The Doctrine of the Saints Perseverance, Chapter 15 (3 of 3)

The Doctrine of the Saints Perseverance · Chapter 15 (3 of 3)

p. 359The Countenance which Mr Goodwin would begge to his Doctrine, from that of our Saviour to his Disciples, Except ye be turned and become as little Children ye cannot enter into the Kingdome of God; reproving their ambition and worldly thoughts from which they were to be weaned that they might befit for that Gospell state & imployment whereunto he called them, & wherein they were to serve him, does no more advantage him nor the cause he hath undertaken, than that other caution of our Saviour to the same persons to be wise asserpents & innocent as Doves, would do him that should undertake to prove that Christians ought to become pigeons or snakes: Thus much then we have learned of the mind of M. G. by this digression; 1. That no children are Regenerate; 2. That they are all accepted with God through Christ, upon the account of the good Qualifications that are in them; 3. That Regeneration is a mans returing to the state wherein he is borne; And having taken out this Lesson, which we shall never learne by heart whilst we live, we may now proceed.

I shall only adde to the maine of the businesse in hand,§. 49. that so long as a man is a child of God, he cannot, he need not to repeat his Regeneration. But that one who hath been the child of God, should cease to be the child of God, is somewhat strange. How can that be done amongst men? that he should cease to be such a mans sonne, who was his sonne? Those things that stand in Relation, upon any thing that is past, and therefore irrevocable, cannot have their beings continued, and their Relation dissolved; it is impossible but that cause and effect must be related one to another; such is the relation between Father and Sonne; The foundation of it is an act past and irrevocable, and therefore the Relation it selfe is indissoluble; Is it not so with God and his Children; when they once stand in that Relation, it cannot be dissolved. But of these things hitherto.

To proceed with that place of Scripture which I laid as the foundation of this discourse.§. 50. The generall way of Lusts dealing with the soule the bringing forth of sinne, whereof there are two acts expressed, v. 14. the one of drawing away, the other inticing, is to be insisted on. Upon the first, the person tempted p. 360is foreign, drawn off, or drawne away; and upon the second he is foreign, inticed, or intangled.

The First stirring of sinne is to draw away the soule from what it ought to be fixed upon, by its rising up irregularly to some delightfull object. For a man to be drawne away by his lust, is to have his Lust drawne out to some object suited to it, wherein it delighteth. Now this drawing away, denoteth two things.

1. The turning of the soule from the actuall rectitude of its frame towards God. Though the soule cannot alwayes be in actuall Exercise of Grace towards God, yet it ought alwayes to be in an immediate readinesse to any Spirituall duty, upon the account whereof, when occasion is administred, it doth as naturally goe forth to God, as a vessell full of water floweth forth when vent is given unto it. Hence we are commanded to pray alwayes. Our Saviour giveth a Parable to instruct his Disciples, that they ought to pray foreign Luke 18. 1. And we are commanded to pray foreign, without ceasing or intermission, 1 …hess. 5. 17. Which the same Apostle in an other place calleth praying foreign in every place: namely as occasion is administred. It is not the perpetuall exercise of this duty (as the Iewes some of them have ridiculously interpreted the first Psalme of reading the Law day and night) which would shut out and cut off all other dutyes, not only of mens Callings and Employments as to this Life, but all other dutyes of the wayes & worship of God whatever; But it is only the readinesse and promptitude of the heart in its constant frame to that necessary duty, that is required; Now he who is foreign by lust, is drawne off from this frame; that is, he is interrupted in it by his lust, diverting unto some sinfull object. And as to this particular, there is a great difference betwixt the sinning of Believers, and those who arise not beyond that height which the power of Conviction beareth them oftentimes up unto. For

1. The maine of a true Believers watching in his whole life,§: 51. and in the course of his walking with God, is directed against this off-drawing from that habituall frame of his heart by lust and sinne. His great businesse is, as the Apostle telleth us, to take the whole armour of God to him, that sinne if it be possible, may make no approach to his soule. Eph. 6. 13. It is to keepe up their spirits to a hate of every evill way and to delight in God continually; and because they cannot attaine in this life unto perfection, they cry out of the power of sin leading them captives to the Law thereof. They would have their wills dead to sinne, wholly dead, and have trouble that they are not so, as to the generall frame of of their spirits how oft so ever they be drawne off. For other persons they have truly no such frame at all, whatever they may be cut into the likenesse of, by the sharpnesse of Scripturall convictions that come upon them; and therefore they watch not, as to the keeping of it. The deeper you dive into them, the more neere you come to their hearts, the worse they are: their very inward parts is wickednesse, I speak now of the ordinary frame of the one and other.

This drawing of by sinne in Believers, is by the power of sinne, in opposition to their Will. Their wills lye against it to the utmost: thev would not (as was shewed,) be so drawne off. But as for the others as hath been shewen, however their minds may be inlightned, and their consciences awakned, and their Affections corrected and restrained, their wills are wholly dead in sinne.

