The Doctrine of the Saints Perseverance

Isle of Paphosv. 6: at Perga in Pamphilia 13: at Antioch in Pisidia. 14: at Iconium chap: 14. 1: at Lystra and Derbe. v: 6: and at Perga, 26: in all these places gathering some Believers to Christ, whom before they returned to Antioch he visited all over, the second time, and settled Elders in the several congregations, chap: 14. 21, 22, 23: in this journey and travel for the propagation of the Gospel, he seems in all places to have been followed almost at the heels, by the professing Pharisees, who imposed the necessity of the observation of Mosaical ceremonies upon his new Converts: for instantly upon his return to Antioch, where during his absence, probably they had much prevailed, he falls into dispute with them, cap: 15. v. 1: and that he was not concerned in this controversy, only upon the Account of the Church of Antioch, himself informs us, Gal: 2. 4: affirming that the false Brethren, which caused those disputes & dissensions, crept in to spy out his liberty, in his preaching the Gospel among the Gentiles, 2. v: that is in the places before mentioned throughout a great part of Asia. For the appeasing of this difference, and the establishing of the souls of the disciples which were grieviously perplexed, with the imposition of the Mosaical yoke, It is determined that the case should be resolved by the Apostles, Act: 15. 2: partly because of their Authority in all the Churches, wherein those who contended with Paul would be compelled to acquiesce, & partly because those Judaizing Teachers, pretended the commission of the Apostles for the Doctrine they preached, as is evident from the disclaimure made by them, of any such commission or command, v: 24. Upon Paul's return from the Assembly at Jerusalem, wherein the great controversy about Jewish Ceremonies was stated, and determined, after he had in the first place delivered the decree, and Apostolical salutation by Epistle to the Church at Antioch, he goes with them also to the Churches in Syria and Silicia, expressed in the letter by name, as also to those in Pamphilia, Pisidia, Derbe, Lystra, Iconium &c. chap: 16. v: 1, 2, 3, 4: and all the Churches which he had gathred and planted in his travels through Asia, whereunto he was commanded by the Holy Ghost, Act: 13. 1. 2. Things being thus stated, it necessarily follows, that the Apostles had instituted Diocesan and Metropolitan Bishops. For though the Churches were so small, and thin, and few in number, that 7 years after this, may we believe our Doctor, the Apostles had not instituted or appointed any Elders or Presbyters in them. viz: when Paul wrote his Epistle to the Philippians, which was when he was Prisoner in Rome, as appears, cap: 1, 7, 13, 14: chap: 4, 22: about the third year of Nero, yet that he had fully built and settled the Hierarchical fabric contended for, who once dares question?

But if this will not do, yet Ignatius hits the nail on the head, and is ready at hand to make good, whatsoever the Doctor will have him say, and his Testimony takes up the sense of the 2 next following Sections, whereof the first is as follows.

Hinc dicti Ignatianiratio constat in Epistolâ ad Romanos, ubi ill antiochiae Episcopus se 〈 in non-Latin alphabet 〉 , pastorem Ecclesiae quae est in Syriâ appellet, cùm ad Antiochiam, sci: ut ad Metropolin suam tota Syria pertineret. Sic & Author Epistolae ad Antiochenos, 〈 in non-Latin alphabet 〉 , Eam inseribens totam, Syriam ejus 〈 in non-Latin alphabet 〉 esse concludit.

But yet I fear the Doctor will find he hath need of other weapons, and other manner of Assistance to make good the cause he hath undertaken. The words of Ignatius in that Epistle to the Romans are, 〈 in non-Latin alphabet 〉 , Because he recommends to them that particular Church in Syria, which by his imprisonment was deprived of it's Pastor, therefore without doubt he was a Metropolitical Arch-Bishop: Tytere tu patulae &c: But the Doctor is resolved to carry his cause, and therefore being forsaken of all fair and honest means, from whence he might hope for assistance or success, he tries (as Saul the Witch of Endor ) the counterfeit, spurious Title, of a counterfeit Epistle to the Antiochians, to see if that will speak any comfortable words, for his relief or no. And to make sure work, he causes this gentleman so to speak, as if he intended to make us believe that Syria was in Antioch, not Antioch in Syria, as in some remote parts of the world, they say they inquire whether London be in England, or England in Londan. What other sense can be made of the words as by the Doctor transcribed? 〈 in non-Latin alphabet 〉 . To the Church of God dwelling in Syria which is in Antioch: now if this be so, I shall confess it is possible we may be in more errors then one, and that we much want the Learned Doctor's assistance for our information; the words themselves as they are used by the worshipful writer of that Epistle will scarce furnish us with this learned and rare notion, they are at length. 〈 in non-Latin alphabet 〉 (for so he first opens his mouth with a lie) 〈 in non-Latin alphabet 〉 What is here more expressed, then that the latter passage, in Antioch, is restrictive of what went & before was spoken of it's residence in Syria, with reference to the name of Christian, first given to the Disciples in that place, I know not: and therefore it is most certain, that the Apostles instituted Metropolitan Arch-Bishops 〈 in non-Latin alphabet 〉 .

But to make all sure the learned Doctor will not so give over: But Sect: 11, he adds that the Epigraphe of the Epistle to the Romans, grants him the whole case that is, 〈 in non-Latin alphabet 〉 , ex quâ (saith he) Ecclesiae Romanoe, eius{que} Episcopo super ecclesiis omnibus in urbicariâ regione, aut provinciae Romana contentis, praefecturam competiisse videmus.

Although I have spent some time in the consideration of men's conjectures of those suburbicarian Churches, that (as is pretended) are here pointed to, and the rise of the Bishop of Rom's jurisdiction over those Churches, in a correspondency to the civil government of the Prefect of the City, yet so great a Critick in the Greek tongue as Casaubon. Exerc: 16. ad An: 150: having professed that expression: 〈 in non-Latin alphabet 〉 , to be barbarous and unintelligible, I shall not contend about it. For the presidency mentioned of the Church in, or at Rome, that it was a presidency of Jurisdiction, and not only an eminency of faith and holiness that is intended, the Doctor thinks it not incumbent on him to prove: those with whom he hath to do, are of another mind: although by this time some Alteration might be attempted, yea there was, as else where shall be shown: and so much for Ignatius his Archi-Episcopacy.

The example of Alexandria is urged in the next place in these words: idem de Alexandriâ, de quâ Eusebius. Marcum 〈 in non-Latin alphabet 〉 , Ecclesias (in plurali) primum in Alexandriâ instituisse. Has omnes ab eo sub nomine 〈 in non-Latin alphabet 〉 , administrandas suscepisse Annianum, Neronis anno octavo idem Eusebius affirmat: quibus patet primariam Alexandriae & Patriarchalem cathedram fixam esse, ad quam reliquae provinciae illius ecclesiae à Marco plantatae, ut ad metropoliticam suam pertinebant; doubtless. for 1 There is not any passage in any ancient Author, more clearly discovering the uncertainty of many things in Antiquity, then this pointed to by the Doctor in Eusebius. For first, the sending of Mark the Evangelist into Egypt, and his preaching there at Alexandria what he had written in the Gospel, is but a report. Men said so, but what ground they had for their saying so, he relates not. And yet we know what a foundation of many Assertions by following Writers, this Rumor or report is made to be. 2 In the very next words the Author affirms and insists long upon it in the next Chapter that Philo's book, 〈 in non-Latin alphabet 〉 , was written concerning the Christians converted by Mark's preaching at Alexandria, when it is notoriously known that it treateth of the Essens, a Sect among the Jews, amongst whole observances many things were vain, superstitious, and foolish; unworthy to be once applauded as the practice of any Christian in those days: that same Philo, as far as can be gathred living and dying in the Jewish Religion, having been employed by them with an Apology to Rome in the days of Caligula. But 3. Suppose that Mark were at Alexandria, and preached the Gospel there, which is not improbable, and planted sundry Churches in that great and populous City of Jews and Gentiles, and that as an Evangelist the care of those Churches was upon him, in a peculiar manner, nay, and add farther that after his death, as Jerome assures us, the Elders and Presbyters of those Churches, chose out one among themselves to Praeside in their convocations & meetings; If I say all this be supposed, what will ensue? why then it is manifest that there was fixed at Alexandria a Patriarchal Chair, & a Metro-political Church, according to the Appointment of Jesus Christ by his Apostles, Si hoc non sit probationum satis, nescio quid sit satis. If some few congregations live together in love, and communion, and the fellowship of the Gospel in a City, he is stark blind that sees not that to be an Arch-Bishops See. The reason is as clear as his in the Comedian, for the freedom of his Wife. Sy: utinam Phrygiam uxorem meam unâ mecum videam liberam Dem: Optimam mulierem quidem. Sy: Et quidem nepoti tuo, hujus filio, hodie, primam mammam dedit haec. Dem: hercle, verô, serio, siquidem primam dedit hand dubium quin emitti Aequam siet. Mic: ob eam rem? Dem: ob eam: and there is an end of the contest. The Doctor indeed hath sundry other Sections added to these foregoing, which as they concern times more remote from those who first received the Apostolical institutions, so I must ingeniously profess that I cannot see anything, whereon to fasten a suspicion of a proof, so far as to call it into examination, and therefore I shall absolve the Reader from the penalty of this Digression.

The truth is when I first named Ignatius for a witness in the cause I am pleading for, I little thought of that excursion which I have occasionally been drawn out unto. When first I cast an eye some few months since upon the Dissertation of the Learned Doctor, in defense of Episcopacy. & saw it so Cheker'd with Greek and Latin, so full of quotations divine & human, I began to think, that he dealt with his Adversaries, hastis{que}, clypeis{que}, & saxis grandibus, that there would be no standing before his shower of arguments: but after a little ferious perusal, I must take leave to say, that I was quickly of another mind, with the reason of which change of thoughts, could I once obtain the leisure of a few days or hours, I should quickly (God willing) acquaint them who are concerned in Affaires of this nature. In the mean time if the Reader will pardon me this digression, having given him an account of my thoughts concerning the Epistles of Ignatius, I shall in a procedure upon my first intention bring forth some Testimonies from him, & valeant quantùm valere possunt.

He seems (in the first place) to speak sufficiently clearly, to the death of Christ for his Church, for Believers, in a peculiar manner, which is one considerable bottom, and foundation of the truth we plead for. Epist: ad Trall 〈 in non-Latin alphabet 〉 and again Epistolâ ad Philad: by Christ (saith he) 〈 in non-Latin alphabet 〉 with many the like expressions. His confidence also of the Saints perseverance for whom Christ thus died, he doth often profess; Speaking of the faith of the Gospel he adds, 〈 in non-Latin alphabet 〉 .

And again more clearly and fully to the same purpose Epist: ad Smyrn: 〈 in non-Latin alphabet 〉 . &c.

And this confirmation and establishment in believing, he ascribes not to their manly considerations, but to the grace of Christ, exclusively to any of their own strength, Epist: ad Smyrn. 〈 in non-Latin alphabet 〉 (saith he of him self) 〈 in non-Latin alphabet 〉 .

To the same purpose and with the same confident persuasion he speaks, Epist: ad Ephes. 〈 in non-Latin alphabet 〉 . &c.

And again in the same Epistle. 〈 in non-Latin alphabet 〉 . And in his last Epistle, he gives us that noble Expression of his own assurance. 〈 in non-Latin alphabet 〉 where we leave the holy soul, until the same God gather us to him, & the rest of the spirits of just men made perfect.

And this was the language, these were the Expressions of this holy man, which what they discover of his judgment, to the case under consideration, is left to the learned Reader to consider. This I am certain, our Adversaries have very little cause to boast of the consent of the Primitive Christians with them in the doctrine of Apostasy, there being in these most ancient writers after the Apostles, about the things of our Religion, not the least shadow cast upon it, for it's refreshment.

Add in the next place the most Antient of the Latins, Tertullian, (that great storehouse of all manner of learning and knowledge) saith he, Quemadmodùm nobis arrhabonem spiritus reliquit, ita & à nobis arrhabonem carnis accepit, & vexit in Coelum, pignus totius summae illuc redigendae. Tertullian: de Resur. The certain salvation of the whole mystical body of Christ, with whom he hath that communion, as to give them his Spirit, as he took their flesh (for he took upon him flesh and blood, because the Children were partakers of the same, ) is evidently asserted: which he could not do who thought that any of those, on whom he bestowed his spirit, might perish everlastingly.

And again de praescripti: ad Haeret.

In pugnâ pugilum & gladiatorum, plerum{que}, non quia fortis ost, vincit quis, aut quia non potest vinci. Sed quoniem ill quivictus est; nullis viribus fuit: adeo idemille victor been valenti posteâ comparatus, etiam superatus recedit: non aliter heresies de quorundam infirmitatibus habent, quod valent, nihil valentes▪ si in been valentem fidem incurrant. Solent quidem illi miriones etiam de quibusdam personis ab Haeresi captis aedificari in Ruinam; quare ill vel illa, fidelissimi, prudentissimi, & usitatissimi in Ecclesiâ, In •• am partem tranfierunt? quis hoc dicens non ipse sib • respondet, ne{que} prudentes, ne{que} fideles, ne{que} usitatos aesimandos quos haeresis potuit demutare? He plainly denies them to have been believers▪ (that is truly, thoroughly properly so) who fall into pernicious heresies to their destruction.

Cyprian is express to our purpose: saith he, nemo existimet bonos de Ecclesiâ posse disecdere. tritioum non rapit ventus, nec arborem solidâ radice fundatam procella subvertit, inanes paleae tempestate metantur; inva ••• e arbores tutbinis incursione evertuntur. Hos execratur & percutit Apostolus Johannes, dicens, ex nobis exierunt, sed non fuerunt ex nobis, si enim fuissent ex nobis, mansissent uti{que} nobiscum. Cyp: de Unita: Eccles: The whole Doctrine we contend for, is plainly, and clearly asserted, and bottomed on a text of Scripture, which in a special manner (as we have cause) we do insist upon; all that is lost by temptations in the Church, was but Chaff, the Wheat abides, and the rooted Tree is not cast down. Those fall away, who indeed were never true believers in heart and union, what ever their profession was. And yet, we are within the compass of that span of time, which our adversaries, without proof, without shame, claim to be theirs. One Principal foundation of our Doctrine, is the bestowing of the holy Ghost upon Believers by Jesus Christ. Where he is so bestowed, there say we he abides: for he is given them for that end. viz: to abide with them forever. Now concerning him Basil tells us, that though in a sort, he may be said to be present with all, that are baptized yet he is never mixed with any that are not worthy, that is, he dwells not with any that obtain not salvation. Basil Lib: de Spir: Sanc: Cap: 16. 〈 in non-Latin alphabet 〉 . By that seeming presence of the holy Ghost, with hypocrites that are baptized professors, he evidently intends the common gifts & graces that he bestows upon them, and this is all he grants to them who are not at last (for such he discourses of • ) found worthy.

