whoredome and Adultery and make themselves members of another far different relation viz. of those harlots with whom they will fully commit sinne and consequently in such a sence of the Divell Ans. First for the sence of that place of the Apostle 1 Cor. 6. 15. As farre as it relates to the merit of the cause in hand I shall have occasion to speake unto it at large hereafter so shall not anticipate my selfe or Reader For the present I deny that there is the least mention made of any interchange of members between Christ and the Devill much lesse of any such thing as frequent and ordinary 'T is true the Apostle sayes that he that is joyned to an harlot makes his members the members of an harlot and on that consideration and conclusion with part of the dignity of Believers whose persons are all the members of Christ perswades them from the sinne of Fornication That they may so much as fall into that sinne he doth not here intimate That men not only in respect of themselves and their principles of sinne and pronenesse unto it within with the prevalency of Temptations but also eventually notwithstanding any regard or respect to other externall prohibiting causes may fall into all the sinnes from which they are dehorted Mr Goodwin hath not proved as yet nor shall I live to see him do it Secondly for a man to make himselfe the member of an harlot is no more but to commit Fornication which whether it be Mr Goodwin's Judgement or no that none can fall into or be surprised with but he is ipso facto cut of from the Body of Christ thereby I know not Taking in the consideration of what was spoken before concerning the manner of Regenerate persons sinning with what shall be farther argued I must professe I dare not say so In the meane time it is punctually denied that Believers can fall into or live in a course of Whoredome and Adultery and without such a course they cease not according to M. Goodwin's sence of these words to be members of Christ nor doe they otherwise become members of the Divell There is nothing here then that intimates such an interchange in the least Thirdly for M. Goodwins criticisme upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is hardly worth taking notice of For First If by taking there be meant taking away the sence must be that they are first taken away from being members of Christ the word expressing a time past in that tendency and then made members of an Harlot which First is not suited to the mind of M. Goodwin who endeavours to prove their ceasing to be members of Christ by becoming members of an Harlot the efficient cause of their ceasing to be joyned to Christ consisting in their being joyned with an Harlot And Secondly destroyes the whole scope of the Apostles reasoning in the place from the great unworthinesse of such a way or practice as making the members of Christ to be the members of an Harlot because none should so be made but those who had first creased to be members of Christ and so his Assertion instead of an effectuall perswasive should upon the matter be entangled in a contradiction to it selfe And Secondly §. 44. as there is nothing in the place to inforce that sence of the word so there is nothing in the word to impose that sence upon the place When our Saviour speaks to his Disciples Luke 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not bid them take nothing away for their journey but take nothing with them And so Marke 6. 6. Where his command is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that of Math 4. 6. When the Divell urged to our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did not intimate that the Angells should take him away in their hands but support him from hurt when Jesus Ioh 11 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did not take away his eyes out of his head and cast them upward no more then the Angell did his hand when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev 10. 5. or the Apostles their voyce when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 24. Nor doth Christ command us to take away his yoake in that heavenly word of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math 11. 29. so that here is little help left to this sence imposed on the place under consideration from the importance of the word so consequently not the least countenance given to that horrible interchange of members between Christ and the Divell which is asserted as an usuall and frequent thing What he addeth in the close of the Section §. 45. is no lesse considerable than the beginning of it for saith he if it be no dishonour to Christ to take in such as have been members of the Divell why should it be any disparagement to him to reject such who by their wicked and abominable wayes render themselves unworthy of such a Relation Ans. Believers hold not their Relation to Christ upon any worthinesse that is in themselves for it but upon the account meerely of Grace according to the tenour of the Covenant of Mercy That they may fall into such wicked and abominable waies as shall render them altogether unmeet for that Relation according to the Law of it is that great Argument call'd petitio principii which Mr Goodwin hath used in this case an hundred times But the comparison instituted in the first words is admirable Confest it is that 't is no dishonour to Jesus Christ yea that 't is his great honour seeing he came to destroy the workes of the Devill to bind the strong man to spoyle his goods to destroy him that had the power of death and to deliver them who by reason of death were in bondage all their dayes to deliver his people from their sinnes washing them in his bloud and to make them a peculiar people unto himselfe zealous of good workes that 't is no dishonour I say for him to translate them from the power of Sathan into his own Kingdome making them meet for the Inheritance of the Saints in Light by redeeming them from their vaine Conversation to do according as he intended and to take his own given him of his Father out of the hands of the Tyrant which held them under bondage Therefore having undertaken to keep them and preserve them having so overcome Sathan in them for them by them broken the head of the Serpent 't is no dishonour for him to loose ground given for his Inheritance with his subjects members brethren children bone of his bone and flesh of his flesh into the hand of the Devill againe what fort is so strong as to hold out against such a battery If it be no honour for Christ to bind Sathan and to spoile his goods then 't is no dishonour for him to be bound by Sathan and to have his goods spoiled Another burthen upon the shoulders of Mr Goodwin's Doctrine §. 46.
