Remarks on Goodwins Discourse of the Gospel, Chapter 7 · Section 4

Remarks on Goodwins Discourse of the Gospel · Chapter 7 · Section 4

p. 107SECT. IV.

His ſecond aſſertion is, that the Goſpel hath no threatnings. This I have refuted before in my remarks on his ſixth Chap. but as I ſaid there, I muſt make ſome further Animadverſions on it here, in its proper place. For the clearing up of the truth in this matter, conſider then, that the Goſpel-Govenant hath ſome threatnings againſt the unbelievers, and unregenerate, to whom it is preached, and other threatnings againſt regenerate believers. Firſt, the Goſpel-Covenant hath ſome threatnings againſt unregenerate unbelievers, to whom the Goſpel is Preached, and the deſign and uſe of ſuch threatnings, is to bring Men off from their unbelief, and to move them to believe in Chriſt, and to give themſelves up to him in Covenant, that by him they may be ſaved both from the puniſhment threatned in the Law and Covenant of works, and alſo from that further degree of puniſhment, threatned in the Goſpel againſt all that neglect and refuſe to accept and make uſe of the Soveraign, and ſaving remedy provided by God and offered in the New Covenant, or Law of Grace. This I proved ſufficiently before, from John 3.18, 19. and Mark 16.15, 16. compared with Rom. 2.16. and John. 12.48. To which Places may be added Mat. 11.21, 22, 23, 24. and Mat. 21.43, 44. and others. Secondly, The Goſpel-Covenant hath Threatnings againſt Regenerate Believers, That in caſe they ſhould not perſevere to the end, in faith and holineſs, but ſhould totally and finally fall away, they ſhould be moſt ſeverely puniſhed for their Apoſtacy. For the clearing of this, I will briefly do theſe Two Things: (1.) Show that there really are threatnings againſt regenerate believers, in caſe they ſhould Apoſtatize. (2.) That thoſe threatnings belong to the Goſpel. And (1.) That there are ſuch threatnings, appears from John 15.6. If a Man abide not in me, he is caſt forth as a branch, and is withered, and Men gather them and caſt them into the fire, and they are burned. Here is a threatning againſt thoſe who are in Chriſt, that if they abide not in him, they ſhall be burned. The like conditional threatning we have againſt the believing Romans, who were beloved of God, and called to be Saints. Rom. 8.13. If ye live after the fleſh, ye ſhall die; but if ye through the Spirit, do mortify the deeds of the body, ye ſhall live. And Rom. 11. v. 20, 21, 22. Thou ſtandeſt by faith, be not high minded, but fear. For if God ſpared not the natural branches, take heed loſt he alſo ſpare not thee. Behold therefore the goodneſs and ſeverity of God: — Towards thee, goodneſs, If thou continue in his goodneſs: Otherwiſe thou alſo ſhalt be cut off. So we have recorded in the Scripture, a moſt terrible threatning againſt the believing Hebrews if they ſhould totally and finally Apoſtatize; and that we might be ſure that the threatning is not only againſt hypocritical Profeſſors of the Chriſtian Religion, but that it is alſo againſt Regenerate Believers, upon ſuppoſition of their Apoſtacy, the Apoſtle Paul includes himſelf in the number of thoſe againſt whom he denounceth the Threatning; as it is written, Heb. 10.26, 27. If we ſin wilfully after that we have received the knowledg of the Truth, there remaineth no more ſacrifice for ſin, but a certain fearful looking for of Judgment and fiery indignation, which ſhall devour the adverſaries. See alſo to this Purpoſe, Heb. 10.38. of which we ſpake in the Apology, p. 55. And take notice of what Mr. Dickſon obſerves on Heb. 2.3. How ſhall we eſcape, if we neglect ſo great ſalvation, The Apoſtle (ſaith Dickſon) Joyneth himſelf with them in the Threatning. And again, on Heb. 12.25. much more ſhall not we eſcape, if we turn away from him that ſpeaketh from Heaven. p. 108He Joyneth himſelf **Dickſon's Expoſition of the Epiſtles, in Engliſh. edit. Lond. 1659. Obſervations on Epiſtle to the Hebrews, page 222.223, and 273.(ſaith Mr. Dickſon) in the ſame danger with the People, if he ſhould turn away, or refuſe. Then (ſaith he) Preachers ſhould do well to lay the edg of their threatnings to their own Hearts, and to Enroll themſelves amongſt the threatned, &c. From theſe places of Scripture, and others that might be alledged to the ſame purpoſe, it manifeſtly appears that there are threatnings againſt Regenerate Believers, if they fall away. Now, in the ſecond Place, That the ſaid Threatnings do not belong only to the Law of Works, but that they are truly Threatnings that belong to the Goſpel-Covenant or Law of Grace, may thus appear. Regenerate Believers are not under the Law, Rom. 6.14. They are not under the Threatning, Condemning Power of the Law of Works. They are not only cauſally, but actually Redeemed from the Law's Curſe: Therefore the Threatnings wherewith they are conditionally Threatned, are not Threatnings that belong to the Law of Works, as ſuch; but they are Threatnings that belong to the Goſpel-Covenant or Law of Grace, under which Believers are. I grant indeed, That (1.) True Regenerate Believers are not abſolutely under thoſe Threatnings, and that they are not bound to believe that thoſe Threatnings ſhall be Executed upon them. Nay, (2.) on the contrary, if they know themſelves to be true Regenerate Believers, and that none ſuch ſhall ever totally and finally fall away from Chriſt? I grant that they ought to believe that the ſaid threatnings ſhall never be executed upon them. Yet for all that, it is evident by the Scriptures before mentioned, that true regenerate believers are conditionally under the ſaid threatnings, and are bound to believe that they would be executed and fulfilled upon them, if they ſhould totally and finally fall away. And our God in great wiſdom and mercy hath thus ordered his Covenant, that the belief of the foreſaid conditional threatnings, may be a means to preſerve his own people from Apoſtacy, and to make them perſevere in faith and holineſs to the end. According to that Jerem. 32.40. I will put my fear in their hearts, that they ſhall not depart from me. Compared with Rom. 11.20, 21, 22. And Heb. 4.1. and 12.28, 29. And 1 Pet. 1.5. Who are kept by the Power of God through faith unto ſalvation.