Secondly, when a man is foreign or drawne away there are stricken out between the lust and the pleasing object, some glances of the heart, with thoughts of sinne. When lust hath gon thus farre, if a violent temptation fall p. 361in, the person to whom it doth so befall, may be carryed, or rather hurried out and surprized into no small advance towards the perpetration of sinne, without the least delight in the sinne or consent of the will unto it, if he be a godly man. So was it in the case of David in the cutting of the lap of the garment of Saul. Lust stirred in him, drew him off from his frame of dependance on God, and by the advantage of Sauls presence stirred up thoughts of selfe-security, and advantage in him, which carryed him almost to the very act of sinne, before he recovered himselfe. Then (I say) is a man drawn away, not only in respect to the Terme from whence, but also of that whereunto, when the thoughts of the object presented as suitable to lust are cast in, though immediately rejected. This I intend by this acting of sinne; Which although it be our sinne, as having its rise and spring in us, and is continually to be lamented, yet when it is not accompaned with any delight of the Heart or consent of the Will, but the thought of it, is like a piece of fiery iron cast into water which maketh a sudden commotion or noise, but yet is suddenly quenched, it is that which regenerate men are, & may be subject to; which also keepeth them humble all their dayes. There is more in this drawing away, than a single thought or apprehension of evill amounts to, (which may be without the least sinne. To know evill is not evill) but yet is short of the soules consent unto it.

The second way wherein lust proceedeth in tempting is by inticing the soule,§: 53. & he who is so dealt withallby it is said to be foreign, to be inticed. There is something more in this, than in being only drawn away. The word here used is twice mentioned in the 2 Epistle of Peter 2 chapter. Once it is rendred to beguile foreign, v. 14. And in the other alluring v. 18. It commeth (as is commonly known) from foreign, a bait, which is from foreign, or foreign deceit, because the end of a bait is to deceive, & to catch by deceiving. Thence foreign is to intice, to allure, to intangle, as men do fishes, and birds with baits. That which by this expression the Holy Ghost intendeth, is the prevalency of Lust in drawing the soule unto that, which is by the Casuists termed Delectatio morosa, a secret delight in the evill, abiding some space upon it. So that it would do that which it is tempted and inticed unto, were it not forbidden; as the fish liketh the bait well enough, but is affraid of the Hooke. The soule for a season is captivd to like the sinne, and so is under the power of it, but is affraid of the guilt. It sticketh only at this, how shall it do this great thing and sinne against the Lord. Now though the mind never frame any intention of fulfilling the evill, wherewith the soule is thus intangled, or of committing that sinne whereunto it is allured and inticed, yet the affections having been cast into the mould of sin for a season, & conformed unto it by delight, (which is the conformity of the affections to the thing delighted in) This is an high degree of sin; and that because it is directly contrary to that death unto sin, and the crucifying of the flesh and the lusts thereof, which we are continually called unto. It is in a sence, a making provision for the flesh to fulfill the lusts thereof: provision is made though the flesh be not suffered to feed thereon, but only delight it selfe with beholding of it:

I shall not deny but this also may befall a true Believer,§. 54. it being chiefely implyed in Rom. 7. But yet with wide difference, from the condition of other persons, in their being under the power of the deceits and beguilements of sin. For first this neither doth nor can grow to be the habituall frame of their hearts; because as the Apostle telleth us they are dead to sinne and cannot live any longer therein Rom. 6. 2. And, their old man is crucified with Christ that the body of sinne might be destroyed, v. 6. Now though a man should abst…ine p. 362from all actuall sinnes or open committing of sinne all his dayes, yet if he have any habituall delight in sinne, and defileth his soule with delightfull contemplations of sinne, he liveth to sinne, and not to God, which a Believer cannot do, for he is not under the Law but under Grace. To abide in this state, is to weare the garment spotted with the flesh. But now take another Person, however heightned, and wrought up by convictions, unlesse it be when Conscience is stirred up, and some affrightment is put upon him, he can as his leisure affords, give his heart the swing in inordinate affections, or what else pleaseth & suiteth his state, condition, temper and the like.

2. A Believer is exceedingly troubled, upon the account of his being at any time led captive to the power of sinne in this kind; and the review of the frame of his spirit, wherein his affections were by delight conformed to any sinne, is a matter of sore trouble and deep humiliation to him I am of Austins mind, De Nup-Concupis. Cap. 8: that it is this perpetrating of sinne, and not the actuall committing of it, which the Apostle complaineth of Rom. 7. Two things perswade me hereunto. First, That it is the 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 p. 363over 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. foreign, 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, foreign, sinne perfected; The word foreign, is no where used in the New Testament▪ foreign, & foreign, are; there is foreign, 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 foreign, as the Apostle useth it Philip: 1. 6. where we translate it, as here foreign. 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.

