7. for there is no more Offering for sinne required And on this foundation I may say there doth not remaine any such Guilt to be reckon'd unto Believers as that with regard thereunto God should forsake them utterly and give them over unto everlasting ruine And this is the summe of the Apostles discourse in that Chapter as it lookes upon the matter under present consideration That Sacrifice which so taketh away the Sinnes of them for whom 't is offered as that thereupon they should be perfect or perfectly accquitted of them and have no more conscience which is a judgement of a mans selfe answering to the judgment of God concerning him of sinne so to judge him and condemne him for it as not to have remedy of that Judgement or condemnation provided in that Sacrifice that I say doth so take away the Guilt of sinne as that it shall never separate between God and them for whom and whose sinne it was offered but such was the Sacrifice of Christ Ergo The Reason of the Consequence is cleare from the very forme of the proposition and nothing is assumed but what is the expresse Testimony of the Apostle in that and other places So Daniel 9. 24. §. 6. The designe in the Death of Christ is to finish the Transgression to make an end of Sinne and to make reconciliation for iniquities and to bring in everlasting Righteousnesse Christ makes an end of sinne not that there should be no more sinne in the world for there is yet sinning to the purpose in some respect Heb. 6. 4 5. 10. 28. much more then before his death and there will be so to eternity if those under the ultimate sentence may be thought to sinne but he makes an end of it as to the Controversy and difference about it between God Rom. 5. 10. and them for whom he died and that by making Reconciliation On the part of God attoning him toward us which Attonement we are perswaded to accept Isa. 27. 3 4. 45. 24 25. and by bringing in for us a Righteousnesse which is everlasting and will abide the triall which God will certainly accept Now when God is satisfied for sinne and we are furnished with a Righteousnesse exactly compleat and answering to the utmost of his demand whence can any more contest arise about the guilt of sinne or the obligation of the sinner unto punishment that from the Justice and Law of God doth attend it This also the Apostle urgeth Rom. 8. 34. Who is he that condemneth It is Christ that died He argueth from the death of Christ to the ablation Heb. â— 10. 14 15 16 17 18 or removall of Condemnation for sinne because by his death he hath made an end of sinne as was shewed and brought in everlasting Righteousnesse To suspend the issue of all these transactions between God and the Mediator upon conditions by us to be accomplished not bestowed on us purchased for us and as to their event uncertaine is disadvantagiously to begge the thing in question Now because it appears 1 Cor. 6. 11. that notwithstanding the death of Christ many for whom he died Eph. 2. 11 12 are kept a long season under the guilt of sinne and are all of them borne in a condition of wrath Ephes. 2. 3. I shall crave leave a little to insist on this instance and to shew that notwithstanding the Truth thereof yet the guilt of sinne is so taken away from all those for whom Christ died by his death that it shall never be a cause of everlasting separation between God and them 2 Cor. 5. 18 19 20. In the Obedience and Death of Christ whereby as a compleatly sufficient and efficacious meanes he made way for the Accomplishment of his eternall purposes in such paths of infinite wisdome as brought in all the good he aymed by it in that order which the very frame and nature of things by him appointed required the exaltation of his Glory God is satisfied well pleased and resolved that he will not take his course at Law against those in the behalfe of whom he died Though an Arrest was gone forth against all mankind yet the Lord suspended by his Soveraignty the utmost Execution of it that roome and space might be given according to the Eternall thoughts of his heart for the deliverance of some A reprieve is granted mankinde out of Reasons and for Purposes of his owne After the sentence of Death was denounced against them God being pleased to magnify his Grace according to his Eternall Councell and purpose in Jesus Christ Eph. 1. 6 11. innovates the Law as to the Obligation of it unto punishment on the behalfe of some 2 Tim. 1. 9. by an interposition of the Sonne of his love in such way as to undergoe what was due unto those Heb. 7. 22. 10. 9. on whose behalfe the interposition was made 2 Cor. 5. 21. and by this undertaking of Christ in the very first notion of it as it was satisfactory thus much is done and accomplished First §. 8. the vindictive Justice of God is satisfyed that is whereas such is the naturall Right Gen. 18. 25. Soveraignty and Dominion of God over his Creatures Josh. 24. 