Mr. G. doth, or may know that this is no new ſingular opinion of mine, that the Goſpel hath its own threatnings, for as I ſhewed in the Apology p. 27. the Learned Profeſſors of Leyden were of the ſame Judgment before me. And ſo was Mr. Rutherford, as appears by what I quoted out of him, there in p. 63. And Monſieur Turretin, as was ſhewed there alſo, in p. 103. Whereunto I now add other Teſtimonies as (1.) The learned and diligent Pezelius writing againſt Flacius above an hundred years ago, gave Teſtimony to this truth, that the Goſpel hath its own threatnings. ††Sunt Teſtimonia vocis Divinae nota piis omnibus, quae oſtendunt re…e dici quod Evangelium habeat comminationes ſeveriſſimas; utenim haec eſt Evangelii vox; qui crediderit, & Baptizatus fuerit, ſalvus erit; ſic antitheſis mox addita ſimiliter ad Evangelium pertinet; qui non crediderit condemnabitur, ſimiles antitheſes ſunt & in his dictis. qui credit in filium habet vitam aeternam; qui non credit filio, non videbit vitam, ſed ira Dei manet ſuper eum. Item, qui credit in Filium non Judicatur: qui autem non credit, jam Judicatus eſt. Eas eſſe voces Evangelii propriiſſimas non dubium eſt: & tamen non ſolum ſunt promiſſiones dulciſſimae de gratia Dei, de Juſtitia coram Deo, de ſalute aeterna—ſed etiam comminationes ſunt ſeveriſſimae arguentes hoc peccatum, quod eſt incredulitas in Filium Dei Mediatorem, & relinquentes ſub aeterna condemnatione omnes non credentes in hunc Filium. 4th Par. Obj. & Reſp. Theolog. Collect. ex Scriptis Ph. Melanct. opera Chriſtoph. Pezelii, loc. de definit Evang. pag. 161.There p. 109are (ſaith Pezelius) Teſtimonies of Gods word, known to all the Godly; which ſhew that it is rightly ſaid, that the Goſpel hath moſt ſevere threatnings. For as this is the voice of the Goſpel: He that believes and is Baptized, ſhall be ſaved,; ſo the Antitheſis or contrary propoſition immediately added, doth likewiſe pertain to the Goſpel; He that believeth not ſhall be damned. The like Antitheſes are alſo in theſe ſayings: He that believeth in the Son bath eternal Life; he that believeth not the Son, ſhall not ſee Life, but the wrath of God abideth on him. In like manner, He that believeth on the Son, is not condemned; but he that believeth not is condemned already▪ It is not to be doubted but that theſe are the moſt proper voices, or words of the Goſpel; and yet they not only contain moſt ſweet Promiſes concerning the Grace and Favour of God, and Righteouſneſs before God, and concerning Eternal Life, to all that by Faith embrace the Mediator revealed in the Goſpel: But they likewiſe contain moſt ſevere Threatnings reproving and condemning this ſin, which is a disbelieving the Son of God the Mediator, and leaving under this eternal Condemnation, all that believe not in his Son. Thus Pezelius, who there alſo ſhews, that Flacius did abuſe the Authority of Luther, and wreſt his words, to make People believe that the Goſpel hath no Threatnings of its own, but that it only borrows the Threatnings of the Law, as Mr. G. ſays after his Maſter Flacius.

2. 2dly, The whole Synod of Dort, and that is, the Delegates from all the beſt reformed Churches, bear witneſs to this Truth, That the Goſpel hath its own Threatnings, as is to be ſeen in their 14th Canon, concerning the fifth head of Doctrine, to wit, Perſeverance.

**Quemadmodum autem Deo placuit opus hoc ſuum gratiae per praedicationem Evangelii in nobis inchoare; ita per ejuſdem auditum, lectionem, meditationem, adhortationes, minas, promiſſa, nec non per uſum Sacramentorum, illud conſervat, continuat & perficit. Act. Synod. Dordrac. Part. 1. Pag. 313.[But as it pleaſed God to begin in us this work of Grace by the Preaching of the Goſpel, ſo he preſerves, continues and perfects it by the hearing, reading and meditating, by the Exhortations, Threatnings and Promiſes of the ſame Goſpel, and alſo by the uſe of the Sacraments. Theſe are the words of the foreſaid 14th Canon, which was ſubſcribed by the whole Synod, without exception. Now this is ſuch a Teſtimony for the Truth which I defend, that the Goſpel hath its own Threatnings, as I think ſhould be of more weight with true Proteſtants, than the Teſtimony of that erroneous Perſon Flacius Illyricus, and the few Diſciples that he may have in the world at this day.

3. 3dly, The Reverend and Learned Authors of the Dutch Annotations, bear Teſtimony to this Truth, witneſs their Annotation on Rom. 2.6. Who ſhall recompence every Man according to his works. [This (ſay they) may well be applyed alſo to the recompencing according to the promiſes and threatnings of the Goſpel, &c.] This is a moſt clear irrefragable Teſtimony, for in theſe words compared with what goes before (concerning recompencing even Heathens according to the promiſes and threatnings of the Law), they plainly acknowledge that the Goſpel as distinct from and as oppoſed to the Law, hath its own promiſes and threatnings, According to which Chriſtians ſhall be Recompenced.

