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
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
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
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
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
5. Heb. 10. 22. universall habituall uncleannesse to holinesse from d Rom. 6. 10. Eph. 2. 12 13 14 15. Col. 1. 21. Heb. 12. 22. a state of enmity stubbornnesse rebellion c. into a state of love obedience delight c. and as to their relative condition whereas they were e Eph. 2. 3. Galat. 3. 13. 4. 4 5 6 7. Rom. 8. 1. 2 Cor. 5. 21. Col. 2. 10. Rom. 5. 1. 8. 32 33. 1 Ioh. 3. 1 2. Ephes. 3. 15. children of wrath under the curse and condemning power of the law they are upon the score of him who was made a curse for them and is made righteousnesse to them accepted justified adopted and admitted into that family of heaven and earth which is called after the name of God These alone are they of whom we treat of whose state and condition Perseverance is an inseparable adjunct wherein and in what particulars they are differenced from and advanced above the most glorious Professors whatever who are lyable and obnoxious to an utter and everlasting separation from God shall be afterwards at large insisted upon And though M. Goodwin hath thought good to affirme that that description which we have Heb 6 of such as is supposed may be Apostates is one of the highest and most eminent that is made of believers in the whole Scripture I shall not doubt but to make it evident that the Excellency of all the expressions there used being extracted and laid together doth yet come short of the meanest and lowest thing that is spoken of those concerning whom we treat as shall be manifest when through Gods assistance we arrive unto that part of this contest That the other terme to wit Perseverance may be more briefely explicated §. 23. I shall take the shortest path For Perseverance in generall he came neere the nature of it who said it was in ratione bene fundatâ stabilis ac perpetua permansio The words and termes whereby it is expressed in Scripture will afterwards fall in to be considered The Holy Ghost restraines not himselfe to any one expression in spirituall things of so great importance but using that variety which may be suited to the instruction supportment and consolation of Believers Rom. 15. 4. this grace as is that of Faith it selfe in an eminent manner is by him variously expressed 2 Sam. 7. 14 15. To walke in the name of the Lord for ever to walke with Christ as we have received to be confirmed or strengthened in the faith as we have been taught Psal. 1. 3. 23. 6. 37. 24. 52. 10. 89. 31. 125. 1 2. 3 128. 5. to keep the waies of Gods commandements to the end to runne stedfastly the race set before us to rule with God to be faithfull with the Saints to be faithfull to the death to be sound and stedfast in the precepts of God to abide or continue firme with Christ in Christ in the Lord in the word of Christ in the doctrine of Christ in the faith in the love and favour of God in what we have learned and received from the beginning Isa. 46. 4. 54. 10. to endure to persist in the Truth to be rooted in Christ Ierem. 31. 3. 32. 39 40. to retaine or keepe faith and a good conscience to hold fast our confidence and faith to the end Zech. 10. 12. to follow God fully to keep the word of Christs patience Math. 7. 24 25. 12. 20. 16. 18 24. 24. Luk. 8. 5. 22. 23. Ioh. 6. 35 39 56 57. 8. 12. 10. 27 28 29. 14. 16 17. 17. 20 18 28. Rom. 8. 1. 16. 29. 34. 36 37. 1 Cor. 3. 8 9 10 13. 15. 58. to be built upon and in Christ to keep our selves that the wicked one touch us not not to commit sinne to be kept by the power of God through faith unto salvation 1 Ioh. 5. 17. 3. 9. to stand fast as mount Syon that can never be removed to stand by faith to stand fast in the faith to stand fast in the Lord to have the good work begun 1 Pet. 1. 5. Rom. 11. 20. 1 Cor. 16. 13. perfected to hold our profession that none take our crowne These I say and the like are some of those expressions whereby the holy Ghost holds forth that doctrine which we have in hand Phil. 4. 1. Phil. 1. 6. Ephes. 1. 13 14. which is usually called the Perseverance of Saints regarding principally their abiding with God through Christ in faith and obedience which yet is but one part of this truth The reasons causes investing this proposition 4. 39. that Saints such as we have described Gal. 2. 20. Phil. 1. 6. shall so Persevere with a necessity of consequence and on which the truth of it doth depend 1 Thes 5. 24. both negatively considered and positively with the limitation of Perseverance 2 Tim. 2. 12. what it directly asserts what not with what failing 1 Pet 1. 2 3 4. backsliding declensions on the one hand and other it is consistent and what is destructive of the nature and being of it 1 Joh. 2. 19 27. c. the difference of it as to being and apprehension in respect the subject in whom it is with the way and manner whereby the causes of this Perseverance have their operation on § 24. and effect in them that persevere not in the least prejudicing their liberty but establishing them in their voluntary obedience will afterwards be fully cleared And hereon depends much of the life and vigor of the Doctrine we have in hand it being oftner in the Scripture held forth in its fountaines and springs and causes then in the thing it selfe as will upon examination appeare As to what is on the other side affirmed §. 25. that Believers may fall totally finally away something may be added to cleare up what is intended thereby to enquire how it may come to passe We doe suppose which the scripture abundantly testifieth that such believers have a Ezek 36. 27. Isa 59. 21. Luk 11. 13. Psal. 51. 11. Rom. 8 9 11 15. 1 Cor 2. 12. Gal 4. 6. 1 Tim 1. 14 Rom 5. 5. Gal 5. 22. Ioh 14. 16 17. Ioh 16. 13. 1 Cor 3. 16. 1 Cor 6. 19. the holy Spirit dwelling in them by his implanting a b Math 12. 33. 2 Cor 5. 17. 2 Pet 1. 4 Gal 5. 22 23 Ephes. 4. 23 24. new holy habit of Grace the enquiry then is how believers may come utterly to loose this holy spirit to be made naked of the habit of Grace or new nature bestowed on them That and that only whereunto this effect is ascribed is sinne Now there are two wayes whereby sinne may be supposed to produce such effects in reference to the Soules of Believers 1. Efficiently by a reaction in the same subject as frequent acts of Vice will
