hath abounded that they may live in all filth and folly because God hath promised never to forsake them not turne away his Love from them they doe not looke upon it as an hellish abuse of the Love of God which they labour to crucifie no lesse then any other worke of the flesh whatsoever Presuppose indeed the Saints of God to be Dogges and swine wholly sensuall and unregenerate that is no Saints and our Doctrine to be such that God will Love them and save them continuing in that state wherein they are and you make a bed for Iniquity to stretch it selfe upon But suppose that we teach that the wrath of God will certainly come upon the Children of disobedience that he that Believeth not shall be damned and that God will keepe his owne by his power through Faith unto Salvation and that in and by the use of meanes they shall certainly be preserved to the end and the mouth of iniquity will be stopped 2. They say it takes away that strong curbe and bridle §. 14. which ought to be kept in the mouth of the flesh to keepe it from running headlong into sin and folly namely the feare of Hell and punishment which alone hath an influence upon it to bring it to subjection and under Obedience But now if there be nothing in the world that is of use for the mortification and crucifying of the flesh and the lusts thereof but it receives improvement by this Doctrine this crimination must of necessity vanish into nothing 1. Then it tells that the flesh and all the deeds thereof are to be crucifyed and slaine God having ordained good workes for us to walke in That for the workes of the flesh the wrath of God comes upon the Children of disobedience if any say let us continue in sinne because we are not under the Law or the condemning power of it for sinne but under Grace it cries out God for bid Rom. 6. 15 16. And saith this is Argument enough and Proofe snfficient that sinne shall not have dominion over us because we are not under the Law but under Grace It tells you also that there is a twofold feare of Hell and punishment of sinne First of Anxietie and doubtfullnesse in respect of the end Secondly Of Care and diligence that respecteth the meanes And for the first it saith that this is the portion of very many of the Saints of God of some all their dayes though they are so yet they know not that they are so and therefore are under anxious and doubtfull feares of Hell and Punishment notwithstanding that they are in the armes of their Father from whence indeed they shall not be cast downe as a man bound with chaines on the toppe of a tower he cannot but feare and yet he cannot fall He cannot fall because he is fast bound with strong chaines He cannot but feare because he cannot actually and clearely consider often times the meanes of his preservation And for the latter a feare of the wayes and meanes leading to punishment as such that continues upon all the Saints of God in this life neither is there any thing in this Doctrine that is suited to a removall thereof And this it saies is more much more of use for the mortification of the flesh then the former 2. It sayes that the great and Principall meanes of mortification of the flesh is not feare of Hell and Punishment but the Spirit of Christ as the Apostle tells us Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh yee shall live It is the Spirit of Christ alone that is able to do this great Worke We know what bondage and Religious drudgery some have put themselves 〈◊〉 upon this account and yet could never in their lives attaine to the mortification of any one sinne It is the Spirit of Christ alone that hath soveraigne power in our soules of killing and making alive As no man quickneth his owne soule so no man upon any Consideration whatsoever or by the power of any threatnings of the Law can kill his own sinne There was never any one sinne truly mortified by the Law or the threatning of it All that the Law can do of it selfe is but to intangle sinne and thereby to irritate provoke it like a Bull in a net or a beast lead to the slaughter It is the Spirit of Christin the Gospell that cuts its throate destroyes it Now this Doctrine was never in the least charged with denying the Spirit of God to Believers which whilst it doth grant maintaine in a way of opposition to that late Opinion which advanceth it selfe against it it maintaines the mortification of the flesh and the lusts thereof upon the only true and unshaken foundations 3. It tells you that the great meanes whereby the Spirit of Christ worketh the mortification of the flesh and the Lusts thereof is the Application of the Crosse of Christ and his Death and Love therein unto the soule and saies that those vaine endeavours which some promote and encourage for the mortification of sinne consisting for the most part in slavish bodily exercises are to be bewayled with teares of bloud as abominations that seduce poore soules from the Crosse of Christ For it saies this work is truly and in an acceptable manner only performed when we are planted into the likenesse of the death of Christ having our old man crucified with him and the body of sinne destroyed Rom. 6. 5 6. and thereupon by Faith reckoning our selves dead unto sinne but alive unto God v. 11. It is done only by knowing the fellowship of the sufferings of Christ and being made conformable to his death Phil. 3. 10. by the Crosse of Christ is the world crucified unto us and we unto the world The Spirit brings home the power of the Crosse of Christ to the soule for the accomplishing of this work and without it it will not be done Moreover it saies that by the way of motive to this duty there is nothing comes with that efficacy upon the soule as the love of Christ in his death as the Apostle assures us 2 Cor. 5. 14. for the Love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe now it was never laid to the charge of this Doctrine that it took off from the vertue of the Death and Crosse of Christ but rather on the contrary though falsely that it ascribed too much thereunto so that these importune exceptions notwithstanding the Doctrine in hand doth not only maintaine its own innocency as to any tendency unto loosenesse but also manifestly declareth its own usefulnesse to all ends and purposes of Gospell Obedience whatsoever For 3. It stirres up §. 15. provokes and drawes out into action every
Truth and Mistery calculated contrived and framed by God with a singular aptnesse and choicenesse of ingredients for the advancement of Godlinesse in the world therefore what particular Doctrine is of the same Spirit tendency and import must needs be a naturall branch thereof and bath perfect accord with it this Proposition then it unquestionable Ans. According to the principles formerly laid downe I have something to say though not to the proposition it selfe § 3. as in the termes it lyeth but only as to the fixednesse and stayednesse of it that it may not be a nose of max to be turned to and fro at every ones pleasure to serve their turnes for what sort of men is there in the world professing the name of Christ that do not lay claime to an intrest in this Proposition for the confirmation of their Opinions It is but as a Common Exordium in Rethoricke a uselesse flourish The Doctrine which is according to Godlinesse that is which the Scripture teacheth to be true and to serve for the promotion of Godlinesse not what Doctrine soever any darke brainesicke Creature doth apprehend so to do in the state and Condition wherein the Saints of God walke with him is a branch of the Gospell I adde in the state and condition wherein we walke with God for in the state of innocency the Doctrine of the Law as a Covenant of Life was of singular aptnesse and usefulnesse to promote Obedience which yet is not therefore any branch or part of the Gospell but opposite to it and destructive of it All the advantage then Mr Goodwin can expect from this Argument to his cause dependeth upon the proofe of the minor Proposition which also must be effected in aswerable proportion to the restrictions and qualifications given to the Major or the whole will be void and of none effect That is he must prove it by the Testimony of God to be according to Godlinesse and not give us in by a pure begging of the thing in Question that it is so in his Apprehesion and according to the principles whereon he doth proceed in the teaching and asserting of Godlinesse Mr Goodwin knowes that there is no lesse difference btween him and us about the nature and causes of Godlinesse then there is aboute the Perseverance of the Saints and therefore his asserting any Doctrine to be suited to the promotion of Godlinesse that Assertion being proportioned to his other Hypothesis of his owne wherein we accord not with him and in particular to his notions of the causes and nature of Godlinesse with which conceptions of his we have no communion it cannot be of any weight with us unlesse he prove his affirmation according to the limitations before expressed Now this he attempteth in the words following What Doctrine saith he can there be more proper and powerfull to promote Godlinesse §. 4. in the hearts and lives of men then that which on the one hand promiseth a crowne of Blessednesse and eternall Glory to those that live Godlily without declining and on the other hand threatneth the vengeance of Hell fire eternally against those that shall turne aside into profanenesse and not returne by repentance whereas the Doctrine which promiseth and that withall possible certainty and assurance all fulnesse of Blessednesse and Glory to those that shall at any time be Godly though they shall the very next day or hour degenerate and turne loose and profane and continue never so long in such a course is most manifestly destructive to Godlinesse and encouraging above measure unto profanenesse Ans. There are two parts of this Discourse the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmatory of his owne Thesis §. 5. the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or destructive of that which he opposeth For the first it is upon the matter all that he produceth for the confirmation of his Minor Proposition wherein any singular concernement of his opinion doth lye Now that being in a sould sence the common Inheritance of all that professe the Truth under what deceits or mistakes soever the summe of what is here insisted on is that the Doctrine he maintaineth concerning the possibility of the Saints defection promiseth a crowne to them that continue in Obedience and threatneth vengeance of fire to them that turne to profanenesse which taken as a proofe of his former assertion is lyable to some small exceptions As 1. That this doth not at all prove the Doctrine to be a branch or parcell of the Gospell it being is it standeth severally by it selfe the pure tenor of the Covenant of Workes which we confesse to have been of singular importance for the propagation of Godlinesse Holinesse in them to whom it was given or with whom it was made being given and made for that very end and and purpose but that this alone by its selfe is a peculiar branch or parcell of the Gospell or that it is of such singular importance for the carrying on of Gospell-Obedience as so by it selfe proposed that should here have been proved 2. As it is also a part of the Gospell declaring the Faithfulnesse of God and the End and Issue of the proposall of the Gospell unto men and of their receiving or refusing of it so it is altogether forraigne to the Doctrine of Mr Goodwin under contest he might as well have said that the Doctrine of Apostacy is of singular import for the promotion of Holinesse because the Doctrine of Justification by Faith is so for what force of consequence is betwixt these two that God is a rewarder of them that Obey him and a punisher of them that rebell against him is an incentive to Obedience therefore the Doctrine that true Believers united to Jesus Christ may utterly fall out of the Favour of God and turne from their Obedience and be damned for ever there being no Promise of God for their preservation is also an incentive to Holinesse 3. What virtue soever there may be in this truth for the furtherance and promotion of Holinesse in the world our Doctrine laieth as cleare claime to it as yours that is there is not any thing in the least in it inconsistent therewith all we grant God threateneth the vengeance of Hell fire unto those that turne aside from their profession of Holinesse into profanenesse the Gospell it selfe becoming thereby unto them a savour of death unto death the Lord thereby proclaiming to all the world that the wages of sinne and infidelity is death and that he that believeth not shall be damned but that any thing can hence be inferred for the Apostacie of true Believers or how this assertion cometh to be appropriated to that Doctrine we see not The latter part of this Discourse § 6. whereby its Author aimeth to exclude the Doctrine hitherto asserted by us from any claime laid to usefulnesse for the promotion of Godlinesse is either a mistake of it through ignorance of the opinion he hath undertaken to
Believers sinne only out of infirmity 37. Whether Believers may sinne our of Malice and with deliberation 38. Of the stare of Believers who upon their sinne may be excommunicated 39. 40. Whether the Body of Christ may be disâ—â—embred What body of Christ it is that is intended 41. Mr G. thoughts to this purpose examined 42 M. G. discourse of the way whereby Christ keeps or may keep his members examined 43. Members of Christ cannot become members of Satan 1 Cor. 6. 15. considered 44. of the sence and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. Christ takes Members out of the power of Satan gives up none to him 46. Repetition of Regeneration asserted by the Doctrine of Apostasy 47. The Repetition disproved 48. M.G. notion of Regeneration examined at large and rebuked 49. Relation between God and his Children indissoluble 50. The farther progresse of Lust for the production of sinne it draws oft and entangles drawing away what it is 51. The distance between Regenerate and unregenerate persons in their being drawn away by Lust. 52. Farther description of him who is drawn away by Lust and of the difference formerly mentioned 53. Of Lusts enticing 54. How farre this may be fall regenerate men To do sinne Rom. 7. what it intendeth 55. Lusts conceiving wherein it consists 56. Of the bringing forth of sinne and how farre the Saints of God may proceed therein 57. 1 Ioh. 3. 9. opened the scope of the place discovered 58. Vindicated 59. The words farther opened The proposition in the words universall inferences from thence 〈◊〉 60. The subject of that Proposition considered every one that is borne of God what is affirmed of them what meant by committing of sinne 61. M. G. opposition to the sence of that expression given Reasons for the confirmation of it 62. M. G. Reasons against it proposed and considered 63. The farther Exposition of the word carried on How he that is borne of God cannot sinne severall kinds of impossibility 64. M. G. attempt to Answer the Argument from this place 65. Particularly examined 66. The Reasons of the Proposition in the Text considered of the seed of God abideth the nature of that seed what it is wherein it consists 6â— Of the abiding of this seed 68. Of the latter part of the Apostles Reason he is borne of God our Argument from the words 69. M. G. indeavour to evade that Argument his exposition of the words removed 70. Farther of the meaning of the word abideth 71. The Close MR Goodwin's Fift Argument for the Saints Apostacy §. 