4. 4thly, The Learned and Judicious Pool, in his Annotations on Deut. 29. doth in a Remarkable inſtance bear witneſs to this truth, for he ſaith that the wicked perſon, of whom it is there written v. 19. That when he heareth the words of the curſe, he bleſſes himſelf in his heart, ſaying I ſhall have peace, tho I walk in the Imagination of my heart, to add Drunkenneſs to Thirſt: Was one of thoſe who think that the Goſpel hath no threatnings. See Pool's p. 110Annotation on the 21 verſe of the 29th of Deutronomy, where, upon theſe words. [The Lord ſhall ſeparate him to evil,—According to all the curſes of the Covenant], he ſays expreſly that He (to wit, the Lord) Intimates that the Covenant of grace which God made with them, hath not only bleſſings belonging to it, as this fooliſh perſon imagined, but curſes alſo to the Tranſgreſſors of it. Here Mr. Pool ſays, That that fooliſh perſon imagined that the Covenant of Grace had only bleſſings belonging to it; and this is in effect the ſame thing as if he had ſaid that the fooliſh Man imagined that the Covenant of Grace had only promiſes o… bleſſings, but no threatnings of curſes belonging to it.

5. 5thly, The Judicious Hutcheſon, in his expoſition on John's Goſpel, gives expreſs Teſtimony to this truth. Witneſs thoſe formal words of his on the 47. verſe of the 12th Chapter of John's Goſpel. p. 256. [Albeit the Goſpel be glad tydings of joy, and contain Cordials and remedies againſt all curſes and threatnings of the Law; yet it contains alſo threatnings againſt deſpiſers, as terrible as any threatning of the Law.] Theſe words do ſo plainly ſhew that he believed the Goſpel hath threatnings of its own, diſtinct from the threatnings of the Law, that I need not ſay any thing to prove that to be their meaning: For it is ſelf-evident that they have that meaning and can have no other.

6. 6thly, Mr. Rutherford is again expreſs in his Covenant of Life opened, for the ſame truth that the Goſpel or Covenant of Grace hath threatnings. Witneſs his own formal words, Part 1. Page 92. [As the Commands and Threatnings of the Covenant of Grace lay on a real Obligation, upon ſuch as are only externally in Covenant, either to obey or ſuffer; ſo the promiſe of the Covenant impoſes an Engagement and Obligation, upon ſuch, to believe the Promiſe.] Now if there are Threatnings of the Covenent of Grace, then are there Threatnings of the Goſpel alſo; For the Goſpel and the Covenant of Grace, is all one. See in the Second Volume of Pool's Annotations, the Note on Heb. 12.29. together with the Explication of 2 Theſ. 1.8, 9.

7. 7thly, And laſtly, the Reverend and Learned Dr. Owen, above all others doth fully and clearly give Teſtimony unto this truth, that the Goſpel hath its own proper threatnings diſtinct from the threatnings of the Law, his words are as follows. [As the ſum of all promiſes (to wit, of the Goſpel) is enwrapped in theſe words, he that believeth ſhall be ſaved. **Dr. Owen on Heb. 4, v. 1, 2. Pag. 180. Vol. 2.Heb 4:1Heb 4:2Mark. 16.16. So that of all theſe threatnings, i. e. the ſum of all theſe threatnings of the Goſpel, is in thoſe that follow, he that believeth not, ſhall be damned. And a like ſummary of Goſpel-promiſes and threatnings, we have, John 3.36. He that believeth on the Son, hath everlasting Life, and he that believeth not the Son, ſhall not ſee Life, but the wrath of God abideth on him. And threatnings of this nature are frequently ſcattered up and down in the New Teſtament. See Rom. 2.8, 9. 2 Theſ. 1.6, 7, 8, 9, 10. 1 Pet. 4.17, 18. And theſe threatnings may be ſo far called Evangelical, in as much as they are proper to the Goſpel, and diſtinct from all the threatnings of the Law. The Law knows no more of Goſpel-threatnings, than of Goſpel-promiſes. The threatnings of the Law lye againſt ſinners for ſins Committed; the threatnings of the Goſpel are againſt Sinners, for refuſing the remedy provided and tendred unto them. They are ſuperadded unto thoſe of the Law, and in them doth the Goſpel, when rejected become Death unto Death, (2 Cor. 2.16.) By the addition of that puniſhment contained in its threatnings, unto that which was contained in the threatnings of the Law.] Thus Dr. Owen, let any p. 111that deſire further ſatisfaction in this matter, read there, what goes before and follows after this which I have here quoted; and they may find it in that large diſcourſe of the Learned Doctor. I could bring more witneſſes to give Teſtimony unto this truth, that the Goſpel hath its own proper threatnings, and to ſhew that it is no new notion of mine, no ſingular opinion of my inventing; but I need no more: Theſe are ſufficient to ſhew that it was the common faith of Chriſt's Church, before I was born, that it is ſo at this day, and I truſt, it will be ſo, after I am dead, and gathered to my Fathers.

Having thus eſtabliſhed the truth, in the next place we muſt conſider what Mr. G. objects aginſt it; and for the proof of his Negative, that the Goſpel hath no threatnings.