p. 364Now 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 the Doctrine, which hitherto through the Grace of God, we have asserted; being in its selfe, fully sufficient to captivate every understanding, unto the obedience of its Truth, that is not resolved to cleave to a contrary Conclusion, let what Demonstration soever lye against it. In the defence of the Doctrine under consideration, should we use Expressions of the same importance, with these here used by the Apostle, as we should abundantly satisfye our selves, that we had delivered our mindes and sence, to the understanding of any indifferent Person, with whom we might have to doe, so we should by no meanes, avoid all those imputations of folly and errour, that our Doctrine suffereth under, from the men that have entertained an enmity against it, as it is held forth in equivalent expressions by us. The Authority of the Holy Ghost, hath gained thus much upon our Adversaries, that when he asserteth in expresse, and expressive termes, the very thing, or things that in us are called folly, that evasions should be studied, and pains taken to rack his words, to a sence which they will not beare, rather than plainly to deny his Authority. But let the words, with the scope & tendency be considered. (….) The scope & intendment of the Apostle in the place is to give a discriminating character of the Children of God, and the Children of the Divell; thus he fully expresseth himselfe unto us v. 10. In this (saith he) the Children of God are manifested, and the Children of the Divell, whosoever doth not righteousnesse is not of God, neither he that loveth not his Brother. And withall to presse on an Exhortation against sinne, whereunto he useth the Argument that lieth in the following words. If any one sin that thinketh himselfe to be borne of God, he deceiveth himselfe. v. 7. Little children let no man deceive you; he that doth righteousnesse, is righteous even as he is righteous, He that committeth sinne is of the Divell: But how proveth he this? In these words, Whosoever is borne of God sinneth not, doth not, cannot sinne. Such is the Genius and Nature of the Children of God, of them that are borne of him, that they doe not, they cannot sinne. You are perswaded that you are so borne of God, therefore you must presse after such a frame, such an ingenie and disposition, such a principle, as that thereby you cannot sinne: it must manifest its selfe to be in you, if you be the Children of God.

Now whereas it is offered by M. Goodwin Cap. 10. Sect: 27. pag. 194.§. 58. That the context, or scope of the whole place, doth not invite such an Exposition as is usually insisted on, because (saith he) the intent and drift of the Apostle from verse 3. even to the end of the Chapter (as he that doth but runne the context over may reade) is not to shew or argue, Whether the sonnes of God, may possibly in time so degenerate, as to live sinnefully, and dye impenitently, but to evince this, that these who claime the great honour & priviledge of being the Children of God, cannot justify or make good this claime neither unto others, nor unto themselves: but by an Holy and Christian Life and conversation, now it is one thing to argue, and prove, who are the Sonnes of God at present; another, whether they who are such at present must of necessity alwaies so continue. The former is the Apostles theame in the Context, the latter he is wholly silent of.

I say, it is evident that the scope of the place, is to evince, that in the Children of God, those that are borne of him, there is such a Principle, Genius, a new nature, as that upon the account thereof, they cannot sinne, and therefore that those who have not such principles in them, what ever their pretences be, are not indeed borne of God; and in this he manifesteth, that those who are indeed borne of God, cannot possibly so degenerate, as to fall into p. 365totall impenitency, so as to become Children of the Divell, which he emphatically affirmeth.

2. He doth indeed declare, that none can make good their Title to be children of God, but those who can justify their claime, by an holy and Christian conversation; but yet moreover, he maketh good the Assertion by this farther discovery which he maketh of their new nature, to be such, as that they cannot sinne, or degenerate into a condition of lying under the power of a vaine conversation: so that though his intent should not be primarily, to manifest that those who are at present the Children of God, cannot Apostatize, but must so continue; yet it is to confirme their Nature, and Genius, to be such, with the principles which from God they have received, that so it shall be with them, so they shall abide; and to this he is not silent, but eminently expressive.

The Context being thus cleare,§. 59. the words themselves are a Proposition or Thesis, and a Reason for the confirmation of the Truth of that Proposition. The Proposition is ready at hand in the words: He that is borne of God, doth not, cannot commit sinne. The Reason of the Proposition confirming the Truth thereof, is twofold; 1. Because he is borne of God; 2. Because, his seed whereof he is so borne remaineth.

The Proposition is universall, foreign; every one that is borne of God; whence thes two things insue. 1. The truth of it, hath a necessary cause or causes; Universall Propositions must have so, or they are not true. If that which is their ground may be otherwise, it invalidates their certainty; such then must be the cause of this Assertion of the Apostle.

2. That it compriseth all and every one that is interested in that which is the cause of the certainty of this universall Assertion or proposition; every on who is borne of God, that hath this seed, be he young or old, weake or strong, wise or foolish, exercised in the wayes of God, or newly entred into them, all is one; whosoever is thus interested in the foundation, is equally interested in the inference:

In the proposition it selfe may be considered,§. 60. the subject, and what is affirmed of it. The subject is, every one that is borne of God. That which is affirmed of it, is, sinneth not, cannot sinne.

