given unto them There is not a quickning a life-giving Power in a quality a created thing In the state of Nature besides gracious dispensations and habits in the Soule inclining it to that which is good and making it a sutable subject for spirituall Operations John 5. Eph. 2. 1 2. we want also a vitall Principle which should actuate the disposed subject unto answerable Operations this a quality cannot give He that carries on the worke of quickning doth also begin it Rom 8. 11. All Graces whatever Gal. 5. 22. as was said are the fruits of the Spirit and therefore in order of Nature are wrought in men consequentially to his being bestowed on them Now in the first bestowing of the Spirit we have Union with Christ the carrying on whereof consists in the farther manifestation and operations of the Indwelling Spirit which is called Communion To make this evident that our Union with Christ consists in this the same Spirit dwelling in him and us and that this is our Union let us take a view of it First from Scripturall Declarations of it and then Secondly from Scripture Illustrations of it both briefely being not my direct businesse in hand 1. First Peter tells us §. 9. that it is a participation of the Divine Nature 2 Pet. 1. 4. We are by the Promises made partakers of the Divine Nature that is it is promised to be given unto us which when we receive we are made partakers of by the Promises That this participation of the Divine Nature let it be interpreted how it will is the same upon the matter with our Union with Christ is not questioned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be only a gracious habit quality or disposition of Soule in us I cannot easily receive that is somewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5. 17. the New Crea ure but no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Nature The pretended high and spirituall but indeed grosse and carnall conceits of some from hence destructive to the Nature of God and Man I shall not turne aside to consider What that is of the Divine Nature or wherein it doth consist that we are made partakers of by the Promises I shewed before That the Person of the Holy and Blessed Spirit is promised to us whence he is called the Holy Spirit of Promise Eph. 1. 13. hath been I say by sundry evidences manifested Upon the Accomplishment of that Promise he coming to dwell in us we are said in him by the Promises to be made partakers of the Divine Nature We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have our Communion with it Our participation then of the Divine Nature being our Union with Christ consists in dwelling of the same Spirit in him and in us we receiving him by the Promise for that end 2. Christ tells us § 10. that this Union arises from the eating of his flesh and drinking of his bloud Ioh 6. 56. Hee that eateth my flesh and drinketh my bloud dwelleth in me and I in him The mutuall Indwelling of Christ and his Saints is their Union this saith Christ is from their Eating my flesh and Drinking my bloud But how may this be done Many were offended when this saying was spoken neere and close trialls of sincerity drive hypocrites into Apostasy from his Christ takes away this scruple v 63. it is saith he the spirit that quickneth the flesh profiteth nothing It is by the Indwelling of the quickning Spirit whereby we have a reall participation of Christ whereby he dwelleth in us and we in him So 3. He prayes for his Disciples Ioh. 17. 21. that they may be one §. 11. as the Father in him and he in the Father that they may be one in the Father and Sonne and v. 22. let them be one even as we are one And that yee may not think that it is only union with and among themselves that he presses for though indeed that which gives them Union with Christ gives them Union one with another also and that which constitutes them of the Body unites them to the Head there is one Body because there is one Spirit Eph. 4. 4. which even Lombard himselfe had some notion of in his Assertion that Charity which is in us is the person of the Holy Ghost from that place of the Apostle God is Love I say he farther manifests that it is Union with himselfe which he intends v. 23. I in them saith he and thou in mee This Union then with him our Saviour declares by or at least illustrates by resemblance unto his union with the Father Whether this be understood of the Union of the Divine Persons of Father and Sonne in the Blessed Trinity the Union I meane that they have with themselves in their distinct Personality and not their Unity of Essence or the Union which was between Father and Sonne as Incarnate it comes all to one as to the Declaration of that Union we have with him The Spirit is Vinculum Trinitatis the Bond of the Trinity as is commonly and not ineptly spoken proceeding from both the other Persons being the Love and Power of them both he gives that Union to the Trinity of Persons whose substratum and Ground is the inestimable unity of Essence wherein they are one Or if you take it for the Union of the Father with the Sonne Incarnate it is evident and beyond inquiry or dispute that as the Personall Union of the Divine Word and the Humane Nature was by the Assumption of that Nature into one Personall Substance with it selfe so the Person of the Father hath no other union with the Humane Nature of Christ immediatly and not by the Union of his own Nature thereunto in the Person of his Sonne but what consists in that Indwelling of his Spirit in all fulnesse in the Man Christ Jesus Now saith our Saviour this Union I desire they may have with mee by the dwelling of the same Spirit in me and them whereby I am in them and they in me as I am one with thee O Father 2. The Scripture sets forth this Union by many Illustrations §. 12. given unto it from the things of the neerest Union that are subject to our apprehension giving the very termes of the things so united unto Christ and his in their Union I shall name some few of them 1. That of Head and Members making up one Body §. 13. is often insisted on Christ is the Head of his Saints and they being many are Members of that one Body and of one another as the Apostle at large 1 Cor 12. 12. even as the Body is one and hath many members and all the members of that one body being many are one body so is Christ The body is one and the Saints are one Body yea one Christ that is mysticall They then are the Body what part is Christ He is the Head 1 Cor. 11. 3. the Head of every man
after him in wayes of Gospell Obedience Doth this I say incourage any of them to continue in sinne that this Grace may abound Or are any Doctrines of the Gospell to be measured by the rules and lines of the use or abuse that the flesh is apt to make of them Or rather by their suitablenesse to the Divine nature whereof the Saints are made partakers and servicablenesse to their carrying on to perfection in that Attainment Or is this an Argument of validity against an Evangelicall Truth that the carnall unbelieving part is apt to turne it into wantonesse And whether Believers walking after the Siprit in which frame the Truthes of God in the Gospell are savory and sweet to them Rom. 8. 1 14. doe experience such attendancies of the Doctrine under consideration as are here intimated I am perswaded Mr Goodwin will one day finde that he hath not a little grieved the holy Spirit of God by these reproaches cast upon the worke of his Grace Further Doth this perswasion assure men that they shall injoy the Love Favour of God under the practises of all manner of sinne Or can this be wrested by any racks or wheeles from this Assertion that none indeed injoy the love and favour of God but only they towards whom it is effectuall to turne them from the practises of all manner of sinne and wickednesse to translate them from Darknesse into marvelous light and from the power of Satan into the Kingdome of Jesus Christ whom the Grace that appears unto them teacheth to deny all ungodlinesse and worldly lusts to live soberly righteously and Godly in this present world whom that Love constraines not to live vnto them selves but unto him that dyed for them Doth it promise the love and favour of God to doggs turning to their vomit swine wallowing in their mire when the very discriminating difference of it from that Doctrine which advanceth it selfe into Competition with it is that such returning doggs and wallowing Swine did indeed in their best estate and Condition never truly and properly partake of the Love and favour of God but notwithstanding their disgorging and washing of themselves they were doggs and swine still But to what end should I longer insist on these things I am fully perswaded Mr Goodwin himselfe cannot make roome in his understanding to apprehend that this is indeed the true notion of the Doctrine which he doth oppose Something hath been spoken of it already and more the Lord asslisting will be discussed in the progresse of our Discourse abundantly sufficient to manifest to the consciences of men not possest with prejudice against the Truth that it is quite of another nature consistency of another Complexion and usefullnesse then what is here represented I cannot but adde that this way of handling Controversies in Religion namely in proposing Consequences and Inferences of our owne framing wierdrawne with violence and subtility from Principles farr distant from them disowned disavowed and disclaimed by them on whom they are imposed as the Judgment of our Adversaries loading them with all manner of reproaches is such as beeing of all men in the world most walked in by the Arminians I desire not to be Competitor with any in haud defensoribus istis c. Let us now a little in the next place consider what Mr Goodwin gives in for that Perswasion § 32. which in Opposition to the other before by him displayed he contendeth with all his strength to advance I doe not doubt but all that are acquainted with his way of expression elato cothurno will as they may reasonably expect to have it brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorned with all the Gallantry and Ornaments that Words can contribute thereunto for of them there is with him store to be used on all occasions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The summe of the Doctrine he is so inamoured on §. 