be the Author of these Epistles Hierome was of an other mind speaking of Didymus Imperitus saith he sermone est non scientia Apostolicum virum ex ipso sermone exprimens tam sensuum nomine quam simplicitate verborum But seeing Ignatius was a Syrian and near to Martyrdome though he writes his Epistles from Troas and Smyrna which without doubt were not in his way to Rome from Antioch yet every where he saith he is going to Rome ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the close he affirmes he wrote from Smyrna whither he was had to his Martyrdome what is it to any man what style he used in his writings what swelling titles he gave to any or words he made use of Who shall call those writings especially Ignatius being a Syrian into question But perhaps some farther Question may here arise which hath by sundry been already started about the use of divers Latine words in those Epistles wich doubtless cannot be handsomely laid on the same account of their Author being a Syrian and nigh to martyrdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are usually instanced in words to whose use no Roman customes observations Orders nor rules of Goverment do administer the least occasion Of these the Doctor tells you he wonders only that in so many Epistles there are no more of this kind And why so The Epistles are not so large a Volume a very few hours will serve to read them over and yet I am perswaded that in all that compass of reading in the Greek Fathers which our Doctor ownes he cannot give so many instances of words barbarous to their language no way occasioned by the meanes before mentioned as have been given in these Epistles But he wonders there are no more and some wonder that all are not of his mind But he farther informes us that a diligent Reader of the Scripture may observe many more Latine words in the new Testament then are used in these Epistles and for a proof of his diligence and observation reckons up out of the end of Passor's Lexicon sundry words of that kind made use of by the Sacred writers I feare unto some men this will scarce be an Apologie prevalent to the dismission of these Epistles from under the Censure of being at least fowly Corrupted Of the whole collection of words of that sort made by Passor among which are those especially cull'd out by our Doctor to Confirme his observations there is scarce one but either it is expressive of some Roman Office Custome mony order or the like words of which nature pass as proper names as one of those mentioned by the Doctor is and no otherwise used in the new Testament from one Country and language to an other or are indeed of a pure Greek Original or at least were in common use in that Age neither of which can be spoken of the words above mentioned used in the Epistles which were never used by any before or after them nor is there any occasion imaginable why they should Parvas habent spes Epistolae si tales habent I would indeed gladly see a faire candid ingenious defensative of the Style manner of writing used in those Epistles departing so eminently from any thing that was customary in the writings of the men of those daies or is regular for men of any generation in Repetitions affected compositions Barbarismes Rhyming expressions and the like for truly notwithstanding any thing that hitherto I have been able to obtaine for help in this kind I am enforced to encline to Vedelius his answers to all the particular Instances given of this nature this and that place is corrupted this is from Clemen's Constitutions this from this or that Tradition which also would much better free those Epistles from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd in the sense whereunto it was applyed by the Valentinians long after the death of Ignatius then any other Apologie I have as yet seen for the securing of its abode in them It is not a little burdensome to the thought of sober and learned men to consider how frequently causlesly absurdly in the midst of discourses quite of another nature and tendency the Author of those Epistles or some body for him break in upon the Commendation of Church Officers Bishops and Presbyters exalting them with titles of honour to the greatest Potentates on earth and compareing them to God the Father and Son where as none of the Sacred writers that went before him nor any of those good and holy men who as is supposed followed after him do hold the least communion or society with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Tral whereunto is immediatly subjoyned that Doctrine concerning Deacons which will scarcely be thought to be exegetical of Act. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Writer of this passage intended to make of a Bishop well I know not but thus he speaks of him Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks concerning God Heb 6 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus indeed some would have it who to help the matter have further framed such an Episcopacy as was never thought on by any in the dayes of Ignatius as shall afterwards be made evident And in the same Epistle this is somewhat uncouth and strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether the Lord Christ hath bound any such burden upon the shoulders of the Saints I much question nor can I tell what to make of the comparison between God the Father and the Bishop Christ and the rest of the Church the whole sentence in word and matter being most remote from the least Countenance from the Sacred writings Epist ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well aimed however 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle to the Church at Smyrna is full of such stuff inserted without any occasion order coherence or any colour to induce us to believe that it is part of the Epistle as first written One passage I may not omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of our Saviour repudiating the Pharisees corrupted glosses on the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Peter's mistake is corrected his reasons follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was Jesus Christ and it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How well this suits the doctrine of Peter and Paul the Reader will easily discerne Caesar or the King is upon all accounts thrust behind the Bishop who is said to be Consecrated to God for the salvation of the World him he is exhorted to obey and in express opposition to the Holy Ghost the Bishop's name is thrust in between God and the King as in away of preheminence above the latter and to doe any thing without the Bishop is made a farre greater crime then to rise up against the King As this seemes scarce to be the language of one going upon an Acculation to appeare before the