1. For the first viz. the Subject; they are those which are borne of God; and who they are that are so borne of God, the Scripture is cleare in; neither is there any difference of importance, as to the intendment of this expression. Those who suppose that Believers of some eminency only are denoted in it, do not consider that all Believers whatever are shares in the Grace intended therein; they are all said to be borne againe not of the will of flesh but of God, Iohn 1. 13. For it is ascribed to all Believers on the name of Christ v. 12. He begetteth them all of his owne will. James 1. 18. as also 1 Epistle of Peter 1. chapter 23. verse, he is said to beget them, 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 p. 366that 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 p. 367there 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 foreign, (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.

p. 368The 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 nonfu…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,

p. 369That 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 to deale withall from the place he casteth into this forme, He that sinneth not neither can sinne, cannot fall away, whosoever is borne of God sinneth not, neither can sinne: Ergo,

Comming to the consideration of that expression [cannot sin] he findeth out, as he supposeth, four severall acceptations in the Scripture, of the word [cannot] & giveth us an account of his thoughts upon the consideration of thē, that in respect of these sences both Propositions are false. Now one of the Propositions being the expresse language & literall Expression of the Holy Ghost, not varyed in the least, there is no way to relieve himselfe, from being thought and conceiv'd to give the lye to the Blessed Spirit of God, by flatly denying what he peremptorily affirmeth, but only by denying the word [cannot] to be taken in this place, in any of the sences before mentioned; Doth he then fixe on this course for his own extrication? Doth he give in another sence of the word, which he accepts and grants that in that sence the affirmation of the Holy Ghost may be true? Not in the least? Yea plainly for one of the sences he supposeth himself to have found out of the word [cannot] viz. That it is said of men, they cannot do such or such a thing, because of their aversenesse and indisposition to it, which he exemplifyeth in that of Christ to the Pharisees John 8. 43. He afterwards more than intimateth, that this is the sence, wherein the words cannot sinne are in this place to be taken. Sect. 34. So that he will not allow the Holy Ghost to speake the truth, although he take his words in what sence he pleaseth. Yea and adding a fifth sence, Sect. 31. Which is all it seemeth he could find out, (for we heare not of any more) he denyeth that to be the meaning of the place, and so shutteth up the mind of the Holy Ghost into some of those significatiōs, wherein if the words be taken (he saith) they are false. The Discourse of Mr Goodwin Sect. 28, 29, 30. (being taken up with the Consideration of the various significations of the word [cannot] and his inferences thereon; taking it in this place, this way or that way, then it is so or so, shewing himselfe very skilfull at fencing & warding off the force of our Arguments, as perhaps his thoughts of himselfe were upon a review of what he had done) we are not concerned in. And though it were very easy to mnifest that in the distribution of his instances, for the exemplification of the severall significations which in part he feigneth, and fastneth upon the words, he hath been overtaken with many grosse mistakes, some of them occasioned by other corrupt principles than those now under consideration, yet none of the sences insisted on by him, coming really up to the intendment of the Holy Ghost without any disadvantage to our cause in hand, being wholly inconcerned therein, we may passe by that whole Harangue.

p. 370That which looketh towards the Argument under Consideration, appeareth first in Sect. 31. which he thus proposeth: If the said Argument understandeth the Phrase [cannot sinne] according to the fifth and last import mentioned of the word [cannot] wherein it soundeth an utter and absolute incapacity and impossibility, then in this sence the major Proposition is granted: viz. He that doth not, nor can sinne cannot fall away from his Faith: yet the minor is tardy which saith, Whosoeoer is borne of God sinneth not, neither can sinne; for he that is borne of God is in no such incapacity of sinning; of sinning I meane in the sence formerly asserted to the Scripture in hand, which amounteth to an absolute impossibility for him so to sin.

Ans. Because this seemeth to be the sence intended in the Argument, and the minor Proposition in this sence to be built upon the Scripture in hand, let us consider whether the Reason which is assigned for the said Assertion, doth necessarily inforce such a sence thereon. What we understand by this Phrase both as to that sinne that is here intended, and that impossibility of commiting it, or falling into it often, in that expression [cannot] hath been before discovered. An impossibility it is of the event, from the causes above mentioned that the holy Ghost intendeth. An utter, and absolute incapacity to sinne, on any account, we assert not; An impossibility of so sinning, in respect of the event, for the reasons and from the causes above mentioned, the holy Ghost averreth. In this sence the first Proposition is granted, He that doth not commit sin nor can sin, cannot fall away from his Faith, or cannot utterly loose it. The Minor which is the expresse language of the holy Ghost is questioned and found tardy, that is, (as I suppose) false: and the Reason is added namely, that he that is borne of God is in no such incapacity of sinning; that is, of sinning in that kind of sinning which is here intended, which amounteth to an impossibility for him so to sin: Not to play fast and loose, under those ambiguos expressions of incapacity and absolute impossibility, the Event is positively denyed upon the account of the prohibiting causes of it, and the incapacity asserted, relateth not to the internall frame and principle only, but respecteth also other Considerations. Whether these are such as to beare the weight of this Exposition, is that which cometh nextly to be discussed. viz. The causes of this state and condition, of those who are thus borne of God, and the Reasons investing that universall Proposition, every one that is borne of God cannot sinne: with a necessary truth.