19. and such his Essentiall Perfections of Holinesse Psal. 5. 4 5 6. Purity and Righteousnesse that if his Creatures cast off his yoake Hab. 1. 13. and their dependance on him which they do by every sinne Ro. 1. 18 32. what in them lyeth it is then of indispensable necessity that he render unto that sinne 2 Thess. 1. 6. or sinner guilty thereof a meet Recompence of Reward Jesus Christ hath so answered his Righteousnesse Vid. Diat de Just. Div. that without the impairing of his Right or Soveraignty without the least derogation from his Perfections he may receive his sinning Creatures againe to favour It being the Judgment of God that they who commit sinne are worthy of Death Rom. 1. 32. and a Righteous thing with him to render Tribulation to sinners 1 Thess. 1. 6 7. For shall not the Judge of all the world do right Gen. 18. He hath set forth his Sonne to Declare his Righteousnesse for the forgivenesse of sinnes Rom. 3. 24 25. Now for whom Christ dyed he dyed for all their sinnes 1 John 1. 7. The Bloud of Christ cleanseth us from all sinnâ—e The Application of it being commensurate to his intendment in his Oblation not extending it selfe to the actuall effecting of any thing whatever which was not meritoriously procured thereby He loved his Church and gave himselfe for it that he might Sanctify and Cleanse it with the washing of water that he might present it to himselfe a Glorious Church not having spotte or wrincle or any such thing but that it should be Holy and without blame Ephes. 5. 25 26 27. He makes compleate Attonement to the Justice of God on their behalfe so that the very vindictive Justice
Ephes. 1. 7. in whom we have redemption through his bloud even the forgivenesse of sinnes or the Intercision of that Obligation unto punishment which attends sinne in reference to the sinner and his subjection to the Law of God and the righteousnesse thereof As the oblation of Christ respecteth God and his justice to whom it is given as a price and Ransome and whereof it is an Attonement so it is and is called or we are said to receive thereby Redemption As it respects them who receive the benefit of that Redemption Rom. 1. 5. it is the forgivenesse of sinnes Forgivenesse of sinnes as t is compleated and terminated in the Consciences of Believers requireth the interposition of Faith 1 Cor. 1. 30. for the receiving of Christ in the Promise who of God is made unto us Righteousnesse but in respect of the procurement of it and the removing all causes Rom. 4. 4. upon the account whereof sinne should be imputed unto us that is perfected in the oblation of Christ hence he is said to beare our sins in his own body on the Crosse 1 Pet 2. 24. and being once on him either he was discharged of them or he must for ever lye under the burthen of them They were on him on the Tree what is then become of them If he were freed of them and Justifyed from them as he was Isa. 50. 8 9. how should they ever be laid to our charge And yet this freedome from condemnation for sin for all the Elect which God himselfe so clearly asserts Rom. 8. 32. 33. c. doth not in the least set them free from the necessity of Obedience nor acquit them from contracting the guilt of sin upon the least irregularity or disobedience Secondly we are said to doe together with Christ those things which he doth for us in his own person Rom. 6. 5 8. and that upon the account of that benefit which by those his personall performances 2 Cor. 5. 15 16. doth redound unto us and which being done Col. 3. 1. the Quarrell about sinne as to make an utter separation between God and our souls Rom. 6. 7. is certainly removed Thus we are said to dy with him to be raised again with him and with him we enter into the holy place this whole businesse about sin being passed through for he that is dead is justifyed from sin Now all this being done by us and for us in by our head can we hencesorth dy any more shall death any more have dominion over us This the Apostle argues 2 Cor. 5. 15. we judge saith he that if one dyed for all then were all they that is all those for whom he dyed dead or dyed likewise they were dead in and with him their sponsor as to the curse due for sin that henceforth they might live to him that dyed for them Thirdly the Compact or agreement that was between the Father and the Sonne as Mediator about the businesse of our Redemption in his blood manifests this Truth Psal. 40. 8. The Father required at his hands that he should doe his will Isa. 53. 10 11. fulfill his pleasure and counsell make his soule an offering for sinne and do that which the Sacrifices of Bulls Goates shadowed out Heb. 10. 5 9 7. but could never effect upon the performance whereof he was to see his Seed and to bring many Sonnes to Glory Heb. 2 10. A covenanting and agreement into an uncertaine Issue and event as that must be of God and the Mediator if the Salvation of the persons concerning which and whom it was be not infallibly certaine ought not at any cheap rate or pretence to be assigned to infinite Wisdome In the Accomplishment of this undertaking whereunto Christ was designed the Father dealt with him in strict aud rigid Justfce Rom. 8. 