1. is taken from the Consideration of the sinnes which they have fallen into or possibly may so do and it is thus proposed Sect. 20. They who are in a capacity or possibility of perpetrating the workes of the flesh are in a possibility of perishing and consequently in a possibility of falling away and that finally from the Grace and favour of God in case they be in an estate of this Grace and Favour at the present But the Saints or true Believers are in a possibility of perpetrating the workes of the flesh and therefore also they are in a possibility of perishing and so of falling away from the Grace and Favour of God wherein at present they stand The Major Proposition of this Argument to wit They who are in a possibility of perpetrating or customarily acting the workes of the Flesh are in a possibility of perishing is clearely proved from all such Scriptures which exclude all workers of iniquity and fulfillers of the Lusts of the flesh from the Kingdome of God of which sort are many Of the which saith the Apostle speaking of the Lusts of the flesh Adultery Fornication c. I tell you as I have also told you in times past that they who do such things shall not inherit the Kingdome of God so againe For this ye know that no Whoremonger or uncleane person nor Covetous man who is an Idolator hath any Inheritance of the Kingdome of Christ and of God Let no man deceive you with vaine words for because of these things cometh the wrath of Cod upon the Children of disobedience yet againe know ye not that the nnrighteous shall never inherit the Kingdome of God Be not deceived neither Fornicators nor Idolaters shall inherit the Kingdome of God from such passages as these which are very frequent in the Scriptures it is as cleare as the light of the Sunne at noone-day That they who may possibly commit such sinnes as those specified Adultery Fornication Idolatry may as possibly perish and be for ever excluded the Kingdom of God Ans. §. 2. Because of all Arguments whatever used against the Truth we assert this seemes to me to weare the best colours on its back and to have its face best painted viz. with that plea of the Inconsistency of sinne with the Favour and acceptation of God seeming to have a tendency to caution Believers in their wayes and walkings to be more carefull in watching against Temptations I shall more largely insist on what the Lord hath been pleased to reveale concerning the sinnes failings of such as he is yet pleased to accept in a covenant of Mercy whom though he chastens and sorely rebukes yet he gives not their Soules over unto death nor takes his Loving kindnesse from them forever now because the inside strength of this Objection consists in a comparison instituted between the sinnes of Believers and the sinnes of unregenerate Persons which being laid in the ballance are found of equall burdensomenes unto God therefore are in expectance of a like Reward from him I shall in the first place before I come in particular to answer the Argument proposed manifest the difference that is between Regenerate persons and Unregenerate in their sinning and consequently also between their sinnes wherein such principles shall be layd downe and proved as may with an easy Application remove all that is added in the farther carrying on and endeavoured vindication of the Argument in hand A foundation of this discourse we have laid in Iames. 1. 14. 15. § 3. Put every man is tempted saith the Holy Ghost when he is drawn away of his own Lust and enticed Then when Lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death The Holy-Ghost discovers the fountain of all sinne and pursues it in the streames of it into the dead sea whereinto it falls All sinne whatever is from temptation that which tempts to sinne is the cause of it and that which tempts to all sinne is the cause of all sinne This Fountaine of sinne is here Discovered the principle proper criminall cause of sinne in the beginning of the 14. verse The Adversative but is exclusive of any other faulty cause of sinne that should principally fall under our Consideration especially of God of whom mention was made immediately before now this is affirmed to be every mans lust The generall way and
meanes that this Originall of all sinne useth for the production of it is also discovered and that is Temptation every mans owne lust tempts him The progresse also it makes in carrying on of sin whereunto it tempts is farther described in the severall parts degrees of it 1. It drawes away and intices the persons towards whom it exerts this efficacy are drawne away or inticed 2. It conceives Lust conceives the subject being prepared answering its drawing away and inticing without more adoe it conceives sinne and then it brings it forth into Action that is either into open perpetration or deliberate determination of its accomplishment and then it finisheth sinne or comes up to the whole worke that sinne tends to Whereuuto is subjoyned the dismall end and issue of this progresse of sinne which is Death Eternall Death is in the wombe of finished sinne and will be brought forth by it This being the progresse of sin from the first Rise which is Lust to the last end which is Death the way and path that the best and most refined Unregenerate men in the world do never throughly forsake though they may sometimes step out of it or be stopt in it a way wherein who ever walkes to the end may be sure to find the end I shall consider the severall particulars laid downe and shew in them all at least the most materiall the difference that is betweene Believers Vnbelievers whilest they do walke or may walke in this path and then manifest where and when all Saints breake out of it forever so that they come not to the close thereof and therein shall give a full Answer unto the whole strength and designe of the Argument in hand which consisteth as was said in a comparison instituted between the sins and demerits of Believers and Unbelievers 1. The Fountaine §. 4. principle cause of all sin whatever in all persons whatever is Lust every ones owne Lust is the cause of his owne sin This is the mother wombe fomes of sin which Paul sayes he had not been acquainted withall but by the Law Rom. 7. 7. Nay I had not knowne sin but by the Law for I had not knowne Lust except the Law had said thou shalt not Covet That which in the entrance he calls sin indefinitely in the close he particularly termes Lust as being the hidden secret cause of all sinne and which once discovered swallowes up the thoughts of all other sin it being altogether in vaine to deale with them or to set a mans selfe in opposition to them whilst this sinfull wombe of them is alive and prevalent this is that which we call Originall sinne as to that part of it which consists in the universall alienation of our hearts from God and unconquerable habituall naturall inclination of them to every thing that is evill for this sinne workes in us all manner of concupiscence Rom. 7. 8. This I say is the wombe cause and principle of sinne both in Believers and Vnbelievers The Roote on which the bitter fruit of it doth grow where ever it is no man ever sinnes but 't is from his owne lust And in this there is an agreement between the sinnes of Believers and others they are all from the same Fountaine yet not such an agreement but that there is a difference herein also for the clearing whereof observe First that by nature this Lust §. 5. which is the principle of sinne is seated in all the facultyes of the Soule receiving divers Appellations according to the variety of the subjects wherein it is and is sometimes exprest in tearmes of Privation Want and Deficiency sometimes by Positive inclination to evill In the Understanding t is Blindnesse Darkenesse Giddinesse Folly Madnesse In the Will Obstinacy and Rebellion In the Heart and Affections Pride Stubbornenesse Hardnesse Sensuality In all Negatively and Privatively Death Positively Lust Corruption Flesh Concupiscence Sinne the Old man and the like There is nothing in the soule of a man that hath the least influence into any Action as Morall but it is wholly possessed with this depraved vicious habit and exerts it selfe alwayes and only in a suitablenesse thereunto Secondly thar this Lust hath so taken possession of men by Nature that in reference to any Spirituall Act or duty they are nothing else but Lust and Flesh §. 6. that which is borne of the flesh is flesh John 3. 6. It is all so it is all Spirituall Flesh That is it is wholly and habitually corrupt as to the doing any thing that is good If any thing in a man might seeme to be exempted it should be his minde the seat of all those things which are commonly called the Relickes of the Image of God but that also is flesh as the Apostle at large Asserts it Rom. 8. and enmity to God Neither is it of any weight which is Objected That there is in Unregerate men the knowledge of the Truth which they retaine in ungodlinesse Rom. 1. 18. Conscience accusing and excusing Rom 2. 14. The knowledge of sinne which is by the Law with sundry other endowments which they say doubtlesse are not flesh I Answer they are all flesh in the sence that the Scripture useth that word The Holy Ghost speakes of nothing in man in reference unto any duty of Obedience unto God but it is either Flesh or Spirit these two comprehend every man in the world every man is either in the flesh or in the Spirit Rom. 8. The utmost improvement of all naturall facultyes whatever the most compleat subjection whereunto they are brought by convictions yet leaves the same impotency in them to Spirituall good as they were borne withall the same habituall inclination to sinne however entangled and hampered from going out to the Actuall perpetrating of it neither are they themselves any thing the better nor hath God any thing of that Glory by them which ariseth from the willing Obedience of his Creatures Thirdly §. 7. it being the state of every mans proper Lust which is the Fountain of all sinne two things will follow First That in whomsoever it is in its compasse and power as above described as ' t is in every unregenerate Man how ever convinc'd of sinne he sinnes with his full and whole consent all that is within him consents to every sinne he commits Unregenerate men sinne with their whole hearts and soules In every act their carnall minds are not will not be subject to the Law of God their wills and all their Affections delight in sinne and this because there is no principle in them that should make any opposition to sinne I meane such a spirituall opposition as would really take off from their full consent It is true Conscience repines witnesses against sinne reprooves rebukes excuses or causes but Conscience is no reall principle of operation but either a Judge of what is done or to be done or a morall inducer to doing or not doing and whatever
ordinary course and walking of a regenerate man that Paul describeth in that place and not his extraordinary falls and failings under great and extraordinary temptations This is evident from the whole manner of his discourse and scope of the place Now ordinarily through the grace of God the Saints doe not doe outwardly and Practically the things they would not that is commit sinne actually as to the outward act but they are ordinarily only swayed to this intanglement by the baits of sinne Secondly It is the sole worke of Indwelling sinne that the Apostle there describeth as it is in its selfe and not as it is advantaged by other Temptations in which it carrieth not Believers out to actuall sinnes as to such accomplishment of them which is their state in respect of great temptations only It is then I say the great burthen of their soules that they have been in their affections at any time dealing with the baits of sinne which causeth them to cry out for helpe and filleth them with a perpetuall selfe-abhorrency and condemnation 3. In such surprisalls of sinne although the Affections may be insnared and the judgement and Conscience by their tumultuating dethroned for a season yet the Will still maketh head against sinne in Believers and crieth out that whether it will or no it is captived and violently overborne calling for reliefe like a man surprized by an enemy There is an active renitency in the Will against the sinne whose bait is exposed to the Soule and wherewith it is inticed allured or intangled when of all the faculties of the Soule if any thing be to be done in any act of sinne in Unregenerate men the will is the ringleader Conscience may grumble and Judgement may plead but the Will runneth headlong to it And thus farre have I by way of digression proceeded in the difference there is betwixt Regenerate and Unregenerate men as to the root and foundation of sinne as also to their ordinary walking what is farther added by the Apostle in the two following degrees in the place mentioned because thence also may some light be obtained to the businesse in hand shall be briefely insisted on The next thing in the Progresse of sinne §. 55. is Lusts conceiving When it hath turned off the heart from its Communion with God or consideration of its duty and intangled or hampered the Affections in delight with the sinfull object proposed prevailing with the soule to dwell with some complacency upon the thoughts of sinne it then falleth to conceiving that is it warmes foments cherisheth thoughts and delights of the sinne entertained untill it so farre prevaile upon the will in them in whose wills there is an opposition unto it that being wearied out with the sollicitations of the flesh it giveth over its power as to its actuall predominant exercise and sensibly dissenteth not from the sinne whereunto it is tempted That this may sometimes befall a Regenerate Person I have granted before and what is the difference herein betwixt them and Unregenerate persons may be collected from what hath been already delivered Of the next step of sinne §. 56. which is its bringing forth or the actuall accomplishment of the sinne so conceived as above expressed there is the same Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it bringeth out of its wombe the Child of sinne which it had conceived it is the actuall perpetration of sinne formerly consented unto that is expressed under this Metaphor I have little to adde upon this head to what was formerly spoken For 1. As they are not the sinnes of daily infirmities that are here intended in the place of the Apostle under consideration but such as lye in an immediate tendency unto Death as to their eminent guilt as also being the fruit of the hearts conception of sinne by fomenting and warming thoughts of sinne with delight untill consent unto it be prevalent in the soule so falls of this nature in the Saints are extraordinary and alway attended with their losse of peace the weakeneng of their Faith wounding of their soules and obnoxiousnesse without Repentance unto death God indeed hath provided better things for them but for themselves they have done their endeavour to destroy their own soules 2. That God never suffereth his Saints to fall thus but it is for the accomplishment of some very glorious end of his in their afflictions trialls patience humiliation which he will bring about These ends of God are many and various I shall not enter into a particular discourse concerning them 3. That an impenitent continuance in and under the guilt of such a sinne is a sore signe of an heart that neither hath nor ever had any true faith In others there is a truth of that of Austin who affirmed that he dared say that it might be good for some to have fallen into some eminent particular sinne for their humiliation and caution all their daies 4. That this frequent conception of sinne and bringing of it forth in persons who have been heightned by conviction to a great regularity of walking and conversation is the means whereby they doe goe forth unto that which is mentioned in the last place which is finishing of sinne that is so to be brought under the power of it as to compleate the whole worke of sinne Now men bring it forth by the temptations and upon the surprisalls forementioned but they that come to finish it or doe the worke of it in them it will bring forth death This I take to be the intendment of that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne perfected The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to doe any one act which the Law requireth but to walke studiously and constantly according to the rule thereof and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle useth it Philip 1. 6. where we translate it as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To perfect the good worke is to walke in the way of Grace and the Gospell unto the end So to perfect sinne is to fulfill the worke of sinne and to walke in the way of sinne to be under the dominion and reigne of sinne so far as to be carried out in a course of sinning and this is that alone which we exempt Believers from which that they are exempted from unto all that hath formerly been spoken I shall adde the consideration of one place of Scripture being turned aside from my thoughts of handling this at large as the second part of the Doctrine of the Saints Perseverance the former being grown under my hands beyond expectation Now this place is the I Iohn 3. 9. Whatsoever is borne of God doth not commit sinne §. 57. for his seed remaineth in him and he cannot sinne because he is borne of God A place of Scripture that alway hath amazed the adversaries of