Macarius Aegyptius. Homil: 5: about the same time with the other, or somewhat before, is of the same mind. He tells us that those who are Christians 〈 in non-Latin alphabet 〉 : & how men can be assured of Heaven, whilst they live here, by the earnest of it which they have received, as well as if they were crowned and reigning in Heaven. If those who have received that earnest may loose it again, I know not. The words of Ambrose to this same purpose, Lib: 1. de Jacob: & Vitâ: beat▪ are many: But because they do not only fully assert the truth▪ we contend for, but also insist briefly on most of the Arguments, with which in this case we plead, I shall transcribe them at large, and they are as followeth.

Non gloriabor, quia justus sum, sed gloriabor quia redemptus sum, gloriabor non quia vacuus peccati sum, sed quia mihi remissa sunt Peccata, non gloriabor quia profui, nec quia profuit mihi quisquam, sed quia advocatus pro me apud Patrem Christus est, sed quia pro me Christi sanguis effusus est.—Haeredem te fecit, Cohaeredem Christi, Spiritum tibi adoptionis infudit. Sed vereris dubios vitae anfractus & adversarit insidias, cûm habeas auxilium Dei, habeas tantam ejus dignationem, ut filio proprio pro te non peperce • it?—nihîl enim excepit, qui omnium concessit Authorem. Nihil est igitur quod negari posse nobis ver ••• ur; nihil est in quo de munificantiae divinae diffidere perseverantia debeamus▪ eujus fuit tan • diutu • na & jugis abertal, ut primo praedestinaret, deinde, vocanet, & quos vocavit has & justificaret, & quos justificaret has & glorificaret. Poterit de • erere quos tantis beneficiis ne{que} ad pr • mia prosecutus est? Inter • ot beneficia Dei, num metuend • sunt aliquae accusationis insidea? sed quis audeat accusare quos electos divine ce • nit judicia? num Dous pater ipse qui Contulit, potest dona sua res • i • dere, & quos adaptione suscapit, eos à paterni affectâs gratiâ religare? sed metus est ne judea severior sit, confidera qu • m judicem habeas; nempe Christo dedit pater omne judicium: poterit te ergo ill demnare, quem redemit à morte, pro quo s • abtulit, cujus vitam suaemortis mercedem esse cognescit? nonne decit quae utilitas in sanguine meo, si damno quem ipse salvavi? deinde consideras judicem, non consideras advocatum?

The foundation of all our glorying in the Love of God, and assurance of salvation, He lays in the free grace of God, in redemption and justification; for the certainty of our continuance in that estate, he urges the decree of God's pr • destination, the unchangeableness of his love, the Compleat Redemption made by Christ, with his effectual Intercession, all which are at large insisted upon in the ensuing treatise.

Add to him his contemporary Chrysostom. Ser •• ▪ 3. in 2 Cor: 1. 21. 22. 〈 in non-Latin alphabet 〉 of these words of the Apostle he given the ensuing exposition. 〈 in non-Latin alphabet 〉 .

The design and aim of our Establishment by the Spirit is, he tells us, that we be not shaken or moved from the saith of Christ: So establisheth 〈…〉 not to depart & fall away from the faith. And that the argument which he insistion, from what we have presently received to an assurance of abode in our Condition, to the enjoyment of the full inheritanceis not contemptible in the Cause in hand, as is further manifested in the treatise it self.

And these instances may suffice for the first period of time mentioned, before the rising of the Pelagian heresy, of which, & those others of the same kind that might be produced, though they may not seem so full, and expressive to the point under Consideration, as these which follow after, yet concerning those Authors and their testimonies, these two things may be asserted.

1 That though some Expressions may be gathred from some of the Writers within the space of Time mentioned, that seem to allow a possibility of defection, and Apostasy in Believers, occasioned all of them by the general use of that word, and the taking in the several accounts, whereon men both in the Gospel, and in common use are so called, yet there is no one of them that ever ascribed the perseverance of them, who Actually & eventually persevere, to such grounds and principles as Mr. Goodwin doth, and which the Reader shall find at large by him insisted on, in the ensuing treatise. The truth is, his maintaining of the Saints perseverance is as bad, if not worse, then his maintaining their Apostasy.

2 That I scarce know any Head in Religion, concerning which the Mind of the Ancients who wrote before it received any opposition, may be made out more clearly, then we have done in this, by the Instances produced, and insisted on.

The Pelagian Heresy began about the year 417. The first opposers thereof are reckoned up by Prosper, Cap: 2. de Ingrat: The Bishop of Rome, the Palestine Synod in the Case of Pelagius, Jerome, Atticus Bishop of Constantinople, the Synod of Ephesus, Sicily, and two in Africa, he mentions in order, concluding them with the second African gathered to that end and purpose;

And because I shall not burden the Reader, being now entered upon the Place and Time, wherein very many witnesses call aloud to be heard about the Difference in hand, of the first opposers of the Pelagian Heresy, I shall insist only on him, who is indeed Instar omnium, and hath ever been so accounted in the controversies about the Grace of God: And I shall the rather lay this weight on him, because it's evident that he spake the sense of the whole Church, in those days wherein he lived. This is Austin, of whom saith the same Prosper—Noverint illis non solum Romanam Ecclesiam Affricanam{que}, sed per omnes Mundi partes universos promissionis filios, cum Doctrinâ Hujus Viri, sicut in totâ fide, ita in Gratiae confession congruere: Epist: ad Rusti:

And when his writings began to be carped at by the Semi-Pelagians of France, Caelestine Bishop of Rome in his Epist: ad Gallos, gives him this Testimony: Augustinum Sanctae Recordationis Vir • m pro vitâ suâ & moribus, in nostra Communione semper habuimus, nec unquam hunc finistrae suspicionis rumor saltem aspersit, quem tantae scientiae olim fuisse meminimus, ut inter magistros optimos etiam à meis Praedecessoribus haberetur. His writings also were made use of not only by Prosper Hilary, and Fulgenti •• , but generally of all that engaged against the Pelagians. Zozimus ( saith Prosper ad Collat: c: 41:) cùm esset Doctissimus, adversùs Librostamen Pelagianorum beati Augustine • responsa poscebi • . And, Leo Epist: ad Council: Arausic: transcribes out of him verbatim the things that he would have confirmed and established. And in his own days not withstanding the differences between them, that Aged and learned Jerome, tells him Epist: 94: Mihi decretum est te amare, te suspicere, ••• ere, mirari, tua{que} dicta, quasi mea, defendere. Hence was that out • ry in the Palestine Synod upon the slighting of his Authority by Pelagius. Dixit Pelagius, Quis est mihi Augustinus? Acclamabant omnes Blasphemantem in Episcopum, • x cujus are dominus Vniversae Africa Vnitatis indulserit sanitatem, non solum à conventu illo, sed ab omni Ecclesiâ pellendum▪ Oros: Apologet: pag▪ 621▪ 622: So also Gelas: biblioth: Pat: T • m: 4 Col • m 553, pag▪ 589.

Fulgen • ius also with then assembled with him at 〈◊〉 , when they were banished Africa by • hrasimundus, in that Synodical Epist: gives them this Counsel: pr • omnibus st • dium gerite libros S: Augustini quos ad Prosperum & Hilarium scripsit, memoratis fratribus legendos ingerere: Epist: Synod: Byzac: much more might be added to manifest the Judgment of Augustine to have been the Catholic Judgment of the Church in those days. So that in his single Testimony as great a number are included, as in the Testimony of any one man in the world whatever.

Now the Controversy that was between Austin, and the Pelagians, and Semi-Pelagians about Perseverance, Hilary thus expresseth in his Epist: to him: Deinde moleste ferunt (speaking of the Semi-Pelagians) ita dividi gratiam, quae vel tunc, primo Homini data est, vel nunc omnibus datur, ut ill acceperit Perseverantiam, non quâ fieret, ut perseveraret, sed sine quâ per liberum Arbitrium persevere are non posset: nunc vero Sanctis in Regnum per Gratiam praedestinatis, non tale adjutorium perseverantiae detur, sed tale, ut eis perseverantia ipsa donetur, non solùm ut sine ilio Dono perseverantes esse non possint, verùm etiam ut per hoc Donum non nisi perseverantes sint. Caeterum quicquid libet donatum sit predestinatis, id posse & amittere, & retinere propriâ voluntate contendunt. The very state of the controversy as now under contest is most clearly expressed, in this Report of the Difference, between the Semi-pelagians, and the Church of God in those days. And because the whole sum of Mr. Goodwin's Book is briefly comprised, in the ninth and tenth Chapter of Prosper de Ingrat: I shall transcribe that tenth chapter, to present to the Reader the substance and pith of That Treatise, as also the state of the Controversy in those days.

As I said, we have the sum of Mr. Goodwin's Book in this declaration of the Judgment of the Semi-Pelagians, so also in particular the state of the Controversy about the perseverance of the Saints as then it was debated; & I doubt not but the learned Reader will easily perceive it to be no other, then that which is now agitated between me & Mr. Goodwin. The controversy indeed in the matter between Austin and the Pelagians was reduced to 3 heads 1. As to the Foundation of it, which Austin concluded to be the decree of Predestination, which they denied: the Impulsive Cause of it, he proved to be the Free grace of God, & the measure or quality of that Grace to be such, as that whoever received it, did persevere, it being perseverance which was given, both which they denied: about the kind of faith, which Temporary professors might have, and fall from it, which were never elected, there was between them no Contest at all. Of his Judgment then, there were these two main heads which he labored to confirm.

That perseverance is a gift of God, and that no man either did, or could persevere in Faith and obedience upon the strength of any grace received, (much less of his own Ability, stirred up and promoted by such considerations, as Mr. Goodwin makes the ground and bottom of the perseverance of all that so do) but that the whole was from his Grace. Subservient to this, he maintained, that no one Temptation whatsoever, could be overcome but by some Act of Grace, and that therefore perseverance must needs be a work thereof, it being an abiding in Faith and obedience, notwithstanding, and against Temptation. To this is that of his on Joh: Hom. 53; quosdam nimia voluntatis suoe fiducia extulit in superbiam, & quosdam nimia volunta tis sua diffidentia dejecit in negligentiam: Illi dicunt quid rogamus Deum ne vincamur tentatione quod in nostrâ est potestate? Isti dicunt, at quid conamur been vivere, quod in Dei est Potestate? ô Domine, ô Pater qui es in Coelis, ne nos infer as in quamlibet istarum Tentationum, sed libera nos à malo. Audiamus Dominum dicentem, rogavi pro Te Petre, ne fides deficiat tuae; ne sic existimemus fidem nostram esse in Libero Arbitrio ut Divino non egeat adjutorio. &c. That, with both of these sorts of men, the way and work of the Grace of God, is at this day perverted, and obscured, is so known to all, that it needs no Exemplification. Some require no more to the Conquest of Temptations, but men's own rational consideration of their Eternal state and condition, with the tendency of That, whereto they are tempted: Others turning the Grace of God into wantonness, & supinely casting away all heedful regard of walking with God, being enslaved to their lusts and corruptions, under a pretence of God's working all in all. The latter denying themselves to be men, the former to be men corrupted; And in plain terms the Milevitane Council tells us, si quis finxerit ideo Gratiam esse necessariam ad vitanda peccata, quia facit hominem cognoscere peccata, & discernere inter Peccata, & non peccata, quá Discretione per gratiam habitâ, per liberum Arbitrium potest vitare; is procùl, &c. The light of Grace to discern the state of things, the nature of sin, and to consider these aright, the Pelagians allowed, which is all the Bottom of that perseverance of Saints, which we have offered by Mr. Goodwin: but upon that supply of these means, to abide and persevere in faith, to fly and avoid sin, is a thing of our own performance.

This the Doctors of that Council Anno 420. condemned as a Pelagian fiction, As Prosper also presents it at large, C: 25: against Cassianus the Semi-Pelagian, & further clears & confirms it: so Austin again: De Bono Persev: c: 3: cur ista perseverantia petitur à Deo, si non datur à Deo? an & ista irrisoria Petitio est, cum illud ab eo petitur, quod scitur non ipsum Dare, sed ipso non dante, esse in hominis potestate? sicùt irrisoria est etiam illa Gratiarum Actio, si ex hoc gratiae aguntur Deo quod non donavit ipse, nec fecit: And the same Argument he useth again, Cap: 6, 9: much resting on Cyprian's Interpretation of the Lord's Prayer: and Cap: 26: he further presseth it, as to the root and foundation of this Gift of God. Si ad Liberum Arbitrium Hominis, quod non secundum gratiam, sed contra eam defendis, pertinere dicis, ut perseveret in Bono quisquis, vel non perseveret, non Deo dante sic perseverat, sed humana voluntate faciente. One or two instances more in this kind, amongst hundreds that offer themselves may suffice.

De Correptione & Gratiâ, Cap: 14. Apostolus Judas, cum dicit, ei autem qui potens est, &c: nonne apertissime ostendit Donum Dei esse Perseverare in Bono us{que} ad Finem? quid enim aliud sonat qui potest conservare nos sine offensione, & constituere ante conspectum gloriae suoe, immaculatos in Laetitiâ, nisi Perseverantiam Bonam? quis tam insulse desipiat, ut neget Perseverantiam esse Denum Dei, cùm dicit Sanctissimus Jeremias, timorem meum dabo in cord eorum ut non recedant à me, &c. I shall add only that one place more out of the same Book, (c: 59.) where both the matter, & manner of the thing in hand, is fully delivered: in hoc loco miseriarum, ubi tentatio est vita hominum super terram, virtus infirmitate perficitur; qaoe virtus? nisi qui gloriatur, ut in domino glorietur, per hoc de ipsa perseverantiâ Boni noluit Deus Sanctos suos in viribus suis, sed in ipso gloriari, qui eis non solùm dat Adjutorium quod Primo homini dedit sine quo non possit persevere are si velit, sed in iis etiam operatur & velle: & quoniam non perseverabunt nisi & possint, & velint, perseverandi eis & possibilitas, & voluntas Divinae Gratiae largitate donatur: tantum quippe Spiritu Sancto accenditur voluntas eorum, ut ideo possint quia sic volunt, ideo sic velint, quia Deus operatur ut velint. Nam si tantâ infirmitate hujus vitae ipsis relinquetur voluntas sua, ut in Adjutorio Dei, fine quo perseverare non possent, manerent si vellent, ne Deus in eis operaretur ut velint, inter tot, & tantas tentationes, infirmitate suâ succumberet voluntas, & ideo persevere are non possent, quia deficientes infirmitate voluntatis non vellent, aut non ita vellent, ut possent. Subventum est igitur infirmitati voluntatis humanae, ut divinâ gratiâ indeclinabiliter, & insuper abilitaer ageretur, & ideo quamvis infirma non tamen deficiat: It is not possible that any one should deliver his sense more clearly, to the whole of our present Contest, than this holy and learned man hath done, in the words now repeated from him: A gift of God he asserts it to be, (and not an Act or course of our own, whereto we are prompted by certain Considerations, and assisted with such outward means as are also added to us) to the real production of that effect by the efficiency of the Grace of God. And for the manner of this work, it is faith he, by the effectual working, the Actual will of perseverance (in the continuance of our obedience) in a Dispensation of Grace, different from, and beyond what was given to him, who had a Power of Persevering if he would; but received not the will thereof. Now to Adam's Perseverance there was nothing wanting, but his wills confirmation in obedience and his Actual doing so. Power he had within, and means without abundantly sufficient, for that end in their kind. This then He asserts to be given to the Saints, and to be the work of God in them; even their Actual Perseverance. Without this he also manifesteth that such is the infirmity of our wills, and such the Power of our Temptations (that what means so ever may be supplied and left to their Power, or what man-like rational considerations whatever man may engage his thoughts into) that it is impossible any should persevere to the end: which Bradwardine more confirms, De Caus: Dei Lib: 2. Cap. 8. Coroll: Omne quod est natural, & non est per se Tale, si manere debeat immutatum, oportet quod innitatur continue ali • ui fixo per se: quare quilibet justus Deo.