In the Reasons added of the former affirmation, there is an emphaticall distribution of the two parts of the praedicate of the former Proposition, by the way of ascending to a more vehement confirmation of them. He that is borne of God sinneth not, But why so? His seed remaineth: neither can be sinne, why so? because he is borne of God. It is an expressive pursuit of the same thing; and not a redoubling of the Proposition; And this contexture of the Words, is so emphatically significant, that it seemeth strange how any head of opposition can be made against it; There is no reason then to resolve the words into two Propositions, of distinct consideration, each from other; it being one and the same thing, that the Apostle intendeth to expresse, though proceeding to heighten the certainty of the thing, in the minds of them to whom he delivered it, by the contexture of the words which he maketh use of. What is meant, or intended by the seed of God, we need not dispute; the Argument of the Apostle, lieth not in the words (seed of God) nor in the word (abideth) but in the whole, The seed of God abideth; and therefore it were to no purpose at all, to follow M. Goodwin in his considerations of the word Seed, and then of the seed of God, and then, of the word (abideth) divided one from another. The summe of his long answer is, The word (Seed) doth not import any such p. 371thing as is aimed at from the Text; nor the word (abide:) but to the whole proposition, the seed of God abideth in him, as produced to confirme the former assertion of the not sinning of the Persons spoken of, there is nothing spoken at all; I shall therefore briefely confirme the Argument in hand, by the strength here communicated unto it, by the Holy Ghost, and then consider what is answered to any part of it, or objected to the interpretation insisted on. That he, that sinneth not, neither can sinne, in the sence explained, shall never fall away totally or finally from God, is granted. That Believers sinne not, nor can sinne, so, or in the manner mentioned, besides the Testimony of the Holy Ghost, worthy of all acceptation, in the cleare assertion of it, we have the Reason thereof manifested, in the discovery of the causes of its truth. The first Reason is, Because the seed of God abideth in them. A tacite grant seemeth to be made; that fruit sometimes may not visibly appeare upon them, as the case is with a Tree in winter, when it casts its leaves: but its seed remaineth. Grace may abide in the habit, in, and under a winter of Temptation, though it doth not exert its selfe in bearing any such actuall fruit, as may be ordinarily visible. The Word of God is sometimes called seed incorruptible; seed causatively, as being an instrument in the hand of God, whereby he planteth the seed of Life and holinesse in the heart; That it is not the outward word, but that which is produced, and effected by it, through the efficacy of the Spirit of God, that is by seed intended, is evident from the use and nature of it. And it is abiding in the Person in whom it is. Whatever it is; it is called seed, not in respect of that from whence it cometh, as is the cause and Reason of that appellation of other seed, but in respect of that which it produceth, which ariseth and insueth upon it: and it is called the seed of God, because God useth it for the Regeneration of his. Being from God, being the principle of the Regeneration of them in whom it is, abiding in them even when it hath brought forth fruit, and continuing so to doe, it can be no other but the New Creature, New Nature, inward Man, new principle of Life, or habit of Grace, that is bestowed upon all Believers, whence they are Regenerate, quickned, or borne againe, of which we have spoken before.

This seed (saith the Holy Ghost) abideth, §. 67.or remaineth in him. Whatever falling or withering He may seeme to have, or hath, this seed, the seed of God remaineth in him. The principle of his new life abideth, some exceptions are made as we shall see afterwards, to the signification of the word (foreign) remaineth, and instances given where it signifyeth for to be, and denoteth the essence of a thing not its duration. That to abide, or remaine is the proper signification of the word, I suppose will not be questioned. That it may in some place be used in another sence, is not dispuited. All that lyeth under consideration here, is, whether the word in this place be used properly according to its genuine and first signification, or no? It supposeth indeed (to be) also; but properly signifieth only to abide or remaine. Now if nothing can be advanced from the Text, ot context, from the matter treated on, or the paralell significancy of some expression that is in conjunction with it, that should inforce us to carry it from its proper use and signification, the instancing of other places, if any such be, wherein it is restrained to denote being, and not duration, is altogether impertinent to the businesse in hand. When an Argument is urged from any place of Scripture, to pick out any word in the Text, and to manifest that it hath been used improperly, in some other place, and therefore must be so in that, is a procedure so farre from an ingenious Answer, that it will scarce passe for a tolerable shift or evasion. To remaine then, or to abide, is the proper signification of this word, & nothing is in the least offered to manifest that it must necessarily in this place be diverted from its proper use.

p. 372According to the import of the word, the seed of God remaineth in Believers; now that remaining of the seed, is the cause of their not sinning that sinne, or in that manner, as the Apostle here denyeth them to be liable to sinne. For that is the Reason he giveth why they cannot sinne, even because the seed of God remaineth in them. Mr Goodwin granteth, that this seed remaineth in Believers alwayes, unlesse they sinne by a totall defection from God. Of not sinning the sinne of totall de…ection from God, the remaining or abiding of this seed is the cause. Whilst that abideth, they cannot sinne, that sin, for it is an unquestionable cause & uncontrouleable of their not so doing. This seed therefore must be utterly lost, and taken away, before any such sinne can be committed. Now if the seed cannot be lost, without the commission of the sinne which cannot be committed till it be lost, neither can the seed be lost, nor the sin becommited. The same thing cannot be before, and after its selfe, He that cannot go sucha journey, unlesse he have such a horse, & cannot have such a horse unlesse he go such a journey, is like to stay at home. In what sence the words [cannot sin] are to be taken, was before declared. That there are sins innumerable, whereinto men may fall notwithstanding this seed, is confessed. Under them all, this seed abideth; so it would not do under that which we cannot sin, because it abideth; but because it abideth, that sin cannot be committed.