32. There was neither composition about the debt 2 pet 2. 4. nor commutation about the punishment that he had taken upon himselfe 2 Cor. 5. 21. Now doth not exact Justice require that the Ransome being given in Gal. 3. 13. the Prisoners be delivered That the debt being paid Heb. 2. 9. the bond be cancelled as to any power of imprisoning the Originall debtor That punishment being undergone and the Law fulfilled the offendor goe free Especially all this being covenanted for in the first undertaking doubtlesse wrath shall not arise a second time The right knowledge use and improvement of this Grace being given bounded directed by the Gospell it is safegarded from abuse by that which God calls his owne Wisdome Fourthly §. 13. it appeares from what God bestowes upon his Elect upon the Account of the undertaking of Christ for them in the pursuit of the Eternall purpose of his Will antecedently to any thing whatsoever in them that should ingage him to do them the least good when God comes as a friend to hold out unto bestow good things upon men I meane good in that kind of Mercy which is peculiarly suited to the bringing of them to the enjoyment of himselfe it is evident that he hath put an end to all enmity and quarrell between him them Isa. 59. 20. 21 Now antecedently unto any thing in men God for Christs sake bestowes Rom. 8. 11. with the greatest act of friendship imaginable Gal. 5. 22. no lesse than the holy Spirit on them 1 Cor. 7. 4. By him they are quickned 2 Cor 3. 5. their Faith is but a fruit of that Spirit bestowed on them John 15. 3 5. If they have not any sufficiency in themselves as much as to think a good thought Ephes. 2. 1 2. nor can doe any thing that is acceptable to God being by nature dead in trespasses and sinnes which at present the Scripture affirming it I take for granted then assuredly God doth give his Holy Spirit to the Saints whereby he workes in them both to will and to do of his owne good pleasure Phil. 1. 13. antecedently to any good thing in them Col. 1. 12. that is well pleasing unto him Every thing that men do must either be brought forth by the strength and Ability of their owne naturall facultyes assisted and provoked by motives and perswasions from without or it must be of the operation of the Spirit of God there is not another principle to be fixt on The first at present I take for granted is not the fountaine of any Spirituall acting whatsoever John Gal Neither can any Gracious act be educed radically from the corrupt naturall faculty Gen. 8. 21. however assisted or advantaged It must be the Spirit then Job 14. 4. that is the sole principall cause and Author of all the movings of our soules towards God Mat. 12. 33. that are acceptable to him in Christ Now the cause is certainely before the effect and the Spirit in order of Nature is bestowed upon us
as to quicken them 2. Eph. 11 And they to be borne of him as they are quickned or raised from the dead Two things are intimated in this Expression 1. A new principle habit or Spirituall Life which such persons have hence they are said to be borne as they who are borne in the world are partakers of a vitall principle that is the foundation of all their actions so have they here a new Life a new vitall principle by their being borne are they made partakers of it 2. The divine originall of that principle or life is from God They have the principle of Life immediately frō him therefore are said to be borne of God both these considerations are here used as descriptions of the Subject in the close of the Reason of the Proposition they are insisted on as the cause of that Effect of not sinning he sinneth not because he is borne of God both the nature of the principle it selfe which in it selfe is abiding and the rise or originall that it hath from God have an influence into that causality that is ascribed to it but about this there can be no great contest 2. Secondly That which is affirmed of every such person § 61. is that he committeth not sinne That this Expression is to be attended with its restrictions and limitations is evident from that contrariety wherein in its whole latitude it standeth to sundry other Testimonyes in the Booke of God yea in this very Epistle There is none that doth good and sinneth not saith Solomon 1 Kings 8. and In many things we sinne all saith James in the 3. James 4. And this Apostle putteth all out of question by convincing the best of Saints that have communion with the Father and Sonne that by saying we have no sinne by a denyall of it we involve our selves in the guilt of it If we we Apostles we who have fellowship with the Father and the Sonne say we have no sinne we deceive our selves 1 John 1. 