And the holy man ( Austin I mean) concludes, that this work of God being wrought in a man, his will is indeclinably and inseparably fixed so to obedience, as not to fall off from God. This is the foundation that He lays of the Doctrine of the Perseverance of Saints: That it is a Gift of God, and that such a Gift, as he effectually, and Actually works in him on whom he doth bestow it.

A Foundation that will by no means regularly bear the hay & stubble, wherewith men think to build up a Doctrine of perseverance: making it a fruit that may, or may not be brought forth, from our own use of the means allowed for that end & purpose. And indeed the Asserting of the Perseverance of the Saints in that way, is as bad, if not a worse and more fearful opposition to, and slighting of the Grace of God, as the denial of it, in the way they oppose: By the latter they oppose the Grace of God, by the former, set up the Power and strength of their own will. Thus far Austin is clearly engaged with us; that perseverance is a Gift of God, that it is given by him to everyone that doth persevere: that everyone to whom it is given, is inseparably confirmed in Grace, and shall infallibly persevere to the end.

In that earnest, and long Contest, which that learned Doctor insists upon, to prove Perseverance to be the Gift of God (for which he hath sufficient ground from that of the Apostle, 1 Cor: 1. 7, 8: that ye come behind in no Gift, waiting for the coming of our Lord Jesus &c. ) two things he especially aimed at: first, an opposing of such a Perseverance, as should not be the fruit & work of the Grace of God in us: but the work and Effect of our own endeavors, upon a supply of such means, motives, persuasions, & considerations as we are, or may be furnished withal. Secondly, that it is so given and bestowed, as that on whomsoever it is bestowed, he certainly hath it, that is, he doth certainly Persevere. As it was Heresy to that holy man, to deny Perseverance to be the Gift of God, so it was ridiculous to him, to say that that Gift was given to any, and yet that they received it not; that is, that they might not Persevere. Nobis (saith he) de Cor. & Grat: C: 11.) qui Christo insiti sumus, talis data est Gratia, ut non solùm possimus si velimus sed etiam ut velimus in Christo perseverare. And C: 12: non solùm ut sine illo dono perseverantes esse non possint; verùm etiam ut per hoc Donum non nisi perseverantes sint.

And that which he adds afterwards, is most considerable, concluding from that of our Savior, you have not chosen me, but I have chosen you, and ordained you to bear fruit; eis (faith he) non solùm justitiam, verùm etiam in illâ perseverantiam dedisse monstravit. Christo enim sic eos ponente ut eant & fructum afferant, & fructus eorum maneat, quis audeat dicere forsitan non manebunt? Though they dare say so, who also dare to to pretend his Authority for what they say! how falsely, how injustly, is evident to all serious observers of his mind and spirit, in and about the things of the Grace of God.

2 As he mentioned Perseverance to be such a Gift of God, as indeclinably wrought in them on whom it was bestowed, a will to Persevere, and on that account Perseverance it self (an Assertion as obnoxious to the Calumny, and Clamour of the Adversaries of the Doctrine under consideration, as any we teach or affirm concerning it) so he further constantly taught this Gift and Grace to be a fruit of Predestination, or Election, and to be bestowed on all, and only elected believers: so De Predestinatione Sanc: C. 17. Haec dona Dei dantur Electis, secundum Dei Propositum vocatis, in quibus est & incipere & credere, & in fide ad hujus vitae exitum perseverare. And afterwards C: 9 • . De bono Persev: ex duobus piis (of his meaning in that word afterwards) cur huic donetur Perseverantia, us{que} in finem, illi non donetur, inscrutabilia sunt judicia Dei: illud tamen fidelibus debet esse certissimum, hunc esse ex Praedestinatis, illum non esse: nam si fuissent ex nobis (ait unus Pradestinatorum quie pectore Domini biberat hoc secretum) mansissent uti{que} nobiscum. Quae est ista Discretio? patent Libri Dei, non avertamus aspectum, elamat Scriptura Divina, adhibeamus auditum, non erant ex eis, quia non erant secundum propositum vocati:non erant in Christo Electi ante mundi constitutionem, non erant in eo sortem consecuti, non erant Praedestinati secundum Propositum ejus qui omnia operatur. And unto these Elect, Predestinate Believers, he concluded still, that Perseverance was so given in and for Christ, so proceeding from the immutable will of God wrought by such an efficacy of Grace, that it was impossible that they should not persevere. He compares it further with the Grace that Adam received, Lib. De: Correp: & Grat: Cap. 12: primo ita{que} homini, qui in eo bono quo factus fuerat rectus, acceperat posse non Peccare, posse non mori, posse ipsum Bonum non deserere, datum est Adjutorium Perseverantiae, non quo fieret ut perseveraret, sed sine quo per liberum Arbitrium persevere are non possit. Nunc vero Sanctis in regnum Dei per gratiam Dei praedestinatis, non tantum tale adjutorium Perseverantiae datur; sed tale, ut iis Perseverantia ipsa donetur, non solùm ut sine isto done Perseverantes esse non possint, verùm etiam ut per hoc donum non nisi perseverantes sint. And a little after; ipseita{que} dat perseverantiam, qui stabilire potens est eos qui stant, ut perseverantissime stent. And in the eight Chapter of the same Book, expounding that of our Savior, Luke 22, I have prayed for thee that thy faith fail not, he manifesteth how upon that account, it was impossible that the will of Peter should not actually be established to the end in believing; His words are,— an audebis dicere, etiam rogante Christo ne deficeret fides Petri, defecturum fuisse, si Petrus eam deficere voluisset, id{que} si eam us{que} in finem perseverare noluisset? quasi aliud Petrus ullo modo vellet, quàm pro illo Christus rogâsset ut vellet: nam quis ignorat tunc fuisse perituram fidem Petri, si ea quae fidelis erat voluntas ipsa deficeret; & permansuram, si voluntas eadem permaneret? quando ergo oravit ne fides ejus deficeret, quid aliud rogavit, nisi ut haberet in fide liberrimam, fortissimam, invictissimam, Perseverantissimam voluntatem? And in this persuasion he had not only the consent of all the sound, and Orthodox Doctors in his time, as was before manifested; but he is followed also by the School men of all ages, and not forsaken by some of the Jesuits themselves; as we shall afterwards see, when we have added that consideration of the Doctrine of this learned man, which hath given occasion to some, to pretend his consent in opposition to that, which most evidently He not only delivered, but confirmed. There are in Augustine, and those that either joined with him, or followed immediately after him, (notwithstanding the Doctrine formerly insisted on, that Actual perseverance is a Gift of God, and that it flows from Predestination as an Effect thereof, and is bestowed on all Elect Believers, infallibly preserving them unto the end: (wherein they assert, and strongly prove, the whole of what we maintain) sundry Expressions commonly urged by the Adversaries of the truth in hand, granting many who were Saints, believing and Regenerate, to fall away and perish forever: I need not instance in any of their sayings to this purpose: the Reader knows where to find them gathered to his hand, in Vossius, Grotius, & Mr. Goodwin from them. The seeming contradiction that is amongst themselves in the delivery of this doctrine, will easily admit of a Reconciliation, may they be allowed the common courtesy of being Interpreters of their own meaning. What weight in those days was laid upon the Participation of the Sacramental figures of Grace, and what expressions are commonly used concerning them who had obtained that Privilege is known to all. Hence all baptized persons continuing in the Profession of the Faith, and Communion of the Church, they called, counted, esteemed truly regenerate, and justified, and spake so of them: Such as these they constantly affirm, might fall away into everlasting destruction: but yet what their judgment was, concerning their present state indeed, even then when they so termed them Regenerate, and Believers, in respect to the Sacraments of those Graces, Augustine in sundry places clearly delivers his thoughts, to the undeceiving of all that are willing to be free: This he especially handles in his book de Correp: & Grat: Cap: 9: non erant (saith he) filii, etiam quando erant in profession & nomine filiorum • non quiae justitiam simulaverunt, sed quia in eâ non permanserunt: This Righteousness he esteemed not to be merely feigned, and hypocritical, but rather such as might truly entitle them to the state and Condition of the Children of God, in the sense before expressed.

And again, isti cùm pie vivunt dicuntur filii Dei, sed quoniam victuri sunt impie, & in eâdem impietate morituri, non eos dicit filios Dei prascientia Dei. And further in the same chapter, sunt rursus quidam qui filii Dei propter susceptam temporalem gratiam dicuntur à nobis, nec sunt tamen `Deo: and again, non erant in numero filiorum, etiam quando erant in fide filiorum. And, sicut non vere Discipuli Christi, ita nec vere filii Dei fuerunt, etiam quando esse videbantur, & ita vocabantur. He concludes; Appellamus ergo nos & Electos Christi Discipulos, & Dei filios, quos regeneratos ( that is, as to the Sacramental sign of that Grace ) pie vivere ceruimus; sed tunc vero sunt quod appellantur, si manserint in eo propter quod sic appellantur.

Si autem persevere antiam non habent, id est, in eo quod caperunt esse non manent, non vere appellantur, quod appellantur & non sunt. As also de Doct: Christianâ, Lib. 3. C. 32: non est revera Corpus Christi quod non erit cum illo in aeternum.

And these are the Persons which Augustine, and those of the same judgment with him, do grant that they may fall away, such as upon the account of their Baptismal entrance into the Church, their Pious devout lives, their profession of the faith of the Gospel, they called and accounted regenerate believers, whom yet they tell you upon a through search into the nature and causes of holiness, grace, and walking with God that they would be found, not to be truly, and really in that state and condition, that they were esteemed to be in; of which they thought this a sufficient Demonstration, even because they did not persevere: which undeniably on the other hand (with the testimonies foregoing, and the like inumerable that might be produced) evinces, that their constant judgment was, that all who are truly, really, and in the sight of God believers, engrafted into Christ, and adopted into his family, should certainly Persevere: and that all the passages usually cited out of this holy and learned man, to persuade us that he ever cast an eye towards the Doctrine of the Apostasy of the Saints, may particularly be referred to this head, and manifested that they do not at all concern those, whom he esteemed Saints indeed; which is clear from the consideration of what hath been insisted on. Thus far He, of whom what were the thoughts of the Church of God in the days wherein he lived, hath been declared: He who hath been esteemed amongst the Ecclesiastical Writers of old to have labored more, and to more purpose in the Doctrine of the Grace of God, then all that went before him, or any that have followed after him, whose renown in the Church hath been chiefly upheld, and maintained upon the account of the blessed pains, and labors wherein the Presence of God made him to excel, for the depressing the pride of all flesh, and the exaltation of the riches of God's love, and efficacy of his grace in Jesus Christ, wherewith the whole Church in succeeding Ages hath been advantaged beyond what is easy to be expressed.

That Prosper, Hilary, Fulgentius, and the men of renown in the Congregation of God at the end of that Age, did fall in with their judgments, to that which Augustine had delivered, I suppose will be easily confessed: Prosper ad Cap: 7. Gal. quomodo eos habeat praeordinata in Christo Electio? cum dubium non sit donum Dei esse Perseverantiam in bono us{que} ad finem; quod istos, ex io ipso quod non perseverârunt, non habuisse manifestum est. Also the breaking of the Power, and 〈◊〉 of the attempt of Pelagius by sundry Doctors of the Church, and Synods to that end assembled, (whereof Prosper gives us an account, reckoning them up in their order; and Augustine before him, Epist: 42. & 47,) with special relation to what was done in Africa; (and in the beginning of his verses De Ingratis ) with what troubles were raised, and created anew to the Champions of the Grace of God by the writings of Cassianus, Faustus, Vincentius, the Masilienses, with some others in France, and the whole rabble of Semi-Pelagians, with the fiction of Sigibert about a Predestinarian Heresy, whereof there was never anything in being, no not among the Adrumetine Monks, where Vossius hoped to have placed it, the Council of Arles, the Corruptions, and falsifications of Faustus in the business of Lucidus, the impositions on Goteschalcus, with the light given to that business, from the Epistle of Florus, have exerci • ed the commendable endeavors of so many already, that there is not the least need further to insist upon them. What entertainment that peculiar Doctrine which I am in the Consideration of, found in the following ages, is that which I shall further demonstrate.

After these was Gregory: 1: who Lib. 1. Epist 99: speaks to the same purpose, with them in these words; Redemptor noster, Dei hominum{que} mediator, Conditionis Humanae non immemor, sic imis summa conjungit, ut ipse in unitate permanens ita Temporalia, occulto Instinctu, piâ consulens moderation disponat, quatenus de ejus manu antiquus Host is nullatenus rapiat, quos ante Secula intra Sinum matris Ecclesiae adunandos esse praescivit; nam et si quisquam eorum inter quos degit, Statibus motus ad Tempus ut palms titubet, radix tamen rectae Fidei, quae ex occulto prodit, divino judicio virens manet, quae accepto Tempore fructum de se ostentare valeat, qui latebat. This is the sum of what we contend for: viz: that all those whom God hath predestinated to be added to the Church, receiving a saving faith, though they may be shaken, yet on that account, the Root abides firm, their Faith never utterly perisheth, but in due time brings forth accepted fruits again.

And most expressive to our purpose is that discourse of his which you have, Lib. 34. Moral. Cap. 8: saith He, Aurum, quod pravis Diaboli persuasionibus quasi lutum sterni potuerit, Aurum ante Dei Oculos nunquam fuit, qui enim Seduci quando{que} non reversuri possunt, quasi habitam Sanctitatem ante ocules hominum videntur amittere, sed eam ante oculos Dei nunquam habuerunt.

The Exclusion of those from being True Believers, who may be seduced and fall away; doth most eminently infer the Perseverance of all Them, who are so: Add unto these, Oecumenius (though he be one of a latter date) and those shall suffice for the period of time, relating to the Pelagian Controversy: saith he in Epist: ad Ephes: cap. 1. 14. 〈 in non-Latin alphabet 〉 . All is confirmed and Ratified by the earnest of the Spirit, that is given to them that believe.