reall unfained Obedience to him Corruption is strong Temptations are many what shall I say Shall I exercise Faith on those Promises of God wherein he hath said and given Assurance that he will be a God to me for ever According as my thoughts are of my own abiding with him so may I think of them and no otherwise so that I am againe rolled upon mine own hands and left to mine own endeavours to extricate my selfe from these sad intanglements What now becomes of the Consolation which in these Promises is intended Are they not on this account rather flints and pieces of Iron then Breasts of comfort and joy Lastly if it be so as is supposed it is evident that God makes no Promises unto Persons but only unto Conditions and Qualifications that is His Promises are not engagements of his love Goodwill to Believers but discoveries of his Apporbation of Believing suppose any Promise of God to be our God our allsufficient God for ever non eminently to include an engagement for the effectuall exertion of the alsufficiency to preserve and continue us in such a state and spirituall condition as wherein he may with the Glory and Honor of his Grace and will not faile to abide and continue our God and you cut all the nerves and sinewes of it as to the Administration of any Consolation unto them to whom it is given The Promises must be made good that is Certaine and if they are accomplished or not accomplished unto men meerely upon the account of such and such Qualifications in them which if they are not found then they shall be fulfilled if not then they are suspended they are made to the Conditions and not at all to the Persons And though some perhaps will easily grant this yet upon this account it cannot be said that God ever made any one Promise unto his Church as consisting of such persons namely Abraham and his Seed which is directly contrary to that of the Apostle Rom. 9. 8. Where he calleth the Elect the Children of the Promises or those to whom the Promises were made It appears then that neither are these Promises of God Conditionall As they proceed from free Grace so there is no other accoūt on which they are given out continued and accomplished towards the Children of God Though the things of the Promise are often placed in dependence one of another as Meanes and Ends yet the Promises themselves are absolute These few things being premised § 11. I shall now name and insist upon some particular Promises wherein the Lord hath graciously engaged himself that he will abide to be a God in Covenant unto his People their Guide unto death from which I shall labour to make good this Argument for the Perseverance of the Saints That which that God who cannot lye nor deceive with whom is no variablenesse nor shadow of turning who is Faithfull in all his Promises and all whose words are Truth and Faithfullnesse Titus 1. 2. Heb. 6. 18. Jam. 1. 18. 1 Cor. 1. 9. hath solemnely promised and engaged himselfe unto to this end that they unto whom he so promiseth and engageth himselfe may from those Promises receive strong Consolation That he will certainely performe and Accomplish That he will be a God and a Guide unto death unto his Saints that he will never leave them nor forsake them that he will never cast them off nor leave them out of his favour but will preserve them such as is meet for his Holy Majestie to embrace Love and delight in and that with an expresse notwithstanding for every such thing as might seeme to provoke him to forsake them He hath Promised and for the end mentioned Therefore that he will so abide with them that his Love shall be continued to them to the End that he will Preserve them unto himselfe c. according to his Truth and Faithfullnesse shall be accomplished and fulfilled The inference hath its strength from the Nature Truth and Faithfulnesse of God and whilest they abide in any credit with the somes of men it may seeme strange that it should be denyed or questioned The major proposition of the forementioned Argument is examined by Mr Goodwin Cap. 11. Sect. 1. Pag. 225. saith he 1. What God hath promised in his Word §. 12. is certaine in such a sence and upon such Termes as God would be understood in his Promises but what he promised in one sence is not certaine of performance in the other Ans. 1. Doubtlesse Gods meaning and intention in his Promises is the Rule of their accomplishment This sometimes we may not be able to fathome and thereupon be exposed to Temptations not a few concerning their fulfilling so was it with them with whom Paul had to do in reference to the Promises made to the Seed of Abraham The Question then is not whither that which is promised in one sence shall be performed in another but whither God's Promises have and shall certainely have all of them according to his intendment any performance at all And the aime of Mr Goodwin in the Example that he afterwards produceth is not to manifest that that which God promiseth shall certainely be performed only in that sence wherein he made his Promise◠but that they may