Labours of those great and holy Soules who have both among our selves and abroad Laboured in the worke I am at present ingaged in The World of men professing the Reformed Religion have long since in their Judgments determined this difference nor doth it deserve any farther debate Secondly That those who maintaine the Perseverance of the Saints are sore indeed in their Exhortations to Holinesse § 8. but contemptible in their Principles upon which they should build those Exhortations Is an insinuation that Mr Goodwin sometimes makes use of handsomely to beg the thing in Question when he despaires to carry it by any convincing Argument in a faire dispute That the Principles of this Doctrine are eminently serviceable to the furtherance and promotion of Holinesse hath been formerly evinced beyond all possibility of Contradiction from them who in any measure understand what true Godlinesse is and wherein it doth consist Neither ought Mr Goodwin if he would be esteemed as a man disputing for his perswasion so often to begge the thing in Question knowing fullwell that he hath not so deserved of them with whom he hath to do as to obtaine any thing of this nature on those tearmes at their hands Thirdly §. 9. what was the judgement of the Primitive Christians as in others so in and about this head of Christian Religion is best known from that rule of Doctrine which it is confessed they attended unto being delivered unto them and in the defence whereof and to give Testimony whereto so many Thousands of them loved not their lives unto death Of those that committed over to posterity any thing of their thoughts in that space of time limited by M. Goodwin viz. three hundred years he names but two of whom I shall not say that if they failed in their Apprehensions of the Truth in this matter It is not the only thing wherein they so failed And yet that it can be evident in the least that they were consenting in judgement with M. Goodwin wherewith from us he differs is absolutely denied This elsewhere is already farther considered It is a common observation and not destitute of a great evidence of Truth that the Liberty of Expression which is used by men in the delivery of any Doctrine especially if it be done obiter by the way before some opposition hath been framed and stated thereunto hath given advantage to those following of them when death hath prevented all possibility for them to explaine themselves and their own thoughts to draw them into a participation with them in that which their Soules abhorred The plea of Arius and his Associats concerning the judgement of the Doctors of the Church in the daies before him about the great Article of our Faith The Diety of Christ is known That there are in many of the Ancients sundry expressions seemingly varying from that Doctrine we Assert upon the account of their different apprehensions of the tearmes of Faith being Regenerated Holinesse and the like which are all of them still with us as in the Scripture of various significations and not clearely expressive of any one sence intended by them untill distinguished is not denyed Speaking of all those who had been Baptized and made profession of their Faith as Believers it is no wonder if they granted that some Believers might fall away But yet in the meane time the most eminent of them constantly affirmed that there is a sort of Believers who upon the matter with them were the only true and Reall Believers being such as we formerly described that could not fall either totally or finally but as for this I hope full satisfaction is tendered the Learned Reader in the Preface of this Discourse So that these Exceptions notwithstanding the prejudices that Mr Goodwin's Doctrine labours under from the opposition made to it and against it in the defenee of that which it riseth up to overthrow by that Generation of the Saints of God lyes upon the shoulders thereof as a burthen to heavy for it to beare Secondly §. 10. Mr Goodwin farther proceeds Sect. 27 to informe us of some other mistakes in the instance given to make good the former observation For as for Calvin Musculus Martyr Bucer with the Ministers of this Nation who in the last Generation so Zealously opposed the persecutions and innovations of some returning with speed and violence to Rome He tells us they were very farre from having their Judgments settled as to the Doctrine under contest so as resolvedly to have imbraced the one and rejected the other I should willingly walke in the heigh way for the manifestation and cleare eviction of the untruth of this suggestion viz. by producing their Testimonyes in abundant plentifull manner to confirme their clearenesse and Resolution in the Truth we professe with their Zealous indeavours for the establishment confirmation and propagation of it but that some few Considerations delivered me from ingaging in so facile a taske For First I am not able to perswade my selfe that any man who ever read the writings of the first