17. 3. and unto this bestowing on them everlasting Life his raising of them at the last Day as was mentioned is a necessary consequent namely that they may be brought to the full and compleat fruition of that life which here in some measure they are made partakers of Even in the words of v 39. that passage I should loose nothing extends it selfe to the whole Compasse of our Saviours Duty in reference to his Fathers Will for the safe-garding of Believers and is it only death and the state of dissolution of Body and Soule that it is the Will of God that he should deliver them from and the power of that that it should not have dominion over them in the morning The Apostle tells us that he came to doe the will of God whereby we are sanctified Heb 10. 9 10. it was the Will of God that he should sanctify us and he tells his Father that he had kept all his own in the World Joh 17. which doubtlesse was not his raising them from the dead If he be the Mediator of the Covenant of Grace if the Promises of God be yea and amen in him if he be our Head Husband and Elder Brother our Advocate and Intercessour our Sheapheard and Saviour his keeping us from being lost extends it selfe no lesse effectually to our preservation from utter ruine in this life then to our raising at the last day yea and that exceptive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes this preservation as well as leads us to the addition of the other Favour and Priviledge of being raised to Glory at the last day In a word this whole discourse is added to make good that Gracious Promise of our Saviour v 35. He that cometh to mee shall never hunger and he that Believes on me shall never thirst which how it can be done by a naked ingagement for the Resurrection of them that come to him and abide with him if many doe most of all them that come to him may depart from him and fall into everlasting ruine needs Mr Goodwins farther labour and paines to unfold What is lastly added concerning Christ's doeing the utmost of his Fathers Pleasure for their Custody but the fault is their own who fall away is the same inconsistent ridiculous Assertion with that erewhile considered with this addition that whereas it is his Fathers Pleasure that they be saved Christ doth his pleasure to the utmost and yet saved they are not And so much if not too much for the vindication of this Testimony witnessing to the Truth that we have in hand Mat 24. 24. comes in the next place to be Considered §. 49. an unquestionable Evidence to the Truth and that voluntarily of its own accord speaking so plaine to the matter in hand that it were a sinne against cleare light to refuse to attend unto it so farre is it from being compelled to beare the Crosse of this service as Mr Goodwin phrases the matter Cap 10. Sect 9. Pag 181 182 183. They shall seduce if it were possible the very Elect hence saith he it is inferred that the deceiving or seducing of them that Believe is a thing impossible which is the drawing of darknesse out of light Strange to me it seemes so farre from a forced inference or a strained drawing of a Conclusion that it is but the conversion of the termes of the same Identicall supposition He that saies they shall deceive the very Elect if it were possible so mighty shall be their prevalency in seducing seemes to mee and would I doubt not doe so to others did not their prejudices and ingagements force them to stoppe their eares shut their eyes to say that it is Impossible the Elect should be seduced But let the Place as it deserves be more distinctly considered It is among them §. 50. which I referre to the head of the Purposes of God and a Purpose of God there is though not expressed yet included in the words The Impossibility of the seduction of some persons from the Faith is here Asserted Whence doth this Impossibility arise Not from any thing in themselves not from their own carefull Consideration of all the Concernments of their Condition the only preservative in such a season if some who pretend themselves skilfull and experienced yea almost the only Physitians of Soules may be believed They can never stand upon such sands against that opposition they shall be sure to meet withall Our Saviour therefore intimates whence the Impossibility expressed doth flow in a description of the Persons of whom it is affirmed in reference to the Purpose of God concerning them They are the Elect Those whom God hath chosen before the foundation of the World Eph. 1. 4. Rom. 9. 12. 11. 7. that they should be holy and unblameable before him in love His Purpose according to Election must stand firme and therefore the Election it selfe shall obtaine This then is that which is here affirmed God having chosen some or Elected them to Life according to the purpose which he purposed in himselfe and faith being bestowed on them Ephes. 1. 9. Phil. 1. 29. they believing on the account of their being ordained to eternall life Act. 13. 48. it is impossible they should be seduced so as to be thrown downe from that state and Condition of Acceptance with God for the substance of it wherein they stand Some few Observations will further cleare the minde of the Holy Ghost §. 51. and obviate the exceptions that are put in against our receiving the words in their plaine proper obvious signification Observe then 1. Upon the intimation of the Great Power and Prevalency of Seducers our Saviour adds this as a matter of greate Consolation to True and Sound Believers that notwithstanding all this all their attempts however advantaged by force or subtility yet they shall be preserved This the whole Context inforceth us to receive and our Adversaries to confesse that at least a great difficulty of their seduction is intimated And it arises with no lesse Evidence that this difficulty is distinguishing in respect of the Persons exposed to seduction that some are Elect who should be seduced if it were possible others not that may and shall be prevailed against 2. The Bottome of the Consolation in the freedome of the Persons here spoken of from falling under the prevailing Power of Seducers consists in this that they are the Elect of God such as in a personall Consideration are Chosen of God from all Eternity to be kept and preserved by his Power to Salvation notwithstanding any Interveniences or Oppositions which he will suffer to lye in their way But saith Mr Goodwin These men at least before their Calling are as lyable to be deceived or seduced as other men this is their owne Confession and Paul saies that they were somtimes deceived Titus 3. 3. Ans. An Exception doubtlesse unworthy him that makes it who had he not resolved to say