be performed or not performed at all It is not in whose sence they shall have their performance but whither they shall have any performance or no. If the thing promised be not accomplished the Promise is not at all in any sence performed unlesse Mr Goodwin will distinguish and say there are two wayes of any things performance one whereby it is performed another whereby it is not But he proceedes to manifest this Assertion by an indction of instances God saith he promised to Paul the lives of them that were in the Ship Acts 27. his intent and meaning was not that they should all be preserved against what ever they in the Ship might do to hinder that Promise but with this proviso or Condition that they in the Ship should harken unto him and follow his advice which is evident from those words of Paul Except these abide in the Ship yee cannot be saved And had they gone away God had not made any breach of Promise though they had been all drowned Ans. First when men seriously promise any thing which is wholly and absolutely in their power to Accomplish bring about causing thereby good men to rest upon their words to declare unto others their repose upon their honesty and worth if they do not make good what they have spoken we account them unworthy promise breakers and they do it at the perill of all the repute of honesty honor and Faith they have in the world With God it seemes it is otherwise He makes a solemne Gracious Promise to Paul that the lives of all them in the Ship with him should be saved Paul on whō it was as much incumbent as on any man in
as to security will be found knit up in him and there we shall do well to leave it though the handling of that suertiship of his be not of our present consideration Men will scarce dispute him out of his Faithfulnesse Henceforth he dyeth no more death hath no more dominion over him he sitts at the right hand of God expecting to have his enemies made his footstoole This then I will doe if God permit And for the stedfastnesse of his Saints in their abiding with God I shall I feare no otherwise insist peculiarly upon it but as occasion shall be ministred by dealing with our Advesary as we passe on That which I shall now doe § 3. is to consider the influence of the Preisthood of Christ in those two Grand Acts thereof his Oblation Intercession into the Perseverance of Saints according to that of the Apostle Heb. 5. 27. Wherefore he is able also to save to the uttermost them that come unto God by him seeing he liveth ever to make intercession for them And I will doe it the more carefully because though it be one of the greatest strengths of our Cause yet I shall walke in a path wherein none shall meet me for the most part of the way to make any opposition My entrance into the consideration of the procurement of our Glory by Christ §. 4. shall be with that whereby he came into his owne viz. his Oblation which hath a twofold influence into the Perseverance of the Saints Luk. 24. 24. or into the Safeguarding of their Salvation to the utmost 1. By removing and taking out of the way all causes of separation betweene God Isa. 59. 2. and those that come unto God by him that is all Believers Now these are of two sorts 1. That which is morall procuring such seperation or distance which is the Guilt of Sinne. 2. That which is Efficient working as the power of Sathan of sinne The first of these being that alone for which it may be supposed that God will turne from Believers and the latter that alone whereby they may possibly be turned from him Now that both these are so taken out of the way by the Oblation of Christ that they shall never actually eventually worke or cause any totall or finall separation betweene God Believers shall be demonstrated 1. He hath so taken away the Guilt of Sinne from Believers §. 5. from them that come to God by him Ephes. 1. 10. 2. 13 14 15 16. that it shall not prevaile with the Lord to turne from them He hath obtained for us Eternall Redemption Heb. 9. 12. Eternall and Compleat Coll. 1. 20 21 22. nor so farre and so farre but Eternall Redemption hath he obtained Redemtion that shall be compleated notwithstanding any interveniences imaginable what ever 2 Cor. 5. 19 20. This Redemption which he hath obtained for us 1 Ioh. 1. 7. and which by him we obtaine the Apostle tells us what it is and wherein it doth consist Ephes. 1. 2. In whom we have Redemption through his Bloud even the forgivenesse of sinnes He hath obtained for us everlasting forgivenesse of Sinnes as to the compleat efficiency of the procuring cause thereof absolutely perfect and compleat in its owne kinde not depending on any Condition in any other whatsoever for the producing the utmost effect intended in it There shall be no after reckoning or account for sinne betweene God and them for whom he so obtaines Redemption And the Apostle in the 10 th Chapter of the Epistle to the Hebrews disputes at large this difference betweene the Typical Sacrifices the Sacrifice of the bloud of Christ He tels you those were offered year by yeare and could never make the comers to God by them perfect or acquit them from sinne for then they could have had no more Conscience of sinne being once purged but now saith he there was a remembrance againe of sinne renewed every yeare v. 3 4. If sinne had been taken away there would have been no more Conscience of it that is no such Conscience as upon the Account whereof they came for helpe unto or healing by those Sacrifices no more Conscience condemning for sinne Conscience judges according to the Obligation unto punishment which it apprehends upon it Conscience of sinne that is a tendernesse to sinne and a condemnation of sinne still continues after the taking of the guilt of it away but Conscience disquieting judging condemning the Person for sinne Rom. 5. 