33. he gives us Chap. 9. Sect. 21. Pag. 115. Longa est Fabula longae Ambagis this is Caput reir * Quidam sunt qui jam aliquamdia luce veritatis collustrati fuerunt in ejus cognitione pietatisque studio tantùm profecerunt ut habitum tandem credendi sanctèque vivendi comparaverint Hos non tantum ad finem usque vitae perseverare posse sed facile posse ac libenter cum voluptate perseverare velle credimus adeó ut non nisi cum luctâ molestiâ ac difficultate desicere possint Act. synod Decl. Sen. A. 5. p. 189 190. It is not any danger of falling away in them that are Saints and Believers or probability of it that he mainetaines but only possibility of it such as there is that sober and carefull men may voluntarily throw themselves downe from the topps of Houses or Steeples though perhaps they never come there or runne into the fier or water and be burned or drowned having the use of their reason and understanding to preserve them from such unusuall and dismall accidents which seemes to be an instance of as remote and infirme a possibility as can likely be imagened Yea he tells you farther Sect. 22. That the Saints have as good security of their Perseverance as he could have of his life to whom God should grant a lease of it for so long upon condition that he did not thrust a sword through his bowells or cast himselfe headlong downe a Tower so that his Doctrine indulgeth to the Saints as much assurance as that of Perseverance but only it grants them not a liberty of sinning which I presume his owne Conscience told him that neither the other doth But is this inded Mr Goodwins Doctrine §. 34. Is this all that he intends his Arguments and proofs shall amount unto Ad populum phaleras strange that when there is not so much as a probabillity or danger of falling away yet so many and so Eminent Saints should so fall How seldome is it that we heare of wise and sober men running into the fier throwing themselves headlong from Towers thrusting swords through their owne bowels and nothing more frequent then the Apostacy of Saints If these things stood upon equall tearmes of unlikelyhood and improbability Math. 13. The stony field in the Parable seemes to be every whit as large as the good ground whose fruit abideth That Ground in Mr Goodwins sence is true Believers so that a moyety at least must be granted to fall away and never come to perfection Doubtlesse this is not easy to be received that one halfe of a Company of men in succession should constantly from one Generation to another fall into ruine in such a way as wherein there is no Danger of it or probability that it should so come to passe Methinks we should scarce dare to walke the streets least at every steppe we be strucken downe by sober men voluntarily tumbling themselves frō the topps of houses and hardly keepe our selves from being wounded with the swords wherewith
them to doe them good and I will put my feare in their Hearts and they shall not depart from me Or as v 39 They shall feare me for ever which distinguisheth this Covenant from the former made with their Fathers in that that was broken which this shall never be Cap 21 32 This is the Crowning Mercy that renders both the other glorious As to Acceptation he will not depart from us as to Sanctification we shall not depart from him CAP. II. 1. The Theses proposed for confirmation 2. The fivefold foundation of the Truth thereof 3. Of the Unchangeablenesse of the Nature of God and the influence thereof into the confirmation of the Truth in hand Mal. 3. 6. considered explained 4. lames 1. 16 17 18. opened 5 6 7 8 9 10. Rom. 11. 29. Explained and vindicated The conditions on which Grace is asserted to be bestowed and continued discussed The vanity of them evinced in sundry instances Of Vocation Justification and Sanctification 11. Isa. 40. 27 28 29 30. opened and improved to the end aimed at 12. Also Isa. 4. 43. 1 2 3 4 5 6 7 8. 13. The summe of the first Argument 14. Mal. 3. 6. with the whole Argument from the immutability of God at large vindicated 15 16. Falsely proposed by Mr G. set right and reinforced 17. Exceptions removed Sophisticall comparisons exploded distinct dispensations according to distinction of a People 19. Alteration and Change properly and directly assigned to God by Mr G. 20. The Theme in Question begged by him 21. Legall approbation of duties and conditionall Acceptation of Persons confounded As also Gods command and purpose 22. The Unchangeablenesse of Gods Decrees granted to be intended in Mal. 3. 6. The Decree directly in that place intended 23. The Decree of sending Christ not immutable upon M. G. Principles The close of the vindication of this First Argument THE Certain Infallible continuance of the Love and Favour of God unto the end §. 1. towards his those whom he hath once freely accepted in Jesus Christ notwithstanding the interposition of any such supposalls as may truly be made having foundation in the things themselves being the first thing proposed comes now to be demonstrated Now the foundation of this the Scripture layes upon Five unchangeable things §. 2. which eminently have an influence into the Truth thereof First of the Nature Secondly Purposes Thirdly the Covenant Fourthly the Promises Fiftly the Oath of God Every one whereof being ingaged herein the Lord makes use of to manifest the Vnchangeablenesse of his Love towards those whom he hath once graciously accepted in Christ. First he hath layd the shoulders of the Vnchangeablenesse of his owne nature to this worke §. 3. Malac. 3. 6. I am the Lord and I change not therefore ye Sonnes of Jacob Rom. 9. 6. 11. 4 5 6. are not consumed These Sonnes of Jacob are the Sonnes of the Faith of Jacob the Israel of God not all the seed of Jacob according to the flesh the Holy Ghost in this Prophesy makes an eminent distinction betweene these two Cap. 3. 16. Cap. 4. 1 2. The begining of this Chapter containes a most evident and cleare prediction and Prophesye of the bringing in of the Kingdome of Christ Mat. 3. 12. in the Gospell wherein he was to purge his floore and throw out the Chaffe to be burnt This his appearance makes great worke in the Visible Church of the Jewes Isa. 49. 3 4 5 6. very many of those who looked and waited for that coming of his Luk. 2. 34. are cut off and cast out as persons that have neither Lot nor Portion in the Mercy wherewith it is attended Rom. 9. 30 31. Though they sayd within themselves that they had Abraham to their Father and were the Children and Posterity of Jacob Yea v. 5. To them who are only the carnall seed and doe also walke in the wayes of the flesh he threatens a sore Revenge and swift destruction when others shall be invested with all the eminent Mercies which the Lord Christ brings along with him least the true Sonnes of Jacob should be terrifyed with the dread of the approaching Day and say as David did Isa. 54. 4 5 61 when the Lord made a breach upon Vzzah who can stand before so holy a God Shall not we also in the issue be consumed He discovereth to them the Foundation of their preservation to the end even the Vnchangeablenesse of his owne nature and being whereunto his Love to them is conformed Plainely intimating that unlesse himselfe and his everlasting Deity be subject and lyable to Alteration and Change which once to imagine were what lyeth in us to cast him downe from his Excellency it could not be that they should be cast of forever and consumed These are the Tribes of Jacob and the Preserved of Israel which Jesus Christ was sent to raise up Isaiah 50. 6. The House of Jacob which he takes from the womb and carries unto old Age unto hoary hairs and forsaketh not Isaiah 46. 3 4. This is confirmed §. 4. James 1. 16 17 18. Doe not erre my beloved Brethren every Good Guift and every perfect guift cometh downe from the Father of Lights with whom is no variablenesse nor shadow of turning Of his owne will begat he us with the word of truth He begets us of his owne will by the word of truth For whatsoever men doe pretend we are borne againe not of blood nor of the will of the flesh nor the will of man but the will of God John 1. 13. Now herin saith the Apostle we doe receive from him good and perfect Guifts Guifts distinguished from the common endowments of others Yea but they are failing ones perhaps Such as may slourish for a season and be but Children of a night like Jonas Gourde Though God hath begotten us of his owne will and bestowed good perfect Guifts upon us yet he may cast us off for ever Doe not erre my beloved Brethren saith the Apostle these things come from the Father of Lights God himselfe is the Fountaine of all Lights of Grace which we have received and with him there is no Variablenesse nor shadow of Turning not the least appearance of any change or Alteration And if the Apostle did not in this place Argue from the Immutability of the Divine Nature to the Unchangeablenesse of his Love towards those whom he hath begotten and bestowed such Light and Grace upon there were no just Reason of mentioning that Attribute and Property there Hence Rom. 11. 29. The guifts and calling of God are said to be without Repentance § 5. the guifts of his effectuall calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall never be repented of They are from him with whom there is no change The words are added by the Apostle to give Assurance of the certain Accomplishment of the Purpose of God towards the Remnant of the Jewes according to the Election of Grace
hath Relation to the Decrees of God is granted whatever then God Purposeth or Decreeth is put upon a certainty of Accomplishment upon the account of his Unchangeablenesse There may be some use hereafter made of this concession where I suppose the Evasions that will be used about the Objects of those Decrees their Conditionality will scarce wave the force of our Arguing from it For the present though I willingly imbrace the Assertion yet I cannot assent to the Analysis of that place of Scripture which is introduced as the Reason of it The designe of the Lord in that place hath beene before considered That the Consolation here intended is only this that whereas God purposed to send the Lord Christ to the Nation of the Jewes which he would certainly fulfill and accomplish and therefore did not nor could not utterly destroy them will scarcely be evinced to the Judgement of any one who shall consider the businesse in hand with so much liberty of Spirit as to cast an eye upon the Scripture it selfe That after the rehearsall of the great Promise of sending his Sonne into the flesh to that People he distinguisheth them into his Chosen ones and those rejected his Remnant and the refuse of the Nation being the maine Body thereof threatning destruction to the latter but ingaging himselfe into a way of Mercy and Love towards the former hath been declared To assure the last of his Continuance in these thoughts purposes of his Good will towards them he minds thē of his Unchangeablenes in all such Purposes particularly incourages them to rest upon it in respect of his Love towards themselves That God intended to administer Consolation to his Saints in the Expression insisted on is not cannot be denyed now what Consolation could redound to them in particular from hence that the whole Nation should not utterly be rooted out because God purposed to send his Sonne to their Posterity notwithstanding this any individuall Person that shall fly to the Horns of this Altar for refuge that shall lay hold on this Promise for succour may perish everlastingly There is scarce any place of Scripture where there is a more evident Distinction asserted between the Jewes who were so outwardly only and in the flesh and those who were inwardly also and in the Circumcision of the heart then in this and the following Chapter Their severall Portions are also clearely proportioned out to them in sundry particulars Even this Promise of sending the Messiah respected not the whole Nation and doubtlesse was only subservient to the Consolation of them whose Blessednesse consisted in being distinguished from others but let the Context be viewed and the determination left to the Spirit of Truth in in the heart of him that reads Neither doth it appeare to me §. 