The latter part of the Reason of the Apostles assertion,§. 68. is, for he is borne of God; which is indeed a driving on the former to its head, and fountaine▪ What it is to be borne of God we need not dispute. It was sufficiently discovered in the mention that was made before of the seed of God. God by his Holy Spirit bestowing on us a new Spirituall Life which by nature we have not, and in respect of whose want we are said to be dead, is frequently said to beget us, James 1. 14. And we are said to be borne of God. He is the Soveraigne disposer, dispenser, and supreme fountaine of that Life, which is so bestowed on us, which we are begotten againe unto, and are borne with, and by; And Jesus Christ the Mediatour, is also said to have this Life in himselfe, Joh: 5. because he hath received the spirit of the father, to give to his, for their quickning; who taketh of his, and thereby begeteth them a new. And this Life which Believers thus receive, and whereby indeed radically they become Believers, is every where in Scripture noted as Permanent and abiding. In respect of the originall of it, it is said to be from above, from Heaven, of the will of God, of God; As to its principle, to be not of flesh, or bloud, or of the will of man, or of any thing done by us, but of the seed of God, incorruptible seed, seed that abideth; in respect of its duration to be eternall, and that it may so be, to be safeguarded, being hid in God with Christ. In this place Receiving this Life from God, is placed as the cause; and cannot sinne, as the effect. He cannot sinne, for, or because he is borne of God. The connexion that is between this cause and effect, or wherein the causality of Being borne of God to a not sinning doth consist, needs not be inquired into. That it hath such a causality, the holy Ghost hath asserted, and our Argument resteth thereon. If that be the nature of Regeneration, or being borne of God that it doth exclude Apostacy, then he that is Regenerate, or borne of God, as every Believer is, cannot so sinne as to Apostatize, or fall totally from God: But that such is the nature of Regeneration whereby any one is borne of God, the holy Ghost here declareth; For he denyeth Apostacy upon the account of Regeneration; He cannot sinne because he is borne of God, which is that which we intended to demonstrate from this text of Scripture.

To evade the force of this Argument,§. 69. M. Goodwin (as hath been declared) undertaketh to give an Exposition of this place of Scripture, turning every stone, and labouring to wrest every word in it. The severall significations of p. 373the words in other places are set out, and suppositions made of taking them this way, or that way: but in what sence the scope of the matter treated on, the most usuall known common acceptations, call for their Vse, in this place, nothing is spoken: neither is any cleare Answer once attempted to be given to the words of the Text, speaking out, and home, to the conclusion we intend: or to the Argument thence deduced. What I can gather up from Sect. 31. and forwards, that may obstruct the thoughts of any, in closing with the Interpretation given, I shall consider, and remove out of the way. 1. Then, he giveth you this Interpretation of these words sineth not, or cannot sinne: Every one that hath been borne of God (sinneth not) i. e. Whosoever hath by the Word and Spirit of God been made partaker of the Divine nature, so as to resemble God in the frame and constitution of his heart and soule, doth not under such a frame, or change of heart as this make a trade or practice of sinning, or walking in any course of inordinatenesse in the world. Yea (saith he) in the latter Proposition every such person doth not only or simply refraine sinning in such a sence, but he cannot sin; (i. e.) He hath a strong and potent disposition in him which carryeth him an other way, for he hath a strong Antipathy or aversenesse of heart and soule against all sinne, especially all such kind of sinning.

Ans. 1. What is meant by being borne of God, the way whereby any come so to be, the Vniversality of the expression requiring a necessary cause of its verity, with the like attendencies of the Proposition have been before declared.

2. What M. Goodwin intendeth by such a frame and constitution of spirit and soule, as may resemble God, with his deniall of the bestowing on us from God a vitall principle of Grace, wherein the Renovation in us, of his image should consist, hath in part also been already discovered, & will yet farther be so, in our consideration of his rare notion of Regeneration, & its consisting in a mans returnall to the innocent and harmelesse estate, wherein he was borne.

3. That (sinneth not) is sinneth not that sinne, or so sinneth, not as to break his Relation to God as a child, hath been already also manifested, and the Reader is not to be burthened with Repetition.