1. that vanisheth together with the guilt of it And this is done when the Sacrifice for sinne is perfect and compleat and really attaines the end for which it was instituted And if any Sacrifice for sinne what ever doe not compleatly take away that sinne for which the Oblation is made and the Attonement thereby so that no after charge might come upon the sinner it is of necessity that that Sacrifice be renewed againe and againe The reason the Apostle gives of the repetition of the Legall Sacrifices is that they made not the comers to them perfect that is as to the taking away of their sinnes and giving them entire and complete peace thereupon All this the Apostle informes us was don in the Sacrifice of Christ v. 14. with one offering he hath for ever perfected or made perfect that worke for them as to this businesse of Conscience for sinne them that are Sanctified His one Offering perfectly put an end to this businesse even the difference betweene God and us upon the account of sinne which if he had not done it would have beene necessary that he should have been often offered his Sacrifice having not obtained the complete end thereof That the efficacy of this Sacrifice of his cannot depend on any thing forraigne unto it shall be declared afterwards Also that the necessity of our Faith and Obedience in their proper place is not in the least hereby impaired shall be manifested That they may have a proper place efficacy and usefullnesse and not be conditions whereon the effects of the death of Christ are suspended as to their Communication unto us is by some denyed how weakely how falsly will then also appeare Now this Christ doth for all that are Sanctified or dedicated or consecrated unto God which is almost the perpetuall sence of that word in this Epistle in and by that Offering of his And this the Apostle farther conmfires from the Consideration of the New Covenant with us ratifyed in and whose Effects were procured by the Bloud-shedding and Offering of Christ v. 17. their sinnes and their iniquities I will remember no more Saith God upon the account of the Offering of Christ there is an end of that businesse and that Controversy which I have had with those Sanctifyed ones and therefore let them as to this as to the making satisfaction for sinne trouble themselves no more to thinke of thousands of Rammes or the like Mic. 6. 6
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
though assured of the end and in respect of whom 't was utterly impossible that his glorious exaltation should not follow in the issue he being wholly out of all danger of being detained under the power of Death yet he Laboured and prayed and fasted and resisted Satans temptations and watched against him and dealt with him by weapons taken out of the word of God And in especiall when the Divell urged him with the argument in hand that there is no need of meanes or the using of them when there is a certainty of the end and an impossibility that it should otherwise fall out or the End not be brought about and accomplished as he did when he tempted him to cast himselfe headlong from a pinacle of the Temple because the Angells had charge over him that not so much as his foot should be hurt against a stone whatever he did as Sathan intimated which is the tenour of the Argument wherewith we have to doe he returnes to him the very Answer that we insist upon viz. that though it be the good pleasure of God to bring us to the end we aime at yet are we not to tempt him by a neglect of the meanes which he hath appointed 't is true there are Arguments used to us that could have no place with Christ being taken from the Estate Condition of infirmity and weaknesse through sinne wherein we are which is a ground only of an Inference that if Christ who was Holy Harmelesse undefiled separate from sinners did yet watch and pray and contend against Sathan much more should we do so But this doth not at all take off from the parity of Reason that is in case of Diligent using of the meanes for the compassing of the end that in some respect is under an impossibility of not being accomplished For the removeall of this instance Mr Goodwin enters into a large Discourse of the cause and Reason vesting the Lord Christ with an immutability in good and how 't is not competent to any Creature which that it is never entred into the thoughts of any to assert that I ever heard of Nor is it of the least importance to the removeall of our Instances as to its serviceablenesse unto the end for which 't is produced He tells us also That in case men be caused necessit atingly and unavoidably to act Righteously it will take away all rewardablenesse from their actings And the Reason is because such a necessitating of them makes them meerly passive they having not any internall principle of their owne to contract such a necessity which Discourse is pursued with many other words to the same purpose And a Discourse it is First Exceedingly Irrelative to the businesse in hand there is not any thing now under consideration that should minister occasion at all to consider the manner of our yeilding Obedience and the way of Gods Grace in the bringing forth the fruits thereof but only of the consistency that is between Admonitions for the using of the meanes when 't is supposed impossible that the end prevented by them should ever come to passe which may or may not be so whatever be the manner and way of our yeelding Obedience upon the exertion of the Efficacy of the Grace of God Diversion is one of Mr Goodwins ordinary wayes of warding those blowes which he is not able to beare Secondly false charging a crime on the Doctrine which he doth