23. how the Decree of God concerning the sending of his Sonne into the world can be asserted as absolutely Immutable upon that Principle formerly layd downe and insisted on by our Author He sends him into the World to Dye neither is any concernement of his Mediation so often affirmed to fall under the will and Purpose of God as his Death Socin Prael Theol. cap. 10. But concerning this Mr G. disputes out of Socinus for a possibility of a contrary Event and that the whole Councell of God might have been fulfilled by the Good will and intention of Christ §. 8. though actually he had not Dyed If then the purpose of God concerning Christ as to that great and and eminent part of his intendment therein might have been frustrat and was lyable to alteration what Reason can be rendred wherefore that might not upon some Considerations which Mr Goodwin is able if need were to invent have been the Issue of the whole Decree And what then becomes of the Collaterall Consolation which from the Immutability of that Decree is here asserted Now this being the only Witnesse and Testimony in the first part of our Scripturall Demonstration of the Truth in hand whereunto any Exception is put in and the Exceptions against it being in such a frame and composure as manifest the whole to be a Combination of Beggers and Juglers whose pleas are inconsistent with themselves as it doth now appeare upon the Examination of them apart it is evident that as Mr Goodwin hath little ground or incouragement for that Conclusion he makes of this Section so that the light breaking forth from a Constellation of this and other Texts mentioned is sufficient to lead us into an Acknowledgment and Imbracement of the Truth contended for CAP. III. 1. The Immutability of the Purposes of God proposed for a second Demonstration of the Truth in hand 2. Somewhat of the nature and properties of the Purposes of God The object of them 3. Purposes how Acts of Gods Understanding Will The only foundation of the futurition of all things 4. The Purposes of God Absolute Continuance of Divine Love towards Believers purposed 5. Purposes of God farther considered and their nature explained 6. Their Independency absolutenesse evinced 7 8. Prooved from Isa 46. 9 10 11. Psal. 33. 9 10 11. Heb. 6. 17 18. c. those places explained 9 10. The same Truth by sundry Reasons and Arguments farther confirmed 11. Purposes in God of the continuance of his Love and Favour to Believers manifested by an Induction of Instances out of Scripture the first from Rom. 8. 28. proposed And 12 13 14. Farther cleared and improved M. G. dealing with our Argument from hence and our Exposition of this place considered His exposition of that place proposed and discussed The designe of the Apostle consented on the fountain of the Accomplishment of the good things mentioned omitted by Mr G. In what sense God intends to make all things work together for good to them that Love him 15. Of Gods fore-knowledge Of the sense and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of Scisco and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Classicall Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture every where taken for Fore-knowledge or Pre-determination no where for Pre-approbation of pre-approving or Pre-approbation here insisted on by Mr G. its inconsistency with the sense of the Apostles discourse manifested 16. The progresse of Mr G. exposition of this place considered Whether men Love God antecedently to his Predestination and their effectuall calling to preordaine and to preordinate different 17. No assurance granted of the consolation professed to be intended The great uncertainty of the dependance of the Acts of Gods Grace mentioned on one another the efficacy of every one of them resolved finally into the wills of men 18. Whether calling according to Gods purpose supposeth a saving answer given to that call The affirmative proved and exceptions given thereto removed 19. What Obstructions persons called may lay in their owne way to justification The iniquity of imposing Conditions and supposalls on the Purpose of God not in the least intimated by himselfe 20.
apprehension there are held out Intentions and Purposes of God distinctly suited to all Beings Operations and Events yet in God himselfe they are not multiplyed As all things are present to him in one most simple and single Act of his Understanding so with one individuall Act of his Will he determines concening all but yet in reference to the things that are disposed of we may call them the Purposes of God And these are the Eternall Springs of Gods Actuall Providence which being Ratio ordinis ad finē the disposing of all things to their Ends in an appointed manner and order in exact correspondence unto them these Purposes themselves must be the Infinitely Wise Eternall Immanent Acts of his Will appointing and determining all Things Beings and Opperations kinds of Beings manners of Opperations free necessary contingent as to their Existence and Event into an Immediate tendency unto the exaltation of his Glory Or as the Apostle calles them the Counsell of his Will according whereunto he effectually worketh all things Ephes 1. 11. Our consideration of these Purposes of God being only in reference to the Businesse which we have in hand §. 4. I shall doe these two things 1. First manifest that they are all of them Absolute and Immutable wherein I shall be briefe not going out to the Compasse of the Controversy thereabout as I intimated before My intendment lyes another way 2. Secondly shew that God hath Purposed the continuance of his Love to his Saints to bring them infallibly to himselfe and that this Purpose of God in particular is Vnchangeable which is the second part of the Foundation of our Abiding with God in the Grace of Acceptation By the Purposes of God §. 5. I meane as I said before the Eternall Acts of his Will concerning all things that outwardly are of him which are the Rule if I may so speake of all his following Operations All externall temporary Products of his Power universally answering those internall Acts of his Will The Judgment of those who make these Decrees or Purposes of God for I shall constantly use these words promiscuously as being purely of the same import as relating unto God to be in themselves Essentiall to him and his very Nature or Understanding and Will may be safely closed withall They are in God as was sayd but one There is not a reall multiplication of any thing but Subsistence in the Deity To us these lye under a double Consideration First Simply as they are in God and so it is impossible they should be differenced from his Infinite Wisdome and Will whereby he determineth of any thing Secondly in respect of the Habitude and Relation which they beare to the things Determined which the Wisdome and Will of God might not have had In the first sence as was said they can be nothing but the very nature of God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle of God his Internall willing of any thing that is either Created or Increated for those Termes distribute the whole nature of beings Created they are not for they are Eternall that no new immanent Act can possibly be ascribed to God hath full well of late been demonstrated Farther If they are Created then God willed that they should be Created for he Created only what he will If so was he willing they should be Created or no If he were then a progresse will be given infinitely for the Question will arise up to Eternity If Increated then doubtlesse they are God himselfe for he onely is so 'T is impossible that a Creature should be increated Againe Gods very willing of things is the cause of all things and therefore must needs be Omnipotent and God himselfe that Voluntas Dei is Causa rerum is taken for granted and may be prooved from Psa. 115. 3. Which the Apostle ascribes Omnipotency unto Rom. 9. 19. Who hath resisted his Will Doubtlesse it is the Property of God alone to be the Cause of all things and to be Almighty in his so being but hereof at present no more On this supposall the Immutability of the Decrees of God would plainely be coincident with the Immutability of his Nature before handled It is then of the Decrees and Purposes of God with respect to the matter about which they are whereof I speake in which regard also they are Absolute and Immutable not that they worke any essentiall Change in the Things themselves concerning which they are making that to be Immutable from thence which in its owne Nature is Mutable but only that themselves as Acts of the Infinite Wisdome and Will of God are not lyable to nor suspended on any Condition whatever forreigne to themselves nor subject to change or Alteration whence floweth an infallible certainty of actuall Accomplishment in reference to the things Decreed or Purposed be their owne nature what it will or their next causes in themselves never so undetermined to their Production whereof I treat That the determining Purposes or Decrees of Gods will concerning any thing or things by him to be done or effected do not depend as to their Accomplishment on any conditions that may be supposed in or about the things themselves whereof they are and therefore are Vnchangeable and shall certainely be brought forth unto the appointed Issue Mat. 11. 25. 1 Cor. 26 27 28. is that which we are to prove Knowing for whose sakes and for what End this labour was undertaken I shall choose to lay the whole proofe of this Assertion upon plaine Texts of Scripture Iam. 2. 5. 2 Tim. 2. 10. rather then mixe my Discourse with any such Philosophicall Reasonings as are of little use to the most of them whose benefit is hereby intended Isa. 46 9 10 11. The Holy Ghost speakes expressly to our purpose §. 7. Remember the former things of old for I am God and there is none like me declaring the End from the beginning and from ancient times the things that are not yet done saying my Counsell shall stand and I will doe all my pleasure calling a ravenous Bird from the East the man that executes my counsell from a far Country Yea I have spoken it I will also bring it to passe I have purposed it I will also doe it v. 19. The Lord asserts his owne Deity and Eternall Being in opposition to all false Gods and Idols whom he threatens to destroy v. 1. Of this he gives them a threefold Demonstration First from his Patience or fore-Knowledge there is none like me declaring the end from the beginning and from ancient times the things that are not yet done In this am I infinitely discriminated from all the pretended Deityes of the Nations All things from the Beginning to the End are naked before me and I have declared them by my Prophets even things that are future and contingent in themselves soe are the things that I now speake of the destruction of Babylon by the Medes Persians a thing to