8. doth not commit sinne then cannot be taken absolutely for doth not sin at all There is a Synechdoche in the words and they must be restrained to some kind of sinne or to some manner or degree in or of sinning Some say he doth not cannot sinne is they doe not commit sinne with delight not deliberately and with their full and whole will without reluctancy and opposition in their wills unto sinne which reluctancy is at a vast distance from the reluctancy that is raised in wicked men from the convictions of their Concience and judgement which sence is canvassed by M. Goodwin to no advantage at all Sect. 25. For in the way and manner formerly explained this may well take place Committeth not sinne then is doth not so commit sinne as that sinne should raigne in him spoken of and prevaile with him to death There is an Emphasis and intention in the words Committeth not sin that is doth not so commit it as to be given up to the power of it he doth not commit sinne in such a way as to be separated from communion with God thereby which is only done when sinne taketh the Rule or raigne in any Person This Exposition M. Goodwin saith §. 62. if it can be made to stand upright will beare the weight of the whole cause depending alone but as it is it argueth weaknesse to determine for our own sence in a Controversy or Question without giving a very substantiall Reason for the Exposition I doubt if M. Goodwins discourses in this Treatise were to be tried by this Rule a man might upon very substantiall grounds reasons call many of his assertions into Controversy because he addeth that such is his hard hap he can meet with no reasons at all I must needs question whether he made any dilligent search or no to this purpose shall supply him with one or two that lye hard at hand This then to be the intendment of the words is evident 1. From the scope of the place and aime of the Apostle therein This is to distinguish as was said betwixt the Children of God and of the Divell The children of the Divell commit sinne v. 8. He that committeth sinne is of the Divell as he giveth an instance of one that did so sin v. 12. Cain saith he was of the Divell he was of that wicked one and he committeth sinne How did Cain commit sinne impenitently to death that is the committing of sinne which is ascribed to them that are of the Devill of the wicked one Now saith he whosoever is borne of God doth not commit sinne that is he doth not so commit sinne as the Children of the Divell that wicked one do He sinnes not to death with impenitency 2. The same Apostle doth most eminently cleare his own intendment in this expression Chap 5. v 17 18. of this Epistle All unrighteousnesse is sinne there is a sinne not unto death we know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not That expression v. 18. Sineth not standeth in opposition to the sinne mentioned v. 17. Sinne unto death there is a sinne unto death but he that is borne of God sinneth not unto death So that both the context and the Exposition of the words given in a parrallell place affordeth us the sence insisted on Three reasons are tendred by Mr Goodwin against this exposition §. 63. and many more saith he are at hand which it seemes he is willing to spare for another season Of those that he is pleased to use I have already considered that which is of the chiefest importance being taken from the scope of the place It hath been already declared not only that the sence by him urged is not suitable to the intendment of the Holy Ghost and that M. G. is not a little mistaken in his Analysis of the Chapter but that the exposition insisted on by us is from thence inforced 1. His other reasons are First That the Grammar or letter of the Phrase breatheth not the least aire of such a sence Ans. That the Expression is Synecdochicall was before affirmed what it importeth under the power of that figure is the Grammaticall sence of the words To the Grammaticall regularity and signification of them doth their figurativenesse belong Let the words be restrained as the figure requireth and the sence is most proper as was signifyed 2. But Secondly saith he The Phrase of committing sinne is no where in the Scripture found in such a sence as to sinne with finall impenitency or to sinne to death Ans. The contrary hath been demonstrated The same phrase necessarily importeth no lesse v. 8. of this Chapter and an equivalent expression beyond all contradiction intending the same Chap 5. 17 18. Besides a Phrase may be so circumstantiated as to be in one only place restrained to a sence which it doth not elsewhere necessarily import