of God hath nothing to lay to their charge That which in God maintaines the Quarrell against sinners Is attoned and is no more their Enemy than Mercy it selfe And this not upon condition of Believing to be antecedently accomplished before this be done The Satisfaction of Justice vindictive depends not at all on any thing in us it requires only that there be vindicta noxae and a vindication of the Soveraignty of God over the sinning Creature by the inflictioon of that punishmient which in his Infininite Wisdome and Righteousnesse he hath proportioned unto sinne on a supposition of sinne in such Creatures as being made meet and fit to yeild voluntary Obedience unto God and so standing in a morall subjection to him being their cutting off what lyes in them their dependance on God which that it should be contlnued is as necessary as that God be God or the Lord of all Those Creatutes are upon the account of the Soveraignty Righteousnesse of God whereof we speake indipensably obnoxious unto punishment which is of necessity required unto Gods retaining his Dominion over them By the Death of Christ this Condition is so farre repaired that the dependance and subjection unto God of those for whom he Dyed is made up so farre as to a deliverance of them from a necessity of being obnoxious unto punishment and that compleately without any Abeyance upon conditions in themselves which can have no influence thereunto So that though the proces of the Law sent forth John 3. 36. be not instantly recalled but man is suffered to lye under that arrest for a season Ephes. 2. 3. yet God le ts fall his suit on this account 2. Cor. 5. 18. and will never passe his first sentence Psal. 21. 3 4. from which we are reprieved unto full and finall execution pronouncing himselfe Math. 17. 5. well pleased with his Sonne resting satifyed with his mediatory performances and seeking no farther 2. The Law of God is fulfilled Unlesse this be answered in all concernements of it the Lord would be thought to change his Will to reverse his Word and to blurre the Coppy of his owne Holinesse There is in the whole Law and every parcell of it an eternall indispensable Righteousnesse and Truth arising either from the nature of things themselves concerning which it is or the Relation of one thing unto another That to feare God to Love him to Obey him to doe no wrong are everlastingly indispensablely good necessary is from the nature of the things themselves only with this supposition that God would make Creatures capable of yeilding him such Obedience That that which is good shall be so rewarded that which is evill so punished is also an everlasting truth upon supposition of such actuall performances Whereas then of this Law there are two parts the one Absolute or Preceptive in the Rule and commands thereof The other Conditionall and rewarding in its Promise or condemning in its curse Christ by his death put himselfe in their behalfe for whom he Dyed to speake to that particular under the curse of it Rom. 8. 3. Gal. 3. 13. He Redeemed us from the curse of the Law Kom 10. 3 4. being made a curse for us Gal. 4. 4 5 6. neither is this at all suspended on our Believing The Law doth not threaten a Curse Philipp 3. 9. only if we do not Believe but if we do not all things written therein Deut. 27. 26. whether we believe or not the Law takes no notice as to the Curse that it denounceth If there hath been any sinne that must be executed Gen. 27. 28. And the Law is for the Curse as Isaac for the the great Spirituall Blessing He had but one it hath but one great Curse and that being underrgone by Christ it hath not an other for them in whose stead Christ underwent it 2 Cor. 5. 21. God having made him to be sin for us who knew no sin we become the Righteousnesse of God in him All separation from God is by the Curse of the Law All that is required in it by it is that it be undergone this is done by Christ for all Believers that thereby is taken away which alone can separate them from God or put any distance between them But of this and their subjection to the Curse before their Believing more afterwards 3. The Truth §. 10. or veracity of God was particularly ingaged to see sin punished upon the account of the Promulgatiō of the first expres Sanction of the Law In the day thou eatest Gen. 2. 17. thou shalt dye For the satisfying the ingagement of God's Truth there seem'd to be a tender made in the Sacrifices instituted of old but it was rejected as insufficient to make good that Word of God so eminently given out There was neither any such Relation Union or Conjunction between the sinner and the innocent Creature Sacrificed or any such reall worth in the Sacrifice it selfe as that the Death of the substituted beast might by any meanes be so interpreted as to amount to the accomplishment of the Truth of God Death being once denounced as the reward of sinne Heb. 10. 5 6. Sacrifices and Offerings for sinne thou wouldest not in burnt-Offerings and Sacrifices for sinne thou hadst no pleasure but saith our Saviour Lo I come to do thy will O God v. 7. Will that do it Yea it will assuredly for in the volume of his Booke it is written that he should so do All that God willed to be done for the accomplishment of his Truth was fulfilled by Christ when he came to give up himselfe a sweet smelling Sacrifice Ephes. 5. 2. God then may be true His Truth being salved to the utmost though never any one of them for whom Christ Dyed doe dye But this to the Salvation of Believers is only as removens prohibens 4. The distributive Justice of God is Isa. 53. 10 11. upon this Oblation of Christ ingaged upon the Covenant and compact made with Christ as Mediator to that purpose to bestow on them for whom he Offered and Dyed all the good things which he promised him for them in and upon the account of his undertaking in their behalfe The distributive Justice of God is that perfection of his Nature Gen. 18. 24. whereby he rendreth to every one according to what either his vindictive Justice on the one side Psal. 5. 31 35. 65. 5. 71. 2. 96. 13. 98. 2. 103. 17. 141. 1. 11 or his Uprightnesse and Faithfulnesse on the other do require In rewarding it respects his owne Faithfulnesse in all his ingagements immediately in punishing the demerit of the Creature there being no such naturall connexion and necessary coherence from the nature of the things themselves between Obedience and Reward as there is between Sinne and Punishment Now the Lord having given many eminent and Glorious Promises to his Sonne Jesus Christ Psal. 2. 7