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
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
bold to think and say he is Changeable what Apology will be found on such a supposall for the Immutability of God doth not fall within the compasse of my narrow apprehension neither is that Parentheticall Expression of a change imagined in the Persons concerning whom Gods intentions are any Plea for his Changeablenesse upon this supposall For he either foresaw that change in them or he did not if he did not where is his Prescience Yea where is his Deity If he did to what end did he really and verily intend and purpose to doe so and so for a man when at the same instant he knew the man would so behave himselfe as he should never accomplish any such intention towards him We should be wary how we ascribe such Lubricous thoughts to Wormes of the Earth like our selves But if a man sinne against the Lord who shall plead for him If one should really and verily intend or purpose to give a man bread to eat to morrow who he knows infallibly will be put to death to night such a one will not perhaps be counted Changeable but he will sCarce scape being esteemed a Changeling Yet it seems it must be granted that God verily intends and really to doe so and so for men if they be in such and such a condition which he verily and really knowes they will not be in But suppose all this might be granted what is it at all to the Argument in hand concerning the Lords ingaging his Immutability to his Saints to secure them from perishing upon the account thereof Either prove that God doth change which he saith he doth not or that the Saints may perish though he change not which he affirmes they cannot or you speake not to the businesse in hand The 41. §. 20. Section containes a discourse too long to be transcribed unlesse it were more to the purpose in hand then it is I shall therefore briefely give the Reader a tast of some Paralogismes that runne from one end of it to the other and then in particular rowle away every stone that seemes to be of any weight for the detaining captive the Truth in whose vindication we are ingaged First from the beginning to the ending of the whole Discourse the thing in question is immodestly begged and many inferences made upon a supposall that Believers may become Impenitent Apostates which being the sole thing under debate ought not it selfe to be taken as granted and so made a proofe of it selfe It is by us Asserted that those who are once freely accepted of God in Christ shall not be so forsaken as to become impenitent Apostates and that upon the account of the Immutability of God which he hath ingaged to give Assurance thereof To evince the falsity of this it is much pressed that if they become impenitent Apostates God without the least shadow of mutability may cast them off and condemne them which is a kind of reasoning that will scarce conclude to the Understanding of an intelligent Reader yet this sandy Foundation is thought sufficient to beare up many Rhetoricall expressions concerning the Changeablenesse of God in respect of sundry of his Attributes if he should not destroy such Impenitent Apostates as 't is splendidly supposed Believers may be ô Famâ ingens ingentior armis Vir Trojane This way of Disputing will scarce succeed you in this great undertaking The second Scene of this discourse §. 21. is a grosse confounding of Gods Legall or Morall Approbation of duties and Conditionall of Persons in reference to them which is not Love properly so called but a meere Declaration of Gods approving the thing which he Commands and Requires with the will of Gods Purpose and Intention and actuall Acceptation of the Persons of Believers in Jesus Christ suited thereunto Hence are all the comparisons used between God and a Judge in his Love and the expresse deniall that Gods Love is fixt on any Materially that is on the Persons of any for that is theintendment of it but only Formally in reference to their Qualifications Hence also is that Instance againe and insisted on in this and the former Section of the Love of God to the fallen Angells whilest they stood in their obedience Their Obedience no doubt if any they actually yeilded fell under the Approbation of God but that it was the purpose and intention of God to continue and preserve them in that Obedience cannot be asserted without ascribing to him more palpable mutability then can fall upon a wise and knowing man Thirdly the Discourse of this Section hath a contribution of strength such as it is from a squaring of the Love of God unto the sweet nature and Loving disposition of men which is perhaps no lesse grosse Anthropomorphisme then they were guilty of who assigned him a Body and Countenance like to ours And upon these three stilts whereof the first is called Petitio Principii the second Ignoratio Elenchi and the third Fallacia non causae pro caus◠is this Discourse advanced I shall not need to transcribe §. 22. and follow the Progresse of this Argumentation the Observation of the Fallacies before mentioned will helpe the meanest capacity to unravell the Sophistry of the whole The close only of it may seeme to deserve more particular consideration so then it prooceedeth The Vnchangeablenesse assumed by God himselfe unto himselfe in the worke in hand I am the Lord I change not is I conceive that which is found in him in respect of his Decrees the reason is because it is assigned by him as the reason why they were not utterly destroyed I am the Lord I change not therefore yee Sonnes of Jacob are not consumed In the beginning of the Chapter he did declare unto them his purpose and Decree of sending his only begotten Sonne whom he there calls the Messenger of the Covenant unto them He predicteth v. 3 4. The happy fruit or consequence of that his sending in reference to their Nation and Posterity To the Vnchangeablenesse of this his Decree he assignes the Patience which he had for a long time exercised towards them under their great and continued provocations whereby he implyes that if he could have been turned out of the way of his Decree concerning the sending of his Sonne unto them in their Posterity they would have done it by the greatnesse of their sinnes but in so much as this his Decree or himselfe in this his Decree was Vnchangeable and it must have been changed in case they had been all destroyed For the Decree was for the sending to their Nation and Posterity hence saith he it comes to passe that though your sins otherwise abundantly have deserved it yet I have spared you from a totall ruine therefore in these two last Scripture Arguments there is every whit as much or rather more against then for the common Doctrine of Perseverance That the Vnchangeablenesse of God Ans. which is mentioned in this Text
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
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
8. 110. 3. 7. 45. 13 14 some wherof we shall mention afterwards concerning his Seed Isa. 49. 5 6 8. 52. 13 14. 53. 11. 59. 20. and Ofspring or those that he committed to his charge to be Redeemed from their sinnes it is incumbent on him in regard of his Righteousnesse to make out all those things in due time unto them And therefore that he might magnify that Righteousnesse Truth of his Joh. 12. 51 52. he hath cast the whole procedure of his Grace into such a way and all the Acts of it into such a dependance upon one another as that the one of them should have infallible influence into the other and the effects of every one of them be rendred indubitably certaine Thus upon the Account of the Death of Christ antecedently to all considerations of Faith Isa 53. 6 or Beliefe in them for whom he Dyed thus much is done Gal. 4. 4 5. for the extinguishing the quarrell about sinne Heb. 10. 5 6 7 8. The vindictive Justice Law and Truth of God are disingaged from pursuing the Sentence of Death and Everlasting Separation from God Rom. 8. 33 34. against them as sinners Neither have they at all any thing to lay to their charge for which they should be cast out of the presence of God Isa. 53. 11 12. Yea the Lord is moreover in his owne Faithfulnesse Righteousnesse Rom. 4. 25. with respect to the Covenant of the Mediator ingaged to doe that which is needfull Phil. 1. 29. to the bringing of them to himselfe After some previous Observations Eph. 1. 3. I shall confirme what hath been spoken by sundry Arguments I say then First that it is a most vaine supposall which some make What if any one of them for whom Christ Dyed should dye in an Unregenerate Condition Would not the Justice and condemning Power of the Law of God notwithstanding the Death of Christ lay hold upon them It is I say a supposall of that which in sensu composito is impossible so in that sence◠however upon other respects it may not to be argued from Joh. 3. 16 17. 7. 33. Christ Dyed that those for whom he Dyed might Live that they might be quickned and borne againe And so they shall 2 Cor. 5. 14 15. in their due season every one undoubtedly be and not any of them dye in their sinnes Secondly that our Affirmation is not in the least lyable to that Exception which usually men insist upon in opposition unto it viz. That if Christ hath so satsfyed Justice and fulfilled the Law in reference to all them for whom he dyed that the sentence of Condemnation should not be issued out against them but they must infallibly be Saved then there is no necessity either that they doe at all Believe or if they do that they live in Holinesse and the avoidance of Sinne Isa. 53. 5 6 11 12. all that being accomplished which by these mediums is sought for Dan. 9. 24. I say our position in it selfe is no way lyable to this Exception For First Rom. 8. 32 33 though the Justice Law Gal. 3. 13. and Truth of God be satisfyed and fulfilled as to their sinnes Heb. 2. 14 15. that he hath not as on that account any thing to lay to their charge Rom 1. 16 17 3. 23 24 25. 4. 16. 9. 31 32. yet this hinders not at all but that God may assigne and ascribe such a way for their coming to him as may be suited to the exalting of his Glory the Honour of Jesus Christ who hath brought all this about and the preparing of the soule of the sinner for the full enjoyment of himselfe Joh. 5. 23. this he hath done by the Law of Faith which gives him the Glory of his Grace Rom. 3. 27. and all his other Attibutes exalts Jesus Christ whom it is his will we should Honour as we Honour himselfe Eph. 1. 6. emptyes the poore sinfull Creature of it selfe Philip. 3. 8 9 10 11. that it may be made meet for the Inheritance of the Saints in Light Secondly This consideration of the Death of Christ Eph. 5. 25 26 27. of his freeing us from condemnation for any Tit. 2. 14. or all of our sinnes is not to be taken apart or separated from the other Gal. 4. 4 5 6. of his procuring the Holy Spirit and Grace for us that we should not commit sinne Joh. 17. 7. being borne of God with all the dispensations of Precepts and Promises Mat. 28. 18 19 20. Exhortations and Threatnings whereby he morally carryes on the worke of his Grace Eph. 4. 12 13 14. in the hearts of his Saints setting us free from the guilt of sinne Rom. 6. 2 3 4 5 6. c. he so farre also sets us free from the Power of sinne that we should be dead to it live no longer in it that it should not raigne in us nor prevaile to turne us utterly from God Thirdly they seeme not much to be acquainted with the nature of Faith Holinesse and Communion with God who suppose the end of them is only for the escapeing of the Wrath that is to come Eph. 4. 22. they are the things 2 Cor. 5. 15. whereby we are daily renewed Rom. 12. 1 2. and changed into the Image of the Glory of God and so not only made usefull 2 Cor. 3. 18. and serviceable to him here but also prepared for the fullnesse of his Likenesse wherewith we shall be satisfyed hereafter Wherefore observe Fourthly that though this complete Attonement be made in the Death of Christ Mat. 20. 5 6. yet it remaines free in the bosome of God when he will begin our Actuall Deliverance from under that arrest of Death that was gone out against us 2 Thess. 1. 11. and how farre in this Life he will carry it towards perfection It is I say in his bosome Joh. 3. 8. when he will bestow his Spirit on us for Regeneration Faith when he will actually absolve us from under the arrest of the Law by the Application of his Mercies in Christ unto us by the Promise of the Gospell how farre he will carry on the worke of our deliverance from sinne 2 Pet. 1. 1. in this Life Only that is done upon the account whereof it is impossible that the quarrell against sinne should be carryed on to the utmost Execution of the sentence denounced towards those sinners for whom Christ dyed which I prove by these following Arguments First §. 12. it is plainely affirmed that Christ by his Death obtained everlasting redemption Heb 9. 12. he obtained everlasting Redemption before his ascending into the most holy place Heb. 1. 3. called elsewhere the purging of our sinnes Now this Redemption as was said the Apostle informes us to consist in the forgivenesse of sinnes
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