Of those that lived after the days of the forementioned, (I mean all of them but the last) that I may not cloy the Reader, I shall not mention any, until the business of Divinity, and the profession of it, was taken up by the School-men and Canonists, who from a mixture of Divine and Homane principles, framed the whole body of it anew, and gave it over into the possession of the present Romish Church, molded for the most part to the worldly carnal Interests of them on whom they had their Dependency, in their several generations.

But yet as there was none of those, but one way or other, was eminently conducing to the carrying on of the mystery of Iniquity, by depraving, perverting, and corrupting one Truth or other of the Gospel, so all of them did not in all Things equally corrupt their ways, but gave some Testimony more or less to some Truths, as they received them from those that went before them; so fell it out in the matter of the Grace of God, and the Corruption of the Nature of man: though some of them labored to corrode, and corrupt the ancient received Doctrine thereof, so some again contended with all their might in their way, and by their Arguments to defend it; as is evident in the Instance of Bradwardine, crying out to God, and Man to help in the Cause of God against the Pelagians in his Days, in particular complaining of the great Master of their Divinity. So that notwithstanding all their Corruptions, these ensuing Principles pass currently among the most eminent of Them, as to the Doctrine under consideration, which continue in credit with many of their Sophistical Successors to this Day.

1 That Perseverance is a grace of God, bestowed according to Predestination, or Election, on men; that is, that God gives it to Believers, that are Predestinated, and Elected.

2 That on whomsoever the Grace of Perseverance is bestowed, they do Persevere to the end; and it is impossible in some sense, that they should otherwise Do.

3 That none who are not predestinate, what grace soever they may be made partakers of in this world, shall constantly continue to the end.

4 That no Believer can by his own strength or power (incited, or stirred up, by what manlike, or rational considerations so ever) Persevere in the Faith; the Grace of Perseverance being a gift of God: It is true; that their Judgments being perverted by sundry other Corrupt Principles, about the Nature, and Efficacy of Sacraments, with their Conveyance of Grace, ex opere operato, and out of Ignorance of the Righteousness of God, and the Real work of Regeneration, they generally maintain (though Bradwardine punctually expressed himself to be of another mind) that many Persons, not Predestinate, may come to believe, yet fall away and perish.

Now the Truth is, it is properly no part of the Controversy under consideration, whether, or how far, and in what sense, men by Reason of the Profession, & Participation of Ordinances with the work, & effect of common Grace upon them, may be said to be True Believers; but the whole, upon the matter, of what we plead for is comprised in the Assertions now ascribed to them; which that it is done upon sufficient grounds, will be manifest by calling in some few, of the most eminent of Them, to speak in their own words, what their thoughts were in this matter.

To bring them in, I desire that one who (though none of Them) was eminent in his undertakings for a mixture of Divinity, and Law, in those days wherein they had their eminent rise and Original may be heard. And that is Gratian, who after his manner hath Collected many things to the Purpose in hand: p. 2. c. 33. Q 3. de pan. dis. 2: Charitas (saith he) est juncta Deo inseperabiliter, & unita, & in omnibus semper invicta. And; Electi quippe sic ad Bonum tendunt, ut ad mala perpetranda non redeant; &, Potest discursus, & mobilitas Spiritûs sic intelligi. In Sanctorum quippe eor dibus juxtà quasdam virtutes semper permanet; juxta quasdam vero recessurus venit, venturus recedit:in fide etenim, & Spe, & Charitate, & bonis aliis, sine quibus ad Coelestem patriam non petest veuiri (sicut est H • militas, Castitas, justitia at{que} Msericor dia) perfectorum corda non deseri • : in Prophetiae vere virtute, doctrina facundiâ, Miraculorum 〈◊〉 , suis aliquanda adest, aliquandose suber 〈◊〉 , Answering the objection, of the Spirits departure from them, on whom he is bestowed, He distinguisheth of the respects, upon the account whereof, he may be said so to do; in respect of some Common gifts (saith he) he may withdraw himself from them on whom he is bestowed, but not in respect of Habitual Sanctifying grace.

Among the School-man there is none of greater name, & eminency, for Learning, Devotion, and Subtilty, than our 〈◊〉 , who was Proctor of this University, in the year 1325; and obtained by general consent the Title of Doctor profundus: Lib. 2: de Causa Dei Cap. 8. This Profound Learned Doctor proposes this Thesis to be confirmed in the following Chapter: quod nullus viater, quantâcun{que} gratiâ ereatâ subnixus, solim liberi Arbitrii viribus, vel etiam cum adjutorio Gratiae, possit perseverare finaliter, fine alio Dei auxilio specially. In the long disputation following he disputes out of the Scriptures, and Antient writers abundantly cited to his purpose, that there is no possibility of the Perseverance of any Believer in the faith to the end, upon such Helps, considerations, and Advantages as Mr. Goodwin proposeth, as the only means thereof. That Perseverance it self is a gift of God, without which gift, and Grace, none can persevere; the and specialty of that Grace, he expresseth in the Corollary wherewith he closeth the Chapter: which is, quod nullus viator, solius liberi Arbitrii, vel Gratiae Viribus, aut amborum conjunctim, sine alio Dei Auxilio specially, potest persevere are per aliquod Tempus omnino. Further asserting the efficacy of special grace, in, and for every good work whatever: His Arguments and Testimonies I shall not need to recite; they are at hand to those who desire to consult them.

After the vindication of the former Thesis, Chap. 9. 10. Chap. 11: he proposeth further this proposition, to a right understanding of the Doctrine of Perseverance. Quod perseverantia non est aliquod Donum Dei creatum, à Charitate, & Gratiâ realiter differens: And the Corollary wherewith he shuts up that disputation is, quod Nomen Perseverantiae nullam rem absolutam essentialiter significat, sed accidentaliter, & relative; Charitatem videlicet, sive justitiam cum respectu futurae Permansionis us{que} in Finem, & quod non improbabiliter posset dici Perseverantiam esse ipsam Relationem hujus.

After this, knowing well what Conclusion would easily be inferred from these principles, viz: That Perseverance is not really distinct from Faith and Love, that it as such a Grace, and Gift of God that whoever it's bestowed upon shall certainly persevere; namely, that everyone who hath received True Grace, Faith and Love, shall certainly persevere: He objects that to himself, and plainly grants it to be so indeed, cap. 12. And to make the matter more clear, chap. 13: he disputes; that, Auxilium sine quo nullus perseverat, & per quod quilibet perseverat, est Spiritus Sanctus, Divina bonitas, & voluntas. Every Cause of bringing sinful man to God, is called by them Auxilium: in these three, Spiritus Sanctus, Divina Bonitas, & Voluntas, he compriseth the chief Causes of Perseverance, as I have also done in the ensuing Treatise. By [ Divina Voluntas ] he intends God's eternal, and Immutable decree, as he manifests, cap. 8.9: whither he sends his Reader. His, Divina Bonitas, is that free Grace, whereby God accepts and justifies us as his. Spirtus Sanctus, is Sanctification; So that he affirms the perseverance of the Saints to consist in the stability of their Acceptation with God, and continuance of their Sanctification from him, upon the account of his unchangeable purposes and Decrees, which is the sum of what we contend for.

And this is part of the Doctrine, concerning the Grace of God, and his sovereignty over the wills of men, which Bradwardine in his days cried out so earnestly for the Defense of to God & man against the Pelagian encroachement, which was made upon it in those days: Thus he turns himself in the conclusion of his Book, to the Pope, and Church of Rome, with zealous earnestness for their Interposition, to the Determination of these Controversyes: us os inique loquentium (saith he) obstruatur, flexis genibus cordis mei imploro Ecclesiam, pracipue Romanam, quae summâ Authoritate vigere dignoscitur, quatenus ipsa determinare dignetur, quid circa Praemissas Catholice sit tenendum. Non enim sine periculo in talibus erratur. Simon d • rmis? exurge (speaking to the Pope) exime gladium, amput a qua{que} sinistra haeretica pravitati • , defend, & protege Catholicam veritatem. Porro etsi Dominus ipse in Petri navicula dormiat, nimie • ate Tempestatis compulsus, ipsum quo{que} fiducialiter excitabo, quatenus Spirisus oris sui Tempestate sedatâ tranquillum faciat & serenum. Absit autem, ut qui in prorâ hujus Navicula pervigil laborabat, jam in puppi super cervicali dormiat, vel dormitet. Lib 3. Cap. 53.

With this earnestness above 300 years ago did this profoundly learned man press the Popes to a determination of these Controversyes, against the Pelagians, and their Successors in his Schools. The same suit hath ever since been continued by very many Learned men, (in every Age,) of the communion of the Church of Rome, crying out for the Papal definitive Sentence against the Pelagian errors crept into their Church; especially hath this out-cry with supplication been renewed by the Dominican Friars, ever since the Jesuits have so cunningly guilded over that Pelagian Poison, & set it out, as the best, & most wholesome food for the Holy Mother, and her children. Yea with such earnestness hath this been in the last Age pursued, by Agents in the Court of Rome: that (a Congregation de Auxiliis being purposely appointed) it was generally supposed one while, that they would have prevailed in their suit, and have obtained a definitive Sentence on their side, against their Adversaries. But through the just Vengeance of God, upon a pack of bloody persecuting Idolaters, giving them up more and more to the Beliefe of Lyes, contrary almost to the expectation of all men, This very year 1653 Pope Innocent the tenth, who now wears the Triple Crown conjured by the subtlety, and dreadful interest of the Jesuits in all nations, that as yet wonder after him, by a Solemn Bull, or Papal Consistorian Determination, in the Case of Jansen Bishop of Ypress, hath turned the Scales upon his first Suppliants, and Cast the Cause on the Pelagian Side. But of that whole business elsewhere.

I shall not perplex the Reader, with the Horrid names, of Trombet, Holcot, Bricot, Sychet, Tartaret, Brulifer, nor with their more Horrid terms and expressions. Let the one Angelical Doctor answer for the rest of his Companions.

That this man then (one of the great Masters of the Crew) abode by the Principles of him before insisted on, may quickly be made evident by some few instances clearing his judgment herein:

This in the first place he everywhere insists on; that no Habitual grace received, no improvement that can be made of it, by the utmost ability, diligence, and the most rays'd Considerations of the best of men, will cause any one certainly to Persevere, without the peculiar preservation of God. Of this he gives his Reason: Lib. 3. Contrà Gent: Ca: 155. Illud quod Naturâ sua est Variabile, ad hoc, quod figatur in uno, indiget Auxilio alicujus moventis immobilis; sed liberum arbitrium etiam existentis in gratiâ Habituali adhuc manet variabile, & flexibile à bono in Malum; ergo ad hoc, quod figatur in bono & perseveret in illo, us{que} ad Finem, indiget Speciali Dei Auxilio. An Argument of the same importance, with that mentioned out of Bradwardine: which (howsoever at first appearance it may seem to lie at the Out-skirts of the Controversy in hand▪ yet indeed) is such as being granted, hath an influence into the whole, as hath been manifested.

And this the same Author further Confirmes, (saith he) p: p: Q: 109. A: 9. Cùm nullum agens secundum agat nisi in Virtute primi, sit{que} care spiritui perpetuo rebellis; non potest Homo licet jam gratiam consecutus, per seipsum operari Bonum, & vitare Peccatum, abs{que} novo Auxili • Dei, ipsum moventis, dirigentis, & protegentis; quamvis alia Habitualis gratia ad hoc, ei necessaria non sit. And the Reasons he gives of this conclusion in the body of the Article are considerable. This saith he, must be so; primo quidem, ration generali propter hoc, quod nulla Res creata potest in quemcun{que} Actum prodire, nisi virtute motionis divinae. The Pelagian self-sufficiency, and exemption from dependence, in Solidum, upon God both providentially, and Physically, as to operation was not so freely received in the Schools as afterward.

Secundo (saith he) ration specially, propter Conditionem statûs Humanae Naturae, quae quidem licet per Gratiam sanetur, quantum ad mentem, remanet tamen in eo Corruptio, & Infectio quantum ad carnem, per quam servit legi peccati; ut dicitur, Ro: 7: Remanet etiam quaedam Ignorantiae obscuritas in intellectu, secundùm quam (ut etiam dicitur Rom: 8.) quid eremus sicut oportet nescimus: ideo necesse est nobis, ut à Deo dirigamur, & protegamur, qui omnia novit, & omnia Potest. And will not this man think you, who in his gropings after Light, when darkness covered the Face of the Earth, and thick darkness was upon the Inhabitants thereof, with this his discovery (of the impotency of the best of the Saints for Perseverance, upon the Account of any Grace received, because of the perpetual powerful rebellion of indwelling Lust, and Corruption, and that all that do persevere, are preserved by the power of God unto salvation ) rise in Judgment against Those who in our Days, wherein the Sun of Righteousness is risen with healing under his wings, do ascribe a sufficiency unto men in themselves upon the bottom of their Rational Considerations, to abide with God, or Persevere to the end?

And this assertion of the Angelical Doctor is notably confirmed by Didacus Alvarez in his Vindication of it from the exception of Medina, that we make use of habits when we will, & if men will make use of their Habitual Grace, they may persevere, without relation to any After Grace of God: saith he: Respondetur, Habitibus quidem Nos uticùm volumus, sed ut velimus illis uti, praerequiritur Motio Dei efficax, praemovens Liberum Arbitrium, ut utatur Habitu ad operandum, & operetur bonum, praesertim quando Habitus sunt supernaturales; quia cùm pertineant ad superiorem Ordinem, habent specialem Rationem, propter quam potentia mere naturalis non utitur eisdem Habitibus, nisi specially Dei Auxilio moveatur: Alvar: de Aux: Lib. 10. Dispute. 100. Though received Graces are reckoned by him as supernatural Habits, yet such as we act not by, nor with, but from new supplies from God.

Having laid down this Principle, Thomas proceeds to manifest, that there is a special Grace of Perseverance, bestowed by God on some, and that on whomsoever it is bestowed, they certainly, and infallibly, persevere to the end: p: p: Quaest: 109: A: 10 C: and contrà Gent: Lib. 3▪ he proves this Assertion from P: 6. 1 Pet: 5: 10. Psal: 16.

But to spare the Reader, I shall give you this man's judgment, together with one of his Followers, who hath had the happiness to clear his Masters mind, above any that have undertaken the maintenance of his Doctrine, in that part now controverted in the Church of Rome; & therein I shall manifest (what I formerly proposed) what Beamings, and Irradiations of this Truth, do yet glide through that gross darkness, which is spread upon the face of the Romish Synagogue (referring what I have further to add on this head, to the account which God assisting I shall ere long give of the present Jansenian Controversies, in my Considerations on Mr. Biddles Catechisms, a task by authority lately imposed on me.) This is Didacus Alvarez whose 10th Book de Auxiliis treats peculiarly of this Subject of Perseverance. In the entrance of his disputation he lays down the same Principles with the Former, concerning the necessity of the Peculiar Grace of Perseverance to this end that any one may persevere. Dispute: 103.