Obj. 1. He firſt cites John 3.17. p. 54. For God ſent not his Son into the World to Condemn the World; but that the world through him might be ſaved. Very true, what then? Why then ſaith Mr. G. What could Chriſt have ſaid more to aſſure us, that in the Declaration of the Goſpel he did not threaten Death, but promiſe ſalvation to Sinners, whom the Law menaced, and who were Condemned by its ſentence. Anſwer, here is a piece of Confidence, that I do not remember, I have ever met with the like. Doth this brother think that he can draw Men to his opinion, by confident talk and big words, without ſo much as a ſhadow of right reaſon! For in this Argument there is not the leaſt appearance of reaſon. Chriſt tells us, that God ſent not his Son into the world to Condemn the world, but that the world through him might be ſaved. Therefore he could have ſaid no more to aſſure us, that the Goſpel hath no threatnings, or that in the Declaration of the Goſpel, he did not threaten Death, but promiſe life to Sinners. This Conſequence is ſuch as Mr. G. may be fond of, as being like enough to his way of reaſoning in other parts of his diſcourſe; but I do not think that any Scholar who knows the rules of right reaſoning will ever admire it, or be convinced by it. For my part, I muſt ſay, that I have not known a Learned Man to have reaſoned ſo looſely and incoherently in a ſerious matter, of ſuch importance as this. If one ſhould ſeriouſly reaſon thus in the Schools of Cambridge or Oxford, &c. I doubt not but he would be l…ed at. And if he be not ſerious, but only writes thus to ſhew his wit, (which I cannot prove, and therefore will not affirm) I am ſorry that I ſhould have any thing to do with him. But ſuppoſing that he is himſelf miſtaken, and did not meerly deſign to act a part, and right or wrong to draw away Diſciples after him; I owe him that ſervice of Love, as to ſhow him his miſtake, and direct him into the way of truth, which is that we all profeſs to Love and ſeek after: And it is no hard matter to do that, for in order thereunto there is no more needful but to tell Mr. G. that if our Lord Chriſt had ſaid, That God ſent not his Son into the world, to threaten the world with death in any ſenſe, but only to make an abſolute promiſe of Life to the world; Then he had ſaid a great deal more, (than he doth in John 3.17.) To aſſure us that the Goſpel hath no threatnings, or that in the Declaration of the Goſpel, he did not threaten Death, but promiſe Life to Sinners. For ſo, the thing had been undeniably evident, to wit, that the Goſpel is nothing but an abſolute promiſe, and that it hath neither threatning nor conditional promiſe. Whereas having ſaid no more in John 3.17. But that God ſent not his Son into the world to Condemn the world, but that the world through him might be ſaved: We can have no aſſurance at all from thoſe words, that the Goſpel hath no threatnings. For the Goſpel's having Conditional threatnings, that if Men do not believe and repent, they ſhall be Condemned, is ſo far from being inconſiſtent with p. 112Chriſt's not coming to Condemn, but to ſave the world; that on the contrary the ſaid conditional threatnings are one means to ſecure the world from Condemnation, and to bring them unto ſalvation. It ſeems Mr. Goodwin thinks, that if once the Goſpel threaten an unbeliever, by ſaying to him, if thou do not believe in Chriſt thou wilt be Condemned; the Man is undone for ever, he is Irrecoverably loſt, and cannot poſſibly be ſaved: But that is a very groſs miſtake, and ſuch a Conſequence is ſo far from being true; that on the contrary ſuch a conditional threatning may through the Grace of God, be an uſeful means to fetch the Man off from his unbelief, and to bring him unto faith in Chriſt, and through faith unto ſalvation. Hence Mr. Hutcheſon on John 12.47. Saith p. 256. that not only rich promiſes, and gracious offers, but even ſharp threatnings are a means appointed of God, to ſtir up Men to embrace the Goſpel. And this is not only true of the ſharp threatnings of the Law, but it is true alſo of the threatnings of the Goſpel. Hence Julius Firmicus many hundred years ago ſaid, **Miſericordia Dei errantes homines corrigere frequenti comminatione Feſtinat. Jul. Firmic. Matern. de Errore Profan. Religionum, Pag. 80. Edit. Oxon. 1678.[The mercy of God makes haſt to correct, or reclaim erring Men by frequent threatnings.] And our Saviour no doubt was of this mind when he gave Commiſſion to his Apoſtles, and bids them go into all the World and Preach the Goſpel to every Creature, ſaying, Mar. 16.15, 16. He that believeth and is baptized ſhall be ſaved, but he that believeth not ſhall be Damned.