antecedently to all the Grace which he worketh in us whether the Spirit be bestowed on men on the account of Christ's undertaking for them none can question but they must withall deny him to be the Mediator of the new Covenant The Spirit of Grace is the principall Promise thereof Isa. 59. 20 21. We are blessed with all Spirituall Blessings in Christ Ephes. 1. 3. Surely the holy Spirit himselfe so often Promised to us of God is a Spirituall Blessing God's bestowing Faith on us is antecedent to our Believing this also is given upon the account of Christ. Phil. 1. 29. It is given to us on the behalfe of Christ to Believe on him If then God for Christs sake antecedently to any thing that is good that is not enmity to him that is not iniquity in men do bestow on them all that ever is good in them as to the root principle of it surely his quarrell against their sins is put to an Issue Thence Christ being said to make Reconciliation for the sins of the people Heb. 2. 17. God as one pacifyed and attoned thereupon is said to be in him reconciling the world unto himselfe 2 Cor. Eph. 2. 13 24 5. 19. And in the dispensation of the Gospell he is still set forth as one carrying on that peace whose foundation is laid in the blood of his Sonne by the Attonement of his Justice and we are said to accept or receive the Attonement Rom. 5. 10. We receive it by Faith it being accepted by him Thus his death and Oblation is said to be a Sacrifice of a sweet smelling savour Eph. 5. 2. that wherein God is abundantly delighted wherewith his soule is fully satisfyed so that as when he smelt a sweet savour from the Sacrifice of Noah Gen. 8. 21. he sware he would curse the Earth no more smelling this sweet savour of the Oblation of Christ on the account of them for whom it was Offered John 17. 19. he will not execute the Curse on them whereof they were guilty Rom. 5. 10. I might also insist on those Testimonies for the further proofe of the former Assertion Rom. 6. 6. where an immediate efficacy for the taking away of sinne 2 Cor. 5. 21. is ascribed to the death of Christ Eph. 5. 25. 26 But what hath been spoken may at present suffice Titus 2. 14. The Premises considered § 14. some Light may be brought forth to discover the various mistakes of men Heb. 9. 14. about the effects of the Death of Christ Heb. 10. 14. as to the taking away of sinne 1 Pet. 2. 24. if that were now the matter before us Some having truly fixed their thoughts on the efficacy of the death of Christ 1 Joh. 1. 7. for Abolition of sin Revel 1. 5 6 doe give their Lusts and darknesse leave to make wretched inferences thereupō as that therefore because we are so compleatly justified accepted before without our believing or the consideration of any thing what ever in us that therefore sinne is nothing nor at all to be accounted of And though they say we must not sinne that Grace may abound yet too many by wofull experience have discovered what such corrupt Conclusions have tended unto Others againe fixing themselves on the necessity of Obedience and the concurrence of actuall Faith to the compleating of justification in the soule of the sinner with a no lesse dangerous reflection upon the Truth do suspend the efficacy of the death of Christ upon our believing which gives life vigour virtue unto it as they say is the sole originally discriminating cause of all the benefits we receive thereby without the antecedent accomplishment of that condition in us or our Actuall believing it is not say they nor will be usefull yea that the intention of God is to bestow upon us the fruits and effects of the death of Christ upon condition we do Believe which that we shall is no part of his purchase and which we can of our selves performe say some of them others not Doubtlesse these things are not being rightly stated in the least inconsistent Christ may have his due and we bound to the performance of our duty which might be cleared by an enlargement of the ensuing Considerations 1. First That all good things that are spirituall whatsoever that are wrought either for men or in them are fruits of the death of Christ. They have nothing of themselves but nakednesse bloud and sinne guilt and impenitency so that it is of indispensable necessity that God should shew them favour antecedently to any Act of their Believing on him Faith is given for Christs sake as was observed 2. Secondly That all the Effects and Fruits of the death of Christ antecedent to our Believing are deposited in the hand of the Righteousnesse and Faithfulnesse of God 1 Tim. 2. 5 6. to whom as a ransome Heb. 2. 17. it was paid as an Attonement it was offered before whom as a price and purchase it was laid downe It is all left in the hands of Gods Faithfulnesse 2 Cor. 5. 18 19. Righteousnesse Mercy and Grace to be made out effectually to them 1 Cor. 6. 19 20. for whom he died in the appointed time or season So that 3. Thirdly The state or condition of those for whom Christ died is not actually and really changed by his death Eph. 2. 1 2 3 4 5. in its selfe but they lye under the curse whilest they are in the state of nature unregenerate and all effects of sinne whatever John 3. 36. That which is procured for them is left in the hand of the Father They are not in the least intrusted with it untill the Appointed time do come 4 Fourthly That Faith and Beliefe are necessary not to adde any thing to compleat the procurement of forgivenesse of sins any or all but only to the Actuall receiving of it when upon the account of the death of Christ it pleaseth God in the Promise of the Gospell to hold it out and impart it unto the soule thereby compleating Covenant-justification And thus the whole businesse of Salvation may be resolved into the mediation of Christ and yet men carried on under an orderly dispensation of Law and Gospell into the enjoyment of it Acts 13. 38 39. Of the whole these degrees are considerable 1 Gods eternall purpose of saving some Rom. 5. 10. in and by the mediation of Christ Joh. 3. 16 that mediation of Christ being interposed between the purpose of God Rom. 5. 7 8. and the accomplishment of the thing purposed 1 Joh. 4. 10. as the fruit and effect of the one Heb. 2. 17. 9. 14. the meritorious procuring cause of the other This Act of the Will of God Eph. 1. 4 5. 6 7 8 9. c. the Scripture knowes by no other name then that of Election or Predestination or the Purpose
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
with a farther opening of his mind as to what he had last spoken of The world the world being vile wretched deceitfull and set upon Opposition against them a man would have thought that the Lord Jesus should have desired that his Saints might be taken out from the midst of this world and set in a quiet place by themselves where they might no more be troubled with the baits and oppositions of it But this is not that which he requests he hath another worke for them to do in the world they are to beare witnesse to him and his Truth by their Faith and Obedience to convince the wicked unbelieving world They are to Glorifie his name by doing and suffering for him so that this is no part of his request I pray not saith he that thou shouldest take them out of the world but that they may not be prevailed on nor conquered by the evill that is in the world That they may be kept and preserved from the power of evill which would separate them from me and my Love This he presseth for and this he is heard in and that not only for his Apostles and present followers but as he tells you v. 20. for all that should believe on him to the end of the world The things prayed for the Reason of his Intercession the opposition against the accomplishment of the things interceded for the distinction put between them for whom he Intercedes and the perishing world all delivered in plaine and expresse termes evidently evince the intendment of Christ in his Intercession evidently to regard the safeguarding of Believers in the Love and Favour of God by their continuance in Believing and preservation from the Power of temptations and oppositions arising against their Perseverance in communion with God The result of what hath been spoken §. 5. as to its influence into the confirmation of the Truth under Demonstration amounts unto thus much That which the Lord Jesus Christ as Mediator requesteth and prayeth for continually of the Father according to his mind in order to the Accomplishment of the Promises made to him and Covenant with him all his desires being bottomed upon his exact perfect performance of the whole will of God both in doing and suffering that shall certainly be accomplisht and brought to passe But thus in this manner upon these accounts doth the Lord Jesus intercede for the Perseverance of Believers and their Preservation in the Love of the Father unto the end therefore they shall undoubtedly be so preserved It is confessed that the Persons Interceded for are Believers all Believers that then were or should be to the end of the World the efficacy of this Intercession having commenced from the foundations thereof the thing prayed for is their Preservation in the state of Union with Christ and one another the motives used for the obtaining this request in their behalfe are taken from the work they have to doe and the opposition they were to meet withall and all the Saints being thus put into the hand of God who shall take them from thence On what account is it that they shall not be preserved To say they shall be thus preserved in case themselves depart not wilfully from God is to say they shall be preserved in case they preserve themselves as will afterwards be farther manifested This Argument is proposed by the Apostle §. 6. in the most triumphant assurance of the Truth and Certainty of the inference contained in it that he any where useth in any case whatsoever Rom 8. 33 34. Who shall lay any thing to the charge of Gods Elect It is God that justifieth Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh Intercession for us he laies the immunity of the Elect justified Persons from just crimination or Condemnation on the foundation of the Oblation and Intercession of Christ The first part of this Argument from the Oblation of Christ who shall condemne It is Christ that died asserting the immunity of Believers from Condemnation upon the account of the punishing of all their sinnes in Christ and the perfect satisfaction made by his death for them whence the justice of God in the issue will not have any thing to lay to their charge we have formerly insisted on The other which the Apostle induces emphatically and comparatively though not in respect of procurement and purchase made yet of assurance to be given with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Oblation is that now before us To make the Assurance of Believers plentifull that they may know both the Truth of his first generall Assertion that all things shall work together for good to them and this particular conclusion now laid downe by way of interrogation rejecting all evill opposed to their former enjoyments who shall lay any thing to their charge who shall condemne He gives them a threefold consideration of the state and actings of the Lord Christ after the Expiation of their sinnes by this bloud in reference to them 1. He is Risen 2. He is at the Right hand of God 3. Makeeth Intercession for them the First denoting his Acquitment and theirs in him for he died in their stead from all the sinnes that were charged on him For he was declared to be the Sonne of God accepted with him and justified from all that debt which he undertook in his Resurrection and if he be risen who shall lay any thing to the charge of them whom he died for and for all whose sinnes in their stead he was acquitted The Second is his Exaltation and Power for having purged our sinnes he is sate downe at the right hand of the Majesty on High Heb. 1. 3. receiving thereby a most plenary demonstration of his Fathers good will to him and his in respect of the work that he had undertaken and gone through for them For if he had not made an end of sinne when he was obedient unto death the death of the Crosse he could not expect that God should give him a name above every name with fulnesse of power to give Eternall Life to all that the Father gave him This to assure us that he will doe having power in his own hand the Apostle addes who also Intercedes for us hereby thirdly testifying abundantly his good will and care for our Salvation Upon these considerations the Apostle leads the Faith of the Saints of God to make a conclusion which is to be believed as a Divine Truth that tenders to us the Doctrine we have under Demonstration triumphant against all Objections and oppositions that can be made against it And hence we thus argue Those against whom no Charge can be laid who cannot by any means be separated from the love of God in Christ cannot totally and finally fall away from Faith and fall out of Gods Favour but that this is the condition of all true
that it was possible in respect of the event that he should be damned Why because he laboured that he might not be so That is no man can use the meanes of avoiding any thing but he must be uncertaine whether in the use of those meanes it may be avoided or no This looketh like begging the thing in question Paul labouring and indeavouring in the wayes expressed evidently manifesteth such a labour and indeavour in such a way to be the appointed meanes of avoiding the Condition of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is an infallible connexion betwixt the use of such meanes the deliverance from that state is proved But that Paul had not assurance of the sufficiency of the Grace of God with him for his certaine use of those meanes certaine infallible deliverance from that end nothing in the least in intimated in the Text or brought in from any place else by Mr Goodwin to give colour thereunto But of this Scripture at large afterwards Supposing himselfe to have fairly quit himselfe of the former plea §. 20. in the behalfe of our Doctrine as by himselfe proposed he addeth another Pretension in the behalfe of the same plea formerly produced which he attempteth also to take out of the way having in some measure prepared it in his proposall of it for an eaâ—y removall Thus then he proceedeth To pretend that the weaknesse of the flesh in the best of Saints considered and their aptnesse to goe astray they must needs lye under many trouble some and tormenting feares of perishing unlesse they have some promise or assurance from God to support them notwithstanding any declinings or goings astray incident unto them yet they shall not loose his favour or perist is to pret and nothing but what hath been throughly answered already especially in Cap. 9. Ans. Before I can admit this plea to be put in in our behalfe I shall crave leave a little to rectify and point it more sharply against the Doctrine it aimeth to oppose I say then 1. It is not the weaknesse of the flesh or the feeblenesse and disability of our naturall man to act in or goe through with great duties and trialls but the strength and wilfulnesse of the flesh i.e. of the corrupted man even in the best of saints continually provoking and seducing them with sometimes an insuperable efficacy leading them captive and working in them continually with a thousand baits and wiles as hath been in part discovered labouring to turne them aside from God That fills the Saints of God with tormenting perplexing feares of perishing and must needs doe so if they have no promise of God for their preservation Besides all this strength and wilfulnesse of the flesh they are exposed to the Assaults of other most dreadfull Adversaries wrestling with Principalities and Powers in heavenly places and contending with the World as it lieth under the curse all their daies To referre all the oppositions that Believers meet withall in the course of their obedience and which may fill them with fears that they shall one day perish if not supported by an Almighty hand and kept by the power of God through Faith unto Salvation unto the weaknesse of the flesh which in the place where the expression is used plainly pointeth at the disability of the naturall man to abide in and goe through with great duties and trialls is a most vaine and empty contemplation Those who have to doe with God in the matter of Gospell obedience and know what it is indeed to serve him under temptations can tell you another manner or story and among them M. Goodwin could doe so to the purpose when his thoughts were not prejudiced by any byasing opinions that must be leaned unto 2. We do not say that the Saints of God in the condition mentioned stand in need of any Promise of God that notwithstanding any declinings or goings astray incident unto them they shall not loose his favour or perish but that they shall have such a presence of his spirit and sufficiency of his grace with them all their daies that they shall never notwithstanding all the oppositions and difficulties they meet withall utterly faile in their Faith nor be prevailed against to depart wickedly and utterly from God And now I see not but that supposing that it is necessary that the Saints be delivered from troublesome perplexing feares of perishing and that God hath made provision for that end and purpose which that he hath seemes to be granted by our Author I say I cannot see but that this Plea striketh at the very heart of the Apostasy of S t s though not very fitly brought in in this place in reference to the Argument that occasioned it but our Author knowing his faculty to lye more in evading what is objected against him than in urging Arguments for his own opinion doth every where upon the first proposall of any Argument divert to other considerations and to the answering of Objections though perhaps not at all to the Plea in hand nor any way occasioned by it But what saith he now in defence of his dearly beloved thus attempted to vindicate it from this sore imputation of robbing and despoiling the Saints of God of their Peace and Assurance purchased for them at no lesse rate then the blood of the Lord Jesus He telleth you then three things 1. That the weakenesse of the flesh or aptnesse of miscarrying through this is no reasonable ground of feare §. 