assurance they have that those who are borne of God cannot shall not sinne unto deaths 1 Joh. 3. 9. seeing their own interest in that estate and condition may be clouded at least for a season and their consolation thereupon depending interrupted might occasion thoughts in them of very sad consideration but whilest besides all the beams raies that ever issued from a falling starre all the leaves and blossomes with abortive fruit that ever grew on an unrooted tree all the goodly turrets and ornaments of the fairest house that ever was built on the sand 1 Joh. 5. 7 8. there are moreover three that beare witness in Heaven the Father Sonne and Spirit and three that beare witness on Earth the Water Bloud and Spirit 1 Joh. 2. 20 21 whilst there is a teaching anoynting and assuring earnest a firme sealing to the day of redemption a knowledge that we are passed from death to life 2 Cor. 1. 21 22. the temptation arising from the Apostasie of Hypocrites is neither so potent nor unconquerable 2 Cor. 5. 5. but that by the grace of him through whom we can doe all things Ephes. 1. 14. it may be very well dealt withall Ephes. 4. 30. This I say Rom. 8. 16. supposing the ordinary presence and operation of the spirit of grace in the hearts of believers with such shines of Gods countenance upon them as they usually enjoy Let these be interrupted or turned aside and there is not the least blast or breath that proceeds from the mouth of the weakest enemy Psal 30. 6 7. they have to deale withall but is sufficient to cast them downe from the excellency of their joy and consolation The evidence of this truth is such § 8. that M. Goodwin is forced to say * Verè fidelit uti pro tempore praesenti de fidei conscientiae suae integritate certus esse potest ita de salute sui de salutiferâ Dei erga ipsum benevolentiâ pro illo tempore certus esse potest debet Farre be it from me to deny but that a man may very possibly attaine unto a very strong and potent assurance and that upon grounds every way sufficiently warrantable and good that his faith is sound and saving Cap 9. Sect 9. but unto this concession he puts in a double exception First That there is not one true believer of an hundred yea of many thousands who hath any such assurance of his Faith as is built upon solid and pregnant foundations I must by his leave enter my dissent hereunto and as we have the liberty of our respectiue apprehensions so neither the one nor the other prove any thing in the cause Setting aside causes of desertion great temptations and tryalls I hope through the riches of the grace and tenderness of the love of their father Act. Synod p. 182. decl sent Thes. 7. the condition is otherwise then is apprehended by M. Goodwin with the generality of the Family of God The reasons given by him of his thoughts to the contrary doe not sway me from my hopes or byas my former apprehensions in the least His reasons are First Because though the testimony of a mans heart and conscience touching his uprightness towards God or the soundness of any thing that is saving in him be comfortable and chearing yet seldome are these properties built upon such foundations which are sufficient to warrant them at least upon such whose sufficiency in that kind is duely apprehended For the testimony of the conscience of a man touching any thing which is spiritually and excellently good is of no such value unlesse it be first excellently inlightned with the knowledge nature proprieties and condition of that on which it testifieth and Secondly be in the actuall contemplation consideration or remembrance of what he knoweth in this kind Now very few believers in the World come up to this height and degree First Ans. 1. There is in this reason couched a supposition which if true would be farre more effectuall to shake the confidence and Resolution of beleevers then the most serious consideration of the Apostasies of all professors that ever fell from the glory of their profession from the beginning of the World and that is that there is no other pregnant foundation of Assurance but the testimony of a mans own heart and conscience touching his uprightness towards God and therefore before any can attaine that assurance upon abiding foundations they must be excellently inlightened in the nature properties and condition of that which their consciences testifie unto as true faith and uprightnesse of heart and be cleare in the disputes and Questions about them being in the actuall contemplation of them when they give their Testimony I no way doubt but many thousands of believers 1 Cor. 1. 26. whose apprehensions of the nature properties and conditions of things Jam. 2. 5. as they are in themselves are low weake and confused yet hauing received the Spirit of Adoption bearing witness with their spirits Rom. 8. 16. that they are the Children of God 1 Joh. 5. 10. and having the Testimony in themselves have been taken up into as high a degree of comforting and cheering assurance and that upon the most infallible foundation Imaginable 1 Joh. 5. 