oppose whereof it is not guilty Neither it nor they that maintaine it affirming that there is a necessitation upon the wills of men by the Grace of God such a necessitation as should in the least prejudice their freedome or cause them to elicite their acts as principles Naturall and necessary All the necessity ascribed by them to the efficacy of the operation of the Grace of God respects only the event They say 't is necessary that the good be done which God workes in us by his Grace when he workes it in us but for the manner of its doing they say t is wrought suitably to the state and Condition of the Internall principle whence t is to proceed and doth so and of the Agents whereby t is wrought which are free Neither do they say that good is not wrought by any Native and inward Principle that is in men unlesse they will allow no principle to be Native but what is in them by nature And then indeed they say that though Naturally and Physically there is yet Morally and Spiritually there is not in them any Native principle to that which is Spiritually good seeing in that sence no good thing dwells in men But if it may suffice to evince that they worke from a Native inward principle that their wills which are their Naturall facultyes quickned improved and heightned by inward indwelling habits of Grace properly theirs when bestowed on them are the principles of all their actings then they assert them to worke no lesse from a native internall principle than Christ himselfe did So that notwithstanding this diversion given in to supply the Absence of an Answer the instance as to that alone wherein the parallell was intended stands unmoved and Mr Goodwin's whole charge of folly and inconsistency on the proceeding of the Holy Ghost falls to the ground which is the issue of his eight Argument in this case His last follows The last Argument which he proposeth Sect. §. 23. 41. and ends his Chapter withall is faint and as the droppings after a showre will easily be blown over he thus proposeth it That Doctrine which Naturally and directly tendeth to beget and foment jealousyes and evill surmises between brethren in Christ or such as ought cordially to Love Reverence and Honour one another is not confederate with the Gospell nor from God and consequently that which contradicteth it must needs be a truth The common Doctrine of unqnestionable and unconditioned Perseverance is a Doctrine of this tendency apt to beget and foment jealousyes suspicions and evill surmises between brethren or such as ought to Love and Respect one the other as brethren in Christ Ergo. Ans. Not to take notice of any thing by the by which sundry Expressions and one inference at the least in this Argument do readily administer occasion unto I awaite the proofe of the Minor which in the following Discourse amounts to this That judging all those who fall finally away not to have been true Believers we cannot but have evill surmises of all that stand that they are not true Believers seeing as good as they have fallen away hence jealousyes of their Hypocrysy will arise And he tells us for his part he knowes no Christian in the world that he hath more reason to judge a true Believer than he had to judge some who are turned wretched Apostates To which I say briefely First §. 24. I doubt not but Mr Goodwin knowes fullwell that this is not a Rule given us to make a judgement of Believers by
Christ imputed if ever he were invested with it before because no man with that Righteousnesse upon him can be in such an estate Now we have upon severall grounds proved that the Righteous man under that Apostacy wherein Ezechiel describes and presents him is pronounced by God a child not of a temporall but eternall death and condemnation This indeed the Doctor denyes but gives no reason of his denyall for which I blame him not Only I must crave leave to say that the Chair weigheth not so much as one good Argument with me much lesse as many So that all this while he that spake and still speakes unto the world by Ezekiel is no friend to that Doctrine which denyeth a possibility of a righteous mans declining even unto death Ans. If this be all that Mr Goodwin hath to say for the removall of this Answer that cuts the throat of his Argument if it be not removed he hath little Reason for the confidence wherewith he closeth it concerning Gods speaking in this place of Ezechiel against that Doctrine which in innumerable places of his Word he hath taught us as a Doctrine enwrapping no small portion of that Grace which in a Covenant of Mercy he dispenseth to his Chosen Redeemed Justifyed Sanctifyed ones neither is here any need to adde the weight of the Chair wherein yet that person spoke of behaved himselfe worthily in his Generation and was in his Exercises herein by no meanes by Mr Goodwin to be despised be laid upon the Reasonings of the Doctor in this case they proving singly of themselves too heavy for Mr Goodwin to beare In briefe that the substance of the reply in hand is meerely a begging of the thing in Question any one that hath but halfe an eye in the businesse of this nature may easily discerne that it is supposed that a man truly Righteous and Justifyed in the bloud of Christ may so fall away as to be pronounced of God to be in a state of damnation and so fallen really from his former condition Rom. 8. 