2. 2dly, p. 54. He objects that John 12.47. Our Saviour ſaith, if any Man hear my words and believe not, I Judge him not: For I came not to Judge the world, but to ſave the world. And from theſe words, he infers, That Christ doth not threaten, much leſs Judge and Condemn an unbeliever. I Anſwer, that Mr. G. here draws two inferences from Chriſt's words John 12.47. (1.) That he doth not threaten an unbeliever now, becauſe he did not come to Judge, but to ſave the world then. (2.) That he doth much leſs Judge and Condemn an unbeliever now, becauſe he did not come to Judge, but to ſave the world then. Now neither of theſe inferences, would come freely and naturally from Chriſt's words, if Mr. G. did not draw them both by force and violence. And firſt, it doth not follow by any rule of right reaſoning. Chriſt did not then come to Judge, but to ſave the world. Therefore he doth not threaten an unbeliever. For both are very well conſiſtent, and he might do both. He might both come then, not to Judge but to ſave the world; and he might likewiſe threaten an unbeliever, and he may at this day threaten ſuch a perſon: His Judged, (that is, Damned) but ſaved, as was ſhewed before. Nor ſecondly, doth it follow by any true Logick. Chriſt did not then in his State of Humiliation come to Judge, but to ſave the world. Therefore now in his State of Glorious Exaltation he doth not Judge, and Condemn an unbeliever. For if it be an unbeliever that lives and dies in unbelief; either he is not Judged and Condemned at all (which I hope Mr. G. will not ſay, unleſs he renounce his Creed and abjure the Chriſtian faith) or if he be Judged and Condmned, he is Judged and Condemned by Chriſt. For it is written John 5.22. That the father Judgeth no Man, but hath Committed all Judgment to the Son. I conceive the grounds of Mr. G's. miſtake are theſe two. (1.) His not diſtinguiſhing between the threatning of Condemnation, and the Condemnation it ſelf threatned. (2.) His not diſtinguiſhing on the one hand, between Chriſt's firſt coming in a State of Humiliation, to Preach the everlaſting Covenant, p. 113or Law of Grace, and to ratify and confirm it by his Death, and alſo to purchaſe for his People the ſalvation promiſed in the ſaid Covenant or Law of Grace: And on the other, his ordination to be the Judge of quick and dead (Acts 10.42.) Together with his ſecond glorious coming to Judge the world at the laſt day, according to the Goſpel. (Acts 17.31. Rom. 2.16). For if he had duly conſidered how diſtinct theſe things are, the one from the other; he might eaſily have ſeen that his conſequence is non-conſequent. There is no conſequential and true reaſoning from the denial of the Condemnation threatned, to the denial of the threatning it ſelf. Nor is there any Conſequential and true Reaſoning from the denial of Chriſts Judging and Condemning the world, then at his firſt coming in a State of Humiliation; to the denial of his Judging and Condemning of an unbeliever, now immediately after his Death, and hereafter at the general reſurrection. For, as hath been ſaid, Chriſt doth both. He did not first come to Condemn, but to ſave the world. And yet he both then threatned and now ſtill threatens unbelievers. He did not firſt come to Judge, but to ſave the world. And yet he doth now both Judge and Condemn the Soul of an impenitent unbeliever, immediately after Death, and will further both Judge and Condemn him Soul and Body, after the Reſurrection. Children that have learned their Catechiſm, do in part know theſe things. See the aſſemblies Annotations on John 3. v. 17. And on John 12.47. And Pool's Annotations 2d volume, on John 12.47. **Diſcourſe of the true nature of the Goſpel, c. 7. p. 54.But if Chriſt's words in John 12.47. Will not prove that he doth not threaten nor Judge, and Condemn an unbeliever; Mr. G. undertakes to prove it by words of his own, therefore he ſays, [Christ knew that ſalvation of Sinners was the work which he came into the world to perform, and that the office of a Judge did not belong to a Mediator, he accordingly diſowns it.] This is the third Argument which he brings to ſtrengthen and confirm the ſecond. And when it is put in form, it is thus.

Obj. 3. Chriſt is a Mediator, and the Saviour of the world; therefore Chriſt is not the Judge of the world, nor doth he threaten to Condemn an unbeliever. And becauſe he knew that the Conſequence would be denied, as moſt falſe and impious, and contrary to a fundamental Article of the Chriſtian Religion. He labours to prove it. But how doth he prove it? Why, his way of proving it is extraordinary and perculiar to himſelf. For in order to prove, that becauſe Chriſt is a Saviour and Mediator, therefore he is not the Judge of the world, no, not of an unbeliever in the world, he aſſerts two things. (1.) That Chriſt knew that the office of a Judge, did not belong to a Mediator. (2.) That Chriſt diſowned the office of Judge, as not belonging to a Mediator. (1.) Mr. Goodwin affirms, that Chriſt knew that the office of a Judge did not belong to a Mediator. Now Reverend Sir, if I dare be ſo bold, let me ask you, how do you know that Chriſt knew this. Surely, if you know this, (which is a ſecret unknown to other Men), it muſt be by Chriſt's telling you that he knows it. I demand then, where and how did Chriſt tell you this ſecret? Hath he told you it in any part of the Holy Scriptures of the old or New Teſtament? If ſo, be pleaſed to do me the favour to tell me the Chapter and Verſe, that I may likewiſe know it. For tho I have read the Bible, yet ſeriouſly I profeſs not to have met with any one paſſage in it, which diſcovers to me that ſecret. That Chriſt knew, that the office of a Judge did not belong to him, becauſe he is a Mediator. Or will you ſay, that Chriſt hath not told you this ſecret, by p. 114Scripture but by an immediate Revelation, without Scripture? If you give me this anſwer, I reply. (1.) That you muſt prove that you have ſuch an immediate Revelation from Chriſt; for I cannot believe you in this matter upon your bare word. (2.) If you had it by immediate Revelation only, I hope you will not be offended with me, tho I do not believe it, till it be immediately revealed to me alſo. (3.) Chriſt hath been ſo far from telling you either mediately or immediately, by an outward and written, or by an inward and unwritten Revelation that he knows that the office of a Judge, did not belong to him, ſince he is Mediator; That he has plainly enough told you the contrary (if you had eyes to ſee and a heart to believe it); for thus it is written, and they are the expreſs formal words of Chriſt himſelf, in John 5.22. The father Judgeth no Man, but hath committed all Judgment to the Son. Now the Son is certainly Mediator. Therefore the Father hath committed all Judgment to the Mediator. And ſince the Father hath committed all Judgment to the Son, and Mediator, ſurely the office of a Judge belongs to the Mediator, by vertue of the Father's Commiſſion. And this Chriſt knows to be true, and hath told it plainly unto us by his Evangeliſt John. And if you would have it told you yet more plainly, be pleaſed to read and conſider the 27 verſe of the ſame 5th Chapter of John. Where Chriſt ſays, That the Father hath given the Son Authority to execut Judgment, becauſe he is the Son of Man. On which place the aſſemblies Annotations have this note. Authority to execute Judgment is [Supream power to Govern and Adminiſter all things]. Becauſe he is the Son of Man. That is [Not only as he is God, but alſo as he is Man, that all Men may ſee their Judge. Rev. 1.7.] And on the ſame, John 5.27. The Dutch Annotators ſay, as followeth. And hath given him power to execute Judgment alſo, [i. e. To Govern all things with power of Life and Death, and eſpecially at the laſt day, Mat. 28.18. Rom. 14.9. Rev. 1.18.] Becauſe he is the Son of Man [that is, Becauſe he having aſſumed the humane nature into the unity of his perſon, is appointed by God for a Judge and Mediator, and ſhall alſo as Man execute the ſame office. Dan. 7.13. John 17.2. Acts 10.42. and 17.31.] The laſt Engliſh Annotations, 2d volume have the like note on John 5.27. But eſpecially Mr. Hutcheſon in his expoſition on John 5.27. Is full and clear. His words are theſe ††Hutcheſon on John, pag. 76. on the 27th verſe of the 5th Chapter.[Chriſt declareth, that not only as God, he hath a Fountain of Life, equally with the Father; but That he hath Authority given him from the Father, to execute or do Judgment, even becauſe he is the Son of Man. By executing or doing Judgment, of which. v. 22. We are to underſtand a Dominion and Government over all things, and particularly the power of Life and Death, to Condemn, or abſolve. Which will be eſpecially verified in the Judgment of the laſt day, of which he ſpeaketh, v. 28.29. And Chriſt ſaith, Authority is given him to do this, Becauſe he is the Son of Man, or as he is the Son of Man. Whereby we are not to underſtand his humane nature ſimply conſidered, but his office and his humane nature, as united in one perſon with the Godhead, that becauſe he is God-Man, the Mediator of ſinners, and took on our nature for that end, therefore he hath all power committed to him as Mediator, for the good of the Church; the Exerciſe whereof he fully entred upon after his reſurrection. Mat. 28.18. Rom. 14.9. Rev. 1.18. Pril. 2.8, 9, 10, 11.— And he is the viſible Actor and Judge in theſe Adminiſtrations, which could be done by none but him who is God alſo, and particularly in the laſt day, wherein he ſhall be Judge in viſible Shape, Acts 10.42. and 17.31.