whereof he labours to deliver it is the great Absurdity of the Repetition of Regeneration whereof there is no mention at all in the Scripture and which yet must be Asserted by him unlesse he will affirme all that fall away at any time irrecoverably to perish which howsoever he waves at present were with much more probability according to his owne principles to be maintained than what he insisteth on But this repetition of Regeneration saith he is not unworthy God and for men a blessed and happy accommodation whether it be unworthy God or no the Scripture and the nature of the thing will declare The Accomodation that it seemes to afford unto men being a plaine incouragement to sinne at the highest rate imaginable will perhaps not be found so Happy and Blessed unto them With great noise and clamour hath a charge been managed against the Doctrine of the Saints Perseverance upon the account of its giving supportment to the thoughts of men in and under the wayes of sinne whether Truth and Righteousnesse have been regarded in that charge hath been considered Doubtlesse it were a matter of no difficulty clearely to evince that this Doctrine of the Repetition of Regeneration is of the very same tendency and import which is falsly and injuriously charged upon that of the Perseverance of the Saints The worst that a man thinks he can do by any act of sin is but to sin himselfe quite out of the favour of God into a state of death and desert of wrath He can no farther injure his soule than to cast it into the condition of men by nature Tell this man now whom you suppose to be under the temptation to sinne at least that he hath in him that great foole the flesh which longs for Blessed Accommodations to its selfe whilest it makes provision to fulfill its lusts that if he should so do this is an ordinary thing for men to do and yet to be renewed againe and to have a Second Regeneration do you not incourage him to venture boldly to satisfy his sinfull desires having such a reliefe against the worst that his thoughts and feares can suggest to him But whatever it be in respect of God or men yet that so it may be Mr Goodwin proves from Heb. 6. 6. Where 't is said that 't is impossible to renew some to repentance wherefore some may be renewed and in Jude 12. Men are said to be twice dead therefore they may live twice Spiritually The first proofe seemes somewhat uncouth The persons spoken of in that place are in M. G. judgement Believers there is no place of Scripture wherein he more tryumphs in his endeavoured confirmation of his Thesis The Holy Ghost says expresly of thē that 't is impossible to renew thē therefore says M.G. 't is possible what is of emphasis in the Argument mentioned ariseth frō two things 1. That they are true Believers of which afterwards 2. That they fall totally away This then is the importance of M. Goodwins plea from this place If true believers fall totally away it is impossible they should be renewed to Repentance therefore if true Believers fall totally away it is possible they should be renewed to and by Repentance that there is a falling away and a renewing againe by Repentance of the same persons we grant That falling away is partiall only which is incident unto true Believers who when God heales their backslidings are renewed by Repentance To be renewed also by Repentance is taken either for the renovation of our Natures and our change as unto state and condition and so it is the same with Regeneration and not to be repeated or for a Recovery by Repentance in respect of personall failings so it is the daily worke of our lives Jude saies some are twice dead that is utterly so an hyperbolicall expression to aggravate their condition Those to whom the Gospell is a favour of Death unto Death may well be said to be twice dead unto the Death that they are involved in and are obnoxious to by nature they adde a second death or rather seale up their soules under the power and misery of the other by contempt of the means of Life and recovery therefore Regeneration may be reiterated Quod erat Demonstrandum Much of the Section that remains is taken up in declaring in many words without the least attempt of proofe that 't is agreeable to the honour of God to renew men totally fallen away that is when those who have been quickned by him washt in the bloud of his Sonne made partakers of the Divine nature imbrac'd in the armes of his Love shall despise all this dis-faith themselves reject the Lord and his Love trample on the bloud of the Convenant kill their soules by depriving them of spirituall life proclaime to all the world their dislike of him and his Covenant of Grace yet though he hath not any where revealed that he will permit any one so to doe or that he will accept of them againe upon their so doing yet M. Goodwin affirming that for him so to doe is agreeable to his Holinesse and Righteousnesse 't is fit that those who conceive themselves bound to believe what ever he saies should think so too for my part I am at liberty I should not farther pursue this discourse nor insist on this digression but that M. Goodwin hath taken advantage by the mention of Regeneration to deliver some rare notions of the nature of it which deserve a little our farther taking notice of for which end doubtlesse he published them To make way then for his intendment he informes us Sect 29. That Regeneration it selfe according to the Grammaticall and proper signification of the word imports a reiteration or repetition of some generation or other it cannot import a Repetition of the naturall all Generation of