Distinctions Yet the certaine accomplishment of them as they are ascribed unto God is here asserted by the Holy Ghost Were the confirmation of the matter of our present Discourse §. 9. my designe in hand I could farther confirme it by inlarging these ensuing Reasons 1. First from the Immutability of God the least questioning whereof falls foule on all the Perfections of the Divine Nature which requireth a correspondent affection of all the Internall and Eternall Acts of his Mind and Will 2. Secondly from his Soveraignty in making and executing all his Purposes which will not admit of any such mixture of Consults or Cooperations of others as should render his thoughts lyable to Alteration Rom. 11. 34 35 36. The Lord in his Purposes is considered as the great Former of all things who having his clay in the hand of his Almighty power ordaines every parcell to what kind of vessell and to what use he pleaseth hence the Apostle concludes the consideration of them and the distinguishing Grace flowing from them with that admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth c. 3. Thirdly from their Eternity which exempts them from all shadow of change and lifts them up above all those sphears that either from within and their owne nature or from without by the impression of others are exposed to turning that which is Eternall is also Immutable Acts 15. 18. 1 Cor. 2. 11. 4. Fourthly from the Absolutenesse and Independency of his Will whereof they are the Acts and Emanations Rom. 9. 15 16 17 18 19 20. whatever hath any influence upon that as to Move it Cause it Change it must be Before it Above it Better then it as every cause is then its effect as such This Will of his as was said is the fountain of all beings to which free and independent Act all Creatures owe their being and subsistence their operations and manner thereof their whole difference from those Worlds of beings which his Power can produce but yet shall lye bound up to Eternity in their nothingnesse and possibility upon the account of his good Pleasure Into this doth our Saviour resolve the disposall of himselfe Math. 26. 42. and of all others Math 11. 25 26 27. certainly men in their wrangling Disputes and Contests about it have scarce seriously considered with whom they have to doe shall the thing formed say to him that formed it why hast thou made nice thus 5. Fiftly §. 10. from the Ingagement of his Omnipotency for the accomplishment of all his Purposes and Designes as is emphatically expressed Isa 14. 24 25 26 27. Surely the Lord of Hosts hath Sworne saying surely as I have thought so shall it come to passe and as I have purposed it shall stand that I will breake the Assyrian in my land This is the purpose of God that is purposed upon the whole Earth and this is the hand that is stretched out upon all the Nations for the Lord of Hosts hath purposed and who shall disanull it And his hand is stretched out and who shall turne it back The Lord doth not only Assert the certain Accomplishment of all his Purposes but also to prevent and obviate the Vnbeliefe of them who were concerned in their fulfilling he manifests upon what account it is that they shall certainly be brought to passe and that is by the stretching out of his hand or exalting of his mighty Power for the doeing of it so that if there be a fayling therein it must be through the shortnesse of that Hand of his so stretched out in that it could not reach the end aymed at A Worme will put forth its Strength for the fullfilling of that whereunto is is inclined and the Sonnes of men will draw out all their Power for the compassing of their designes if there be Wisdome in the laying of them and foresight of Emergencyes they alter not nor turne aside to the right hand or to the left in the pursuit of them And shall the Infinitely Wise Holy and Righteous thoughts and Designes of God not have his Power engaged for their accomplishment His Infinite Wisdome and Understanding are at the foundation of them they are the Counsells of his Will Ephes. 7. 11. who hath known his minde in them saith the Apostle and who hath been his Counsellour though no creature can see the paths wherein he walks nor apprehend the reason of the waies he is delighted in yet this he lets us know for the satisfying of our hearts and teaching of our inquiries that his owne Infinite Wisdome is in them all I cannot but feare sometimes that men have darkned counsell without knowledge in curious contests about the Decrees Purposes of God as though they were to be measured by our rule line and as though by searching we could find out the Almighty to Perfection But he is Wise in heart he that contendeth with him let him Instruct him Adde that this Wisdome in his Counsell is attended with infallible Prescience of all that will fall in by the way or in the course of the accomplishment of his Purposes and you will quickly see that there can be no possible intervenience upon the account whereof the Lord should not ingage his Almighty Power for their accomplishment He is of one minde and who can turne him he will worke and who shall let him 6. Sixtly by demonstrating the Vnreasonablnesse Folly and Impossibility of suspending the Acts and Purposes of the Will of God upon any actings of the Creatures whatsoever seeing it cannot be done without subjecting Eternity to time the first Cause to the second the Creator to the Creature the Lord to the Servant disturbing the whole order of Beings and Operations in the world 7. Seventhly by the removeall of all Possible or Imaginary Causes of Alteration and change which will all be resolved into impotency in one kind or other Every Alteration being confessedly an imperfection it cannot follow but from want and weaknesse Upon the Issue of which Discourse if it might be perused these Corollaries would insue 1. First Conditionall Promises and Threatnings are not declarative of Gods Purposes concerning Persons but of his Morall Approbation or Rejection of Things 2. Secondly There is a wide difference betweene the Change of what is Conditionally pronounced as to the things themselves and the change of what is Determinately willed the certainty of whose event is proportioned to the Immutable Acts of the Will of God it selfe 3. Thirdly That no Purpose of God is Conditionall though the things themselves concerning which his Purposes are are often times conditionalls one of another 4. Fourthly That conditionall Purposes concerning Perseverance are either Impossible implying contradictions or Ludicrous even to an unfitnes for a Stage But of these and such like as they occasionally fall in in the insuing Discourse This foundation being laid §. 11. I come to what was Secondly proposed namely to manifest by an Induction of particular Instances the ingagement
and Decree of God concerning the punishment of wicked and ungodly men is expressed by the Holy Ghost absolutely and certainly without the least mention of any condition of relaxation or reversion yet from other passages of Scripture it is fully evident that this Decree of his is conditionall in such a sence which imports a non-execution of the punishment therein declared upon the repentance of the Persons against whom the Decree is In like manner though the purpose and Decree of God for the justification of those who are called and so for the Glorifying of those that shall be Justified be in the Scripture in hand delivered in an absolute and unconditioned forme of words yet is it no way necessary to supose the most familiar frequent and accustomed expression in Scripture in such cases exempting us from any such necessity that therefore these Decrees must needs bring forth against all possible interveniences whatever so that for example he that is called by the Word and Spirit must needs be Justified whether he truly Believe or no and he that is Justified must needs be Glorified whether he Persevere or no. Ans. 1. That the Threatnings of God are morall Acts not declarative as to Particular Persons of Gods Eternall Purposes but subservient to other ends together with the Law it selfe whereof they are a Portion as the avoyding of that for which men are threatned is knowne They are Appendixes of the Law and in their Relation thereunto declare the Connexion that is betweene Sinne and Pnnishment such Sinnes and such Punishments 2. That the Eternall Purposes of God concerning the workes of his Grace are to be measured by rule and Analogy of his Temporall Threatnings is an Assertion striking at the very Root of the Covenant of Grace and efficacy of the Mediation of the Lord Jesus yea at the very being of Divine Perfections of the nature of God himselfe This there is indeed in all Threatnings declared of the absolute Purpose and Unchangeable Decree of God that all impenitent sinners shall be punished according to what in his Wisdome and Righteousnesse he hath apportioned out unto such deservings and threatneth accordingly In this regard there is no Condition that doth or can in the least import a non-execution of the Punishment Decreed Neither do any of the Texts cited in the Margent of our Author proove any such thing They all indeed positively affirme Faithlesse Impenitent Vnbelievers shall be Destroyed which no supposall whatsoever that takes not away the Subject of the Question and so alters the whole thing in Debate can in the least infringe Such assertions I say are parts of the Law of God revealing his will in Generall to Punish impenitent Unbelievers concerning which his Purpose is absolute Unalterable and Stedfast The conclusion then which Mr Goodwin makes is apparently racked from the words by stretching them upon the unproportioned bed of other Phrases and Expressions wholly Hetcrogeneous to the designe in this place intended Added here are supposed Conditions in generall not once explayned to keepe them from being exposed to that shame that is due unto them when their intrusion without all order or warrant from Heaven shall be manifested only wrapped up in the Clouds of possible Interveniences when the Acts of Gods Grace whereby his Purposes and Decrees are accomplished doe consist in the effectuall removeall of the Interveniences pretended that so the end aimed at in the Uuchangeable Counsell of God may suitably to the determination of his Soveragin Omnipotent Infinite Wise Will be accomplished Neither doth it in the least appeare that any such Calling by the Word and Spirit as may leave the Persons so called in their unbeliefe they being so called in the pursuit of this Purpose of God to give them Faith and make them conformable to Christ may be allowed place or Roome in the Haven of this Text The like may be said of Justification wherein men doe not Persevere Yea these two supposalls are only not an open beging of the thing in Contest but a flat defying of the Apostle as to the validity of his Demonstration That all things shall worke together c. Notwithstanding then any thing that hath been objected to the contrary the Foundation of God mentioned in this place of Scripture stands â—irme and his Eternall Purpose of safegarding the Saints in the Love of Christ untill he bring them to the injoyment of himselfe in Glory stands cleare from the least shaddow of Change or suspension upon any certaine Conditionalls which are confidently but not so much as speciously obtruded upon it The next thing undertaken by Mr Goodwin §. 