p. 115Ibid. Doctrin. 3. Mr. Hutcheſon ſaith that Christ hath a donative Kingdom, as Mediator, God-Man, for the good of his Church, &c. And Doct. (6.) He ſaith, that Chriſt in the work of Redemption, and Adminiſtration of all things, for the elect's behoofe; is the Father's Commiſſioner, and hath a delegated Authority, &c. And a little after in the ſame place he ſaith, That as the Son of Man and Mediator, this Authority is given to Chriſt, as to a delegate. Thus Hutcheſon. By all which you may eaſily ſee that Chriſt knows very well, That the office of a Judge belongs to the Mediator. And truly it is matter of wonder to me that ever a Sober Man ſhould have Printed and Publiſhed to the world, That Chriſt knew that the office of a Judge did not belong to a Mediator. And yet not content with this, Mr. G.

2dly, Aſſerts that Chriſt hath diſowned the office of a Judge, as not belonging to a Mediator. I ſeriouſly profeſs, it grieves me to find ſuch things in the Ingenious Mr. Goodwins book, and tho he hath made himſelf my adverſary, without any juſt cauſe given by me, that I know of; yet I am not willing, to Animadvert on this aſſertion of his, ſo ſeverely as the nature of the thing deſerves. I ſhall only tell my Reverend Brother. (1.) That here he aſſerts that whch he can never prove, and I adviſe him as his friend not to attempt the proof of it; for by ſo doing he will but make the matter worſe; and ſome of the Lovers and Honourers of our Lord Chriſt, may be ready to appear againſt Mr. G. in this cauſe of Chriſt, and to maintain the negative that Chriſt never diſowned the office of a Judge, as that which did not belong to a Mediator. I hope Mr. G. will never be ſo impertinent as to alledg for proof of his aſſertion, that in Luk. 12.14. Chriſt ſaid, Man, Who made me a Judge, or a divider over you? For that relates wholly to another matter, and the meaning is that, Chriſt was not called to the office of a civil Judge, Mediator, or Arbitrator, between the two Brothers who differed about the dividing of the Inheritance: And yet I do not know any place of Scripture, that ſeems to be ſo much for his purpoſe, if he can but make people believe that the Meer ſound of the words, is the ſure and beſt means to find out the true meaning of a Text. (2.) I think it may not be amiſs to tell my Reverend brother, That the moſt vile Sect of the old Gnoſticks, the Diſciples of Valentinus, were all for Chriſt's being a Saviour; but would not have him to be a Lord: For if he be once admitted to be a Lord and King, he may prove to be a Judge too, and to have power both to threaten, and alſo Judge and Condemn unbelievers and wicked livers, ſuch as the old Gnoſticks were: And that is a dangerous buſineſs to ſuch as them. Hence, as the Ancient father Ireneus tells us. **Salvatorem dicunt, nec enim Dominum eum Nominare volunt, &c. Iren. adverſus haereſes, Lob. 1. Cap. 1.They ſay, that Chriſt, the Saviour, (for they will not call him Lord) did nothing in publick, for the ſpace of thirty years.] They thought belike that it did not belong to the office of a Saviour to be a Lord or a Judge; therefore they would not have him called, Lord, but Saviour: For that ſweet word Saviour, in their Judgment Savoured of nothing but free grace to ill livers: Whereas the word Lord or Judge, Savours of power to command obedience, and Authority to threaten and puniſh the diſobedient, which very thing made the word it ſelf ſo unſavoury to them, that they were not willing to pronounce it with their lips. But I am ſure, Mr. G. ſhould know and I hope he doth know better things. The Reverend Dr. Owen, in the Prolegomena to the (1) volume of his Commentary on the Epiſtle to the Hebrews, tells us a great and uſeful truth, That Chriſt is our Saviour, p. 116as he is our great Prophet, Priest and King, and that he carries on the Work of our Salvation, in executing the three ſeveral parts of his Mediatorial Office, to wit, of Prophet, Prieſt and King; and all ſober Divines, that I know, are of that mind; and ſome of them too, give very hard Words unto, and paſs a ſevere cenſure upon ſuch Men, as are for dividing of Chriſt and for receiving him and his Doctrine by halves. Witneſs Bibliander in that book which I mentioned before, where he thus writes. ††A…que h…ec univerſa in una Perſona Chriſti unici Mediatoris Dei & Hominum, ita continentur, & nodo indiſſolubili juncta & connexa ſunt, ut qui couatur unum ex illis Chriſto adimere, conetur Chriſtum ſolvere: quam eſſe notam certiſſimam ſpiritus Antichriſti Johannes Apoſtolus, & dilectus Diſcipulus Domini Docet in prima ſua Catholica …piſt…a: coque crimine Antichriſtianiſmi & ſummi ſacrilegii tenentur omnes haereſiarchae & eorum ſectatores pertinaces, qui Schiſmate impio imprimis Chriſtum divellere conati ſunt; quod nullo mo ſo poteſt fieri. Bibliander ubi ſupra, Pag. 198, 199.And all theſe things are ſo contained, and joyned and connected together by an undiſſoluble Knot, in the one Perſon of Chriſt, the only Mediator between God and Men, that whoſoever endeavours to take one of them from Christ, he endeavours to Deſtroy Chriſt; which to be a moſt certain mark of the Spirit of Antichriſt, the Apoſtle John, and beloved Diſciple of the Lord, teaches us in his firſt general Epiſtle: And of this Crime of Antichriſtianiſm, and of the higheſt Sacriledg, are guilty all Authors or inventers of Hereſies, and their obſtinate Followers, who by an ungodly Schiſm do principally indeavour to divide Chriſt, which can no way be done. Thus the Learned and pious Bibliander. I hope therefore my Reverend brother will joyn with us, and for the future acknowledge that the office of a Lord and Judge too, doth belong to Chriſt the Mediator, and that eo nomine becauſe he is Mediator and as he is Mediator. For as the Dutch Annotators have it on, 1 Cor. 15.25. He muſt Reign as King. [That is, Accompliſh his Kingly office as Mediator, &c.] In ſhort, as I hope we ſhall, ſo I wiſh we may all agree in that of Salvian, an Ancient and Zealous writer of the fifth century.

**Nos ita judicandum humanum genus a Chriſto dicimus. ut tamen etiam nunc omnia Deum, prout rationabile putat, regere ac diſpenſare credamus: & ita in futuro judicio, judicaturum affirmemus, ut tamen ſemper etiam in hoc ſaeculo judicaſſe doceamus. Dum enim ſemper gubernat Deus, & ſemper judicat; quia Guberuatio ipſa eſt judicium. Salvian. Lib. 1. de Gubernatione Dei, Pag. 15. Vid. etiam Lib. 2. Pag. 55. ubi haec habet [unde & tu qui ad ſolatium arbitror peccatorum tuorum, conſiderari actus noſtros a Deo non putas. ex hoc ipſo & aſpici te a Chriſto ſemper intellige, & puniendum forſitan propediem eſſe cognoſce.]We ſo ſay, that Mankind will be Judged by Chriſt, as that yet we believe alſo, that God now at preſent doth rule and diſpence all things, as he things reaſonable or ſit; and let us ſo affirm, that Christ will Judge at the Day of Judgment, which is to come hereafter; as notwithſtanding, to teach alſo, that he hath always judged in this world. For whilſt God doth always govern, he doth always Judge alſo; becauſe the very Governing Act it ſelf (of God, and ſo of Chriſt the Mediatorial King), is Judgment. Thus Salvian. And I think this may ſuffice for Anſwer to Mr. G's Third Objection.

4. Obj. Lastly, He appeals to the expreſs words of Chriſt himſelf, in John 3.18. He that believeth not, is condemned already, becauſe he hath, not believed in the Name of the only begotten Son of God. And ſays, page 55. He is confident we will have regard to theſe words.

Anſwer. Indeed his Confidence in this, is well grounded; for we really have, (as we ought) a very great regard to theſe, and all the other words of our moſt p. 117bleſſed and glorious Lord, and they have a Commanding power over us, to induce us to receive them with faith and love. But what then, muſt we therefore have regard to Mr. G's. Conſequence which he draws from them by force and violence? That doth not at all follow. And for my own part, I declare that I reject his Conſequence, which is that the Goſpel, or Covenant, and Law of Grace hath no threanings, ſince he that believeth not, is Condemned already; Becauſe he hath not believed in the Name of the only-begotten Son of God. And whereas he ſays, that the unbeliever is already Condemned by the old Law of works, and therefore there is no need, that he be Condemned again by the Goſpel and a new Law of Grace. I Anſwer that a Man who lives under the Preaching of the Goſpel, and yet remains ſtill in unbelief, is already Condemned both by Law and Goſpel, by the old Covenant and alſo by the New, ſo long as he continues in his unbelief, as I ſhewed before. And it doth not become us to ſay unto God, that he needs not to do the ſame thing twice, when we know that he hath twice done it; eſpecially when we may plainly ſee that tho the ſame perſon be twice over Condemned, yet it is in different reſpects and for two different cauſes. Firſt he is Condemned by the old Law of works, for not keeping it perfectly and perſonally, ſo as never to break it either by original or actual ſin. And thus all Unbelievers in the world are condemned, even Heathens, that never heard the joyful ſound of the Goſpel, and never had a Goſpel-Offer of Mercy, upon the Terms of the New Covenant, and Law of Grace.