men the sence of Nicodemus in this poynt was Orthodox who judged such a thing impossible therefore it must import a repetition of a spirituall generation unlesse we shall say which I think is the road opinion that it signifies only the spirituall generation with a kind of reflection upon and unto the birth Naturall Ans. First That the Grammaticall sence of the word imports a Reiteration of some generation is only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath other signification in composition besides the intimating of a reiteration of the same thing either in specie or individually the same againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would seeme rather to inforce such an Interpretation than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet it doth not It is spoken of that which hath no birth properly at all as Philo de Mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it selfe is only through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a wooddy Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resurrection doth not import againe after another rising before but a restauration from a lost state so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Math 19. 28. to
every evill way and to delight in God continually and because they cannot attaine in this life unto perfection they cry out of the power of sin leading them captives to the Law thereof They would have their wills dead to sinne wholly dead and have trouble that they are not so as to the generall frame of of their spirits how oft so ever they be drawne off For other persons they have truly no such frame at all whatever they may be cut into the likenesse of by the sharpnesse of Scripturall convictions that come upon them and therefore they watch not as to the keeping of it The deeper you dive into them the more neere you come to their hearts the worse they are their very inward parts is wickednesse I speak now of the ordinary frame of the one and other This drawing of by sinne in Believers is by the power of sinne in opposition to their Will Their wills lye against it to the utmost thev would not as was shewed be so drawne off But as for the others as hath been shewen however their minds may be inlightned and their consciences awakned and their Affections corrected and restrained their wills are wholly dead in sinne Secondly when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or drawne away there are stricken out between the lust and the pleasing object some glances of the heart with thoughts of sinne When lust hath gon thus farre if a violent temptation fall in the person to whom it doth so befall may be carryed or rather hurried out and surprized into no small advance towards the perpetration of sinne without the least delight in the sinne or consent of the will unto it if he be a godly man So was it in the case of David in the cutting of the lap of the garment of Saul Lust stirred in him drew him off from his frame of dependance on God and by the advantage of Sauls presence stirred up thoughts of selfe-security and advantage in him which carryed him almost to the very act of sinne before he recovered himselfe Then I say is a man drawn away not only in respect to the Terme from whence but also of that whereunto when the thoughts of the object presented as suitable to lust are cast in though immediately rejected This I intend by this acting of sinne Which although it be our sinne as having its rise and spring in us and is continually to be lamented yet when it is not accompaned with any delight of the Heart or consent of the Will but the thought of it is like a piece of fiery iron cast into water which maketh a sudden commotion or noise but yet is suddenly quenched it is that which regenerate men are may be subject to which also keepeth them humble all their dayes There is more in this drawing away than a single thought or apprehension of evill amounts to which may be without the least sinne To know evill is not evill but yet is short of the soules consent unto it The second way wherein lust proceedeth in tempting is by inticing the soule § 53. he who is so dealt withallby it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be inticed There is something more in this than in being only drawn away The word here used is twice mentioned in the 2 Epistle of Peter 2 chapter Once it is rendred to beguile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. And in the other alluring v. 18. It commeth as is commonly known from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bait which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit because the end of a bait is to deceive to catch by deceiving Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to intice to allure to intangle as men do fishes and birds with baits That which by this expression the Holy Ghost intendeth is the prevalency of Lust in drawing the soule unto that which is by the Casuists termed Delectatio morosa a secret delight in the evill abiding some space upon it So that it would do that which it is tempted and inticed unto were it not forbidden as the fish liketh the bait well enough but is affraid of the Hooke The soule for a season is captivd to like the sinne and so is under the power of it but is affraid of