4. In the interpretation given of the latter phrase he cannot sinne, I cannot so sinne against the light of the Text, as to joyne with M. Goodwin in it: It is not the Antipathie of his heart to sinne, but the Course of his walking with God, in respect of sinne, that the Apostle treateth on. His internall principaling against sinne, he hath, from being borne of God, and the abiding of his seed in him, of which this, that he cannot sinne, is asserted as the effect. He cannot sinne, that is, he cannot so sinne, upon the account of his being borne of God. (Thence indeed he hath not only a potent disposition another way, and Antipathie to evill, but a vitall principle, with an everlasting enmity, and repugnancy to, and inconsistency with any such sin, or sinning as is intimated,) and that he cannot sinne, is the consequent and effect thereof, and is so affirmed to be by the Holy Ghost.

Nextly, §. 70.M. Goodwin giveth you the Reason of this Assertion used by the Apostle, why such an one, as of whom he speaketh, sinneth not, and cannot sinne. Now the Reason saith the Apostle, why such a person committeth not sinne in the sence explained, is because his seed, the seed of God, by whom, of which, he was borne of him, remaineth in him, (i. e.) is, or hath an actuall and present being, or residence in him: and that in this place it doth not signify any perpetuall abiding, or any abiding in relation to the future, is evident: because the abiding of the seed here spoken of, is given as the Reason, why he that is borne of God, doth not commit sinne, (i. e.) doth not frequently walke in any course of known sinne; now nothing in respect of any future permanency, or continuance of being, can be looked p. 374upon as the cause of an effect, but only in respect of the present being or residence of it. The Reason why the soule moveth to day, is not because it will move, or act the body to morrow or because it is in the body to day, upon such termes, that it will be in it to morrow also, much lesse because it is an immortall substance; but simply because it is now or this day in the body. So the Reason why Angels at this day do the will of God, is not because they have such a principle of holinesse, or Obedience in them, which they cannot put off, or loose to eternity, but because of such a principle as we speake of, residing in them at present: therefore when John assigneth the remaining of the seed of God in him that is borne of him, for the reason why he doth not commit sinne, certaine it is that by this remaining of the seed he meaneth nothing else but the present residence or abode thereof in this Person; and if his intent had been either to assert, or imply a perpetuall residence of this seed, in him, that is borne of God, it had been much more proper for him to have saved it for a reason of the latter proposition, [he that is borne of God cannot sinne] then to have subjoyned it as a reason of the former; for though the future continuance of the thing in being, can be no reason of the effect present, yet it will be a ground or reason of the continuance of a present effect.

Ans: I have thus at large transcribed this discourse, because it is the sum of what Mr Goodwin, hath to offer for the weakning of our Argument from this place, of what weight this is, will quickly appeare. For

1. This Reason (the seed abideth in him) though brought in illatively, in respect of what was said before, [he doth not commit sinne] yet hath its causall influence chiefly into that which followeth, he cannot sinne. To make good what was first spoken, of his not committing sinne that is borne of God, the Apostle discovereth the cause of it, which so farre secureth the truth of that expression, as that it causeth it to ascend, and call them up higher, to a certaine impossibility of doing of that which was only at first simply denyed. Neither is this Assertion the seed of God abideth in him, any otherwise a Reason of the first Assertion He committeth not sinne, than as it is the cause of the latter He cannot sinne. Now Mr Goodwin granteth in the close of his Discourse, that the future continuance of a thing in being, is, or may be the cause of the continuance of an effect which at present it produceth; and what Mr Goodwin may more curiously discover of the intent of the Apostle, his words plainly assert the continuance and abode of the seed of God in them in whom it is; and using it as he doth, for a reason of the latter cla…se of that Proposition [He cannot sinne] he speaketh properly enough, so great a Master (of one language at least) as Mr Goodwin being judge.

2. The Reason insisted on by the Apostle, is neither from the word [seed] nor from the word [abideth] nor from the nature of the seed simply conside…ed, nor from its permanency and continuance [the seed abideth;] So that it is no exception to the intendment of the Apostle, to assert the abiding of the seed, not to be a sufficient cause of the Proposition, because its abiding or permanencie is not a cause of present not sinning, for it is not asserted that it is. His present not sinning in whom it is, is from God, his being borne of God by the seeds, his continuance and estate of not sinning, (both which are intended) is from the abiding of the seed. The whole condition of The Person, that He sinneth not, neither can sinne, (which te…mes regard his continued estate) is from the whole Proposition, The seed of God abideth in him. Separate the permanency of the seed, which is asserted in the consideration of it, and it respects only, and solely, the continuance of the effect which is produced by it as seed, or of the estate wherein any one is placed, by being borne of God. All that Mr Goodwin hath to offer in this case, is, that the abiding of the seed, is so asserted to be the Reason of that part of the Proposition He commits not sinne, as not to p. 375be the cause foreign (he cannot sinne.) When the abiding of the seed, singly considered is not used as any reason at all of the first, nor in the proposition as it lyeth, the seed abideth any otherwise, but as it is the cause of the latter, (he cannot sinne).