31. to any true Believer of his perishing considering that no manlooseth or forfeiteth the Grace and Favour of God through sinnes of weakenesse or infirmity It is only the strength of sinne and corruption in men that exposeth to the danger of loosing the Love of God Ans. The latter part of these words plainely discovers the vanity of the former as produced for any such end and Purpose as that in hand For though I willingly grant that that which is termed the weakenesse of the flesh is enough to make any man what ever feare that he shall not hold outin the course of his Obedience to the end if he have no Promise of supportment and preservation by an Almighty power notwithstanding it is affirmed that it draweth men only to sinnes of weaknesse or infirmity which I thought had not been called so from the weaknesse of the flesh but of Grace in Believers yet it is the strength the power the Law the subtillty of the flesh or indwelling sinne that is the matter of our plea in this case Not that which Paul gloried in even his infirmity but that which made him cry out Oh! wretched man that I am who shall deliver me from the body of this death Rom. 7. 8. 1. from the distresse by reason whereof he found no deliverance but only in the Assured Love of God in Jesus Christ. So that notwithstanding this Reply shaped to fortifie the minds of men against their failings upon the account
lesse Anti-evangelicall This foundation then being removed what ever is built upon it mole ruit su◠Neither is it in any measure restored or laid a new by the reason of it given by Mr G. viz. That the Scripture affirmeth in sundry places that God is no accepter of persons for he that shall hence conclude that what ever Doctrine affirmeth directly or by consequence that God is no Aceepter of persons what ever other abomination it is evidently deeming with all is yet true and according to the minde of God shall have leave notwithstanding the antiquated Statute of our Vniversity against it to goe and reade Logicke at Stamford On this account do but provide that a Doctrine be not gnilty of any one crime and you may conclude that it is guilty of none For instance That Doctrine which impeacheth not the Omnipresence of the Diety is true according to the Scripture for the Scripture aboundeth with cleare Testimonyes of the Presence of God in all places Now the Doctrine of the Vbiquity of the humane nature of Christ doth no way impeach the omnipresence of the Diety therefore it is true and according to Scripture I might supersede all further considerations of this Argument having rendered it altogether uselesse and unserviceable in this warfare by breaking its right legge or rather cruteh whereon it leaned but something also may be added to the Minor because of its reflection in the close of its proofe upon the Doctrine we maintaine intimating an inconsistency of it with that Excellency of God spoken of namely that he is no Accepter of Persons Prosopolepsia §. 4. or Accepting of Persons is an evill in Judgment when he who is to determine in causes of righteousnesse hath respect to personall things that concerue not the merit of the Cause in hand and judgeth accordingly This properly can have no place in God as to any bestowing of free Grace Mercy or Pardon There is Roome made for it only when the things that are bestowed or wrought by it are such as in Justice are due it being an Iniquity solely and directly opposed to distributive Justice Exod. 23. 2 3 6 7 8 9. that rendreth to every one according to what is Righteous and due Iob. 31. 34. That with God there be no Accepting of Persons there is no more required but this that he appoint and determine equall Punishments to equall faults and give equall Rewards to equall deservings If he will dispose of his pardoning Mercy and free Grace to some in Christ not to others who shall say unto him what dost thou May he not do what he will with his owne So he giveth a peny to him that laboureth all day he maygive a peny also to him that worketh but one houre Now suppose that Mr G's Doctrine render God free from this or rather chargeth him not with it yet if withall it calleth his Truth Righteousnesse Faithfulnesse Oath and Immutabillity into question shall it passe for a Truth or be embraced ever the sooner But the sting of this Argument lieth in the Taile §. 5. or close of it in the Reflection insisted on upon the common Doctrine of Perseverance as it is called viz. that it teacheth God to be an accepter of Persons This is Mr Goodwin's way of Arguing all along When at any time he hath proposed a proofe of the Doctrine he goeth about to establish finding that as somthing heavy worke to lye upon his hand and not much to be said in the case he instantly turneth about and falleth upon his Adversaries in declaiming against whom he hath a rich and overflowing Veine There is scarce any one of his Arguments in the pursuit and improvement whereof one fourth part of it is spoken to that head where in he is engaged But wherein is the Common Doctrine of Perseverance guilty of this great crime §. 6. It teacheth that He that believeth shall be saved and he that believeth not shall be damned It teacheth that God hath allotted equall punishments to equall Transgressions and appointed equall Rewards to equall wayes of Obedience That the Wages of every sinne is death and that every sinner must dye unlesse it be those concerning whom God himselfe saith Deliver them I have found a Ransome Job 33. 24. that he is a like displeased with sinne in whomsoever it is and that in a peculiar and eminent manner when it is found in his owne Indeed if this be to impute Acceptation of Persons to God to say that he hath Mercy on whom he will have Mercy and whom he will he hardeneth that he is tender to his owne as a Father to his only Child that serveth him and will recover them being faithfull in his Promises from their sinnes and heale their backeslidings though he suffer others to lye wallowing in their rebellions and pollutions all their dayes that he will not give pardon to any finner but upon Faith and Repentance but will give Faith and Repentance to those whom he hath chosen and given unto Jesus Christ to be saved If this I say be acceptance of Persons our Doctrine owneth the imputation of ascribing it to God and glorieth in it we being ascertained that God taketh all this to himselfe clearely and plentifully in the Word of Truth The summe of what our Author gives in §. 7. to make good his charge upon the common Doctrine of Perseverance is That it affirmeth that though Saints and Believers fall into the same sinnes of Adultery and Idolatry and the like with other men yet they are not dealt withall as other men but continued in the Love and Favour of God To wave the consideration of the false impositions by the way on the Doctrine opposed as that is that it teacheth the Saints to fall into and to continue in them to the significancy of that expression never so long under Abominations and to joyne Issue upon the whole of the matter I say 1. That in and with this Doctrine and in perfect Harmony and Consistency therewith Rom. 1. 32. we maintaine that the judgement of God is the same in respect of every sinne in whomsoever it is and that he that doth it on that account is worthy of death and 2. That the sentence of the Law is the same towards all cursing every one that continueth not in all things written in the Book thereof Deut. 27. 26. to doe them 3. That in and under the Gospell wherein a remedy is provided in reference to the rigour and severity of both the former Apprehensions yet the Judge of all dealeth with all men equally according to the tenor of it He that Believeth shall be Saved and he that Believeth not shall be damned Men in the same condition shall have the same recompence of reward But you will say Doe not the same sinnes put men into the same condition and deserve the same punishment in one as in another Ans. 1. They doe deserve the same punishment God
is equally provoked and had not Christ answered for the sinnes of Believers they could not they should not have escaped the wrath due to them 2. That the same sinnes doe not argue men alwaies under the Gospell to be in the same Condition as shall be afterwards fully manifested for 1. They doe not find them in the same state some are in a state of Death and sinne others of Life and Grace being translated from the one to the other having a Title to the Promise of Mercy in Christ. 2. And chiefly as there is a twofold justification of the Person and of the Fact and the one may be without the other so there is a twofold condemnation or dis-approbation of the Fact and of the Person As to the particular dis-approbation of God in respect of any sinfnll Act it is the same in reference unto all Persons Believers and Unbelievers As to their Persons there are in the Gospell other ingredients to the judgement of them beside particular Facts or Acts in answer to the Law or the rule of Righteousnesse viz. Faith and Repentance which alter the case of the Person even before the judgement seat of God To suppose the Saints to fall into the same sinnes with other men in the same manner and to continue in them without Faith and Repentance is to begge the thing in Question Suppose them to have what we affirme God hath promised those conditions of Evangelicall mercie and M. Goodwin himselfe will grant it no acceptance of Persons to deale otherwise with them then with others who have committed like sinnes with them in whom those conditions are not wrought or found that is he that Believeth shall be Saved he that Believeth not shall be Damned This is all we say in this thing but of the difference between Believers and unbelievers in their sining we shall speake afterwards at large to the full removall of this and another Objection For the present this shall suffice though Believers fall or may fall into the same sinnes with other men yet they fall not into them in the same manner with them and they have a reliefe provided to prevent the deadly malignity of sinne which those who believe not have no interest in no right unto Mr Goodwins second Argument is §. 8. that which of all others in this case hee seemeth to lay most weight upon and which he pursueth at large in 17 Pages and as many Sections treating in it concerning the Ministry of the Gospell and the usefulnesse of the Exhortations Threatnings and Promises thereof For an entrance into the consideration of it I must needs say Non venit ex pharetris ista sagitta tuis For besides that M. Goodwin hath taken very little paines in the improvement of it considering how it was provided to his hand by the Remonstrants at the Synod of Dort and that which he hath done farther consisting in a meere uselesse and needlesse stuffing of it with sundry Notions taken out of their first Argument and fifth De modo conversionis of the manner of the Spirits operation in and upon the Soule in its first conversion to God it was the old song of the Pelagians and Semi-Pelagians in their dealing with Austine Fulgentius Hilarius Prosper by them at large confuted renewed by Castallio and Erasmus against Luther after it had been sifted and rejected by the more learned Schoolemen in former ages What ever it be and how ever it is now come to hand being taught to speake out Language and that in the best fashion the consideration of it must not be declined And thus it is proposed If the common Doctrine of Perseverance rendreth the Ministry of the Gospell §. 9. so farre as it concerneth the Perseverance of the Saints vaine impertinent and void then is it not a Doctrine of God but of men and consequently that which opposeth it is the truth But certaine it is that the said Doctrine is of this unchristian tendency and import Ergo. The first part of the consequent of the Major is granted The Work of the Ministry being for the edification of the body of Christ and the perfecting of the Saints Ephes. 4. 12 13. that which frustrateth the End whereunto of Christ himselfe it is designed can be no Truth of his Of the farther inference That the Doctrine which opposeth it or is set up in opposition to it is the Truth more will be spoken afterwards For the present I cannot but insist upon the former observation That notwithstanding Mr Goodwins pretence of proving and arguing for the Doctrine he maintaines yet upon the matter he hath not any thing to say in the carrying on of that designe but instantly falls to his old work of raising Objections in their very setting up prepared to be cast downe for the most part which with all his might he laboureth to remove The stresse of the whole as farre as we are concerned in it lieth on the Minor which is thus farther attempted to be made good The Minor Proposition is Demonstrated thus The Doctrine which rendreth the Labour and Faithfulnesse of a Minister in pressing such Exhortations Threatnings and Promises which tend to the preservation of the Saints in Faith and holinesse to the end uselesse rendreth the Ministry of the Gospell as farre as it concerneth the encouragement or inabling of the Saints to Persevere needlesse and vaine but guilty of such a tendency as this is the commonly received Doctrine of Perseverance Ergo. Ans. This labour might have been saved and both these Syllogismes very easily reduced to one but then another seeming Argument as we shall find afterwards insisted on would have been prevented Our trade in such cases as this is by weight and not by number the Minor then is still to be confirmed which he laboureth thus to doe The common Doctrine of Perseverance requireth and commandeth all Saints or true Believers to be fully perswaded and this with the greatest and most indubitable certainty of Faith that there is an absolute and utter impossibility either of a totall or finall defection of their faith that though they should fall into ten thousand enormous and most abominable sinnes and lyewallowing in them like a swine in the mire yet they should remaine all the while in an estate of Grace and that God will by a strong hand of irresistible grace bring them off from their sinnes by Repentance before they dye but the Doctrine which requireth and commandeth all this and much more of like import to be confidently believed by true Believers rendreth the pressing of all Exhortations Threatning Promises upon them in order to prevaile with them or make them carefull to Persevere bootlesse and unnecessary Ergo. Ans. 1. §. 10. What weight M. Goodwin with all those with whom as to his undertaking under consideration He is in fellowship doth lay upon this Argument is known to all The whole foundation of what is afterwards at large insisted on for the establishment of