29. is to vindicate the forementioned Glosses from such oppositions as arise against them from the Context and words themselves with the designe of the Holy Ghost therein These things doth He find his Exposition obnoxious unto The exposition which He pretends to give no strength unto but what is forraigne on all Considerations whatsoever of words and things to the place it selfe This it seemes is to prophesy according to the Analogie of Faith Rom. 12 6. First then Sect. 44. To the Objection that those who are Called are also Justified and shall be Glorified according to the Tenor of the series of the Acts of the Grace of God here layd down he Answereth That where either the one or the other of these Assertions be so or no it must be Judged of by other Scriptures Certain it is by what hath bin argued concerning the frequent usage of the Scripture in point of Expression that it cannot be concluded or determined by the Scripture in hand The Sum of this Answer amounts to thus much Although the sence opposed be cleare in the Letter and Expression of this place of Scripture in the Grammaticall sence and use of the words though it flowes from the whole Context and Answers alone the designe and scope of the place which gives not the least Countenance to the interposing of any such Conditionalls as are framed to force it to speake contrary to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it holds forth yet the mind of God in the words is not from these things to be concluded on but other significations and sences not of any word here used not from the laying downe of the same Doctrine in other places with the Analogie of the Faith thereof not from the proposing of any designe suitable to this here expressed but places of Scripture agreeing with this neither in Name nor Thing Expression nor Designe Word nor Matter must be found out in the sence and meaning of this place and be from them concluded and our interpretation of this place accordingly regulated Nobis non licet c. neither hath M. Goodwin then produced any place of Scripture nor can he parallel to this so much as in expressioÌ„ though treating of any other subject or matter that will endure to have any fuch sence tyed to it as that which he violently imposeth on this place
whole Booke of God 2. That it is a case surmised by him suitable to his owne Hypotheses neither true in its selfe nor any way Analogous to that wherewith 't is yoked being indeed a new way and tone of begging the thing in question For instance It supposeth without the least Attempt of proofe 1. Conditionall Decrees or a disjunctive intendment of Events in God it shall come to passe or otherwise 2. A middle science conditionall as the foundation of those disjunctive Decrees with 3. A futurition of things Antecedent to any determining Act of the Will of God and 4. A possibility of frustrating as to Event the Designes and purposes of God and 5. That all medium's of the Accoplishment of any thing are conditions of Gods intentions as to the end he aymes at 6. That God appoints a series of mediums for the compassing of an End and designes them thereunto without any determinate Resolution to bring about that End 7. That the Acts of Gods Grace in their Concatenation mentioned in this place of Rom. 8. are severally Conditionall because he hath invented or faigned some Decrees of God which he sayes are so All which with the inferences from them Mr Goodwin knowes will not advance his Reasonings at all as to our Understandings being fully perswaded that they are all Abominations of no lesse base alloy then the Errour it selfe in whose defence and Patronage they are produced To our Argument then before mentioned §. 35. prooving an equall indissolveablenesse in all the linkes of the Chaine of Divine Graces drawne forth and insisted on from the equall dependance of the designe Purpose of God on the mutuall dependance of each of them on the other for the fullfillng of that Purpose of his and obtaining the End which he professes himselfe to intend this is the summe of Mr Goodwins Answer If I can invent a series of Decrees and a Concatenation of Divine Acts though indeed there be no such thing neither can I give any colour to it without laying downe and taking for granted many false and absurd supposalls and though it be not of the same nature with that here proposed by the Apostle nor any where held out in the Scripture for any such End Purpose as this is neither can I assigne any absolute determinate end in this Series of mine whose Accomplshment God ingages himselfe to bring about as the Case stands in the place of Scripture under Consideration then it is meet and equitable that laying aside all inforcements from the Text Context Nature of God the thing treated on all compelling us to close with another sence and Interpretation that we regulate the minde of the Holy Ghost herein to the Rule proportion and Analogie of the case as formerly proposed This being the summe of that which Mr Goodwin calls his Answer made naked I presume to its shame valeat quantum valere potest I shall only adde that 1. when Mr Goodwin shall make good that order and Series of Decrees here by him mentioned from the Scripture or with solid Reason from the nature of the things themselves suitably to the Properties of him whose they are And 2. Proove that any eternall Decree of God either as to its primitive enacting or temporall Execution is suspended on any thing not only really contingent in it selfe and its owne nature in respect of the immediate fountaine from whence it flowes and nature of its immediate cause but also as to its Event in respect of any Act of the will of God that it may otherwise be and so the accomplishment of that Decree left thereupon uncertaine and God himselfe dubiously conjecturing at the Event for instance whether Christ should Dye or no or any one be saved by him and 3. Clearely evince this notion of the Decrees and Purposes of God that he intends to Create Man and then to give him such advantages which if he will it shall be so with him if otherwise it shall be so To send Christ if men doe so or so or not to send him if they doe otherwise so of the residue of the Decrees mentioned by him and 4. That all events of things whatsoever Spirituall and Temporall have a Conditionall futurition antecedent to any act of the Will of God When I say he shall have proved these and some like things to these we shall further consider what is offered by him yea we will confesse that Hostis habet muros c. Of the many other Testimonies to the purpose in hand §. 36. bearing witnesse to the same Truth some few may yet be singled out and in the next place that of Jeremiah 31. 3. presents it selfe unto tryall and Examination Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee It is the whole Elec◠Church of the seed of Iacob of whom he speaks the foundation of whose blessednesse is laid in the Eternall Love of God Who the persons are thus beloved and of whom we are to interpret these expressions of Gods good will the Apostle manifests Rom 11. as shall afterwards be more fully discoursed and cleared He tells you it is the Election whom God intends of whom he saies that they obtained the Righteousnesse that is by faith according to the purport of Gods good will towards them though the rest were hardned God who adds daily to his Church such as shall be saved Acts 13. 48. drawing them thereunto upon the account of their being so Elected He calls them also the Remnant according to the Election of Grace and the People whom God did foreknow v 1 2. or from Eternity designed to the participation of the Grace there spoken of as the use of the word hath been evinced to be These are the Thee here designed the portion of Israel after the flesh which the Lord in his Free Grace hath eternally appointed to be his peculiar inheritance which in their severall Generations he drawes to himselfe with Loving Kindnesse And this everlasting Love is not only the fountaine whence actuall Loving Kindnesse in drawing to God or bestowing Faith doth flow as they Believe who are ordained to eternall life but also the sole Cause and Reason upon the account whereof in contra-distinction to the Consideration of any thing in themselves God will exercise Loving Kindnesse towards them for ever That which is everlasting or eternall is also unchangeable Gods everlasting Love is no more liable to mutability then himselfe And it is an alwaies equall Ground and Motive for Kindnesse On what account should God alter in his actuall Kindnesse or favour towards any if that on the account whereof he exercises it will not admit of the least Alteration He that shall give a Condition on which this everlasting Love of God should be suspended and according to the influence whereof upon it it should goe forth in Kindnesse or be interrupted may be allowed to boast of his discovery That of