3. Even the expression [he committeth not sinne,] denoteth not only the present actuall frame, and walking, of him of whom it is spoken, but his estate and condition: being once borne of God he committeth not sinne; no one that is so borne of God doth; none in the state & condition of a Regenerate Person doth so; that is, in his course and walking to the end; and this is argued not so much distinctly to the permanencie of the seed, as from the seed with such an Adjunct.

4. Mr Goodwin's Allusions, to the soule, and the Obedience of Angels, are of little use, or none at all to the illustration of the businesse in hand. For though the Reason why the soule moveth the body to day, is not because it will move it to morrow, yet the reason why the body moveth, and cannot but do so, is because it hath the Soule abiding in it, and he that shall say, he that liveth moveth, for he hath a soule abiding in him, and cannot but move, shall speake properly enough. And the reason why the Angells do the will of God in Heaven, that is, actually continue in so doing is, because they have such a confirmed & uncontroulable principle of Obedience: So that all these Exceptions amount not to the least weakning of the Apostles Arguments.

Sect. 32.§. 71. Our Authour giveth two instances to prove that the word [foreign] in the Scripture, signifieth sometime only to be, & not to abide, and they are the one, John 14. And the other 1 John 3. 14. And one Argument, to manifest that in the place under Consideration, it must needs signify a present abode and being, and not a continuance &c.

Ans. 1. If any such places befound, yet it is confessed that it is an unusuall sence of the word, and a thousand places of that kind, will not inforce it to be so taken in another place, unlesse the circumstances of it, and matter whereabout it treateth, enforce that sence, and will not beare that which is proper.

2. M. G. doth not make it good by the instances he produceth that the word is tyed up in any place, to denote precisely only the being of a thing, without relation to its abiding and continuance Of the one John 14. 17. %But ye know him because he remaineth with you, & shall be in you: (saith he) the latter clause [shall be in you] will be found a meere Tautologie, if the other phrase [abideth with you] importetha perpetuall residence or inbeing.

But that this phrase [abideth with you] importeth the same with the phrase in the foregoing verse, where it is clearely expounded by the addition of the terme forever (that he may abide with you forever) I suppose cannot be questioned. Nor

2. Is there any the least appearance of a Tautology in the words. His remaining with Believers, being the thing promised, and his inbeing, the manner of his abode with them. Also the 1 John 14. foreign, doth not simply denote an Estate or Condition, but an estate or condition in its nature, without the interposition of Almighty Grace, abiding, and permanent: so that neither have we yet any instance of restraining the significancy of the word, as pretended, produced: nor if any place could be so, would it in the least inforce that Acceptation of the word in this place contended about. Wherefore M. Goodwin (as I said) addeth an Argument, to evince that the word must necessarily be taken in the sence by him insisted on in this place, which is indeed a course to the purpose, if his Argument prove so in any measure; It is this. Because such a signification of it, would render the sence altogether inconsistent p. 376with the scope of the Apostle, which is to exhort Christians unto righteousnesse and Love of the brethren, now it is contrary to common sence its selfe, to signify unto those whom we perswade to any duty, any such thing, which imports an absolute certainty, or necessity of their doing it, whether they take care, or use any meanes for the doing of it or no: and a cleare case it is, that the certainty of a perpetuall remaining of the seed of God, in those that are borne of him, importeth a like certainty of their perpetuall performance of that duty, whereunto they are exhorted.

Ans. If this be all it might have been spared. The Argument consisteth of two parts. 1. An aspersion of the infinite wisdome of God, with a procedure contrary to all Reason, and common sence. 2. A begging of the thing in question, betwixt its Author, and its Adversaries. That there is any thing at all in the Text, even according to our Interpretation of it, that importeth an absolute necessity of mens doing any thing, whether they take care to use the meanes of doing it or no, the Reader must judge. The abiding of the Seed, is that we say, which shall effectually cause them, in whom it is, to use the meanes of not sinning, that eventually they may not doe so; and that a certainty of the use of meanes, is imported, is no Argument to prove, that their necessity of Persevering is proved, whether they use meanes yea or no. To take care, to use meanes, is amongst the meanes appointed to be used, and this they shall doe, upon the account of the abiding seed. That indeed which is opposed, is, that God cannot promise to worke effectually in us by the use of meanes, for the accomplishment of an appointed end, but that withall rendreth uselesse and vaine, all his exhortations to us to use those meanes. This is M. Goodwins Argument from the place it selfe, to inforce that improper Acceptation of the word remaineth in us.

What remaineth of M. Goodwins long discourse upon this Text of Scripture, §. 72.is but a fencing with himselfe, and raising of Objections, and Answering them, suitably to his owne principles, wherein we are not in the least concerned. There is not any thing, from the beginning to the end of it, that tendeth to impeach our Interpretation of the place, or impede the progresse of our Argument, but only a flourish set upon his own Exposition, which if he were desired to give in briefely, and in termes of a plaine downeright significancy, I am verily perswaded, he would be hardly put to it, to let us know what his mind, and conceptions of this place of Scripture are. But of this subject, and in Answer to his Fifth Argument, with this Chapter, this is the issue.