the guilt It sticketh only at this how shall it do this great thing and sinne against the Lord. Now though the mind never frame any intention of fulfilling the evill wherewith the soule is thus intangled or of committing that sinne whereunto it is allured and inticed yet the affections having been cast into the mould of sin for a season conformed unto it by delight which is the conformity of the affections to the thing delighted in This is an high degree of sin and that because it is directly contrary to that death unto sin and the crucifying of the flesh and the lusts thereof which we are continually called unto It is in a sence a making provision for the flesh to fulfill the lusts thereof provision is made though the flesh be not suffered to feed thereon but only delight it selfe with beholding of it I shall not deny but this also may befall a true Believer §. 54. it being chiefely implyed in Rom. 7. But yet with wide difference from the condition of other persons in their being under the power of the deceits and beguilements of sin For first this neither doth nor can grow to be the habituall frame of their hearts because as the Apostle telleth us they are dead to sinne and cannot live any longer therein Rom. 6. 2. And their old man is crucified with Christ that the body of sinne might be destroyed v. 6. Now though a man should abstâ—ine from all actuall sinnes or open committing of sinne all his dayes yet if he have any habituall delight in sinne and defileth his soule with delightfull contemplations of sinne he liveth to sinne and not to God which a Believer cannot do for he is not under the Law but under Grace To abide in this state is to weare the garment spotted with the flesh But now take another Person however heightned and wrought up by convictions unlesse it be when Conscience is stirred up and some affrightment is put upon him he can as his leisure affords give his heart the swing in inordinate affections or what else pleaseth suiteth his state condition temper and the like 2. A Believer is exceedingly troubled upon the account of his being at any time led captive to the power of sinne in this kind and the review of the frame of his spirit wherein his affections were by delight conformed to any sinne is a matter of sore trouble and deep humiliation to him I am of Austins mind De Nup-Concupis Cap. 8 that it is this perpetrating of sinne and not the actuall committing of it which the Apostle complaineth of Rom. 7. Two things perswade me hereunto First That it is the
Christ imputed if ever he were invested with it before because no man with that Righteousnesse upon him can be in such an estate Now we have upon severall grounds proved that the Righteous man under that Apostacy wherein Ezechiel describes and presents him is pronounced by God a child not of a temporall but eternall death and condemnation This indeed the Doctor denyes but gives no reason of his denyall for which I blame him not Only I must crave leave to say that the Chair weigheth not so much as one good Argument with me much lesse as many So that all this while he that spake and still speakes unto the world by Ezekiel is no friend to that Doctrine which denyeth a possibility of a righteous mans declining even unto death Ans. If this be all that Mr Goodwin hath to say for the removall of this Answer that cuts the throat of his Argument if it be not removed he hath little Reason for the confidence wherewith he closeth it concerning Gods speaking in this place of Ezechiel against that Doctrine which in innumerable places of his Word he hath taught us as a Doctrine enwrapping no small portion of that Grace which in a Covenant of Mercy he dispenseth to his Chosen Redeemed Justifyed Sanctifyed ones neither is here any need to adde the weight of the Chair wherein yet that person spoke of behaved himselfe worthily in his Generation and was in his Exercises herein by no meanes by Mr Goodwin to be despised be laid upon the Reasonings of the Doctor in this case they proving singly of themselves too heavy for Mr Goodwin to beare In briefe that the substance of the reply in hand is meerely a begging of the thing in Question any one that hath but halfe an eye in the businesse of this nature may easily discerne that it is supposed that a man truly Righteous and Justifyed in the bloud of Christ may so fall away as to be pronounced of God to be in a state of damnation and so fallen really from his former condition Rom. 8. 1. is the thing that Mr Goodwin hath to prove Now saith he this must needes be so because God here upon such a supposall pronounceth such a man to be in the estate of condemnation what this is with other men I know not but to me it is no proofe at all nor should I believe that to be the sence of the place though in variety of expressions he should significantly affirme it a thousand times the Reader also is misinformed that the Doctor attempts not any proof that by death eternall death is not in this place intended he that shall consult the plaee will finde himselfe abused but we must speake more of this anon And this is all our Authour offers as to the persons spoken of in the place of Scripture under consideration wherein though he hath taken some paines to little or no purpose to take off the exposition of the words the description of the person given by others yet he hath not attempted to give so much as one Argument to confirme the sence he would impose on us concerning the condition of the person spoken of And I must crave leave to say that naked assertions be they never so many in the Chaire or out weigh not so much with me as one good Argument much lesse as many There is nothing remaines to consideration §. 