6. for the spirit witnesseth because the spirit is truth as ever the most seraphically illuminated person in the World attained unto Yea in the very graces themselves of Faith and uprightnesse of heart there is such a seale and stamp impressing the image of God upon the soule as without any reflex act or actuall contemplation of those graces themselves have an influence into the establishment of the soules of men in whom they are unto a quiet comfortable assured repose of themselves upon the love and faithfulnesse of God neither is the spirituall confidence of the Saints shaken Math. 7. 25. much lesse cast to the ground by their conflicting with feares Math. 16. 18. scruples and doubtfull apprehensions seeing in all these conflicts they have the pledge of the faithfulness of God Psal. 77. 10. that they shall be more then conquerours 1 Cor. 1. 9. Though they are exercised by them 1 Thes. 5. 23 24. they are not dejected with them 1 Cor. 10. 13. nor deprived of that comforting assurance and joy which they have in believing Rom. 8. 37. But yet suppose that this be the condition practically of many Saints of God that they never attaine to the state of the primitive Christians 1 Pet. 1. 8. to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth nor doe live up to that full rate of plenty which their Father hath provided for them in his Family and sworne that he is abundantly willing they should enjoy and make use of Heb. 6. 17 18. what will hence follow as to the businesse in hand I professe
the Jewes peculiarly and suited to the peculiar state and condition wherein they were do not concerne the People of God in generall And why may not the same be the condition of Threatnings given out upon a parralell account Compedes quas fecit ipse ut ferat aequum est 2. That it is the determination and stating of a particular Controversy between God and the people of the Jewes suited to a peculiar dispensation of his Providence towards them which is here proposed is evident from the occasion of the words lay'd downe v. 2 3. What mean ye c. that use this proverb concerning the Land of Israel saying the Fathers have eaten sower Grapes and the Childrens teeth are set on edge As I live saith the Lord c. It is the use of a Proverb concerning the Land of Israel that God is descrying and disproving the truth of the Proverb it selfe under consideration and that this should be the standard and Rule of Gods proceeding with his people in the Covenant of mercy no man that seemes to have either understanding judgement or conscience can reasonably imagine 3. That it is not the nature and tenour of the Covenant of Grace and Gods dealing with his chosen secret ones his Saints true Believers as to their eternall condition which in these words is intended but the manifestation of the Righteousnesse of God in dealing with that people of the Jewes in a peculiar dispensation of his providence towards the body of that people and the Nation in generall appeares farther from the occasion of the words and the provocation given the Lord to make use of these expressions unto them The proverbe that God cuts out of their lips and mouthes by the sword of his Righteousnesse in these words was concerning the Land of Israel Used perhaps mostly by them in captivity but it was concerning the Land of Israel not concerning the Eternall state and condition of the Saints of God but concerning the Land of Israel v. 2. God had of old given that Land to that people by Promise and continued them in it for many Generations untill at length for their wickednesse ' Idolatry Abomination and obstinacy in their evill wayes he caused them to be carryed captive unto Rabylon In that Captivity the Lord revenged upon them not only the sinnes of the present Generation but as he told them also those of their fore-Fathers especially the Abomination Cruelty Idolatry exercised in the dayes of Manasseh taking this season for his worke of vengeance in the Generations following who also so farre walked in the steps of their fore-Fathers as to Justify all Gods proceedings against them Being wasted and removed from their owne Land by the Righteous Judgement of God they considered the Land of Israel that was Promised to them though upon their good behaviour therein and how instead of a plentifull enjoyment of all things in peace and quietnesse therein there were now a small remnant in captivity the rest the farre greatest part being destroyed by the sword and famine in that Land In this state and condition being as all other of their frame and principle prone to justify themselves they had hatched a proverb among themselves concerning the Land of Israel promised to them excedingly opprobrious and reproachfull to the Justice of God in his dealings with them The summe of the intendment of this saying that was growne rise amongst them was that for the sinne of their fore-Fathers many yea the greatest part of them was slain in the Land of Israel and the rest carried from it