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
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
abide to be sincere From what hath been occasionally spoken of the intendment and scope of this place of the designe which the Apostle had in hand of the direct sence of the words themselves §. 47. M. Goodwins exceptions to our Interpretation of the words and inferences from it being wholly removed and his Expofition which he advanceth in the roome of that insisted on manifested to bee as to the occasion and scope of the place assigned utterly forreigne unto it and as to Explication of the particulars of it not of any strength or consistency for the obscurenig of the true sence and meaning of the place in the eye of an intelligent Reader 't is evidently concluded beyond all colourable contradiction that those who are true Believers indeed having obtained communion with the Father and his Sonne Christ Jesus cannot fall into a totall Relinquishment of Christ or of the Faith of the Gospell so as to have no portion nor interest in the communion they formerly enjoyed To returne to M. Goodwins close of this 13. §. 48. Chap. and nine Arguments as he calls them from which he labours to Evince the Apostasy of Believers he shuts up the whole with a Declamation against and revileing of the Doctrine he opposeth with many opprobrious and reproachfull expressions calling it an Impostor and an Appearance of Satan in the likenesse of an Angell of Light with such like termes of reproach as his Rhetorick at every turne is ready to furnish him withall threatning it farther with calling it in Question before I know not how many Learned men of all sorts and to disprove it by their Testimony concerning it and so all that is required for its destruction is or shall be speedily dispatched God knows how to defend his Truth and as he hath done this in particular against as fierce assaults as any M. Goodwin hath made or is like to make against it so I no way doubt he will continue to doe 'T is not the first time that it hath been conformeable to its Author in undergoing the contradiction of men and being laden with reproaches and crucified among the theevish principles of Errour and prophanenesse Hitherunto it hath not wanted in due time its Resurrection and that continually with a new Glory and an added estimation to what before it obtained among the Saints of God and I no way doubt but that it will grow more and more untill the perfect day when those opinions and inventions of men derogatory to the Grace and Covenant of God his Truth Unchangeablenesse and Faithfulnesse which now make long their shades to eclypse the beauty and lustre of it shall consume and vanish away before its brightnesse In which perswasion I doubt not but the Reader will be confirmed with mee upon the farther consideration of what M. Goodwins endeavours are in an opposition thereto wherewith now by the grace of God contrary to my first intendment I shall proceed CAP. XVII 1. The cause of proceeding in this Chapter 2. M. G's attempt Cap. 12. of his Book 3. Of the Preface to M. G's discourse 4. Whether Doctrine renders men proud and presumptuous 5. M. G's Rule of judging of Doctrines called to the Rule 6. Doctrine pretending to promote Godlinesse how farre an Argument of the Truth 7. M. G. pretended advantages in judging of Truths examined The first of his knowledge of the generall course of the Scriptures 8. Of the experiences of his own heart And his observations of the wayes of others 9. Of his Rationall abilities 10. Eyek 18. 24 25. proposed to consideration M. G's sence of this place The words opened observations for the opening of the Text. 11. The words farther weighed an entrance into the Answer to the Argument from hence the word Hypotheticall not absolute 12. M. G. Answer proposed and considered 13. Whether the words are Hypotheticall 14. The severalls of the Text considered the righteous man spoken of who 15. M. G. proofe of his interpretation of a Righteous man considered 16. D. Prideaux his sence of the Righteous person here intended considered 17. Of the commination in the words shall dye The sence of the words what death intended 18. Close of the consideration of the Text insisted on 19. Mat. 18. 32 33. taken into a review 20. Whether the Love of God be mutable what the Love of God is 21. 1 Cor. 9. 27. 22. In what sence it was possible for Panl to become a Reprobate 23. The proper sence of the place insisted on manifested 24. Of the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25. The scope of the place farther cleared 25. Heb. 6. 4 5 6. Chap. 10. 26 27. proposed to consideration whether the words be conditionall 27. The genuine and true meaning of the place opened in fix observations 28. M. G's exceptions to the Exposition of the words insisted on removed The Persons intended not true Believers this evinced on sundry considerations 29. The particulars of the Texts vindicated 30. Of the illumination mentioned in the Text. 31. Of the Acknowledgement of the Truth ascribed to the Person mentioned 32. Of the sanctification mentioned in the Texts 33. Of tasting the heavenly gift 34. To be made partakers of the Holy Ghost what 35. Of tasting the good word of God and power of the world to come 36. Of the progresse made by man not really regenerate in the things of God 37. The close of our Considerations on these Texts 28. Heb. 10. 38 39. M. G's arguings from thence 39. Considered and answered of the Right Translation of the word Beza vindicated as also our English translations 40. The words of the Text effectuall to prove the Saints Perseverance 41. Of the Parable of the stony ground Math. 13. 20 21. 42. M. G. arguing from the place proposed and considered 43. The similitude in the Parable farther considered 44. An Argument from the Text to prove the Persons described not to be true Believers 45. 2 Pet. 4. 18 19 20 21 22. 46. Mr G. arguings from this place considered c. THough I could willingly be spared the labour of all that must insue to the end of this Treatise §. 1. yet it being made necessary by the endeavours of men not delighting in the Truth which hithertto we have asserted for the opposition thereof and lying I hope under the power and efficacy of that Heavenly Exhortation of contending earnestly for the Faith once delivered to the Saints I shall with all chaerfulnesse addresse my selfe thereunto yea the service and homage I owe to the Truth it selfe causing this ingagement for its rescue from under the captivity wherein by the chaines of Mr Goodwins Rhethoricke it hath been sometimes detained being increased and doubled by the pressing and violent wresting of sundry Texts of Scripture to serve in the same designe of bondaging the Truth with him is a farther incitation to adde my weake endeavours to breake open those dores and barres which he hath shut and