Secondly, He is condemned alſo by the Goſpel, or New Covenant, & Law of Grace, for not accepting the Goſpel-Offer of Mercy, for not receiving and applying to himſelf the Remedy tendred to him in the Goſpel-Covenant, or Law of Grace. Here this Unbeliever is guilty of a ſin which the foreſaid Heathens, who have only the Law of Nature, are not guilty of; he is guilty of a ſin which is directly and immediately againſt the ſaving Remedy mercifully provided and offered him in the Goſpel; and therefore there is ſufficient Reaſon for condemning him again by the Goſpel-Covenant, I ſay, for condemning him to a greater Degree of Puniſhment, than that of meer Heathens, who are guilty only of ſins againſt the Law of Nature, but are guilty of no ſin againſt the Goſpel of Chriſt; are not at all guilty of any ſin in neglecting or refuſing to receive Chriſt by Faith, and the Salvation offered through him in the Goſpel-Covenant. Our Saviour ſays in this very Text, That the Unbeliever, who is guilty of Poſitive Unbelief againſt the Goſpel, is condemned already, not only and meerly becauſe he hath broken God's natural moral Law, but becauſe he hath not believed in the Name of the only begotten Son of God. And then (as it were to obviate Mr. G's Objection, he adds immediately, This is the Condemnation that light is come into the world, and Men loved Darkneſs rather than Light, Becauſe their deeds were Evil. See what was quoted before, in the remarks on Mr. G's. ſixth Chapter, out of Mr. Hutcheſon's Expoſition, on John 3. v. 18.19.

As for Mr. G's. Confirmation or Illuſtration of his fourth objection, by a compariſon taken from An Earthly Phyſitian, who threatens his patient with Death, if he do not take the preſcribed Phyſick; And yet the threatning is no part of the medicine, nor doth the Phyſitian deſign to murder his patient by the ſaid threatning; It is like all the reſt, of no force at all againſt the Goſpel's having threatnings of its own. For the just Conſequence can be no other but this, That juſt ſo; tho the Goſpel threaten an unbeliever with Eternal Death, if he do not, by a true Faith, receive Chriſt and his Righteouſneſs offered to him in the new Covenant or Law of Grace, yet the threatning is no part of Chriſt and p. 118his Righteouſneſs which is to be received, as the ſpiritual Phyſick of the Soul; nor doth the Goſpel deſign by the ſaid threatning to damn the unbeliever, but rather it deſigns to take him off from his unbelief, and to induce him thereby to believe in Chriſt, and by believing to receive and apply the Spiritual Phyſick offered him to preſerve his Soul from Eternal Death. This now is the juſt Conſequence, and it is ſo far from militating againſt my principle, that it rather makes for it, and is an Illuſtration of it. For theſe two things I willingly grant. (1.) That tho the Goſpel Covenant do threaten an unbeliever with Eternal Death, and the threatning is a ſecondary ſubſervient part of the ſaid Goſpel-Covenant; yet the threatning is no part of the Spiritual Phyſick it ſelf, to wit of Chriſt, and his Righteouſneſs revealed and offered in the Goſpel-Covenant to be received by faith, that by the Spiritual Phyſick, ſo received, the Soul may be ſaved from Eternal Death. (2.) I grant, that the Goſpel doth not deſign by its threatning to damn the Soul of the unbeliever, but rather it deſigns to preſerve him from Damnation, by taking him off from his unbelief, and by perſwading him to believe in Chriſt, that through him he may have Eternal Life. And here I deſire it may be remembred, That I do not ſpeak of the deſign of any perſon, but of the deſign of the Goſpel-threatning, and I ſay that the deſigned uſe of it, is not to damn the unbeliever, but rather to bring him off from his unbelief, and ſo to preſerve him from Damnation. According to that of Paul 2. Cor. 5.11. Knowing the terror of the Lord, we perſwade Men. And that of Jude. Others ſave with fear, pulling them out of the fire. Judes Epiſtle. v. 23. And this way of endeavouring to ſave Souls by Goſper-threatnings, was according to the Commiſſion for Preaching the Goſpel, which the Apoſtles received from Chriſt: As was ſhewed before from Mark 16.15, 16. I conclude this with the words of the Judicious Mr. Hutcheſon **Hutcheſon on John 3. v. 17. pag. 39.40.John 3:17Chriſt did nothing at his firſt coming to procure Condemnation to any, but on the contrary he offered Salvation to loſt Man; tho accident ally, by reaſon of Man's Corruption, and not making uſe of him, his coming did heighten Mens Condemnation as John 3. v. 18.19. And again in Doctr. 6. he ſaith, Albeit Chriſt may be eventually for the falling of many, and his coming will afford ſad matter of ditty againſt them; yet all the blame of this lyeth upon themſelves, who ſtumble at the Rock they ſhould build themſelves upon, who reject their own mercy by offer; and by oppoſition thereunto, do harden and blind themſelves; ſo much alſo do theſe words teach, being underſtood of the nature of his work and carriage, as is above explained.