into bondage and captivity To vindicate the Righteousnesse and equity of his wayes the impartiallity of his Judgements the Lord recounts to them by his Prophet many of their sinnes whereof themselves with their Fathers were guilty in the Land of their nativity and for which he had brought all that calamity and desolation upon them whereof they did complaine confirming under many supposalls of rising and falling that principle of rising and falling that principle he layd downe in the entrance of his dealings with them that every one of them suffered for his own iniquity whatever they suffered whether death or other banishment and not for the sinnes of their fore Fathers Whatever influence they might have upon the procuring of the generall vengeance that overtooke the whole Nation in the midst of their iniquity This being the aime scope and tendency of the place the import of the words and tenour of Gods intendment in them I cannot but wouder how any man of understanding and Conscience can once imagine that God hath given any Testimony to the possibilty of falling out of Covenant with him of those whom he hath taken â—igh to himselfe through the Bloud of his Sonne in the Everlasting bond thereof As though it were any thing of his dealing with the Saints in reference to their Spirituall and Eternall Condition that the Lord here reveales his will about being only the tenour of his dealings with the House of Israel in reference to the Land of Canaan 4. This is farther manifest in that principle Rule of Gods proceedings in the matter laid down v. 4. which is not only a line from but also directly opposite unto that which is the principle in the Covenant of Grace The soule that sinneth he shall dye That soule and person and not another when in that Covenant of Grace he sets forth his Sonne to be a propitiation through faith in his Bloud giving him up to death for all causing the just to dye for the unjust the soule that never sinned for the soules that had sinned that they might go free And I would faine know on what solid grounds an answer may be given to the Socinians triumphing in the 4. v. against the satisfaction of Christ nolesse than Mr Goodwin in the 24 25. against the Perseverance of the Saints If you do not manifest the whole tendency of this place to be accommodated to Gods providentiall dispensation of temporall Judgements and Mercyes in respect of that people and the Covenant whereby they held the Land of Canaan and not at all to respect the generall dispensation of his Righteousnesse and Grace in the Bloud of Christ. So that 5. The whole purport and intendment of the Scripture under consideration is only to manifest the tenour of Gods Righteous proceeding with the people of Israel in respect of his dispensation towards them in reference to the Land of Canaan convicing them of their own abominations confuting the profane proverb invened and reared up in the reproach of his Righteousnesse beating them from the vaine pretence of being punished for their Fathers sins and the conceit of their owne Righteousnesse which that people was perpetually puffed up with all He letts them know that his dealing with them and his wayes towards them were equall and righteous in that there was none of them but was punished for his owne sinne and though some of them might have made some
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
mix the promises of it with Faith or of the powers of the world to come as to receive them in power in their hearts by believing so that farther contest about these words seemes to be altogether needlesse How farre men may proceed in the wayes of God §. 36. what progresse they may make in amendment of life what gifts and common graces they may receive what light and knowledge they may be indued withall what kind of Faith Joy Repentance Sorrow Delight Love they may have in and about spirituall things what desire of mercy and heaven what usefull gifts for the Churches edification they may receive how farre they may perswade their own soules and upon what grounds that their condition Godward is good and saving and beget an opinion in others that they are true Believers and yet come short of union with Christ building their houses on the sand c. is the daily taske of the Preachers of the Gospell to manisest in their pressing that exhortation of the Apostle unto their hearers to examine and try themselves in the middest of their profession whether Christ be in them of a truth or no. I shall not now enter upon that labour the Reader knowes where to find enough in the writings of holy and learned men of this Nation to evince that men may arrive at the utmost height of what is in this place of the Apostle by the Holy Ghost ascribed to the persons of whom he speakes and yet come short of the state of true Believers M.G. indeed tells us Sect. 27. The Premises relating to the two passages yet under debate considered §. 