Threatnings be intended by God for the prevention of the Apostacy of the Saints and consequently to effect their Perseverance the way and manner wherein this end intended by God is to be effected by them must needs be by their ingenerating or raising a Feare or Apprehension in the Saints of Eternall Death it being the native property of Feare mixed with hope to awaken and provoke men to the use of such meanes which are proper to prevent the danger or evill feared there is no otherway imaginable how or whereby the Threatnings we speake of should operate towards the Perseverance of the Saints for the preventing of their Apostacy but that mentioned viz. by Working in them a feare or dread of the evil threatned Therefore Secondly evident it is that such Promises made and made knowne unto the Saints by which they are made uncapeable of any such Feare are absolutely destructive of the efficiency which is proper to the said threatnings to exhibit towards the prevention of Apostacy in the Saints or for the causing of them to Persevere And Lastly 't is every whit as evident that such Promises whereby God should assure the Saints that they shall not Apostatize but Persevere are apt and proper to render them uncapable of all feare of Eternall Death and consequently are apperently obstructive of and destructive unto the native tendency of the said Threatnings towards and about the Perseverance of the Saints these Threatnings can doe nothing contribute nothing towards the Perseverance of the Saints but by the mediation of the Feare of evill in them upon their nonpersevering therefore whatsoever hardens them against this feare or renders them uncapeable of it supersedes all the virtue and vigour which are to be found in these Threatnings for or towards the effecting of their Perseverance Ans. §. 55. First be it granted that one end of God in his threatnings is to prevent Apostacy in the S t s by stirring them up to take carefull heed to the wayes and meanes whereby they may persevere and that they no otherwise worke or cause Perseverance but as they so stirre up and provoke men to the things wherein they are to abide But this is not their only end They are also discoveryes to all the world of the severity of God against sinne and that it is his Judgement that they who commit it are worthy of death Secondly If by Absolute Promises of Finall Perseverance you intend such Promises of Perseverance in and by the use of meanes instituted and appointed by God himselfe for the accomplishment of the end promised which are not made or given upon the Consideration of any worth in them to whom they are made nor do depend as to their Accomplishment on any such condition in them as in the event and issue may not be fulfilled this observation also is granted You may adde also that God will certainely effectually and infallibly worke in them an abiding with him to the end or put his Law in their hearts that they shall never depart from him If by infrustrably also you intend only that he will so worke it as that his Counsell and Purpose shall not in the end be frustrated or disappointed we grant that also for he hath said his Counsell shall stand and he will do all his pleasure These things being thus supposed let us try the inferences from them that must make good the former Assertion concerning the frustration of the use of Comminations by them for they are singled out to beare the weight of this charge To the first Assumption then and Inference I say there is a twofold feare of eternall death and destruction 1. An Anxious perplexing Feare in respect of the End it selfe 2. A Watchfull carefull Feare in respect of the meanes leading thereunto In respect of the first it is utterly denyed that the use and end of the Threatnings of God in respect of his Saints are to ingenerate any such Feare in them it being directly opposed to that Faith Assurance Peace Boldnesse Consolation and Joy that God is pleased to afford to them and abundantly exhorts them to live up unto Yea an Anxious abiding Feare of Hell is fully contrary to that very Conditionall Assurance of Salvation which Mr Goodwin hinselfe in respect of their present Condition allowes to them Nor hath the Lord instituted his Ordinances at such a difference and Opposition one to another as that at the same time towards the same persons they should be effectuall to beget opposite and contrary frames and principles For the other or a Watchfull heedfull Feare for the avoiding of the way meanes that would lead them and do lead others to destruction that is not in the least inconsistent with any Assurance that God is pleased by his Promises to give to his Saints of their Perseverance God will have them expect their Perseverance in the way wherein he hath promised it that is by the use of such and such Meanes helpes and Advantages as he hath appointed for the effectuall Accomplishment thereof And therefore nothing is in vaine or useleslly applied to them which according to his appointment is suited to the stirring of them up to the use of the meanes ordained for that end as before mentioned Therefore to Mr Goodwin's second Assertion which he calls evident I say First that it is not the making or the bare making knowne to the Saints of the Promises of God that will worke the end for which they are given to them or enable them to mixe them with Faith and according to the strength of that and not according to the Truth that is in the Promises themselves is their Assurance of the things promised And therefore notwithstanding all the cleare Promises of Perseverance which are made and made knowne to them we see very many of them not to come up to any such Assurance thereof as to be freed from the First sort of Feare mentioned which yet is the proper issue of unbeliefe to the begetting whereof in them God hath not instituted any Ordinance Secondly that none of the Saints of God are by the Promises of Grace which we assert freed from that Feare which is the proper product and effect of Gods Comminations in respect of them and therefore by them there is no obstruction laid in the way of the proper efficiency of those threatings What is added in the third and last place is only a Repetition of what was before spoken without any attempt of Proofe unlesse he would have it look't upon as a Conclusion from the premises whose weakenesse being discovered as to the intent and purpose in hand we need not farther trouble our selves with it Instead of Mr Goodwin's now considered take these few Observations which will give so much light into the whole matter under debate as may supersede his whole insuing Discourse First then § 56. it may be observed as it was by the way in the foregoing Discourse that notwithstanding the Promises of
Conscience doth however it tumultuate rebuke chide perswade trouble cry and the like whatever conviction of the guilt of sinne may shew into the judgement yet sinne hath the consent of the whole soule Every thing that hath a reall influence into operation consents thereto originally and radically how ever any principle may be dared by Conscience To take off any thing from full consent there must be something of a spirituall Repugnancy in the mind and will which when Lust is thus enthroned there is not Secondly That sinne reigneth in such persons Many have been the inquiries of Learned men about reigning of sinne As What sinnes may be said to reigne §. 8. and what not Whether sinnes of ignorance may raigne as well as sinnes against knowledge What little sinnes may be said to reigne as well as great Whether frequent relapses into any sinne prove that sinne to be reigning Whether sinne may reigne in a Regenerate person Or whether a Saint may fall into reigning sinne whereabout Divines of great note and name have differed all upon a false bottome and supposall The Scripture gives no ground for any such inquiries or disputes or Cases of Conscience as some men have raised hereupon And indeed I would this were the only instance of mens creating Cases of Conscience and answering them when indeed and in truth there are no such things so insnaring the Consciences of Men and intangling more by their Cases than they deliver by their Resolutions The truth is there is no mention of any reigning sinne or the Reigning of any sinne in the whole Book of God taking sinne for this or that particular sinne But of the Reigne of this Indwelling originall Lust or fountaine of all finne there is frequent mention Whilest that holds its power and universality in the soule and is not restrained nor straitned by the Indwelling spirit of grace with a new vitall principle of no lesse extent and of more power than it be the Actuall sinnes few or more knowne or unknowne little or great all is one sinne reignes and such a person is under the power and dominion of sinne so that in plain termes to have finne reigne is to be unconverted and to have sinne not to reigne is to be converted to have received a new principle of Life from above This is evident from the 5. and 6. Chapter of the Epist. to the Romans the seate of this Doctrine of reigning sinne The opposition insisted on by the Apostle is between the Reigne of Sinne and Grace and in pursuit thereof he manifests how true Believers are tanslated from the one to the other To have sinne reigne is to be in a state of sinne to have Grace reigne is to be in a state of Grace So Chapter 5. 21. % As sinne reigned unto death so Grace reignes through Righteousnesse unto eternall Life by Jesus Christ our Lord The sinne he speakes of is that whereof he treates in all that Chapter the sinne of Nature the Lust wherof we speake this by nature reigneth unto Death but when Grace comes by Jesus Christ the soule is delivered from the power thereof so in the whole 6. Chap. It is our change of state and Condition that the Apostle insists on in our delivery from the reigne of sinne and he tells us this is that that destroyes it our being under Grace v 14. Sinne shall not have dominion over you because you are not under the Law but under Grace Plainely then there are two Lords and Rulers and these are Originall or Indwelling sinne and Grace or the Spirit of it The first Lord the Apostle discovers with his entrance upon his Rule and Dominion Chap. 5. and this all men by nature are under The second he describes Chap. 6. which sets out the Rule reigne of Grace in Believers by Jesus Christ. And then Thirdly the place that both these Lords have in this life in a Believer Cap. 7. This then is the only reigning sin in whomsoever it is in its power compas as it is in all unregenerate men in them in them only doth sin reigne every sin they commit is with full consent as was manifested before in exact willing Obedience to the soveraigne Lord that reignes in them Fourthly §. 9. observe that the Grace new Creature Principle or Spirituall Life that is Given to bestowed on and wrought in all and only Believers be it in the lowest and most remisse degree that can be imagined is yet no lesse universally spread over the whole soule than the contrary habit and principle of Lust and sinne whereof we have spoken In the Understanding it is Light in the Lord in the Will Life in the Affections Love Delight c. those being reconciled who were alienated by wicked workes Where ever there is any thing the least of grace there something of it is in every thing of the soule that is a capable seat for good or evill habits or dispositions He that is in Christ is a new creature 2 Cor 5. 17. not renewed in one or other particular he is a new Creature Fiftly that where ever true Grace is in what degree soever §. 10. there it bears Rule though sinne be in the same subject with it As sinne reignes before grace comes so Grace reignes when it doth once come And the reason is because sinne having the first Rule and Dominion in the heart abiding there there is neither Roome nor place for Grace but what is made by conquest Now who ever enters into a possession by right of Conquest what resistance soever be made if he prevaile to a Conquest he reignes In every regenerate man though Grace be never so weake and Corruption never so strong yet properly the Soveraignty belongs to Grace Having entered upon the soule and all the powers of it by Conquest so long as it abides there it doth reigne So that to say a Regenerate man may fall into reigning sinne as it is commonly exprest though as we have manifested no sinne reignes but the sinne of Nature as no good Act reigneth but the spirit and habit of Grace and yet continue Regenerate is all one as to say he may have and not have true Grace at the same time Now from these considerations §. 11. some farther inferences may be made First That in every regenerate person there are in a spirituall sence two Principles of all his actings Two Wills There is the Will of the Flesh and there is the Will of the Spirit a Regenerate man is spiritually and in Scripture expression two men a new man and an old an inward man and a body of Death and hath two Wills having two Natures not as Naturall faculties but as Morall principles of operation and this keepes all his actions as Morall from being perfect absolute or compleate in any kind He doth good with his whole heart upon the account of sincerity but he doth not good with his whole heart upon the account