Then Disp: 108 He further manifests, that this gift, or Grace of Perseverance, does not depend on any Conditions in us, or any Cooperation of our wills. His position he lays down in these words: Donum perseverantiae, in ration Doni perseverantiae, & efficacia illius, nullo modo dependet effective ex libera Cooperatione nostri Arbitrii, sed à solo Deo, at{que} ab efficaci, & absoluto Decreto Voluntatis ejus, qui pro suâ misericordiâ tribuit illud Donum cui vult. In the further proof of this proposition, he manifests by clear Testimonies that the Contrary Doctrine hereunto, was that of the Pelagians, and Semi-pelagians, which Augustine opposed in sundry Treatises. And in all the Arguments whereby he further confirms it, he still presses the absurdity of making the Promise of God concerning Perseverance Conditional, and so suspending it on anything, in and by us to be performed. And indeed all the Acts whereby we persevere, flowing according to him from the Grace of perseverance, it cannot but be absurd to make the Efficient Cause in it's Efficiency, and operation, to depend upon it's own effect: This also is with him Ridiculous, that the Grace of perseverance should be given to any, and he not persevere; or be promised, and yet not given: yet withal he grants in his following Conclusions, that our wills secondarily, and in dependency, do cooperate in our Perseverance.

The second Principle this learned School-man insists on, is, that this gift of perseverance is peculiar to the Elect, or praedestinate: Dispute: 104. 1. Con: Donum perseverantiae est proprium Praedstinaterum, ut nulli alteri conveniat: And what he intends by Praedestinati; he informs you according to the Judgment of Austin, and Thomas: Nomine praedestinationis ad Gloriam, felùm 〈◊〉 praedestinationem intelligent (Augustinus & Thomas) quâ Electi ordinantur efficaciter, & transmittuntur ad vitam aeternam; cujus effectus sunt vocatio, Justificatio & perseverantia in gratiâ us{que} ad Finem; not that (or such a) Conditional predestination, as is pendent in the air, and expectant of men's good final Deportment; but that which is the eternal, free fountain of all that grace, whereof in time by Jesus Christ we are made Partakers.

And in the pursuit of this proposition, he further proves at large, that the persverance given to the Saints in Christ, is not a supplement of Helps, and advantages, whereby they may preserve it if they will; but such as causes them, on whom it is bestowed certainly, & actually so to do: and that in it's efficacy, and operation, it cannot depend on any free cooperation of our wills, all the Good Acts tending to our perseverance, being fruits of that Grace which is bestowed on us, according to the absolute unchangeable Decree of the will of God.

This indeed is common with this Author and the Rest of his associates (the Dominicans, and pres ••• Jansenians ) in these controversies, together with the residue of the Romanists, that having their Judgments wrested by the abominable figments, of implicit Faith, and the efficacy of the Sacraments of the New Testament, conveying & really exhibiting the grace signified, or sealed by them; that they are enforced to grant, that many may be, & are Regenerate, & made True Believers, who are not predestinate, & that these cannot persevere▪ nor shall eventually be saved. Certain it is, that there is not any Truth, which that Generation of men do receive, & admit, but more or less it suffers in their Hands, from that gross ignorance of the free Grace of God in Jesus Crhist, the power whereof they are practically under: what the poor Vassailes, and Slaves will do, upon the late Bull of their Holy Father casting them in sundry main Concernements of their Quarrel, with their Adversaries, is uncertain; otherwise setting aside some such deviations, as the above mentioned, (whereunto they are enforced, by their Ignorance of the Grace, and Justification with is in Jesus Christ,) there is so much of Antient Candid Truth in opposition to the Pelagians, and Semi-Pelagians, preserved, and asserted in the writings of the Dominican Friars, as will rise up (as I said before) in Judgment against those of our Days, who enjoying greater Light, & Advantages, do yet close in with those and are long since Cursed Enemies of the grace of God.

To this Dominican, I shall only add the Testimony of two famous Jesuits, upon whose understandings the light of this glorious Truth prevailed, for an Acknowledgment of it: The first of these is Bellarmine, whose disputes to this purpose, being full, and large, and the Author in allmens hands, I shall not transcribe his assertions, & arguments; but only refer the Reader to his l. 2. de Grat. & l. Ar. Cap. 12. Deni{que} ut multa alia Testimonia, &c: The other is Suarez, who delivers his thoughts succinctly upon the whole of this Matter, Lib. 11. de perpetuitat: vel Amis: Grat: Cap. 2. Sect. 6. saith he: de praedestinatis verum est Infallibiliter, quod gratiam finaliter seu in perpetuum non amittunt; unde postquam semel gratiam habuerant, ita reguntur & proteguntur à Deo, ut vel non cadant, vel si ceciderint resurgant; & licet saepius cadant & resurgant, tandem aliquando ita resurgunt ut amplius non cadant: in which few words he hath briefly comprised the sum of that, which is by us contended for.

It was in my Thoughts in the last place to have added the concurrent witness of all the reformed Churches, which that of the most eminent Divines, which have written in the defense of their Concessions: but this Trouble, upon second considerations, I shall spare the Reader & myself: for, as many other reasons lie against the Prosecuting of this Design, so especially the uselessness of spending-Time, and pains, for the demonstration of a thing of so evident a truth, prevails with me to desist; Notwithstanding the Indeavours of Mr. Goodwin to wrest the words of some of the most ancient Writers, who labored in the first Reformation of the Churches; I presume no unprejudiced Person in the least measure acquainted with the system of that Doctrine, which with so much pains, diligence, piety, and Learning, they promoted in the world, with the clearness of their Judgments, in going forth to the utmost compass of their Principles which they received, and their constancy to themselves, in asserting of the Truthes they embraced, owned by their Friends and Adversaries, until such time as Mr. Goodwin discovered their self Contradictions, will scarce be moved once to question their Judgments by the Excerpta of Mr. Goodwin Cap: 15: of his Treatise: so that of this discourse this is the Issue.

There remains only that I give a brief account of some concernments of the ensuing Treatise, and dismiss the Reader from any further Attendance in the Porch, or entrance thereof.

The Title of the book speaks of the Aime and Method of it; the Confutation of Mr. Goodwin was but secondarily in my eye; and the best way for that I judged to consist, in a full Scriptural Confirmation of the Truth he opposed. That I chiefly intended, and therein I hope the pious Reader, may through the Grace of God, meet with satisfaction. In my undertaking to affirm the Truth of what I assert, the Thing it self first, and then the manifestation of it, was in my Consideration: for the thing it self, my arguing hath been to discover the Nature of it, it's principles, and causes, it's relation to the Good will of the Father, the mediations of the Son and dispensation of the Holy Ghost to the Saints thereupon; it's use and tendency, in, and unto that fellowship with the Father and the Son, whereunto we are called and admitted.

As to the manner of it's Revelation, the proper seats of it in the Book of God, the occasion of the Delivery thereof, in several seasons, the Significant Expressions wherein it is set forth, and the receiving of it by them, to whom it was revealed, have been diligently remarked.

In those parts of the Discourse, which tend to the vindication of the Arguments from Scripture, whereby the Truth pleaded for is confirmed, of the usefulness of the thing it self contended about &c. I have been I hope Careful to keep my Discourse from degenerating into Jangling, and strife of words (the usual Issue of Polemical writings) being not altogether Ignorant of the devices of Satan, and the usual carnal Attendencies of such proceedings: The weight of the Truth in hand, The Common interest of all the Saints, in their walking with God therein, sense of my own duty, & the near approach of the Account which I must make of the ministration to me Committed, have given bounds and limits to my whole discourse, as to the manner of handling the Truth therein asserted. Writing in the Common language of the Nation, about the Common possession of the Saints, the meanest and weakest as well as the wisest and the most learned, laboring in the works of Christ and his Gospel, I durst not hide the understanding of what I aimed at, by mingling the plain doctrine of the Scripture, with Metaphysical Notions, expressions of Arts, or any pretended ornaments of wit, or fancy; because I Fear God For the more sublime Consideration of Things, and such a way of their Delivery, as depending upon the acknowledged reception of sundry Arts and sciences, which the Generality of Christians neither are, nor need to be acquainted withal; Scholars may communicate their Thoughts and Apprehensions unto, and among Themselves, and that upon the stage of the world, in that language, whereunto they have consented, for, & to that end & purpose: That I have carefully abstained from Personal reflections, scoffs, Undervaluations, applications of Stories, and old sayings, to the provocation of the Spirit of them with whom I have to do, I think not at all praise worthy; because that upon a review of some passages in the treatise (now irrecoverable) I fear I have scarce been so careful, as I am sure it was my duty to have been.

Errata in the Preface.

Read. p. 1. l.▪ 36 it▪ 3 a fine 〈 in non-Latin alphabet 〉 . p. 3 l. 24 ( viz: 104.) 29. an impeca. p. 5. 21. 〈 in non-Latin alphabet 〉 . l. 22. 〈 in non-Latin alphabet 〉 , 23. 〈 in non-Latin alphabet 〉 . p. 6. l. 7. quae. 3. Canonical. 8 à fine: 〈 in non-Latin alphabet 〉 . p. 7. l. 23 〈 in non-Latin alphabet 〉 . 28. 〈 in non-Latin alphabet 〉 . 29. 〈 in non-Latin alphabet 〉 . p. 8. l. 1. 2. d. that he wrote. l. 21. à fine: & then he adds. p. 9. l. 1 5. Genevatismum. 18. dele no. 26. 〈 in non-Latin alphabet 〉 . p. 10. l. 2. helped. p. 11. l. 2. 〈 in non-Latin alphabet 〉 . 3. 〈 in non-Latin alphabet 〉 . 14. Vienna and Lions. 17. A Syrian. p. 12. l. 6▪ breaks. 10. him in that course of proceeding: 11. 〈 in non-Latin alphabet 〉 . 13. 〈 in non-Latin alphabet 〉 : 14. 〈 in non-Latin alphabet 〉 ▪ 6. 〈 in non-Latin alphabet 〉 . 21. 〈 in non-Latin alphabet 〉 . • 2. 〈 in non-Latin alphabet 〉 22. 〈 in non-Latin alphabet 〉 . p. 12. 26: 〈 in non-Latin alphabet 〉 : 30. 〈 in non-Latin alphabet 〉 . 31 〈 in non-Latin alphabet 〉 . 32. 〈 in non-Latin alphabet 〉 l. ult. 〈 in non-Latin alphabet 〉 p. 13. l. 2 〈 in non-Latin alphabet 〉 . 3. 〈 in non-Latin alphabet 〉 . 38. 〈 in non-Latin alphabet 〉 . 39. 〈 in non-Latin alphabet 〉 . • 3. à fine: 〈 in non-Latin alphabet 〉 . 12. à fine 〈 in non-Latin alphabet 〉 . 11 à fine 〈 in non-Latin alphabet 〉 . 8 a fine 〈 in non-Latin alphabet 〉 . 7. â fine 〈 in non-Latin alphabet 〉 ▪ 6. à fine 〈 in non-Latin alphabet 〉 . p. 14. l. 9. dele, l. 3. ext: 24. approbation, is added 7 à fine spiritu. p. 15. l. 26. 〈 in non-Latin alphabet 〉 . 27. 〈 in non-Latin alphabet 〉 . p. 16. l. 6. d▪ ab l. 5. à fine 〈 in non-Latin alphabet 〉 . p. 15. l. 5. 〈 in non-Latin alphabet 〉 . l. 17. give us Ch • p. 20. l. 22. à fine: ancients seeming to favor them. p. 21. l. 7. à fine Episcopal. p. 22. l. 22. à fine Archiepiscopal. l. ult. He be sound.

CAP. I.

T He Truth which I have proposed to handle, and whose defense I have undertaken in the ensuing discourse, is commonly called, the PERSEVERANCE OF SAINTS; A Doctrine, whereof nothing ordinary, Low, or Common is spoken by any, that have engaged into the consideration of it. To some it is the very Salt of the Covenent of Grace, the most distinguishing mercy communicated in the blood of Christ, so interwoven into, and lying at the bottom of all that consolation, which God is abundantly willing, that all the Heirs of the promise should receive; That it is utterly impossible it should be safe guarded one moment, without a persuasion of this truth, which seals up all the mercy and grace of the new Covenant, with the unchangeableness and faithfulness of God. To others, it is no grace of God, no part of the purchase of Christ, no doctrine of the Gospel, no foundation of consolation, but an invention of men, a delusion of Satan, an occasion of dishonor to God, disconsolation and perplexity to believers, a powerful temptation unto sin and wickedness in all that do receive it.

A Doctrine it is also, whose right apprehension is on all hands confessed, to be of great importance, upon the accompt of that effectual influence, which it hath and will have, into our walking with God, which say some, is, to Love, Humility, Thankefulness, Fear, Fruitfulness: To Folly, Stubborness, Rebellion, Dissolnteness, Negligence, say others. The great confidence expressed by men concerning the evidence and certainty of their several persuasions, whether defending or opposing the Doctrine under consideration, the one part professing the truth thereof to be of equal stability with the promises of God, and most plentifully delivered in the Scripture; others (at least one who is thought to be pars magna of his Companions) that if it be asserted in any place of the Scripture, it were enough to make wise & impartial men to call the authority thereof into question; must needs invite men to turn aside to see about what this earnest contest is: & quis is est tam potens, who dares thus undertake to remove not only ancient Landmarkes & boundaries of doctrines among the Saints, but mountains of brass, & the hills about Jerusalem, which we hoped would stand fast forever? The concernment then of the Glory of God, and the Honor of the Lord Jesus Christ, with the interest of the souls of the Saints, being so wrapped up, and that confessedly on all hands, in the Doctrine proposed, I am not out of hope that the plain discoursing of it from the word of truth, may be as ae word in season, like apples of gold in Pictures of silver.

Moreover, besides the general importance of that doctrine in all times and seasons, the wretched practizes of many in the days wherein we live, and the industrious attempts of others in their Teachings, for the subverting, and casting it down from its excellency, and that place which it hath long held in the Churches of Christ, and hearts of all the Saints of God, have rendered the consideration of it, at this time necessary.

For the First: these are days, wherein we have as sad and tremendious examples of Apostasy, backsliding, and falling from high and glorious pitches in profession, as any Age can parallel: As many stars cast from heaven, As many trees plucked up by the roots, as many stately buildings by wind, rain, and storm, cast to the ground, as many Sons of perdition discovered, as many washed swine returning to their mire, as many Demases going after the present evil World, and men going out from the Church which were never truly and properly of it, as many Sons of the morning and Children of high illumination & gifts setting in darkness, & that of all sorts; as ever, in so short a space of time, since the name of Christ was known upon the Earth. What through the deviating of some to the ways of the World, and the Lusts of the flesh; what of others, to spiritual wickednesses and abominations: it is seldom that we see a Professor to hold out in the Glory of his Profession to the end. I shall not now discourse of the particular causes hereof, with the temptations and advantages of Satan, that seem to be peculiar to this season, but only thus take notice of the thing it self, as that which presseth for, and rendereth the consideration of the doctrine proposed not only seasonable but necessary.