17. but only the Comminatory part of the words or the expression of the punishment allotted of God to such as walke in the wayes of Apostasy here expressed in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he dye that is He shall be dealt withall as many of their Nation were in the Land of Israel my judgements shall overtake him it shall not advantage him that either he had Godly Parents that have walked with mee or that he himselfe had so behaved himselfe in a way of Righteousnesse as before described if he turne to the profanenesse and abominations which are laid downe as the waies of wicked men or into any paths like them he shall even dye or be punished for his sinnes according to the tenour of the truth laid downe in the entrance of the Chapter and repeated againe v. 20. the soule that sinneth it shall dye But now whereas it might be replied that such an one notwithstanding his degeneracy might yet perhaps recover himselfe to his former way of walking obedience and righteousnesse in conversation And is there then no hope nor helpe for him but having once so Apostatised he must suffer for it To prevent any such misprision of the mind of God there is added the termes of his duration in that state of Apostasy that is even unto death if he commiteth iniquity and dyeth in it that is repents not of it before his death the judgements of God shall find him out as was before expressed If by his Repentance he prevent not his calamities he shall end his sinning in destruction in which expressions of the persons continuance in his Apostatised condition and of the judgements of God falling on him on that account there is not the least appearance of any Tautology or incongruity in the sence the same word is used to expresse diverse concernements of it which is no Tautology though the same word be used yet the same thing is not intended Tautology reflects on things not words otherwise there must be a Tautology where ever there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John 1. 4. % to commit iniquity and to dye therein is no more but to continue in his iniquity impenitently untill death now to say that a man was put to death for his fault because he committed it and continued impenitent in it even unto the death which he was adjudged to and which was inflicted on him for his fault is an incoherent expression it seems will puzle as great a master of Language as M.G. to make good M.G. endeavours to make the punishment threatned in the words he shall dye for his iniquity precisely and exclusively to signify eternall death which the former interpretation doth not exclude which he is no way able to make good what he offers Sect. 3. concerning the incongruity of the sence and tautology of the expression of it be not so understood hath been already removed the comparison ensuing instituted between these words and those of 1 Cor. 9. 10. Should have been enforced with some consideration of the coincidence of the scope of either place with the expressions used in them and though Repentance which is also added will not deliver them from temporall or naturall death yet it will and may as did Ahab in part from having that death inflicted in the way of an extraordinary Judgement Sect. 4. Mr Goodwin offers sundry things all of the same importance and tendency all animated by the same fallacyes or mistakes to make good the sence he insists on exclusively to all others
of these words he shall dye and he tells you that If the Righteousnesse such men have done shall come into no account that it shall not profit him as to his temporall deliverance then it is impossible it should profit him as to his eternall Salvation But first according to our interpretation of the words there is no necessity incumbent on us to affirme that the persons mentioned shall obtaine Salvation though we say that eternall death is not precisely threatned in the words but yet that a man may not by the just hand of God be punished with temporall death for his faults and iniquityes as Josiah fell by the sword and yet have his righteousnesse reckoned to him as to his great recompence of reward is a strain of doctrine that Mr Goodwin will scarce abide by I dare not say that all who dyed in the wildernesse of the Children of Israel went to Hell and came short of eternall Life and yet they all fell there because of their iniquityes But he adds Sect. 4. Againe that which God here threatneth against that double or twofold iniquity of back-sliding is opposed to that life which is Promised to Repentance and Perseuerance in their well-doing But this Life is confessed by all to be eternall Life therefore the death opposite to it must needs be Eternall or the second death When the Apostle saith the wages of sinne is death but the guift of God is eternall Life through Christ Jesus our Lord. Rom. 6. 