which in and by themselves to a believing soule they cast upon it Now least any should think that there is the least tendency in such Promises as these as held out to Believers to turne them aside from close walking with God before I enter upon the consideration of any other this seeming of all others most exposed to Exceptions of that nature I shall give some few Observations that may a little direct Believers to whom I write and for whose sake this taske is undertaken into the right improvement of them The genuine influence which this §. 20. and the like Promises have upon the soules of the Saints is mightily to stirre them up unto and to assist them in answering what lieth in them that inexpressible Love and Kindnesse which their God and Father in Jesus Christ holdeth out unto their hearts in them This the Apostle inferreth from them 2 Cor 7. 1. Having these Promises that is those especially mentioned in the words preceding the conclusion and the inference the Apostle here maketh Ch. 6. v. 16 18. I will dwell in them and will be a Father unto them and they shall be my children therefore saith he let us cleanse our selves from all pollution of slesh and spirit perfecting holinesse in the feare of the Lord. Universall purity holinesse and close walking with God is that which these Promises doe presse unto and naturally promote in the hearts of Believers and in 2 Pet. 4. 5 6. that Apostle pursueth the same at large God hath called us to Glory and Vertue hath given us exceeding great and pretious Promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the World through lust Besides this giving all diligence c The exceeding great and pretious Promises which are given unto us in our calling are bestowed for this end that by them we may be made partakers of the Divine Nature they have no tendency to communicate to us the Nature of the Divell and to stirre us up to Rebellion Vncleannesse and hatred of the God of all that Love that is in them But lye indeed at the bottome the Root and foundation of the practice and exercise of all those Graces which he enumerates and from the receiving of those Promises exhorts us to in the following verse Some 〈◊〉 â—â—â—fesse doe or may turne the Grace of God into lasciviousnesse that is 〈◊〉 â—â—trine of grace and of pardon of sinne in the bloud of Jesus Christ and so the mercy mentioned in such Promises as these meerely as in them it is mentioned Grace and Mercy communicated cannot be turned into Wantonnesse but what are they that doe so Vngodly men men of old ordained to condemnation Jude 4. Paul rejecteth any such thoughts from the hearts of Believers Rom. 6. 1. Shall we continue in sin that Grace may abound God forbid Nay suppose that that naturall corruption that flesh and bloud that is in Believers be apt to make such a conclusion as this Because God will certainly abide with us for ever therefore let us walke carelesly and doe him all the despight we can these Promises being not made for the use and exalting of the flesh but being given to be mixed with Faith which is carefully to watch against all abusing or corrupting of that Love and Mercy which is held out unto it flesh and bloud can have no advantage given unto it thereby as shall afterward be more fully and clearly demonstrated The Question is then what conclusion Faith doth will and ought to make of these Promises of God and not what abuse the flesh will make of them Let then the meanest and weakest Faith in all the World that is true and saving speake for it selfe whether there be any thing in the nature of it that is apt to make such conclusions as these My God and Father in Jesus Christ hath graciously promised in his infinite Love and Goodnesse to mee through him in whom he is well pleased that he will be my God and guide for ever that he will never forsake mee nor take his Kindnesse from mee to eternity And he hath done this although that he saw and knew that I would deale foolishly and treacherously that I would stand in need of all his Goodnesse Patience and Mercy to spare mee and heale mee promising also to keep me from such a wicked departure from him as should for ever alienate my soule from him therefore come on let mee continue in sinne let me doc him all the dishonour and despight that I can this is all the sence that I have of his infinite Love this is all the impression that it leaveth upon mee that I need not love him againe but study to be as vile and as abominable in his sight as can possibly be imagined certainly there is not any smoaking flax or any oruised reed there is not a soule in the World whom God in Christ hath once shined upon or dropped the least dramme of Grace into his heart but will look on such a conclusion as this as a blast of the bottomlesse pit a detestable dart of Satan which it is as proper for Faith to quench as any other Abomination whatever Let then Faith in reference unto these Promises have its perfect worke not abiding in a naked contemplation of them but mixing them with its selfe and there will be undoubtedly found the improvement before mentioned for the carrying on of Godlinesse and Gospell obedience in the hearts of Believers But this I shall have occasion to speake to more afterward Hosea 2. 19 20. §. 20. is pertinent also to the same purpose I will betroth thee unto mee for ever I will betroth thee unto mee in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. The words themselves as they lye in the Text doe directly confirme our Assertion The Relation whereunto God here expresseth that he will and doth take his People is one of the most neer and eminent which he affordeth to them a conjugall Relation he is and will be their Husband which is as high an expression of the Covenant betwixt God and his Saints as any is or can be used Of all Covenants that are between sundry persons that which is between Man and Wife is the strongest and most inviolable So is this Covenant expressed Isai 54. 5. Thy maker is thine Husband the Lord of Hosts is his Name and this Relation he affirmeth shall continue for ever upon the Account of those Properties of his which are engaged in this his Gracious undertaking to take them to himselfe therein He doth it in Righteousnesse and in Judgement in Loving-kindnesse and in Mercies and in Faithfulnesse so that if there be not something in the Context or words adjoyning that shall with an high hand turne us aside from the first immediate open and full sence of these
doth sealing bespeake any Grace in us but a peculiar improvement of the Grace bestowed on us So that 4. We refuse the Answer suggested by Mr Goodwin That Sealing depends that is in his sence upon Believing as to the first grant of it but not as to the continuance therof and reject his supposall of one that hath truly Blieved making shipwrack of his Faith as to importune a crye or begging of that which it is evident cannot be proved I shall adde only that Mr Goodwin granting here the continvance of Faith to be a thing uncertaine which is a word to expresse a very weak probability of a thing is much fallen off from his former confident expression of the only remote possibility of Believers falling away That their falling away should be scarsly possible and yet their continuance in the Faith very uncertaine is somewhat uncouth But this is the foundation of that great Consolation which Mr Goodwins Doctrine is so pregnant and teeming withall that it even grones to be delivered Their continuance in Believing is uncertaine therefore they must needs rejoyce and be filled with Consolation But he Answers farther 1. I Answer farther by way of exception that the Sealing we speake of is neither granted by God unto Believers themselves upon any such termes that upon no occasion or occasions whatsoever §. 31. as of the greatest and most horrid sins commited and long continued in by them or the like it should never be interrupted or defaced for this is contrary to many plaine Texts of Scripture and particularly uuto all those where either Apostates from God or evill doers and workers of iniquity are threatned with the losse of Gods Favour and of the inheritance of Life such as Heb. 10. c. Ans. 1. It is the intent and purpose of God that the Sealing of Believers shall abide with them for ever whence comes it to passe that his Purposes doe not stand and that he doth not fulfill his pleasure It is not that he changeth but that men are changed that is the beginning of the change is not in him Occasion of it is administred unto him by men When his Sealing is removed from Believers doth God still purpose that it shall continue with them or no If he doth then he puposeth that shall be which is not which it is his will shall not be and he continues in his vaine Purpose to Eternity Or if he ceases to purpose how is it that he is not changed Such things speake a change in the sonnes of men and we thought had been incompatible with the Perfection of the Divine Nature even that he should Will Purpose one thing at one time and another yea the cleane contrary at another Yea but the Reason of it is because the men concerning whom his Purposes are do change This salves not the Immutability of God Though he doth not change from any new consideration in himselfe and from himselfe yet he doth from obstructions in his way and to his thoughts in the Creatures yea insteed of salving his Vnchangeablenesse this is destructive to his Omnipotency 2. This whole Answer is a supposall that God may alter his Purposes of confirming men in Grace if they be not confirmed in Grace or that though Gods Purpose be to seale them to the day of Redemption yet they may not continue nor be preserved thereunto and then Gods Purpose of their continuance ceaseth also This is 3. More evident in his second Answer by way of exception which is made up of these two parts First a begging of the maine and upon the matter only thing in question by supposing that Believers may fall into the most horrible sinnes and continue in them to the end so proving with greate Evidence and perspicuity that Believers may fall away because they may fall away And 2. A suggestion of his owne Judgement to the contrary And his supposall that it is confirmed by some Texts of Scripture which God assisting shall be delivered from this Imputation hereafter And these two do make up so cleare an Answer to the Argument in hand that a man knowes not well what to reply let us take it for granted that Believers may fall away and how shall we prevent Mr Goodwin from proving it But he adds farther Believers are said to be sealed by the Holy Spirit of God against or untill or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Redemption because that Holinesse which is wrought in them by the Spirit of God qualifies them puts them into a present and actuall Capacity of partaking in that Joy and Glory which the Great day of the full Redemption of the Saints that is of those who lived and dyed and shall be found such shall bring with it and it is called the Earnest of their Inheritance Ans. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes to be against or for or to denote the matter spoken of and what all this is to the purpose in hand he shewes not The ayme of him the words are spoken of and the uninterrupted continuance of the worke mentioned to the end expressed seemes rather to be intended in the whole Coherence of the words Neither is the use of Sealing to prepare any thing for such a time but to secure and preserve it thereunto He that hath a Conveyance Sealed unto him is not only capacitated for the present to receive the estate conveyed but is principally assured of a Right Title for a continued enjoyment of it not to be reversed It is not the nature of this worke of the Holy Ghost wherein it is coincident which other acts of his Grace but the particular use of it as it is a Sealing and Gods intendment by it to confirme us to the day of Redemption that comes under our Consideration If it were a season to inquire wherein it consists I suppose we should scarce close with Mr Goodwin's description of it viz. That it is a quallifying of men and putting them in an actuall capacity to partake of Joy c. He is the first I know of that gave this description of it and probably the last that will do so Of the Earnest of the Spirit in its propper place What he addes in the last place namely §. 32. if the Apostles intent had been to informe the Ephesians that the gift of the Holy Spirit which they had received from God was the earnest of their inheritance upon such termes that no unworthinesse or wickednesse whatsoever on their parts could ever hinder the actuall collation of this inheritance upon them he had plainly prevaricated with that most serious Admonition wherein he addresses himselfe to them afterwards For this ye know that no Whore-monger c. hath any inheritance in the Kingdome of Christ This I say is of the same alloy with what went before For 1. Here is the same begging of the Question as before and that upon a twofold account 1. In supposing that Believers may fall into