That this is a stumbling block in the way of them, that seek to walk with God, I suppose that none of them will deny. It was so of old and it will so continue until the end. And therefore our Savior predicting and discoursing of the like season, Matthew 24. Foretelling that Many should be deceived, ver. 11. That Iniquity should abound, and the love of many wax cold, v. 12. that is, visibly and scandalously to the contempt and seeming disadvantage of the Gospel, adds as a preservative consolation, to his own chosen select ones, who might be shaken in their comforts & confidence to see so many that walked in the House of God and took sweet counsel together with them to fall headlong to destruction, that the Elect shall not be seduced; Let the attempts of Seducers be what they will, and their Advantages never so many, or their successes never so great, they shall be preserved; the House upon the Rock shall not be cast down; Against the Church built on Christ the Gates of Hell shall not prevail. And Paul mentioning the Apostasy of Hymenaeus and Philetus, who seem to have been teachers of some eminency and Starrs of some considerable magnitude in the Firmament of the Church, with the eversion of the Faith of some who attended unto their abominations, 2 Tim. 2, 17, 18. Least any disconsolation should surprise believers in reference to their own condition, as though that should be lubricous, uncertain, and such as might end in destruction and their Faith in an overthrow: he immediately adds that effectual cordial, for the reviving & supportment of their confidence and comfort, v. 19. Nevertheless (notwithstanding all this Apostasy of eminent professors yet) The foundation of God standeth sure, the Lord knoweth who are his; Those who are built upon the foundation of his unchangeable purpose and love, shall not be prevailed against. John likewise doth the same; for having told his little Children, that there were many Antichrists abroad in the world, and they for the most part Apostates, he adds in the first Epist: second Chap: verse the 19. They went out from us because they were not of us, for if they had been of us they would no doubt have continued with us; but they went out that they might be made manifest that they were not all of us. He lets thē know that by their being Apostates, they had proved themselves to have been but Hypocrites; and therefore believers dwelling in safety was no way prejudiced by their backsliding. The like occasion now calls for the like Application, & the same disease for the same prevention or remedy; That no sound persons may be shaken, because unhealthy ones are shattered, that those may not tremble who are built on the Rock, because those are cast down who are built on the sand, is one part of my aim and intendment in handling this doctrine. And therefore I shall as little dabble in the waters of strife or insist upon it in way of controversy as the importunity of the adversary & that truth which we are obliged to contend for, will permit. One Scripture in its own plainesse & simplicity, will be of more use for the end I aim at, then twenty Scholastical Arguments pressed with never so much accurateness and subtility.

A Temptation then this is, and hath been of old to the Saints, disposed of by the manifold wisdom of God, to stir them up to take heed least they fall, to put them upon trying and examining, whether Christ be in them or no, and also to make out to those Fountains of establishment in his eternal Purpose and Gratious Promises, wherein their refreshments and reserves under such temptations do lie. And yet though our doctrine enforces us to conclude all such never to be sound believers in that peculiar notion and sense of that expression which shall instantly be declared, who totally and finally apostatize and fall off from the ways of God, yet is it exceedingly remote from being any true ground of shaking the Faith of those, who truly believe any farther then shaking is useful for the right and thorough performance of that great Gospel duty of trial and self examination.

Mr Goodwin indeed contends, Chapter 9. Sect. 8, 9, 10, 11. Pag. 108, 109, 110:) that if we judge all such as fall away to perdition never to have been true Believers (that is with such a Faith as bespeaks them to enjoy union with Christ and acceptance with God,) it will administer a thousand Fears and Jealousies concerning the soundness of a man's own Faith whether that be sound or no; and so it will be indifferent as to consolation, whether true believers may fall away or no, seeing it is altogether uncertain whether a man hath any of that true Faith which cannot perish. But

First, God who hath promised to make all things work together for good to them that love him, in his infinite Love and Wisdom is pleased to exercise them with great variety, both within and without, in reference to themselves and others, for the accomplishing towards them all the good pleasure of his goodness & carrying them on in that holy humble depending frame, which is needful for the receiving from him those gracious supplies, without which it is impossible they should be preserved. To this end are they often exposed to winnowings of fierce winds and shakings by more dreadful blasts, then any breathes in this consideration of the Apostatizing of professors though of Eminency. Not that God is delighted with their fears & jelousies, which yet he knows under such dispensations they must conflict with all, but with the trial and exercise of their Graces whereunto he calls them; that's his Glory, where in his soul is delighted. It is no singular thing for the Saints of God to be exercised with a thousand fears & jealousies and through them to grow to great establishment; If indeed they were such as were unconquerable, such as did not work together for their good, such as must needs be endless, all means of satisfaction and establishment being rescinded by the causes of them, then were there weight in this exception: but neither the Scriptures, not the experience of the Saints of God do give the least hint to such an assertion.

Secondly, It is denied that the fall of the most glorious Hypocrites is indeed an efficacious engine in the hands of the adversary, to ingenerate any other fears and Jealousies, or to expose them to any other shakings, then what are common to them in other temptations of daily incursion, which God doth constantly make way for them to escape; It is true indeed, that if true believers had no other foundation of their persuasion that they are so, but what occurs visibly to the observation of men in the outward conversation of thē that yet afterward fall totally away, the Apostasy of such (notwithstanding the general assurance they have, that those who are borne of God cannot, shall not sin unto deaths, seeing their own interest in that estate and condition may be clouded, (at least for a season) and their consolation thereupon depending interrupted) might occasion thoughts in them of very sad consideration: but whilst besides all the beams & rays that ever issued from a falling star, all the leaves and blossoms with abortive fruit, that ever grew on an unrooted tree, all the goodly turrets and ornaments of the fairest house that ever was built on the sand, there are moreover three that bear witness in Heaven, the Father, Son, and Spirit; and three that bear witness on Earth, the Water, Blood, and Spirit; whilst there is a teaching, anointing, and assuring earnest, a firm sealing to the day of redemption, a knowledge that we are passed from death to life: the temptation arising from the Apostasy of Hypocrites is neither so potent nor unconquerable, but that by the grace of him through whom we can do all things, it may be very well dealt withal. This I say, supposing the ordinary presence and operation of the spirit of grace, in the hearts of believers, with such shines of God's countenance upon them, as, they usually enjoy. Let these be interrupted, or turned aside, and there is not the least blast or breath, that proceeds from the mouth of the weakest enemy, they have to deal withal, but is sufficient to cast them down from the excellency of their joy and consolation.

The evidence of this truth is such, that M. Goodwin is forced to say Far be it from me to deny but that a man may very possibly attain unto a very strong and potent assurance, and that upon grounds every way sufficiently warrantable and good, that his faith is sound and saving: Cap: 9. Sect: 9. but unto this concession: he puts in a double exception.

First, That there is not one true believer of an hundred, yea of many thousands, who hath any such assurance of his Faith as is built upon solid and pregnant foundations.

I must (by his leave) enter my dissent hereunto, and as we have the liberty of our respective apprehensions so neither the one, nor the other prove any thing in the cause. Setting aside causes of desertion, great temptations, and trials, I hope through the riches of the grace, and tenderness of the love of their father, the condition is otherwise then is apprehended by M. Goodwin with the generality of the Family of God. The reasons given by him of his thoughts to the contrary, do not sway me from my hopes, or bias my former apprehensions in the least; His reasons are,

First, Because though the testimony of a man's heart and conscience touching his [ 1] uprightness towards God, or the soundness of anything that is saving in him, be comfortable and cheering, yet seldom are these properties built upon such foundations which are sufficient to warrant them; at least upon such whose sufficiency in that kind is duly apprehended. For the testimony of the conscience of a man touching anything which is spiritually and excellently good, is of no such value, unless it be first excellently enlightened with the knowledge, nature, proprieties and condition of that on which it testifieth; and ( Secondly ) be in the actual contemplation consideration, or remembrance of what he knoweth in this kind. Now very few believers in the World come up to this height and degree.

First, There is in this reason couched a supposition which if true, would be far more effectual to shake the confidence and Resolution of believers, then the most serious consideration of the Apostasies of all professors, that ever fell from the glory of their profession from the beginning of the World; and that is, that there is no other pregnant foundation of Assurance, but the testimony of a man's own heart, and conscience, touching his uprightness towards God, and therefore before any can attain that assurance upon abiding foundations they must be excellently enlightened in the nature, properties, and condition of that which their consciences testify unto; (as true faith and uprightness of heart) and be clear in the disputes and Questions about them, being in the actual contemplation of them when they give their Testimony. I no way doubt but many thousands of believers, whose apprehensions of the nature, properties, and conditions of things, as they are in themselves, are low, weak, and confused; yet having received the Spirit of Adoption bearing witness with their spirits, that they are the Children of God, and having the Testimony in themselves, have been taken up into as high a degree of comforting and cheering assurance, and that upon the most infallible foundation Imaginable, ( for the spirit witnesseth because the spirit is truth ) as ever, the most seraphically illuminated person in the World, attained unto. Yea in the very graces themselves of Faith and uprightness of heart, there is such a seal and stamp impressing the image of God upon the soul, as without any reflex act, or actual contemplation of those graces themselves, have an influence into the establishment of the souls of men, in whom they are, unto a quiet comfortable assured repose of themselves upon the love and faithfulness of God: neither is the spiritual confidence of the Saints shaken, much less cast to the ground, by their conflicting with fears, scruples, and doubtful apprehensions; seeing in all these conflicts, they have the pledge of the faithfulness of God, that they shall be more then conquerors. Though they are exercised by them, they are not dejected with them: nor deprived of that comforting assurance and joy which they have in believing. But yet suppose, that this be the condition practically of many Saints of God, & that they never attain to the state of the primitive Christians, to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth, nor do live up to that full rate of plenty, which their Father hath provided for them in his Family, and sworn that he is abundantly willing, they should enjoy and make use of; what will hence follow as to the business in hand, I profess I know not. Must that little evidence which they have of their acceptance with God, be therefore necessarily built upon such bottoms (or rather topps ) as are visible to them in hypocrites, so that upon their Apostasy they must needs not only try and examine themselves, but conclude to their disadvantage and disconsolation, that they have no true faith? Credat Apella.

Secondly, the comfortableness he tells us of the testimony of a man's conscience concerning his uprightness with God, depends mainly and principally upon his uniform and regular walking with God; now this being by the neglects of the Saints often interupted with many stains of unworthiness, the testimony it self must needs be often suspended: now true believers finding themselves outgon in ways of obedience by them, that impenitently Apostatize, if from hence they must conclude them Hypocrites, they have no evidence left for the soundness of their own Faith, which their consciences bear Testimony unto, upon the fruitfulness of it, which is inferior by many degrees to that of them who yet finally fall away. This is the substance of one long Section pag. 109, 110. But

[ 1] First, here is the same supposal included as formerly, that the only Evidence of a true Faith and acceptance with God, is the testimony of a man's conscience concerning his regular & upright walking with God; For, an obstruction in this being supposed, his comfort and consolation is thought to vanish; but that the Scripture builds up our assurance on other foundations is evident, and the Saints acknowledge it, as hath been before delivered; Nor

[ 2] Secondly, doth the Testimony of a man's own conscience as it hath an influence into his consolation, depend solely (nor doth Mr Goodwin affirm it so to do ) on the constant regularity of his walking with God. It will also witness what former experience it hath had of God, calling to mind its song in the night, all the tokens and pledges of its fathers love, all the gracious visits of the holy and blessed Spirit of grace, all the embracements of Christ, all that intimacy and communion it hath formerly been admitted unto, the healing and recovery it hath had of wounds, and from backslidings, with all the spiritual intercourse it ever had with God, to confirm and strengthen it self in the beginning of its confidence to the end. And

[ 3] Thirdly, in the testimony that it doth give from its walking with God, and the fruits of Righteousness, it is very far and remote from giving it only or chiefly, or indeed at all, from those ways, works, and fruits which are exposed to the eyes of men, and which, in others, they who have that Testimony, may behold. It resolves it self herein in the frame, principles, and life of the hidden man of the heart, which lies open and naked to the eyes of God, but is lodged in depths not to be fathom'd by any of the Sons of Men: There is no comparison to be instituted between the obedience and fruits of Righteousness in others, whereby a believer makes a judgment of them, and that in himself from whence the testimony mentioned doth flow: that of other men being their visibly practical conversation, his being the hidden habitual frame of his heart and spirit in his ways and actings; so that though through the fallings of them, he should be occasioned to question his own faith, as to trial and examination; yet nothing can thence arise sufficient to enforce him to let go even that part of his comfort, which flows from the weakest witness, and one of the lowest voices of all his store. He eyes others without doors, but himself within.

Fourthly, whereas 1 John 3. 7. Little Children let no man deceive you, he th • t doth righteousness is righteous, is produced, and two things argued from thence, First, that the caveat ( be not deceived ) plainly intimates, that true believers may very possibly be deceived in the estimate of a righteous man, and secondly that this is spoken of a man judging himself, and that emphatically and exclusively, he and he only is to be judged a righteous man. I say,

1. That though I grant the first, that we may very easily be, and often are deceived in our estimate of righteous persons, yet I do not conceive the inference to be enforced from that expression, ( let no man deceive you ) the Holy Ghost using it frequently, or what is equivalent thereunto, not so much to caution men in a dubious thing, wherein possibly they may be mistaken, as in a way of detestation, scorn, and rejection of what is opposite to that which he is urging upon his Saints, which he presseth as a thing of the greatest evidence and clearness, as 1 Cor: 6. 9. chap: 15. 32. Gal: 6. 7. neither is anything more intended in this expression of the Apostle, then in that of 1 Cor: 6. 9. be not deceived, no unrighteous person shall inherit the Kingdom of heaven: so here, no person not giving himself up to the pursuit of righteousness in the General drift and scope of his life, (cases extraordinary and particular acts, being always in such rules excepted) is, or is to be accounted a righteous man.

Secondly also it may be granted, (though the intendment of the place leads us another way) that this is so far a Rule of self judging, that he, whose frame and disposition suits it not, or is opposite unto it, cannot keep up the power or vigor of any other comfortable evidence of his state and condition; But that it should be so far extended, as to make the only solid and pregnant foundation that any man hath of assurance and consolation, to arise and flow from the Testimony of his own conscience, concerning his own regular walking in ways of Righteousness, (seeing persons that walk in darkness and have no light are called to stay themselves on God, Isai: 50. 10. and when both heart & flesh faileth, yet God is the strength of the heart, Psal: 73. 6.) is no way clear in it self, and is not by M. Goodwin afforded the least contribution of assistance for its confirmation. To return then from this digression: a Temptation we acknowledge, and an offense to be given to the Saints by the Apostasy of Professors: yet not such, but as the Lord hath in Scripture made gracious provision against their suffering by it, or under it, so it leaves them not without sufficient testimony of their own acceptance with God, and sincerity in walking with him. This then was the state of old, thus it is in the days wherein we live.