Christ imputed if ever he were invested with it before because no man with that Righteousnesse upon him can be in such an estate Now we have upon severall grounds proved that the Righteous man under that Apostacy wherein Ezechiel describes and presents him is pronounced by God a child not of a temporall but eternall death and condemnation This indeed the Doctor denyes but gives no reason of his denyall for which I blame him not Only I must crave leave to say that the Chair weigheth not so much as one good Argument with me much lesse as many So that all this while he that spake and still speakes unto the world by Ezekiel is no friend to that Doctrine which denyeth a possibility of a righteous mans declining even unto death Ans. If this be all that Mr Goodwin hath to say for the removall of this Answer that cuts the throat of his Argument if it be not removed he hath little Reason for the confidence wherewith he closeth it concerning Gods speaking in this place of Ezechiel against that Doctrine which in innumerable places of his Word he hath taught us as a Doctrine enwrapping no small portion of that Grace which in a Covenant of Mercy he dispenseth to his Chosen Redeemed Justifyed Sanctifyed ones neither is here any need to adde the weight of the Chair wherein yet that person spoke of behaved himselfe worthily in his Generation and was in his Exercises herein by no meanes by Mr Goodwin to be despised be laid upon the Reasonings of the Doctor in this case they proving singly of themselves too heavy for Mr Goodwin to beare In briefe that the substance of the reply in hand is meerely a begging of the thing in Question any one that hath but halfe an eye in the businesse of this nature may easily discerne that it is supposed that a man truly Righteous and Justifyed in the bloud of Christ may so fall away as to be pronounced of God to be in a state of damnation and so fallen really from his former condition Rom. 8. 1. is the thing that Mr Goodwin hath to prove Now saith he this must needes be so because God here upon such a supposall pronounceth such a man to be in the estate of condemnation what this is with other men I know not but to me it is no proofe at all nor should I believe that to be the sence of the place though in variety of expressions he should significantly affirme it a thousand times the Reader also is misinformed that the Doctor attempts not any proof that by death eternall death is not in this place intended he that shall consult the plaee will finde himselfe abused but we must speake more of this anon And this is all our Authour offers as to the persons spoken of in the place of Scripture under consideration wherein though he hath taken some paines to little or no purpose to take off the exposition of the words the description of the person given by others yet he hath not attempted to give so much as one Argument to confirme the sence he would impose on us concerning the condition of the person spoken of And I must crave leave to say that naked assertions be they never so many in the Chaire or out weigh not so much with me as one good Argument much lesse as many There is nothing remaines to consideration §. 17. but only the Comminatory part of the words or the expression of the punishment allotted of God to such as walke in the wayes of Apostasy here expressed in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he dye that is He shall be dealt withall as many of their Nation were in the Land of Israel my judgements shall overtake him it shall not advantage him that either he had Godly Parents that have walked with mee or that he himselfe had so behaved himselfe in a way of Righteousnesse as before described if he turne to the profanenesse and abominations which are laid downe as the waies of wicked men or into any paths like them he shall even dye or be punished for his sinnes according to the tenour of the truth laid downe in the entrance of the Chapter and repeated againe v. 20. the soule that sinneth it shall dye But now whereas it might be replied that such an one notwithstanding his degeneracy might yet perhaps recover himselfe to his former way of walking obedience and righteousnesse in conversation And is there then no hope nor helpe for him but having once so Apostatised he must suffer for it To prevent any such misprision of the mind of God there is added the termes of his duration in that state of Apostasy that is even unto death if he commiteth iniquity and dyeth in it that is repents not of it before his death the judgements of God shall find him out as was before expressed If by his Repentance he prevent not his calamities he shall end his sinning in destruction in which expressions of the persons continuance in his Apostatised condition and of the judgements of God falling on him on that account there is not the least appearance of any Tautology or incongruity in the sence the same word is used to expresse diverse concernements of it which is no Tautology though the same word be used yet the same thing is not intended Tautology reflects on things not words otherwise there must be a Tautology where ever there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John 1. 4. % to commit iniquity and to dye therein is no more but to continue in his iniquity impenitently untill death now to say that a man was put to death for his fault because he committed it and continued impenitent in it even unto the death which he was adjudged to and which was inflicted on him for his fault is an incoherent expression it seems will puzle as great a master of Language as M.G. to make good M.G. endeavours to make the punishment threatned in the words he shall dye for his iniquity precisely and exclusively to signify eternall death which the former interpretation doth not exclude which he is no way able to make good what he offers Sect. 3. concerning the incongruity of the sence and tautology of the expression of it be not so understood hath been already removed the comparison ensuing instituted between these words and those of 1 Cor. 9. 10. Should have been enforced with some consideration of the coincidence of the scope of either place with the expressions used in them and though Repentance which is also added will not deliver them from temporall or naturall death yet it will and may as did Ahab in part from having that death inflicted in the way of an extraordinary Judgement Sect. 4. Mr Goodwin offers sundry things all of the same importance and tendency all animated by the same fallacyes or mistakes to make good the sence he insists on exclusively to all others