such sinnes and unworthinesse as are inconsistent with the state of Acceptation with God which is the very thing he hath to prove 2. In supposing that if Believers are sealed up infallibly to Redemption the Exhortations to the avoidance of sinnes in themselves and to all that continue in them destructive to Salvation are in vaine which is a figment in a case somewhat alike as to the reason of it rejected by men that knew nothing of the nature of Gods Promises nor his commands nor the Accommodation of them both to the fulfilling in Believers all the good pleasure of his Goodnesse 2. The Assurance the Apostle gives of freedome from the wrath of God is inseparably associated with that Assurance that he gives that we shall not be left in or given up to such waies as wherein that wrath according to the tenure of the Covenant of Grace is not to be avoided From this latter Testimony this Argument also doth flow Those who are sealed of God to the day of Redemption shall certainly be preserved thereunto their preservation being the end and aime of God in his sealing of them Mr Goodwins Answer to this Proposition is that they shall be so preserved in case they fall not into abominable sinnes and practises and so Apostatize from the Faith that is in case they be preserved they shall be preserved but wherein their preservation should consist if not in their effectuall deliverance from such waies and courses is not declared That all Believers are so sealed and to that end as above is the plaine Testimony of the Scripture and therefore our Conclusion is undeniably evinced Thus have we through the Lords assistance freed the triple Testimony of Father Sonne and Spirit given to the Truth under Consideration from all Objections and exceptions put in thereunto so that we hope the mouth of iniquity may be stopt and that the cause of the Truth in hand is secured for ever It is a fearfull thing to contend with God Let God be true and all men lyars CAP. VIII 1. Entrance into the Digression concerning the Indwelling of the Spirit The manner of the ahode of the Spirit with them on whom he is bestowed Grounds of the Demonstratious of the Truth 2. The Indwelling of the Spirit proved from the Promises of it 3. Expresse affirmations of the same Truth Psal. 51. 11. Rom. 8. 9. opened v. 11 15. 1 Cor. 2. 12. Gal. 4. 6. opened 1 Tim. 3. 14. 4. The Spirit in his Indwelling distinguished from all his Graces Evasions removed Rom. 5. 5. Explained The Holy Ghost himselfe not the Grace of the Holy Ghost there intended Rom 8. 11. opened Gal 5. 22. 5. A Personality ascribed to the Spirit in his Indwellings 1 In personall Appellations 1 Ioh. 4. 5. Ioh. 14. 19 17. 2. Personall Operations Rom. 8. 11 15. explained 3. Personall circumstances The Spirit dwells in the Saints as in a Temple 1 Cor. 3. 16. Ch. 6. 9. 6. The Indwelling of the Spirit farther Demonstrated from the signall Effects ascribed in the Scripture to his so doing as 1 Union with Christ. 7. Union with Christ wherein it consisteth 8. Union with Christ by the Indwelling of the same Spirit in him and us 9. This proved from 1. Scripturall Declarations of it 2 Pet. 1. 4. How we are made partakers of the Divine Nature 10. Union expressed by caring the flesh and drinking the blood of Christ. Ioh. 6. 56. opened 11. The Prayer of our Saviour for the Union of his Disciples Iâ—h 17. 21. The Union of the Persons in the Trinity with themselves 12. 2 Scripturall illustrations for the manifestation of Union 13. The Union of Head and Members what it is and wherein it doth consist 14. Of the Union between Husband and Wife aud our Union with Christ represented thereby 15. Of a Tree and its branches 16. Life and quickning given by the Indwelling Spirit in Quickning Life and sutable operations 17. 2. Direction guidance given by the Indwelling Spirit Guidance or direction twosold 18. The severall waies whereby the Spirit gives guidance and Direction unto them in whom he dwells The first way by giving a new understanding or a new spirituall light upon the understanding 19. What light men may attaine without the particular guidance of the Spirit 20. Saving Embracements of particular Truths from the Spirit 1 Ioh 2. 20 21. 21. The way whereby the Spirit leads Believers into Truth 22. Consequences of the want of this guidance of the Spirit 23. The 3d thing received from the Indwelling Spirit Supportment 24. The way whereby the Spirit gives supportment 25. 1. By bringing to mind the things spoken by Christ for their Consolation Ioh. 14. 16 26. 26. 2. By renewing his Graces in them as to strength The benefits issuing and flowing from thence 27. Bestraint given by the Indwelling Spirit and how 28. The continuance of the Spirit with Believers for the Renewall of Grace proved Ioh. 4. 14. 29. That Promise of our Saviour at large opened 30. The Water there promised is the Spirit The state of them on whom he is bestowed Spirituall thirst twofold Ioh. 65. 13. 1 Pet. 2. 2. 31. The Reasons why men cannot thirst againe who have once dranke of the Spirit explained 32. Mr G's Exceptions considered and removed 33. The same work farther carried on as also 3â— 35 36. The Indwelling of the Spirit in Believers farther demonstrated by the Inferences made from thence 37. The first Our Persons Temples of the Holy Ghost To be disposed of in all waies of Holinesse 38. Wildome to try Spirits 39. The wayes means and helps whereby the Saints discerne between the voyce of Christ and the voyce of Sathan HAving shewed §. 1. that the Holy Spirit is purchased for us by the Oblation of Christ and bestowed on us through his Intercession to abide with us for Ever a Truth confirmed by the unquestionable Testimonies of the Father Sonne and Spirit I shall in the next place I hope to the advantage and satisfaction of the Christian Reader a little turne aside to consider how and in what manner he abideth with them on whom he is bestowed together with some Eminent Acts and Effects of his Grace which he putteth forth and exerteth in them with whom he abideth all tending to their preservation in the Love and Favour of God A Doctrine it is of no small use and importance in our walking with God as we shall find in our pursuit of it And therefore though not appearing so directly Argumentative and immediately subservient to the promotion of the Dispute in hand yet tending to the establishment guidance and consolation of them who doe receive it and to the cherishing increasing and strengthning of the Faith thereof I cannot but conceive it much conducing to the carrying on of the maine Intendment of this whole undertaking I say then upon the purchase made of all Good things for the Elect by Christ the Holy and Blessed Spirit of God is given to
a man professing the Doctrine of the Gospell that inke should staine paper with such filth cast upon the Spirit and Grace of God The Feare of Hell ere-while was suited to the use of the Flesh but now it seems it serves to keep the Love of God it selfe in order that otherwise would wax wanton fleshly and foolish Foolish Love that will attempt to cast out this tormenting Feare not being able to preserve it selfe from folly without its assistance Sect 15. is spent in an Answer endeavoured to an Objection placed in the beginning of it in these words If it be farther demanded But doth it not argue servility in men to be drawn by the Iron cord of the Feare of Hell to doe what is their duty to doe Or doth any other Service or Obedience become Sonnes and Children but only that which is free and proceedeth from Love Hereunto you have a threefold Answer returned First That God requires that it should be so which is a downeright begging of the Question Secondly He puts a difference between the Obedience of Children to their Parents and of the Saints unto God The discourse whereof discovering some mysteries of the new Doctrine of Grace much pressed and insisted on take as followes There is a very different consideration of the Obedience of Children to their Naturall Parents of the obedience of the Children of God unto their Heavenly Father The Obedience of the former is but by the Inspiration of Nature and is an act not so much raised by Deliberation or flowing from the will by an interposure of judgment and conscience to produce the Election as arising from an innate propension in men accompanying the very constituting principles of their Nature and being Whereas the latter the Obedience of the Children of God is taught by Precepts and the Principle of it I mean that Rationall frame of Heart out of which they subject themselves to God is planted in the soules of men by the ingagement of Reason Judgement and Conscience to consider those grounds arguments and motives by which their Heavenly Father judgeth it meet to work and fashion them unto such a frame So that though the obedience of Naturall Children to their Naturall Parents be the more genuine and commendable when it flowes freely from the pure instinct of Nature and is not drawn from them by feare of punishment yet the Obedience of the Children of God is then most genuine and commendable and like unto it selfe when it is produced and raised in the soule by a joynt influence and contribution not of one or of some but of all those Arguments Reasons Motives Inducements whatsoever and how many soever they be by which their Heavenly Father useth to plant and work it in them for in this case and in this only it hath most of God of the Spirit of God of the Wisdome of God of the Goodnesse of God in and upon this account it is likeliest to be