As the practice and ways of some, so the principles and teachings of others, have an eminent tendance unto offense and scandal. Indeed ever since the Reformation, there have been some endeavors against this truth to corrode it, and corrupt it: The first serious attempt for the total intercision of the faith of true believers, though not a final excision of the faith of elect belie • ers, was made by one in the other University, who being a man of a debauched & vicious conversation, no small part of the growing evils of the days wherein he lived, did yet cry out against the doctrines of others as tending to looseness and profaneness, upon whose breasts & teachings was written Holiness to the Lord all their days' Afterwards Arminius with his Quinquarticulan Followers, takeing up the matter, though they labored with all their might to answer sundry of the Arguments whereby the truth of this doctrine is demonstrated, yet for a season were very faint and dubious in their own assertions: not daring to break in at once upon so great a Treasure of the Church of God: and therefore in their Synodalia are forced to Apologise for their Haesitation nine years before in their Conference at the Hague. But now of late since the glorious light of Socinianism hath broken forth from the pit, men by their new succors, are grown bold to defy this great truth of the Gospel and grace of the Covenant, as an abomination forever to be abhorred. Audax omnia perpeti Gens humana, ruit per vetitum nefas.

In particular, the late studious endeavors of a Learned man in his Treatise Intituled Redemption Redeemed, for to dispoyle the spouse of Christ of this most Glorious pearl where with her beloved hath adorned her, calls for a particular Consideration. And this (discharging a regard unto any other motives) upon (chiefly) this accompt, that he hath with great pains and travel gathered together what ever hath been formerly given out, and dispersed by the most considerable Adversaries of this Truth (especially not omitting anything of moment in the Synodal defense of the fifth Article, with an exact translation of the dramaticall Prosopopoeias, with whatsoever looks towards his design in hand from their fourth attempt about the manner of conversion) giving it a new not only an elegant dress, and varnish of Rhetorical expressions, but moreover reinforcing the declining cause of his Pelagian Friends with not to be despised supplies of appearing Reason, and hidden Sophistry. So that though I shall handle this doctrine in my own Method, (with the reason whereof, I shall instantly acquaint the Reader) & not follow that Author 〈 in non-Latin alphabet 〉 , yet handling not only the main of the Doctrine it self, but all the concernments and consequences of it in the several branches of the Method intended, I hope not to leave anything considerable in that whole Treatise (as to the Truth in hand) Undiscussed, no Argument Unvindicated, no Objection Unanswered, no Consequence Unweighed, with a special eye to the Comparison instituted between the Doctrines in contest, as to their direct and causal influence into the obedience and Consolation of the Saints.

That we may know then what we speak and whereof we do affirm, I shall briefly State the Doctrine under consideration, that the difference about it may appear. Indeed it seems strange to me among other things, that he of whom mention was lastly made, who hath liberally dispended so great a Treasure, of Paines, Reading, and Eloquence, for the subverting of the Truth, whose explanation and defense we have undertaken; did not yet once attempt fairly to fixe the State of the difference about it, but in a very tumultuary manner, fell in with prejudices swelling over all bounds and limits of ordinary reasoning, Rhetorical amplifications upon a doctrine not attempted to be brought forth and explained, that it might be weighed in the Ballance, as in it self it is. Whereas there may be many Reasons, of such a proceeding, it may well be questioned whether any of them be candid & commendable. Certainly the advantages thence taken for the improveing of many Sophisticall Reasons and pretended Arguments are obvious to everyone that shall but peruse his ensuing discourse.

Although the Substance of this Doctrine hath been by sundry delivered, yet least the terms, wherein it is usually done, may seem to be somewhat too General, and some advantages of the Truth, which in it self it hath, to have been omitted, I shall briefly state the whole matter under those Termes, wherein it is usually received.

The title of it is, the PERSEVERANCE OF SAINTS; A short discovery of whom we mean by Saints, the Subject whereof we speak, and what by Perseverance, which is Affirmed of them, will state the whole for the Judgment of the Reader. God only is essentially holy, and on that account, the only holy One. In his Holynesse as in his Being, and all his Glorious Attributes, there is an actual permanency or sameness. Heb. 1. 10, 11, 12. Nothing in him is subject to the least shadow of change: not his Truth, not his Faithfullnesse, not his Holiness; all principles, causes, and reasons of alteration stand at no less infinite distance from him, then not being. His Properties are the same with himself and are spoken of one another, as well as of his nature. His Eternal Power is mentioned by the Apostle Rom. 1. So is his Holiness Eternal, Immutable. Of this we may have use afterwards; for the present I treat not of it. The Holiness of all Creatures is Accidental and Created; to some it is innate or Original, as to the Angels, the first man, our Savior Christ as to his human nature; of whom we treat not. Adam had original holiness and lost it; so had many Angels, who kept not their first habitation: It is hence argued by Mr Goodwin, that Spiritual gifts of God being bestowed, may be taken away, nowithstanding the seeming contrary engagement of Rom. 11. 29. From what proportion or Analogy this Argument doth flow, is not intimated: The grace Adam was endowed with, was entrusted with himself, and his own keeping, in a covenant of Works: that of the Saints since the fall, is purchased for them, laid up in their head, dispensed in a covenant of grace; whose eminent distinction from the former, consists in the permanency and abidingness of the fruits of it. But of this afterwards. To others, adventitious and added, as to all that have contracted any qualities contrary to that Original Holiness, wherewith at first they were endued, as have done all the sons of men, who have sinned and come short of the glory of God. Now the Holiness of these is either complete, as it is with the spirits of just men made perfect: or inchoate, and begun only, as with the residue of Sanctified ones, in this life. The certain Perseverance of the former in their present condition being not directly opposed by any, though the foundation of it be attempted by some, we have no need as yet to engage in the defense of it. These latter are said to be sanctified or holy two ways: upon the twofold account of the use of the word in the Scripture.

1. For (first) some Persons, as well as Things, are said to be holy, especially in the Old Testament, and in the Epistle to the Hebrews, almost constantly using the terms of Sanctifying and Sanctifyed in a legal or Temple signification, in reference unto their being separated from the residue of men, with relation to God and his worship; or being consecrated, and dedicated peculiarly to the performance of any part of his will, or distinct enjoyment of any portion of his mercy: thus the Ark was said to be holy, and the Altar holy, the Temple was holy and all the utensils of it, with the vestments of its officers. So the whole people of the Jews, were said to be holy: the particular respects of Covenant, Worship, Separation, Law, Mercy, & the like, upon which this denomination of Holiness and Saintship was given unto them, & did depend, are known to all: yea persons Inherently unclean, and personally notoriously wicked, in respect of their designment to some outward work, which by them God will bring about are said to be sanctified: distinguishing gifts, with designation to some distinct employment, is a bottom for this Apellation; though their gifts may be recalled, and the employment taken from them. Isai 13. 3. We confess Perseverance, not to be a proper and inseparable adjunct of this subject, nor to belong unto such persons as such: though they may have a right to it, it is upon another account: yet in the pursuit of this business, it will appear that many of our adversaries Arguments, smite these men only, and prove that Such as they, may be totally rejected of God which none ever denied.

Again, the Word is used in an Evangelical sense, for inward purity and real Holynesse, whence some are said to be Holy, and that also two ways: for either they are so really, and in the Truth of the thing it self, or in estimation only, and that either of themselves, or others. That many have accounted themselves to be holy, and been pure in their own eyes, who yet were never washed from their iniquity, & have thereupon cried peace to themselves, I suppose needs no proving. It is the case of thousands in the world, at this day: they think themselves Holy, they profess themselves Holy, and our Adversaries prove (none gainsaying) that such as these may backslyde from what they have, and what they seem to have, and so perish under the sin of Apostasy. Again some are said to be Holy, upon the score of their being so in the steeme of others, which was and is the condition of Many false Hypocrites in the Churches of Christ both primitive and Moderne. Like them who are said to believe in Christ upon the account of the profession they made so to do, yet he would not trust himself with them, because he knew what was in them. Such were Judas, Simon Magus and sundry others of whom these things are spoken, which they professed of themselves, and were bound to answer, and which others esteemed to be in them. These some labor with all their strength, to make true believers, that so they may cast the stumbling-block of their Apostasy in the way of the Saints of God, closing with the Truth we have in hand. But for such as these we are no Advocates: let them go to their own place according to the Tenor of the Arguments leuyed against them from Heb. 6. 4. 2 Pet. 2. And other places.

Moreover of those, who are said to believe, and to be holy really, and in the Truth of the thing it self; there are two sorts. First such as having received sundry common gifts and Graces of the Spirit, as Illumination of the Mind, Change of affections, and thence Amendment of life, with sorrom of the World, legal Repentance, temporary Faith and the like, which are all True and Real in their kind, do thereby become Vessells in the great house of God, being changed as to their use, though not in their Nature, continueing Stone, and Wood still, though hewed and turned to the serviceableness of Vessels, and on that account are frequently termed Saints & believers. On such as these their is a lower (and in some a subordinate ) work of the Spirit effectually producing ( in and on all the faculties of their Souls) somewhat that is true, good, and useful in it self, answering in some likeness and suitableness of operation unto the great work of Regeneration which faileth not. There is in them Light, Love, Joy, Faith, Zeal, Obedience &c. All true in their kind, which make many of them in whom they are, do worthily in their Generation, howbeit they attain not to the Faith of God's Elect, neither doth Christ live in them, nor is the life which they lead, by the Faith of the Son of God: as shall hereafter be fully declared. If ye now casheere these from the roll of those Saints and Believers about whom we contend, seeing that they are nowhere said to be Vnited to • Christ, Quickned and Justified, partakers of the first Resurrection, Accepted of God, &c. You do almost put an issue to the whole Controversy, and at once overturn the strongest Forts of the opposers of this truth: some men are truly ready to think, that they never had experience of the nature of true Faith, or Holiness, who can suppose it to consist in such like common gifts, and Graces, as are ascribed to this sort of men. Yet, as was said before, if these may not pass for Saints, if our Adversaries cannot prove these to be true Believers in the strictest notion and sense of that term or expression, actum est, the very subject about which they contend is taken away: such as these alone are concerned in the Arguments from Heb: 6. 4, 5. 2 Pet. 2. 1. &c. yea all the Testimonies which they produce for the supportment of their cause from Antiquity, flow from hence, that their Witnesses thought good to allow persons Baptized and professing the Gospel, the name of Believers, and being Regenerate (that is, as to the participation of the outward Symbol thereof) whom yet they expressly distinguished from them, whose Faith was the Fruit of their Eternal Election, which they constantly maintained should never fail.

Of such as these M. Goodwin tells us Cap. 9. Sect. 7. pag. 107, 108. That if there be any persons under Heaven, who may upon sufficient grounds, and justifiable by the word of God, be judged true believers, many of the Apostates we speak of, were to be judged such, all the visible lineaments of a true faith, wherein their faces, as far as the eye of man is able to pierce, they lived Godly, righteously and soberly in this present World: doth any true believer act zealously for his God? So did they: is any true believer fruitful in good works? they were such: yea there is found in those we now speak of, not only such things upon the sight and knowledge whereof in men, we ought to judge them true believers, * but even such things further, which we ought to reverence and honor, as lovely and Majestick characters of God and holiness, therefore it is but too importune a pretence in men to deny them to have been true believers.

If the proof of the first confident assertion concerning the grounds of judging such as afterwards have apostatized, to be true believers, were called into question, I suppose it would prove one instance, how much easier it is confidently to affirm anything, then soundly to confirm it. And perhaps it will be found to appear, that in the most, if not all of those glorious apostates of whom he speaks, if they were thoroughly traced and strictly eyed, even in those things which are exposed to the view of men, for any season or continuance, such warpings and flaws might be discovered, in positives, or negatives, as are incompatible with truth of grace. But if this be granted, that they have all the visible lineaments of a true faith in their faces, as far as the eye of man is able to judge, and therefore men were bound to esteem them for true believers, doth it therefore follow, that they were such indeed? This at once instates all secret hypocrites in the ancient and present Churches of Christ, into a condition of sanctification and justification, which the Lord knows they were, and are remote from. Shall the esteem of men translate them from death to life, and really alter the state wherein they are? What ever honor then and esteem we may give to the characters of holiness and faith instamped, or rather painted on them, as tis meet for us to judge well of all, who professing the Lord Christ, walk in our view in any measure suitable to that profession, and with Jonadab to honor Jehu, in his fits and hasty passions of zeal, yet this (alas) is no evidence unto them, nor discovery of the thing it self, that they are in a state of faith and holiness. To say, that we may not be bound to judge any to be believers, and Godly, unless they are so indeed and in the thing it self, is either to exalt poor worms into the throne of God, and to make them searchers of the hearts and tryers of the reins of others, who are so often in the dark to themselves, and never in this life sufficiently acquainted with their own inward chambers: or else at once to cut off and destroy all communion of Saints, by rendering it impossible for us to attain satisfaction, who are so indeed, so far as to walk with them upon that account, in Love without dissimulation. Doubtless the Disciples of Christ were bound to receive them for Believers, of whom it is said, that they did believe, because of their profession so to do, & that with some hazard & danger; though he who knew what was in man, would not trust himself with them, because the root of the matter was not in them.

I suppose I shall not need to put myself to the labor to prove, or evince this Ground of our charitable procedure, in our thoughts of men professing the ways of God, though their hearts are not upright with him; But, says Mr Goodwin, To say that whilst they stood, men were indeed bound to judge them Believers: but by their declining, they discover themselves not to have been the men, is but to beg the Question, and that upon very ill terms to obtain it.

For my part, I find not in this Answer to that Objection (But they had the lineaments of true Believers and therefore we were bound to judge them so, ) that, this did not at all prove them to be so, any begging of the Question, but rather a fair Answer given to their importune Request, that the appearance of the face, as far as the eyes of men can pierce, must needs conclude them in the eyes of God to answer that Appearance in the inward and hidden man of the heart.

But Mr Goodwin further pursues his design in hand, from the words of our Savior Mat. 7. 20. By their fruit ye shall know them: if faith he, this rule be Authentical, we do not only stand bound by the law of Charity, but by the law of Righteousness or district Judgment it self, to judge the persons, we speak of, true Believers; whilst they adorn the Gospel with such fruits of Righteousness, as were mentioned; for our Savior doth not say; by their fruits ye shall have grounds to conceive or conjecture them such or such, or to judge them in charity such or such, but ye shall know them; now what a man knows, he is not bound to conjecture, or to judge in a way of Charity to be that which he knoweth it to be, but positively to judge and conclude of it accordingly. If then it be possible for men by any such fruits, works, or expressions, to know true Believers, the persons we speak of, may be known to have been such.