of these words he shall dye and he tells you that If the Righteousnesse such men have done shall come into no account that it shall not profit him as to his temporall deliverance then it is impossible it should profit him as to his eternall Salvation But first according to our interpretation of the words there is no necessity incumbent on us to affirme that the persons mentioned shall obtaine Salvation though we say that eternall death is not precisely threatned in the words but yet that a man may not by the just hand of God be punished with temporall death for his faults and iniquityes as Josiah fell by the sword and yet have his righteousnesse reckoned to him as to his great recompence of reward is a strain of doctrine that Mr Goodwin will scarce abide by I dare not say that all who dyed in the wildernesse of the Children of Israel went to Hell and came short of eternall Life and yet they all fell there because of their iniquityes But he adds Sect. 4. Againe that which God here threatneth against that double or twofold iniquity of back-sliding is opposed to that life which is Promised to Repentance and Perseuerance in their well-doing But this Life is confessed by all to be eternall Life therefore the death opposite to it must needs be Eternall or the second death When the Apostle saith the wages of sinne is death but the guift of God is eternall Life through Christ Jesus our Lord. Rom. 6. 23. Is it not evident from the antithesis or opposition in the tendency between the death and life mentioned in it that by that death which he affirmes to be the wages of sinne is meant eternall death how else will the opposition stand Ans. It is true the Life and Death here mentioned the one promised v. 9. the other threatned in those insisted on are opposed and of what nature and kind the one is of the same is the other to be esteemed It is also confessed that the Life Promised in the Covenant of Mercy to Repentance is eternall Life and the wages of sinne mentioned in the Law is Death eternall but that therefore that must be the sence of the words when they are made use of in answer to an Objection expressed in a proverb concerning the Land of Israel and when it was temporall death that was complained of afore in the proverb the Fathers have eaten sower graps and the childrens teeth are set on edge they did not complaine that they were damned for their Fathers sinnes that Mr Goodwin doth not attempt to prove and I do not blame him for his silence therein He sayes yet againe When God in the Scriptures threatens impenitent persons with death for their sinnes doubtlesse he intends and meanes eternall death or that Death which is the wages of sinne Otherwise we have no sufficient ground to believe or thinke that men dying in their sinnes without Repentance shall suffer the vengeance of eternall fire not only a temporall or naturall death which those who are righteous and truly eminent themseves suffer as well as they therefore to say that God threatens impenitent Apostates in the place in hand with a temparall Death only when as elsewhere he threatens impenitency under the lightest guilt of all with eternall death is in effect to represent him as vehement and fore in his diswasives from ordinary and lesser sinnes as indifferent and remisse in disswading from sins of the greatest provocation Ans. The summe of this Reason is if the death there threatned to those men of our present contest be not death eternall we have no sufficient ground to believe that God will inflict any death on impenitent Apostates but only that which is temporall or naturall which others dye as well as they and why so I beseech you is there no other place of Scripture whence it may be evinced that eternall death is the wages of sinne or is every place thereof where death is threatned to sinne so circumstantiated as this place is Is the threatning every where given out upon the like occasion and to be accommodated to the like state of things These Discourses are exceeding loose sophisticall and inconclusive neither is a violent death counted naturall though it be the dissolution of nature Neither is there any thing more added by Mr Goodwin in all his considerations of the words of this passage of the Scriptures than what we have insisted on that he nextly mentioneth that if God here threatneth impenitent siners only with temporall death then why should the most profligate sinners feare any other punishment is of more energie for the confirmation and building up the sence which he imposeth on the words than that which went before they with whom he hath to do will tell him that he doth all along most vainly assume and beg the thing in question viz. That the persons intimated are absolutely impenitent sinners and not so under some considerations only that is that do never recover themselves from their degeneracy from close walking with God nor do the words indeed necessarily import any thing else and for impenitent sinners in generall not those who are only so termed there are testimonyes sufficient in the Scriptures concerning Gods righteous judgment in their eternall condemnation And this is the first testimony produced by Mr G. for the proofe of the Saints Apostacy §. 18. a witnesse which of all others he doth most rely upon and which he bringeth in with the greatest acclamation of successe before the triall imaginable That when he hath brought him forth he giues us no account in the least whence he comes what is his businesse or what he aimes to confirme nor can make good his speaking one word on his behalfe Indeed as the matter is handled I some thing question whether lightly a weaker Argument hath been learned on in a case of so great importance than that which from these words is drawn for the Apostacy of the Saints for as we have not the least attempt made to give us an account of the context scope and intendment of the place by which yet the expressions in the verses insisted on must be regulated no more can any one expression in it be made good to be of that sence and signification which yet alone will or can yeild the least advantage to the cause for whose protection it is so earnestly called upon Now the leaders and Captaines of the forces Mr Goodwin hath mustered in this 12. Chapter being thus discharged the residue or the followers thereof will easily be prevailed with to returne every one to his owne place in peace The next place of Scripture produced to consideration §. 19. Mr Goodwin ushers in Sect. 11. with a description of the Adversaries with whom in this Context he hath to doe and sets them off to publique view with the desireable qualifications of ignorance prejudice and partiality having it seems neither ingenuity enough candidly and fairely