most free uniforme and permanent The summe of this Answer amounts to these three things First that there is an Instinct or inspiration of Nature in Children to yeild Obediedce to their Parents Secondly that there is no such Spirituall Instinct or inclination in the Saints to yeild Obedience to God Thirdly that the Obedience of the Saints ariseth meerely and solley from such Considerations of the Reason of that Obedience which they apprehend in contradiction to any such genuine principles as might incline their hearts thereunto For the first That the obedience of Children to their Parents though it be a prime dictate of the Law of Nature wherewith they are indued proceedeth from a pure Instinct any otherwise than as a principle suiting inclining them to the Acts of that Obedience so as to exclude the promoting and carrying of it on upon the Morall condsideration of Duty Piety c. it is in vaine for Mr Goodwin to goabout to perswade us unlesse he could not only corrode the Word of God where it presseth that Obedience as a Duty but also charme us into beasts of the feild which are acted by such a bruit instinct not to be improved stirred up or drawne forth into exercise by Deliberation or Consideration There is it is true in Children an impresse of the power of the Law of nature suiting them to Obedience which yet in many hath been quite cast out and obliterated being not of the constituting principles of their Nature which whilst they haue their being as such cannot be throwne out of them and carrying them out unto it with Delight Ease and Complacency as habits do to suitable actings but withall that this principle is not regulated and directed as our Obedience to God by a Rule and stirred up to exert it selfe and they in whom it is provoked by Rationall and Conscientious considerations to the performance of their duty in that Obedience is so contrary to the experience I suppose of all sharers with us in our Mortality that it will hardly be admitted into debate But Secondly the worst part of this Story lyes in the middle of it in the exclusion of any such Spirituall principle in Believers as should carry them out unto Obedience at least to any such as is not begotten in their minds by Rationall considerations What ever may be granted of acquired habites of Grace which that the first should be that a Spirituall habit should be acquired by naturall actings is a most ridiculous fiction all infused Habits of Grace that should imprint upon the soule a new naturall inclination to Obedience that should fashion and frame the hearts of men into a state and Condition suited for and carry them out unto Spirituall Obedience are here decryed All it seemes that the Scripture hath told us of our utter Insufficiency Deadnesse Disability indisposednesse to any thing that is good without a new Life and principle all that we have apprehended and Believed concerning the new Heart and Spirit given us the new Nature new Creature divine Nature inward man Grace in the Heart making the Roote good that the Fruit may be so All that the Saints have expressed concerning their Delight in God Love to God upon the account of his writing his Laws in their hearts and Spirits is a meere delusion There is no principle of any Heavenly Spirituall Life no new Nature with its bent and instinct lying towards God and Obedience to him wrought in the Saints or bestowed on them by the Holy Spirit of Grace If this be so we may even fairely shut our Bibles and go learne this new Gospell of such as are able to instruct us therein Wherefore I say Thirdly that as in Children there is an instinct an inclination of nature to induce them and carry them out to Obedience to their naturall Parents which yet is directed regulated provoked and stirred up and they thereby to that Obedince by Motives and Considerations suited to worke upon their Minds and Consciences to prevailewith them thereunto so also
whereof he labours to deliver it is the great Absurdity of the Repetition of Regeneration whereof there is no mention at all in the Scripture and which yet must be Asserted by him unlesse he will affirme all that fall away at any time irrecoverably to perish which howsoever he waves at present were with much more probability according to his owne principles to be maintained than what he insisteth on But this repetition of Regeneration saith he is not unworthy God and for men a blessed and happy accommodation whether it be unworthy God or no the Scripture and the nature of the thing will declare The Accomodation that it seemes to afford unto men being a plaine incouragement to sinne at the highest rate imaginable will perhaps not be found so Happy and Blessed unto them With great noise and clamour hath a charge been managed against the Doctrine of the Saints Perseverance upon the account of its giving supportment to the thoughts of men in and under the wayes of sinne whether Truth and Righteousnesse have been regarded in that charge hath been considered Doubtlesse it were a matter of no difficulty clearely to evince that this Doctrine of the Repetition of Regeneration is of the very same tendency and import which is falsly and injuriously charged upon that of the Perseverance of the Saints The worst that a man thinks he can do by any act of sin is but to sin himselfe quite out of the favour of God into a state of death and desert of wrath He can no farther injure his soule than to cast it into the condition of men by nature Tell this man now whom you suppose to be under the temptation to sinne at least that he hath in him that great foole the flesh which longs for Blessed Accommodations to its selfe whilest it makes provision to fulfill its lusts that if he should so do this is an ordinary thing for men to do and yet to be renewed againe and to have a Second Regeneration do you not incourage him to venture boldly to satisfy his sinfull desires having such a reliefe against the worst that his thoughts and feares can suggest to him But whatever it be in respect of God or men yet that so it may be Mr Goodwin proves from Heb. 6. 6. Where 't is said that 't is impossible to renew some to repentance wherefore some may be renewed and in Jude 12. Men are said to be twice dead therefore they may live twice Spiritually The first proofe seemes somewhat uncouth The persons spoken of in that place are in M. G. judgement Believers there is no place of Scripture wherein he more tryumphs in his endeavoured confirmation of his Thesis The Holy Ghost says expresly of thē that 't is impossible to renew thē therefore says M.G. 't is possible what is of emphasis in the Argument mentioned ariseth frō two things 1. That they are true Believers of which afterwards 2. That they fall totally away This then is the importance of M. Goodwins plea from this place If true believers fall totally away it is impossible they should be renewed to Repentance therefore if true Believers fall totally away it is possible they should be renewed to and by Repentance that there is a falling away and a renewing againe by Repentance of the same persons we grant That falling away is partiall only which is incident unto true Believers who when God heales their backslidings are renewed by Repentance To be renewed also by Repentance is taken either for the renovation of our Natures and our change as unto state and condition and so it is the same with Regeneration and not to be repeated or for a Recovery by Repentance in respect of personall failings so it is the daily worke of our lives Jude saies some are twice dead that is utterly so an hyperbolicall expression to aggravate their condition Those to whom the Gospell is a favour of Death unto Death may well be said to be twice dead unto the Death that they are involved in and are obnoxious to by nature they adde a second death or rather seale up their soules under the power and misery of the other by contempt of the means of Life and recovery therefore Regeneration may be reiterated Quod erat Demonstrandum Much of the Section that remains is taken up in declaring in many words without the least attempt of proofe that 't is agreeable to the honour of God to renew men totally fallen away that is when those who have been quickned by him washt in the bloud of his Sonne made partakers of the Divine nature imbrac'd in the armes of his Love shall despise all this dis-faith themselves reject the Lord and his Love trample on the bloud of the Convenant kill their soules by depriving them of spirituall life proclaime to all the world their dislike of him and his Covenant of Grace yet though he hath not any where revealed that he will permit any one so to doe or that he will accept of them againe upon their so doing yet M. Goodwin affirming that for him so to doe is agreeable to his Holinesse and Righteousnesse 't is fit that those who conceive themselves bound to believe what ever he saies should think so too for my part I am at liberty I should not farther pursue this discourse nor insist on this digression but that M. Goodwin hath taken advantage by the mention of Regeneration to deliver some rare notions of the nature of it which deserve a little our farther taking notice of for which end doubtlesse he published them To make way then for his intendment he informes us Sect 29. That Regeneration it selfe according to the Grammaticall and proper signification of the word imports a reiteration or repetition of some generation or other it cannot import a Repetition of the naturall all Generation of men the sence of Nicodemus in this poynt was Orthodox who judged such a thing impossible therefore it must import a repetition of a spirituall generation unlesse we shall say which I think is the road opinion that it signifies only the spirituall generation with a kind of reflection upon and unto the birth Naturall Ans. First That the Grammaticall sence of the word imports a Reiteration of some generation is only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath other signification in composition besides the intimating of a reiteration of the same thing either in specie or individually the same againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would seeme rather to inforce such an Interpretation than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet it doth not It is spoken of that which hath no birth properly at all as Philo de Mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it selfe is only through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a wooddy Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resurrection doth not import againe after another rising before but a restauration from a lost state so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Math 19. 28. to
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 the 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 upon 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