having proceeded thus with M. Goodwin that a foundation may be the better laid for the removall of what he farther adds proceed to consider the progresse of sinne and to remarke from thence the difference that is betweene Regenerate and Vnregenerate men in their sinning The second thing proposed in the Apostles discourse of the Rise and progresse of sinne is the generall way that Lust proceedeth in for the bringing of it forth and that is Temptation every one is tempted of his own Lust This is the generall way that Lust proceeds in for the production of actuall sinne It tempts and he in whom it is is tempted There is a Temptation unto sin only and a Temptation unto sin by sin The first is no sinne in him that is so tempted our Saviour was so tempted he was tempted of the Divell Math. 4. 1. % He was in all points tempted like as we are without sin That his temptations were unto sin is apparent from the story of them but the Prince of this world coming had nothing in him John 14. 30. Found nothing in him to Answer and close with his Temptations and therefore though he was tempted yet was he without sin Now though this sort of temptations from Sathan are not Originally our sinnes but his yet there being tinder in our soules that kindles more or lesse in and upon every injection of his fiery darts there being something in us to meet many if not all of his Temptations they prove in some measure in the issue to be ours Indeed Sathan sometimes ventures upon us in things wherein he hath doubtlesse small hope of any concurrence and so seemes rather to aime at our disquiet than our sinnes as in those whom he perplexes with hard and blasphemous thoughts of God a thing so contradictory to the very principles not of Grace only but of that whereby we are men that it is utterly impossible there should be any assent of the soule thereunto to think of God as God is to think of him every thing that is Good Pure Great Excellent incomprehensible in all perfection Now at the same time to have any Apprehensions of a direct contradictory importance the mind of man is not capable Were it not for the unbeliefe causelesse feares and discontentments that in many do insue upon Temptations of this nature which are consequents and not effects of it Sathan might keepe this dart in his owne forge for any mischeife he is like to doe with it The Apostle speakes here of Temptations by sinne as well as unto sinne and these are mens sinnes as well as their Temptations they are Temptations as tending to farther evill they are sinnes as being irregular and devious from the rule Now this tempting of Lust compriseth two things First §. 33. The generall active inclination of the Heart unto sinne though not fixed as unto any particular act or way of sinne the motus primò primi of this you have that Testimony of God concerning man in the state of nature Gen. 6. 5. % Every figment of the thought of his heart is only evill every day the figment or imagination of the thoughts is the very roote of them their generall moulding or active preparing of the mind for the exerting of them so 1 Chrou 28. 9. % God understandeth all the imaginations of the thoughts The figment of them The next disposition of the soule unto them and 2 Cron. 29. 19. Keepe this for ever in the imagination of the thoughts of their hearts or keep their hearts in a continuall framing posture and condition of such good thoughts This I say is she first way of Lusts Temptation it makes a mint of the heart to frame readily all manner of evill desires and thoughts that they may as our Saviour speakes proceed out of the heart Mat. 15. 19. Their actuall fixing on any object is their proceeding antecedent whereunto they are framed and formed in the heart Lust actually disposeth inclines bends the heart to things suitable to it selfe or the corrupt habituall principle which hath its residence in us Secondly The actuall tumultuating of Lust and working with all its power and policy in stirring up provoking to and drawing out thoughts and contrivances of sin with delight and complacency in inconeiveable variety the severall degrees of its progresse herein being afterwards described In the first of these there is no small difference between Regenerate Vnregenerate persons §. 34. and that in these two things First In its universality In Unregenerate men every figment of their heart is only evill and that every day there is an universality of actings exprest positively exclusively to any actings of another kind every figment of their heart is only evill and of time every day whatever good they seeme to do or do whatever dutyes they performe that in them all which is the proper figment of their heart is only evill On this account take any duty they do any worke they performe and weigh it in the ballance and t' will be found in respect of principles and circumstances or aimes to be wholly evill That indeed there is nothing in it that is acceptable to God their hearts are casting minting and coyning sinne all the day long With Believers 't is not so there is also a good treasure in their hearts from whence they bring out good things there is a good Root in them that beares good fruit though they are or may be overtaken with many sins yea with great sins yet lust doth not tempt thē as it doth unregenerate men with a perpetuall continuall active inclination unto evill even some way or other in all the good they do The Spirit is in them will and doth in what state so ever they are dispose their hearts to Faith Love Meekenesse and actuates those Graces at least in the elicite acts of the will for a good tree will bring forth good fruit never any Believer is or was so deserted of God or did so forsake God as that every figment of his heart should be evill only and that continually That no one act of sinne can possibly expell his habit of Grace hath been formerly shewed neither is he ever cast into such a condition but from the good principle that is in him There is a panting after God longing for his Salvation with more or lesse efficacy the sparke is warme and glowing though under ashes Secondly In respect of power Lust tempts in unregenerate men out an absolute uncontrouleable dominion and that with a morally irresistible efficacy All its dominion as hath been shewed and very much of its strength is lost in Believers this is the intendment of the Apostles discourse Rom. 6. concerning the crucifying of sinne by the death of Christ. The power strength vigour and efficacy of it is so far abated weakned mortified that it cannot so effectually impell unto sin as it doth when 't is in perfect life and strength But you 'l say then
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
be regenerate is to have a new and another generation not any one repeated In the place mentioned of John by M. Goodwin there is mention neither of a repetition of a former generation nor directly of a new one Though it be so it is not there called so our Saviour at first saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse a man be borne from above as the word is elsewhere rendred and properly signifies as Iohn 3. 31. % Iohn 19. 11. % Mark 15. 38. % Iames 3. 17. and sometimes of old or former daies as Acts 26. 5. once only it signifies againe Gal 4. 9. but there joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which restraines it And in the exposition afterwards of what he intended by that Expression he calls it simply a being borne of the water the spirit v. 5. without the least intimation of the repetition of any birth but only the asserting of a new spirituall one called a birth indeed with allusion to the birth Naturall which is the road opinion well beaten ever since Christ first trod that path Besides the very same thing which is exprest under the name of Regeneration being a spirituall birth which a man had not before is also delivered unto us in such words and termes as manifest no reiteration of any state condition or thing to be included therein as Conversion to God a Quickning from death Sanctification by the spirit c. all which manifest the induction of a new Life and forme and not the Repetition of another hence the ancients called Baptisme Regeneration being the initiall ordinance of Christianity and expressive of the new life which in and through Christ we receive and that from Tit. 3. 5. Regeneration then neither in the import of the word nor in the nature of the thing doth require a reiteration of any generation but only the addition of a new one to that which a man hath before and whereunto this doth allude The receiving of a new spirituall Birth and Life is our Regeneration Renovation Resurrection Quickning implanting into Christ and the like so that the foundation of all the ensuing discourse is a meere quagmire where no firme footing can be obtained and of the same Nature is that which ensues It is saith he the common sence of Divines that the two generations mentioned the Naturall and spirituall are membra dividentia and contra-distinguished the one unto the other and so the Apostle Peter too seemes to state and represent them as also our Saviour himselfe Ioh 3. 6. % Now there can hardly any instance be given where the introducing of one contrary forme or quality into the Subject is termed a reiteration or repetition of the other Calefaction for example is never termed a repetition of Frigefaction nor Calefaction called a reiteration of Frigefaction nor when a Regenerate or mortifyed man dyeth his naturall death is he said to reiterate or repeat his Spirituall death Ans That in the terme Regeneration two births are implyed may be granted that the same is intimated to be repeated is denyed and not proved at all And therefore Mr Goodwin sayes well that the introducing of a contrary forme is not called the reiteration of an other no more is it here our new birth is called our Regeneration or new generation in allusion to our naturall birth not as a repetition of it neither is the Allusion in respect of the contrary qualityes wherewith the one and the other are attended but in respect of the things themselves in which regard as they are not the same so they are not contrary but diverse They are both births the one Naturall the other Spirituall Naturall and Spirituall in that sence are not contrary qualityes but diverse adjuncts and so are the two births compared 1 Pet. 1. 23. Iohn 1. 13. In which last place our Regeneration is exprest under the simple terme of being borne with distinction to the naturall birth and not the least intimation of the iteration of any birth or Generation subjoyned so also is it Iames 1. 18. so that hitherto little progresse is made by Mr Goodwin towards his intendment whatever it be thus then he expresseth it I rather saith he conceive that Regeneration which the Scripture makes appropriable only unto persons living to yeares of discretion §. 48. who generally in the dayes of their youth degenerate from the innocency of their childhood younger yeares and corrupt themselves with the principles wayes of the world relates not to the Naturall generation as such I meane as naturall but unto the Spirituall estate and condition of men in respect of their Naturall generation and birth in and upon which they are if not simply absolutely yet comparatively innocent harmeles free from pride and malice and inrespect of these qualifications in Grace and favour with God upon the account of the death and sufferings of Christ for them as we shall afterwards prove Here you have the summe of the designe and the Doctrine of Regeneration cleared from all those vaine and erroneous opinions wherewith it hath so long been clouded It is the returning of men into the good state and condition wherein they are borne after they have degenerated into waies of wickednesse we thought it had been the quickening of them who are by nature dead in trespasses and sinnes their being begotten againe by the will of God the bestowing of a new principle of Spirit and Life upon them a Translation from Death to Life the opening of blind eyes making them who were darknesse to be light in the Lord. It seemes we have all this while been in the darke and that Regeneration indeed is only a returning to that condition from whence we thought it had been a delivery but let us a little see the Demonstration of this new notion of Regeneration First he saith the Scripture makes it appropriable only to them who come to yeares of discretion Sir your proofe we cannot take your bare word in a thing of this importance In the place your selfe chose to mention as the foundation you laid of the inferences you are now making our Saviour saies t is a being borne of the spirit doth the Scripture make this appropriable only unto men of discretion Men only of discretion then can enter into the Kingdome of God for none not so borne of the Spirit shall enter therein Ioh. 3. 5. If none but men of discretion can be borne of the Spirit then infants have no other birth but only that of the flesh and that which is borne of the flesh is flesh v. 6. Not capable of entring into the Kingdome of heaven surely you better deserve the title of durus pater infantum than He to whom of old 't was given perhaps a grosser figment was never framed by a man of Discretion Secondly It is true Infants are comparatively innocent in respect of Actuall Transgressions but equally nocent and guilty with Sinners of discretion in respect of naturall state and
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
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
So that notwithstanding these Exceptions the Exposition of the words is cleare as before given in And yet this is all M. G. produceth as his ground and foundation whereon to stand in denying ths proposition he that is borne of God sinneth not that is falleth not under the power of raigning sinne sinneth not to death as the Children of the wicked one which I shall leave under that consideration wherewith it is educed from the scope of the Text and the paralell place of Chap. 5. 16 17. The truth is there is not much need to contend about this expression M. G. granting that the intendment of it is that such as are borne of God do not walke ordinarily customarily in any wayes of known sin Sect 28. Which as he saith is the import of that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary whereof might yet be easily evinced he maketh no trade or occupation of sinning that is he doth not sinne in an inconsistency of communion with God in the Covenant of his Grace Now in this sence he granteth this Proposition he that is borne of God sinneth not i. e. ordinarily or customarily that is so as not to be accepted of God that is no Believer sinneth at such a rate as not to be accepted with God Adde now hereunto the ground reason of this Assertion viz. His being borne of God the abiding of the seed in him we have obtained all that we desire to evince from this place Because such an one is borne of God which is a Reason which holdeth good to Eternity being an act irrevocably past and because the seed abideth in him he cannot sinne ordinarlly or customarily which kind of sinning alone as is supposed can eject the abiding seed that is he sinneth not beyond the rate of sinnes of infirmity nor in any such way as should render him uncapable of communion or acceptance with God The Apostle nextly advanceth farther with his designe and saith He that is borne of God cannot sinne that is That sinne which he sinneth not he cannot sinne §. 64. He cannot fall under the power of raigning sinne unto death I confesse the words can cannot are variously used in the Scriptures some kind of impossibility in one respect or other for things may be in some regard impossible that are not so absolutely it alway denoteth The whole of the variety in this kind may be referred to two heads 1. That which is morally impossible Of that it is said that it cannot be done 2 Cor. 13. 8. Saith Paul we can do nothing against the Truth And Acts 4. 20. Say the Apostles we cannot but speake the things we have seen and heard It was morally impossible that ever any thing should have been done by Paul against the truth or that the Apostles having received the Spirit should not speak what they had seen and heard of Christ. And of many things that are thus morally impossible there are most certaine and determinate causes as to make the thing so impossible as in respect of the event to be absolutely impossible It is morally impossible that the Divell should do that which is Spiritually good and yet absolutely impossible There is more in many a thing that is morally impossible than a meere opposition to Justice as we say Illud possumus quod jure possumus The causes of morall impossibility may be such as to tye up the thing which it relateth unto in an everlasting nonfuâ—urition There is also 2. An impossibility that is Physicall from the nature of the things themselves So Jerem. 13. 23. % Can the Aethyopian change his skin that is He cannot Mat. 7. 18. % A good tree cannot bring forth evill fruit neither can an evill tree bring forth good fruit That is nothing can act contrary to its owne naturall principles And as we shall see afterwards there is of this impossibility in the cannot here mentioned They cannot do it upon the account of the new Spirituall nature wherewith they are indued Now there may be a third kind of impossibility in Spirituall things arising from both these which One hath not ineptly called Ethico-physicall or morally-naturall partaking of the nature of both the other It is morall because it relateth to duty what is to be done or not to be done And it is Physicall because it relateth to a cause or principle that can or cannot produce the effect So our Saviour telleth the Pharisees How can ye being evill speake good things Or ye cannot Mat. 12. 34. % You cannot heare my words John 8. 43. It was morally impossible they should either speake or heare that is either believe or do that which is Spiritually good having no principles that should enable them thereunto having no root that should beare up unto fruit being evill trees in themselves and having a principle a root continually universally uninterruptedly inclining and disposing them an other way to acts of a quite contrary nature Of this kind is that impossibility here intimated The effect denyed is morally impossible upon the account of the internall Physicall cause hindring of it However then the word in the Scripture may be variously taken yet here it is from adjacent circumstances evidently restrained to such a signification as in respect of the event absolutely rejecteth the thing denyed The gradation of the Apostle also leadeth us to it He sinneth not nay he cannot sin He cannot sin riseth in the Assertion of that before expressed He sinneth not which absolutely rejecteth the glosse that some seeke to put upon the words namely that cannot sinne is no more but cannot sinne easily and cannot sinne but as it were with difficulty such is the Antipathy habituall opposition which they have to sinne which Mr Goodwin adhereth unto For besides That this is in it selfe false there being no such Antipathie in any to sinne but that they may easily fall into it yea and with great difficulty and labour do restraine from it as the Apostle argueth at large Rom. 7 So is it also flatly contradictory to the words themselves the Apostle saith He that is borne of God sinneth not cannot sinne He can sinne saith this Glosse though difficultly now he that can sinne difficultly can sinne can sinne and cannot sinne are flatly contradictory He cannot then sinne at all the sinne that is intended in the place of whom it is said he cannot sinne Thus we have cleared the first Proposition in the words both as to the Subject every one that is borne of God and the Predicate sinneth not cannot sinne Which last expression taken in its only proper and most usuall signification denoteth an Impossibility of the event plainely confirmeth in direct termes the position we insist on from the words Mr Goodwin knoweth not well §. 65. If I am able to gather any thing of his thoughts from his expressions to the Argument in hand what to say to this Assertion of the Apostles The Argument he intendeth