mix the promises of it with Faith or of the powers of the world to come as to receive them in power in their hearts by believing so that farther contest about these words seemes to be altogether needlesse How farre men may proceed in the wayes of God §. 36. what progresse they may make in amendment of life what gifts and common graces they may receive what light and knowledge they may be indued withall what kind of Faith Joy Repentance Sorrow Delight Love they may have in and about spirituall things what desire of mercy and heaven what usefull gifts for the Churches edification they may receive how farre they may perswade their own soules and upon what grounds that their condition Godward is good and saving and beget an opinion in others that they are true Believers and yet come short of union with Christ building their houses on the sand c. is the daily taske of the Preachers of the Gospell to manisest in their pressing that exhortation of the Apostle unto their hearers to examine and try themselves in the middest of their profession whether Christ be in them of a truth or no. I shall not now enter upon that labour the Reader knowes where to find enough in the writings of holy and learned men of this Nation to evince that men may arrive at the utmost height of what is in this place of the Apostle by the Holy Ghost ascribed to the persons of whom he speakes and yet come short of the state of true Believers M.G. indeed tells us Sect. 27. The Premises relating to the two passages yet under debate considered §. 37. I am so farre from questioning whether the Apostle speakes of true and sound Believers in them that I verily judge that he purposely sought out severall of the most emphaticall and signall characters of Believers yea such which are hardly or rather not at all to be found in the ordinary sort of true Believers but only in those that are most eminent amongst them that so he and such who though sound yet were weake in the Faith might fall away and perish but that even such also who were lifted up nearer unto Heaven than their fellowes might through carelesnesse and carnallsecurity dash themselves in pieces against the same stone make shipwracke of their soules as well as they Ans. The House built on the sand may oftentimes be built higher have more faire perapets and battlements windowes and ornaments than that which is built upon the Rock yet all guifts and priviledges equall not one Grace in respect of light knowledge guifts and many manifestations of the Spirit such who never come up to that Faith which gives reall union and communion with Jesus Christ may farre outgoe those that do 2. That there is any thing mentioned or any characters given of Believers much lesse such as are singular and not common to all M. G hath not in any measure been able to evince There is not the meanest Believer in the world but he is a Child of God heir of the Promises brother of the LordChrist hath union with him hath his living in him is Quickned Justifyed Sanctifyed hath Christ made to him Wisedome c. hath his Righteousnesse in God and his Life hid in him in Christ is passed from death to Life brings forth fruit and is deare to God as the apple of his eye accepted with him approved of him as his temple wherein he delighteth to dwell That any thing in this place mentioned and insisted on any characters we have given of the persons whom we have considered doe excell or equall or denote any thing in the same kind with these and the like excellencyes of the meanest Believers will never be proved if we may judge of future successes from the issue of all former attempts for that end and purpose And this is the issue of Mr Goodwin's third Testimony produced to confirme the Doctrine of the Saints Apostacy but hypothetically and under such a forme of expression as may not be argued from nor of Saints and true Believers at all His 4. followeth His fourth Testimony he produceth §. 38. and indeavours to mannage for the Advantage of his cause Sect. 31. in these words The next Scripture Testimony we shall produce briefely urge in the cause now under maintainance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith But if any man draw back my soule shall have no pleasure in him Our English translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any man for the just man for whereas they translate but if any man draw back the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. if or but if he i.e. the just man who should live by his Faith viz. if he continues in it shall draw back Beza himselfe likewise before thē had stayned the honour of his faithfulnesse with the same blot in his Translation But the mind of the Holy Ghost in the words is plaine and without Parable viz. that if the just man who lives i. e. who at present enjoyes the favour of God and thereby is supported in all his tryalls and should live allwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloth as the word properly signifyeth See Acts 20. 27. from his believing my soule shall have no pleasure in him i.e. according to the import of the Hebraisme my soule shall hate or abhorre him to death as it is also expounded in the words immediately following But we are not of those who draw back to perdition but c. From hence then evident it is that such a man who is a just or Righteous man and under promise of living for ever by his Faith and therefore also a true and sound Believer may draw back or be withdrawne to the contracting of the hatred of God and to destruction in the end The forlornehope of evading because the sentence is Hypotheticall or conditionall not positive hath been routed over and over yea and is abandoned by some of the great Masters themselves of that cause unto the defence whereof it pretendeth And however in this place it would be most preposterous For if it should be supposed that the just man who is in a way under a Promise of living by his Faith were in no danger or possibility of drawing backe and that to the losse of the favour of God and ruine of his soule God must be conceived to speake here at no better rate of wisdome or understanding than thus The Just shall live by his Faith but if he shall do that which is simply and utterly impossible for him to do my soule shall have no pleasure in him What savour of wisdome yea or of commonsence is there in admonishing or cautioning men against such evills which there