1. is the thing that Mr Goodwin hath to prove Now saith he this must needes be so because God here upon such a supposall pronounceth such a man to be in the estate of condemnation what this is with other men I know not but to me it is no proofe at all nor should I believe that to be the sence of the place though in variety of expressions he should significantly affirme it a thousand times the Reader also is misinformed that the Doctor attempts not any proof that by death eternall death is not in this place intended he that shall consult the plaee will finde himselfe abused but we must speake more of this anon And this is all our Authour offers as to the persons spoken of in the place of Scripture under consideration wherein though he hath taken some paines to little or no purpose to take off the exposition of the words the description of the person given by others yet he hath not attempted to give so much as one Argument to confirme the sence he would impose on us concerning the condition of the person spoken of And I must crave leave to say that naked assertions be they never so many in the Chaire or out weigh not so much with me as one good Argument much lesse as many There is nothing remaines to consideration §. 17. but only the Comminatory part of the words or the expression of the punishment allotted of God to such as walke in the wayes of Apostasy here expressed in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he dye that is He shall be dealt withall as many of their Nation were in the Land of Israel my judgements shall overtake him it shall not advantage him that either he had Godly Parents that have walked with mee or that he himselfe had so behaved himselfe in a way of Righteousnesse as before described if he turne to the profanenesse and abominations which are laid downe as the waies of wicked men or into any paths like them he shall even dye or be punished for his sinnes according to the tenour of the truth laid downe in the entrance of the Chapter and repeated againe v. 20. the soule that sinneth it shall dye But now whereas it might be replied that such an one notwithstanding his degeneracy might yet perhaps recover himselfe to his former way of walking obedience and righteousnesse in conversation And is there then no hope nor helpe for him but having once so Apostatised he must suffer for it To prevent any such misprision of the mind of God there is added the termes of his duration in that state of Apostasy that is even unto death if he commiteth iniquity and dyeth in it that is repents not of it before his death the judgements of God shall find him out as was before expressed If by his Repentance he prevent not his calamities he shall end his sinning in destruction in which expressions of the persons continuance in his Apostatised condition and of the judgements of God falling on him on that account there is not the least appearance of any Tautology or incongruity in the sence the same word is used to expresse diverse concernements of it which is no Tautology though the same word be used yet the same thing is not intended Tautology reflects on things not words otherwise there must be a Tautology where ever there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John 1. 4. % to commit iniquity and to dye therein is no more but to continue in his iniquity impenitently untill death now to say that a man was put to death for his fault because he committed it and continued impenitent in it even unto the death which he was adjudged to and which was inflicted on him for his fault is an incoherent expression it seems will puzle as great a master of Language as M.G. to make good M.G. endeavours to make the punishment threatned in the words he shall dye for his iniquity precisely and exclusively to signify eternall death which the former interpretation doth not exclude which he is no way able to make good what he offers Sect. 3. concerning the incongruity of the sence and tautology of the expression of it be not so understood hath been already removed the comparison ensuing instituted between these words and those of 1 Cor. 9. 10. Should have been enforced with some consideration of the coincidence of the scope of either place with the expressions used in them and though Repentance which is also added will not deliver them from temporall or naturall death yet it will and may as did Ahab in part from having that death inflicted in the way of an extraordinary Judgement Sect. 4. Mr Goodwin offers sundry things all of the same importance and tendency all animated by the same fallacyes or mistakes to make good the sence he insists on exclusively to all others
mix the promises of it with Faith or of the powers of the world to come as to receive them in power in their hearts by believing so that farther contest about these words seemes to be altogether needlesse How farre men may proceed in the wayes of God §. 36. what progresse they may make in amendment of life what gifts and common graces they may receive what light and knowledge they may be indued withall what kind of Faith Joy Repentance Sorrow Delight Love they may have in and about spirituall things what desire of mercy and heaven what usefull gifts for the Churches edification they may receive how farre they may perswade their own soules and upon what grounds that their condition Godward is good and saving and beget an opinion in others that they are true Believers and yet come short of union with Christ building their houses on the sand c. is the daily taske of the Preachers of the Gospell to manisest in their pressing that exhortation of the Apostle unto their hearers to examine and try themselves in the middest of their profession whether Christ be in them of a truth or no. I shall not now enter upon that labour the Reader knowes where to find enough in the writings of holy and learned men of this Nation to evince that men may arrive at the utmost height of what is in this place of the Apostle by the Holy Ghost ascribed to the persons of whom he speakes and yet come short of the state of true Believers M.G. indeed tells us Sect. 27. The Premises relating to the two passages yet under debate considered §. 