37. I am so farre from questioning whether the Apostle speakes of true and sound Believers in them that I verily judge that he purposely sought out severall of the most emphaticall and signall characters of Believers yea such which are hardly or rather not at all to be found in the ordinary sort of true Believers but only in those that are most eminent amongst them that so he and such who though sound yet were weake in the Faith might fall away and perish but that even such also who were lifted up nearer unto Heaven than their fellowes might through carelesnesse and carnallsecurity dash themselves in pieces against the same stone make shipwracke of their soules as well as they Ans. The House built on the sand may oftentimes be built higher have more faire perapets and battlements windowes and ornaments than that which is built upon the Rock yet all guifts and priviledges equall not one Grace in respect of light knowledge guifts and many manifestations of the Spirit such who never come up to that Faith which gives reall union and communion with Jesus Christ may farre outgoe those that do 2. That there is any thing mentioned or any characters given of Believers much lesse such as are singular and not common to all M. G hath not in any measure been able to evince There is not the meanest Believer in the world but he is a Child of God heir of the Promises brother of the LordChrist hath union with him hath his living in him is Quickned Justifyed Sanctifyed hath Christ made to him Wisedome c. hath his Righteousnesse in God and his Life hid in him in Christ is passed from death to Life brings forth fruit and is deare to God as the apple of his eye accepted with him approved of him as his temple wherein he delighteth to dwell That any thing in this place mentioned and insisted on any characters we have given of the persons whom we have considered doe excell or equall or denote any thing in the same kind with these and the like excellencyes of the meanest Believers will never be proved if we may judge of future successes from the issue of all former attempts for that end and purpose And this is the issue of Mr Goodwin's third Testimony produced to confirme the Doctrine of the Saints Apostacy but hypothetically and under such a forme of expression as may not be argued from nor of Saints and true Believers at all His 4. followeth His fourth Testimony he produceth §. 38. and indeavours to mannage for the Advantage of his cause Sect. 31. in these words The next Scripture Testimony we shall produce briefely urge in the cause now under maintainance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith But if any man draw back my soule shall have no pleasure in him Our English translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any man for the just man for whereas they translate but if any man draw back the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. if or but if he i.e. the just man who should live by his Faith viz. if he continues in it shall draw back Beza himselfe likewise before thē had stayned the honour of his faithfulnesse with the same blot in his Translation But the mind of the Holy Ghost in the words is plaine and without Parable viz. that if the just man who lives i. e. who at present enjoyes the favour of God and thereby is supported in all his tryalls and should live allwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloth as the word properly signifyeth See Acts 20. 27. from his believing my soule shall have no pleasure in him i.e. according to the import of the Hebraisme my soule shall hate or abhorre him to death as it is also expounded in the words immediately following But we are not of those who draw back to perdition but c. From hence then evident it is that such a man who is a just or Righteous man and under promise of living for ever by his Faith and therefore also a true and sound Believer may draw back or be withdrawne to the contracting of the hatred of God and to destruction in the end The forlornehope of evading because the sentence is Hypotheticall or conditionall not positive hath been routed over and over yea and is abandoned by some of the great Masters themselves of that cause unto the defence whereof it pretendeth And however in this place it would be most preposterous For if it should be supposed that the just man who is in a way under a Promise of living by his Faith were in no danger or possibility of drawing backe and that to the losse of the favour of God and ruine of his soule God must be conceived to speake here at no better rate of wisdome or understanding than thus The Just shall live by his Faith but if he shall do that which is simply and utterly impossible for him to do my soule shall have no pleasure in him What savour of wisdome yea or of commonsence is there in admonishing or cautioning men against such evills which there