23. Is it not evident from the antithesis or opposition in the tendency between the death and life mentioned in it that by that death which he affirmes to be the wages of sinne is meant eternall death how else will the opposition stand Ans. It is true the Life and Death here mentioned the one promised v. 9. the other threatned in those insisted on are opposed and of what nature and kind the one is of the same is the other to be esteemed It is also confessed that the Life Promised in the Covenant of Mercy to Repentance is eternall Life and the wages of sinne mentioned in the Law is Death eternall but that therefore that must be the sence of the words when they are made use of in answer to an Objection expressed in a proverb concerning the Land of Israel and when it was temporall death that was complained of afore in the proverb the Fathers have eaten sower graps and the childrens teeth are set on edge they did not complaine that they were damned for their Fathers sinnes that Mr Goodwin doth not attempt to prove and I do not blame him for his silence therein He sayes yet againe When God in the Scriptures threatens impenitent persons with death for their sinnes doubtlesse he intends and meanes eternall death or that Death which is the wages of sinne Otherwise we have no sufficient ground to believe or thinke that men dying in their sinnes without Repentance shall suffer the vengeance of eternall fire not only a temporall or naturall death which those who are righteous and truly eminent themseves suffer as well as they therefore to say that God threatens impenitent Apostates in the place in hand with a temparall Death only when as elsewhere he threatens impenitency under the lightest guilt of all with eternall death is in effect to represent him as vehement and fore in his diswasives from ordinary and lesser sinnes as indifferent and remisse in disswading from sins of the greatest provocation Ans. The summe of this Reason is if the death there threatned to those men of our present contest be not death eternall we have no sufficient ground to believe that God will inflict any death on impenitent Apostates but only that which is temporall or naturall which others dye as well as they and why so I beseech you is there no other place of Scripture whence it may be evinced that eternall death is the wages of sinne or is every place thereof where death is threatned to sinne so circumstantiated as this place is Is the threatning every where given out upon the like occasion and to be accommodated to the like state of things These Discourses are exceeding loose sophisticall and inconclusive neither is a violent death counted naturall though it be the dissolution of nature Neither is there any thing more added by Mr Goodwin in all his considerations of the words of this passage of the Scriptures than what we have insisted on that he nextly mentioneth that if God here threatneth impenitent siners only with temporall death then why should the most profligate sinners feare any other punishment is of more energie for the confirmation and building up the sence which he imposeth on the words than that which went before they with whom he hath to do will tell him that he doth all along most vainly assume and beg the thing in question viz. That the persons intimated are absolutely impenitent sinners and not so under some considerations only that is that do never recover themselves from their degeneracy from close walking with God nor do the words indeed necessarily import any thing else and for impenitent sinners in generall not those who are only so termed there are testimonyes sufficient in the Scriptures concerning Gods righteous judgment in their eternall condemnation And this is the first testimony produced by Mr G. for the proofe of the Saints Apostacy §. 18. a witnesse which of all others he doth most rely upon and which he bringeth in with the greatest acclamation of successe before the triall imaginable That when he hath brought him forth he giues us no account in the least whence he comes what is his businesse or what he aimes to confirme nor can make good his speaking one word on his behalfe Indeed as the matter is handled I some thing question whether lightly a weaker Argument hath been learned on in a case of so great importance than that which from these words is drawn for the Apostacy of the Saints for as we have not the least attempt made to give us an account of the context scope and intendment of the place by which yet the expressions in the verses insisted on must be regulated no more can any one expression in it be made good to be of that sence and signification which yet alone will or can yeild the least advantage to the cause for whose protection it is so earnestly called upon Now the leaders and Captaines of the forces Mr Goodwin hath mustered in this 12. Chapter being thus discharged the residue or the followers thereof will easily be prevailed with to returne every one to his owne place in peace The next place of Scripture produced to consideration §. 19. Mr Goodwin ushers in Sect. 11. with a description of the Adversaries with whom in this Context he hath to doe and sets them off to publique view with the desireable qualifications of ignorance prejudice and partiality having it seems neither ingenuity enough candidly and fairely