37. I am so farre from questioning whether the Apostle speakes of true and sound Believers in them that I verily judge that he purposely sought out severall of the most emphaticall and signall characters of Believers yea such which are hardly or rather not at all to be found in the ordinary sort of true Believers but only in those that are most eminent amongst them that so he and such who though sound yet were weake in the Faith might fall away and perish but that even such also who were lifted up nearer unto Heaven than their fellowes might through carelesnesse and carnallsecurity dash themselves in pieces against the same stone make shipwracke of their soules as well as they Ans. The House built on the sand may oftentimes be built higher have more faire perapets and battlements windowes and ornaments than that which is built upon the Rock yet all guifts and priviledges equall not one Grace in respect of light knowledge guifts and many manifestations of the Spirit such who never come up to that Faith which gives reall union and communion with Jesus Christ may farre outgoe those that do 2. That there is any thing mentioned or any characters given of Believers much lesse such as are singular and not common to all M. G hath not in any measure been able to evince There is not the meanest Believer in the world but he is a Child of God heir of the Promises brother of the LordChrist hath union with him hath his living in him is Quickned Justifyed Sanctifyed hath Christ made to him Wisedome c. hath his Righteousnesse in God and his Life hid in him in Christ is passed from death to Life brings forth fruit and is deare to God as the apple of his eye accepted with him approved of him as his temple wherein he delighteth to dwell That any thing in this place mentioned and insisted on any characters we have given of the persons whom we have considered doe excell or equall or denote any thing in the same kind with these and the like excellencyes of the meanest Believers will never be proved if we may judge of future successes from the issue of all former attempts for that end and purpose And this is the issue of Mr Goodwin's third Testimony produced to confirme the Doctrine of the Saints Apostacy but hypothetically and under such a forme of expression as may not be argued from nor of Saints and true Believers at all His 4. followeth His fourth Testimony he produceth §. 38. and indeavours to mannage for the Advantage of his cause Sect. 31. in these words The next Scripture Testimony we shall produce briefely urge in the cause now under maintainance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith But if any man draw back my soule shall have no pleasure in him Our English translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any man for the just man for whereas they translate but if any man draw back the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. if or but if he i.e. the just man who should live by his Faith viz. if he continues in it shall draw back Beza himselfe likewise before thē had stayned the honour of his faithfulnesse with the same blot in his Translation But the mind of the Holy Ghost in the words is plaine and without Parable viz. that if the just man who lives i. e. who at present enjoyes the favour of God and thereby is supported in all his tryalls and should live allwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloth as the word properly signifyeth See Acts 20. 27. from his believing my soule shall have no pleasure in him i.e. according to the import of the Hebraisme my soule shall hate or abhorre him to death as it is also expounded in the words immediately following But we are not of those who draw back to perdition but c. From hence then evident it is that such a man who is a just or Righteous man and under promise of living for ever by his Faith and therefore also a true and sound Believer may draw back or be withdrawne to the contracting of the hatred of God and to destruction in the end The forlornehope of evading because the sentence is Hypotheticall or conditionall not positive hath been routed over and over yea and is abandoned by some of the great Masters themselves of that cause unto the defence whereof it pretendeth And however in this place it would be most preposterous For if it should be supposed that the just man who is in a way under a Promise of living by his Faith were in no danger or possibility of drawing backe and that to the losse of the favour of God and ruine of his soule God must be conceived to speake here at no better rate of wisdome or understanding than thus The Just shall live by his Faith but if he shall do that which is simply and utterly impossible for him to do my soule shall have no pleasure in him What savour of wisdome yea or of commonsence is there in admonishing or cautioning men against such evills which there