not the least service for God but labouring to stirre up strife in his Family to set his poore children and their heavenly Father at variance filling them with hard thoughts of him As one that takes little or no care for them And discouraging them in that obedience which he requireth at their hands continually belying their Father to them and that in reference to the most desireable Excellencies of his Faithfulnesse Truth Mercy and Grace never speaking one good or comfortable word to them all their daies nor once urging them to doe their duty But with-holding a rodde yea Scorpions over their backs And casting the eternall flames of Hell into their faces this is that sanguine indeed truly spiritually bloudy Complexion of this new Nurse which is offered to be received in the roome of that sad Melancholy piece of the Perseverance of the Saints Thus then he proceeds The Consolation of true Believers depends upon their obedience their obedience is farthered by this Doctrine and therefore their Consolation also Ans. What are the springs of true spirituall heavenly Consolation the consolation which God is willing Believers should receive whence it flowes the meanes of its continuance and increase how remote it is from a sole dependency on our own Obedience hath been in part before declared But yet if the next Assertion can be made good viz. That the Doctrine of the Saints Apostasy hath a tendency instituted of God to the promotion of their Obedience and Holinesse I shall not contend about the other concerning the issuing of their consolation from thence All that really is offered in the behalfe of Apostasy as to its serviceablenesse in this kind is that it is suited to ingenerate in Believers a feare of Hell which will put them upon all wayes of mortifying the flesh and the fruits of it which otherwise would bring them thereunto And is this indeed the great mistery of the Gospell Is this Christs way of dealing with his Saints Or is it not a falling from Grace to returne againe unto the Law Those of whom alone we speak who are concerned in this busines are all of them taken into the Glorious liberty of the Sonnes of God are every one of them partakers of that Spirit with whom is liberty are all indued with a living principle of Grace Faith and Love and are constrained by the Love of Christ to live to him are all under Grace and not under the Law have their sinnes in some measure begun to be mortifyed and the flesh with the lusts thereof the old man with all his wayes and wiles crucifyed by the Death and Crosse of Christ brought with their power and efficacy by the Spirit into their hearts are all delivered from that bondage wherein they were for feare of Death and Hell all their dayes by having Christ made Redemption unto them I say that these persons should be most effectually stirred up to Obedience by the dread and terrour of that Iron rod of vengeance and Hell and that they should be so by Gods appointment is such a new such another Gospell as if preached by an Angell from Heaven we should not receive That indeed no motive can be taken from hence or from any thing in the Doctrine by Mr Goodwin contended for suited to the principle of Gospell Obedience in the Saints that no sin or lust whatsoever was ever mortifyed by it that it is a clog hinderance burthen to all Saints as far as they have to do with it in the wayes of God hath bin before demonstrated And therefore leaving it withall the Consolation that it affords unto those who of God are given up thereunto we proceed to the Consideration of another Argument his eighth in this case which is thus proposed Sect. 37. That Doctrine which evacuates and turnes into weakenesse and folly §. 5. all the gracious councells of the Holy Ghost which consist partly in the diligent information which he gives unto the Saints from place to place concerning the hostile cruell and bloudy mind and intention of Sathan against them partly in detecting and making knowne all his subtile stratagems his plots methods and dangerous Machinations against them partly also in furnishing them wiih speciall weapons of all sorts whereby they may be able to grapple with him and to tryumph over him partly againe in those frequent admonitions and Exhortations to quit themselves like men in resisting him which are found in the Scripture And lastly in professing his feare least Sathan should circumvent and deceive them that Doctrine I say which reflects disparagement and vanity upon all these most serious and gracious applycations of the Holy Ghost must needs be a Doctrine of vanity and errour And consequently that which opposeth it by a like necessity a truth But such is the common Doctrine of absolute and infallible Perseverance Ergo. Ans. Not to ingage into any needlesse contest about wayes of Arguing §. 6. when the designe and strength of the Argument is evident I shall only remarke two things upon this First the Holy Ghost professing his feare least Sathan should beguile Believers is a mistake It was Paul that was so afraid not the Holy Ghost though he wrote that feare by the appointment and inspiration of the Holy Ghost The Apostle was jealous least the Saints should by the craft of Sathan be seduced into errours and miscarriages which yet argues not their finall defection this indeed he records of himselfe but of the feares of the Holy Ghost arising from his uncertainty of those issue of the things and want of power to prevent the coming on of the things feared I suppose there is no mention And Secondly that the consequent of the supposition in the inference made upon it is not so cleare to me as to Mr Goodwin viz. Suppose any Doctrine to be false whatsoever Doctrine is set up in opposition to it is true I have knowne and so hath Mr Goodwin also when the truth hath layen between opposite Doctrines assaulted by both entertained by neither with these Observations I passe the Major of this Sillogisme the Minor he thus confirmes If the Saints be in no possibility of being finally overcome by Satan or of Miscarrying in the great and most important businesse of their Salvation by his snares and subtilties §. 7. all that operousnesse and diligence of the Holy Ghost in those late mentioned Addressements of his unto them in order to their finall conquest over Satan will be found of very light consequence of little concernement to them yea if the said Addressements of the Holy Ghost be compared with the State and Condition of the Saints as the said Doctrine of Perseverance representeth and affirmeth it to be the utter uselesnesse and impertinency of them will much more evidently appeare Ans. What possibility or not possibility the Saints are in of finall Apostasy from God what assurance themselves have may have or have not concerning their Perseverance with what is the
profession and done some good yet upon the whole matter first or last they had all declined and therefore ought to owne the punishment of their sinnes God dealing severely and unto death and destruction with none but those who either wholly or upon the summe of the matter turned away from his Judgements and Statutes So that 6. This being the tenour and importance of the words insisted on this their tendency aime and accommodation to the objection levyed against the Righteousnesse of God in dealing with that people this their rise and end their spring and fall it is evident beyond all Contradiction from any thing but prejudice it selfe that all the enquiries and disputes about them as whether the declaration of the minde of God in them be Hypotheticall or Absolute what is meant by the Righteous Person what by his turning away and what by the death threatned all which expressions of the Text are in themselves ambiguous and must be limited from the circumstances of place are altogether uselesse and needlesse the words utterly refusing any accommodation to the businesse of our present debate So that 7. This dependance of the words scope of the Context designe of the place and intendment of God in it the accommodation of the whole discourse to the removeall of the Objection and disproving of the proverbiall selfe Justification of a sinfull People the only directoryes in the investigation of the true proper native genuine sence and meaning of them eyed weighed nor considered by Mr Goodwin who knew how much it was to his advantage to rend away these two verses from the body of the Prophets discourse I might well supersede any farther proceeding in the Examination of what he has prepared for a Reply to the Answers commonly given to the Argument taken from this place yet that all security imaginable may be given to the Reader of the inoffensivenesse of this place as to the Truth we mainetaine I shall briefely manifest that Mr Goodwin hath not indeed effectually taken up and off any one Answer or any one parcell of any such that hath usually been given by our Divines unto the Objection against the Doctrine of Perseverance hence levied That which naturally first offers it selfe to our Consideration §. 11. is the forme and tenour of the Expression here used which is not of an absolute nature but Hypotheticall The import of the words is If a righteous man turne from his Righteousnesse and continue therein he shall dy True say they who make use of this Consideration God here proposes the desert of sinne and the connexion that is by his appointment between Apostacy and the punishment thereunto allotted but this not at all inferres that any one who is truly righteous shall or may everlastingly so Apostatize Such comminations as these God maketh use of to caution Believers of the evill of Apostasy and thereby to preserve them from it as their tendency to that end by the appointment of God and their efficacy thereunto hath been declared So that to say because God sayes If a righteous man turne from his Righteousnesse he shall dye the whole Emphasis lying in the connexion that is between such turning away dying to conclude considering what is the proper use intendment of such threatnings that a man truly Righteous may so fall away is to build up that which the Texts contributes not any thing to in the least Against this plea Mr Goodwin riseth up with much contempt and indignation §. 12. Chap. 12. Sect. 9. in these words But this Sanctuary hath also been profaned by some of the chiefe Guardians themselves of that cause for the protection and safety whereof it was built There needs no more be done though much more might be done yea and hath been done by others than that Learned Doctor so lately named hath done himselfe for the demolishing of it Having propounded the Argument from the place in Ezekiel according to the import of the interpretation asserted by us Some saith he answer that a condition proues nothing in being which how true soever it may be in respect of such Hypotheticalls which are made use of only for the amplyfication of matters serve for the aggravating either of the difficulty or indignity of a thing as if I should climbe up into Heaven thou art there Psal. 139. It were ridiculous to inferre therefore a man may climbe up into Heaven yet such conditionoll sayings upon which Admonitions Promises or Threatnings are built do at least suppose something in possibility however by vertue of their tenour forme they suppose nothing in being For no man seriously intending to encourage a student in his way would speak thus to him If thou wilt get all the Books in the Vniversity Library by heart thou shalt be Doctor this Commencement Beside in the case in hand he that had a minde to deride the Prophet might readily come upon him thus But a righteous man according to the Judgement of those that are Orthodox cannot turne away from his righteousnesse therefore your Threatning is in vaine Thus we see to how little purpose it is to seeke for starting holes in such Logicke quirkes as these Thus farre the great Assertor of the Synod of Dort and the cause which they maintained to shew the vanity of such a sence or construction put upon the words now in debate which shall render them meerely conditionall and will not allow them to import so much as a possibility of any thing contained or expressed in them Ans. Doctor Prideaux his choosing not to lay the weight of this Answer to the Argument of the Arminians from this place on the Hypotheticall manner of the expression used therein is called a defiling this Sanctuary by the Guardians of the cause whose protection it undertakes Criminarasis librat in Antithesis doct as posuisse figuras laudatur what are my thoughts of it I need not expresse being unconcerned in the businesse as knowing it not at all needfull to be insisted on for the purpose for which it is produced the Text looking not at all towards the Doctrines under consideration yet I must needs say I am not satisfied with the Doctors attempt for the removall of it nor with what is farther added by the Remonstrants in the place which we are sent unto by M. Goodwins marginall directions though it should be granted that such conditionall expressions do suppose or may for that they alwaies do is not affirmed and in some cases it is evident they doe not that there is something in posse as the Doctor speakes whereunto they doe relate yet they doe not inferre that the possibility may by no meanes be hindred from ever being reduced into Act. We grant a possibility of desertion in Believers in respect of their own principles of operation which is ground sufficient for to give occasion to such Hypotheticall expressions as containe comminations and threatnings in them but yet notwithstanding that possibility on that account
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