in this that one brings forth fruit and the other doth not farther the seed of wheate or the like brings forth its fruit in a naturall way and therefore whatever it brings forth followes in some measure the nature of the seed but that seed of the Gospell brings forth its fruit in a morall way and therefore may have effects of sundry natures that which the seed of Wheat brings forth is wheat but that which the Gospell brings forth is not Gospell but Faith besides what the wheate brings forth if it come not nor ever will to be wheate in the eare it is but grasse and not of the same nature and kind with that which is wheate actually though virtually and originally there be the nature of wheate in the roote yet actually wheat is not in the blade that hath not nor ever will have eare If the seed of wheate be so corrupted in the soyle where it is sowne that it cannot bring forth fruit that which it doth bring forth what ever it be is of a different nature from that which is brought forth to perfection by the seed of wheate in good ground Againe Faith is brought forth by the seed of the Gospell when the Promises and Exhortations of the Gospell being preacht unto men do prevaile on them to give assent unto the truth of it that every such effect wrought is true justifying Faith giving union with Jesus Christ Mr Goodwin cannot prove that effects specifically different may be brought forth by the same seed of the Gospell seeing to some it is a savour of life unto life and to some a savour of death unto death needes not much proving Some receive the Word and turne it into wantonnesse some are cast into the mould of it and are tanslated into the same image if the temper of the heart as is said is not able specifically to alter the Gospell but that there may not fruit of various kinds be borne in the heart that assents to it that receives it in the upper crust and skin of it is the question Neither is it a blade occasionally withering before the Harvest but a slight receiving of the seed so as that it can never bring forth fruit that is intimated In summe this whole Discourse is a great piece of Sophistry in comparing naturall morall causes in the producing of their effects a thing not intended in the Parable and whereabout he that will busie himselfe jungat vulpes mulgeat hircos this is that which our Saviour teacheth â—â—in the similitude of seed sown in the stony ground The Word is preached unto some men who are affected with it for a season assent unto it but not comming 〈◊〉 to a cordiall close with it after a while wither away and such as these we say were never true Believers a small matter will serve to make a man a true Believer if these are such What tendency this Doctrine may have to lull men asleepe in security when Christ is not in them of a truth may easily appeare be judged if men who are distinguished from other Believers by such signall differences as these here are may yet passe for true Believers Justifyed Sanctifyed Adopted ones solvi mortales curas the way to Heaven is layed open to thousands who I feare will never come to the end of the journey What remaines of M. G's Discourse on this text §. 44. is spent in answering some objections which are made against his interpretation of the place it growes now late and this taske growes so heavy on my hand that I cannot satisfye my selfe in the repetition of any thing spoken before or delivered which would necessarily enforce a particular consideration of what M. G. here insists on let him at his leisure Answer this one Argument and I shall trouble him no farther in this matter That Faith which hath neither root nor fruit neither sound heart nor good life that by and by readily and easily yeelds upon Temptation to a totall defection is not true saving justifying Faith The root of Faith taken spiritually is the habit of it in the heart a spirituall living habit which if it reside not in the heart all assent whatever wants the nature of Faith true and saving the fruits of Faith are good Workes and new Obedience that Faith which hath not Workes James tells you is dead dead and living Faith doubtlesse differ specifically Againe Faith purisieth the heart and when a heart is wholly polluted corrupted naught and false there dwelles no Faith in that heart it is impossible it should be in a heart and not at least radically and fundamentally purify it farther Mr Goodwin hath told us that true Believers are so fortified against Apostasy that they are in only a possibility in nor probability nor great danger of totall Apostasy and therefore they who presently and readily fall away cannot be of those who are scarse in any danger of so doing upon any account whatever but that the faith here mentioned hath neither root nor fruit good heart to dwell in nor good life attending it but instantly upon triall and temptation vanisheth to nothing we are taught in the text it selfe therefore the Faith here mentioned is not true no saving Faith That it hath no root is expressly affirmed v. 21. and all the rest of the qualityes mentioned are evidenced from the opposition wherein they who are these Believers are set unto true Believers they receive the Word in good and honest hearts they bring forth fruit with patience they endure in the time of tryall like the house built on the Rock when the house built on the Sand falls to the ground One word more with this witnesse before we part they who receive the Word in good and honest hearts and keepe it do bring forth fruit with patience and fall not away under temptation so saith the testimony but all true Believers recive the Word in good and honest hearts Ergo Which is the voyce of Mr Goodwin's fourth Witnesse in this cause The 2 Pet. 4. 18 19 20 21 22. §. 45. is forced to bring up the reare of the Testimonyes by M. G. produced to convince the world of the truth Righteousnesse of his Doctrine of the Saints Apostacy ending his whole Discourse in the mire Observatioas from the Text or context from the words themselves or the coherence to educe his conclusion from he insists not on Many excellent words we have concerning the clearenesse evidence of this Testimony the impossibility of avoyding what hence he concludes we want not but we have been too often inured to such a way of proceeding to be now moved at it or troubled about it were the waters deepe they would not make such a noyse The state and condition of men here described by the Apostle is so justly delineated to the eye by the practice of men in the world to whom the Gospell is preached that I do not a little wonder how any