Though the words of our Savior principally lie on the other side of the way, giving a Rule for a condemnatory Judgment of men, whose evil Fruits declare the Root to be no better; wherein we cannot well be deceived, the works of the flesh being manifest, and he that worketh wickedness openly, and brings forth the effects of sin visibly, in a course, as a Tree doth its fruit, may safely be concluded, whatsoever pretence in words he makes, to be a false corrupt Hypocrite; yet by the way of Analogy and proportion, it is a Rule also, whereby our Savior will have us make a Judgment of those Professors and Teachers, with whom we have to do, as to our Reception and Approbation of them. He bids his Disciples taste, & try the Fruit that such persons bear, and according to that, (not any specious pretences they make, or innocent Appearances which for a season they show themselves in) let their Estimation of them be; Yea but, says Mr Goodwin, we do not only stand bound by the Law of Charity, but by the Law of a Righteous and strict Judgment it self to judge such persons Believers. This distinction between the Law of Charity, and the Law of a Righteous Judgment, I understand not. Though Charity be the principle exerted eminently in such dijudications of men, yet doubtless it proceeds by the rules of Righteous Judgment; When we speak of the Judgment of Charity, we intend not a loose conjecture, much less a Judgment contradistinct from that which is Righteous; but a Righteous and strict Judgment, according to the exactest rules whatsoever, that we have to Judge by, free from evil surmises, and such like vices of the mind, as are opposed to the grace of Love. By saying it is of Charity, we are not absolved frō the most exact procedure (according to the Rules of judging given unto us) but only bound up from indulging to any Fnvy, Malice, or such like works of the flesh, which are opposite to Charity, in the subject wherein it is: Charity in this assertion denotes only a gracious qualification in the subject, and not any condescension from the Rule: and therefore I something wonder, that Mr Goodwin should make a Judgment of Charity (as afterwards) a mere conjecture, and allow beyond it a Righteous and strict Judgment, which amounts to knowledge.

It is true our Savior tells us, that by their fruits we shall know them; But what knowledge is it that he intendeth? is it a certain knowledge by demonstration of it? or an infallible assurance by revelation? I am confident M. Goodwin will not say it is either of these, but only such a persuasion, as is the result of our thoughts concerning them, upon the profession they make, & the works they do, upon which we may (according to the mind of Christ, who bare with them whom he knew to be no Believers, having taken on them the profession of the faith) know how to demean ourselves towards them: so far we may know them by their fruits and judge of them; other knowledge our Savior intendeth not, nor I believe does M. Goodwin pretend unto. Now notwithstanding all this, even on this account, and by this rule, it is very possible, yea very easy, and practically proved true in all places, and at all times, that we may judge, yea so far know, men to be, or not to be seducers by their fruits, as to be able to order aright our demeanour towards them, according to the will of Christ, and yet be mistaken, (though not in the performance of our duty in walking regularly according to the lines drawn out for our paths) in the persons concerning whom our judgment is; the knowledge of them being neither by demonstration, nor from revelation, such as cui non potest subesse falsum, we may be deceived.

The Saints then or believers, of whom alone our discourse is, may be briefly delineated by these few considerable concernements of their Saintship.

1. That whereas by nature they are children of wrath as well as others, and dead in trespasses and sins, that faith and holiness which they are in due time invested withal, whereby they are made Believers and Saints, and distinguished from all others whatever, is an effect and fruit of, and flows from God's eternal purpose concerning their salvation or election: their faith being as to the manner of its bestowing peculiarly of the operation of God, and as to its distinction from every other gift, that upon any account what ever is so called, in respect of its fountain termed, The faith of God's elect.

2. For the manner of their obtaining of this precious faith, it is by God's giving to them that holy Spirit of his, whereby he raised Jesus from the dead, to raise them from their death in sin, to quicken them unto newness of life, endowing them with a new life, with a Spiritual gracious supernatural habit, spreading it self upon their whole souls, making them new creatures throughout (in respect of parts) investing them with an abiding principle, being a natural genuine fountain of all those Spiritual acts, works and duties, which he is pleased to work in them and by them, of his own good pleasure.

3. That the holy and blessed Spirit, which effectually and powerfully works this change in them, is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ, to dwell in them, and abide in them forever: upon the account of which inhabitation of the Spirit of Christ in them, they have union with him, i. e. one and the same spirit dwelling in him the Head, and them the Members.

4. By all which as to their actual state and condition, they are really changed from death to life, from darkness to light, from universal habitual uncleanness to holiness, from a state of enmity, stubbornness, rebellion, &c. into a state of love, obedience, delight, &c. and as to their relative condition, whereas they were children of wrath under the curse and condemning power of the law, they are upon the score of him, who was made a curse for them, and is made righteousness to them, accepted, justified, adopted and admitted into that family of heaven and earth which is called after the name of God.

These alone are they, of whom we treat; of whose state and condition Perseverance is an inseparable adjunct: wherein and in what particulars they are differenced from, and advanced above the most glorious Professors whatever, who are liable and obnoxious to an utter and everlasting separation from God, shall be afterwards at large insisted upon: And though M. Goodwin hath thought good to affirm, that that description which we have Heb: 6, of such (as is supposed) may be Apostates, is one of the highest and most eminent, that is made of believers in the whole Scripture; I shall not doubt but to make it evident, that the Excellency of all the expressions there used, being extracted and laid together, doth yet come short of the meanest and lowest thing that is spoken of those, concerning whom we treat; as shall be manifest, when through God's assistance we arrive unto that part of this contest.

That the other term (to wit) Perseverance may be more briefly explicated, I shall take the shortest path. For Perseverance in general, he came near the nature of it, who said it was in ration been fundatâ stabilis ac perpetua permansio. The words and terms, whereby it is expressed in Scripture, will afterwards fall in to be considered. The Holy Ghost restrains not himself to any one expression, in spiritual things of so great importance, but using that variety which may be suited to the instruction, supportment and consolation of Believers, this grace (as is that of Faith it self in an eminent manner) is by him variously expressed, To walk in the name of the Lord: forever, to walk with Christ as we have received, to be confirmed or strengthened in the faith as we have been taught, to keep the ways of God's commandments to the end, to run steadfastly the race set before us, to rule with God, to be faithful with the Saints, to be faithful to the death, to be sound and steadfast in the precepts of God, to abide or continue firm with Christ, in Christ, in the Lord, in the word of Christ, in the doctrine of Christ, in the faith, in the love and favor of God, in what we have learned and received from the beginning, to endure, to persist in the Truth, to be rooted in Christ, to retain or keep faith and a good conscience, to hold fast our confidence and faith to the end, to follow God fully, to keep the word of Christ's patience, to be built upon and in Christ, to keep our selves that the wicked one touch us not, not to commit sin, to be kept by the power of God through faith unto salvation, to stand fast as mount Zion that can never be removed, to stand by faith, to stand fast in the faith, to stand fast in the Lord, to have the good work begun, perfected: to hold our profession, that none take our crown. These (I say) and the like, are some of those expressions whereby the holy Ghost holds forth that doctrine which we have in hand, which is usually called the Perseverance of Saints, regarding principally their abiding with God, through Christ in faith and obedience, which yet is but one part of this truth.

The reasons & causes investing this proposition, that Saints, such as we have described, shall so Persevere, with a necessity of consequence, and on which the truth of it doth depend, both negatively considered, and positively, with the limitation of Perseverance, what it directly asserts, what not, with what failing, backsliding, & declensions on the one hand, and other, it is consistent, and what is destructive of the nature and being of it, the difference of it, as to being and apprehension, in respect the subject in whom it is, with the way and manner whereby the causes of this Perseverance have their operation on, and effect in them that persevere, not in the least prejudicing their liberty, but establishing them in their voluntary obedience, will afterwards be fully cleared, And hereon depends much of the life and vigor of the Doctrine we have in hand: it being oftener in the Scripture held forth in its fountains, and springs and causes, then in the thing it self, as will upon examination appear.

As to what is on the other side affirmed, that Believers may fall totally, & finally away, something may be added to clear up what is intended thereby, & to inquire how it may come to pass. We do suppose (which the scripture abundantly testifieth) that such believers have the holy Spirit dwelling in them, & by his implanting a new holy habit of Grace: the enquiry then is how believers may come utterly to loose this holy spirit, & to be made naked of the habit of Grace, or new nature bestowed on them. That and that only whereunto this effect is ascribed is sin. Now there are two ways whereby sin may be supposed to produce such effects in reference to the Souls of Believers. 1. Efficiently by a reaction in the same subject, as frequent acts of Vice will debilitate and overthrow an acquired habit whereunto it is opposite. 2. Meritoriously, by provoking the Lord to take them away, in a way of punishment; for of all punishment sin is the morally procuring cause. Let us a little consider which of those ways it may probably be supposed that sin expelles the spirit, and habit of grace from the souls of Believers.

1. For the spirit of grace which dwells in them, it cannot with the least color of reason be supposed, that sin should have a natural efficient reaction against the spirit which is a voluntary indweller in the hearts of his, he is indeed grieved and provoked by it, but that is in a moral way in respect of its demerit; but that it should have a natural efficiency by the way of opposition against it, as Intemperance against the Mediocrity which it opposeth, is a madness to imagine.

The habit of Grace wherewith such believers are endued, is infused: not acquired by a frequency of Acts in themselves: the root is made good and then the fruit, and the work of God. It is a new Creation planted in them by the exceeding greatness of his Power, as he wrought in Christ when he raised him from the dead, which he also strengthens with all might, and all power to the end. Is it now supposed, or can it rationally be so, that vicious acts, acts of sin, should have in the soul a natural efficiency for the expelling of an infused habit, and that implanted upon the soul by the exceeding greatness of the power of God? That it should be done by any one, or two acts is impossible: to suppose that a man, in whom there is an habit set on by so mighty an impression as, the Scripture mentions, to act constantly contrary thereunto, is to think what we will, without troubling ourselves to consider how it may be brought about. Farther, whilst this Principle, life, and habit of Grace is thus consuming, doth their God and Father look on and suffer it to decay, and their spiritual man to pine away day by day, giving them no new supplies, nor increasing them with the increase of God's hath he no pity towards a dying child? or can he not help him? doth he, of whom it is said that he is faithful, and that he will not suffer us to be tempted above what we are able, but with the very temptation will make way for us to escape, let loose such floodgates of Temptations upon them, as he knows his grace will not be able to stand before, but will be consumed and expelled by it? what also shall we suppose are the thoughts of Jesus Christ towards a withering member, a dying brother, a perishing child, a wandering sheep? where is his zeal and his tender mercies, and the sounding of his bowels? are they restrained? Will he not lay hold of his strength, and stir up his Righteousness to save a poor sinking creature? Also He that is in us is greater then he that is in the world; and will he suffer himself to be wrought out of his habitation, and not stir up his strength to keep possession of the dwelling place which he had chosen? So that neither in the nature of the thing it self, nor in respect of him, with whom we have to do, doth this seem possible.

But secondly, Sin procureth by the way of merit, the taking away of the Spirit, and removal of the Habit graciously bestowed; Believers deserve by sin, that God should take his Spirit from them, and the Grace that he hath bestowed on them: They do so indeed, it cannot be denied: but will the Lord deal so with them? Will he judge his house with such fler and vengeance? Is that the way of a Father with his Children? until he hath taken away his Spirit and grace? although they are Rebellious Children, yet they are his Children still: and is this the way of a tender Father to cut the throats of his Children, when it is in his power to mend them? The casting of a wicked man into Hell, is not a punishment to be compared to this: the loss of God's presence is the worst of Hell. How infinitely, must they needs be more sensible of it who have once enjoyed it, then those who were strangers to it from their womb? Certainly the Lord bears another Testimony concerning his kindness to his Sons and Daughters, then that we should entertain such dismal thoughts of him. He chastises his Children indeed, but he doth not kill them; he corrects them with rodds, but his Kindnesse he takes not from them: notwithstanding of the attempt made by the Remonstrants in their Synodalia, I may say that I have not as yet met with any tolerable extrication of those difficulties: more to this purpose will afterwards be insisted on.

3. That which we intend, when we mention the Perseverance of Saints, is their continuance to the end in the condition of Saintship, whereunto they are called. Now in the state of Saintship, there are two things concurring, 1. That Holiness which they receive from God, and 2. That Favor which they have with God, being justified freely by his grace, through the blood of Christ: and their continuance in this condition to the end of their lives, both to their real Holiness, and gracious Acceptance, is the Perseverance whereof we must treat. The one respecting the real estate, the other their relative, of which more particularly afterwards.

And this is a brief delineation of the Doctrine, which, the Lord assisting, shall be explained, confirmed, and vindicated in the ensuing discourse, which being first set forth as a mere Skeleton, its Symetry and Complexion, Its Beauty and Comelinesse, Its Strength and Vigor, Excellency and Usefulness will in the description of the several parts and branches of it, be more fully manifested.

Now because Mr Goodwin, though he was not pleased to fixe any orderly state of the Question under debate; (a course he hath also thought good to take in handling those other Heads of the Doctrine of the Gospel, wherein he hath chosen to walk (for the main with the Arminians ) in Paths of difference from the Reformed Churches) yet having scatterd up and down his Treatise, what his conceptions are of the Doctrine he doth oppose, as also what he asserts in the place & room thereof, and Upon what Principles, I shall briefly call, what he hath so delivered, both on the one hand, & on the other, to an account: to make the clearer way for the proof of the Truth, which indeed we own, and for the discovery of that which is brought forth to contest for Acceptance with it, upon the score of Truth and usefulness.

First then, for the Doctrine of the Saints Perseverance, how it stands stated in Mr Goodwin's thoughts, and what he would have other men apprehend thereof, may from sundry places in his Book, especially Cap. 9. be collected, and thus summarily presented. It is ( saith he Cap. 9. Sect. 3.) a promising unto men, and that with height of assurance, under what looseness or vile practices so ever, exemption and freedom from punishment: so Sect. 4. It is in vain to persuade or press men unto the use of such means, in any kind which are in themselves displeasing to them, seeing they are ascertained and secured before hand that they shall not fail of the end however, whether they use such means or no: a lushous, & Fulsome conceit (Sect. 5.) intoxicating the flesh, with a persuasion, that it hath Goods laid up for the days of Eternity; A notion comfortable and betideing peace to the flesh (Sect. 15.) in administering unto it certain hope, that it shall however escape the wrath and vengeance which is to come, yea though it disporteth it self in all manner of looseness, and licentiousness in the mean time. A presumption it is that men (Sect. 18.) may or shall enjoy the love of God and Salvation it self, under practices of all manner of sin and wickedness. Representing God (Sect. 20.) as a God, in whose sight he is Good that doth evil: promising his love, favor and acceptance as well unto dogs returning to their vomit, or to swine wallowing (after their washing) in the mire ( that is to Apostates which that believers shall not be, is indeed the Doctrine he opposeth ) as unto Lambs and sheep. A Doctrine whereby' tis possible for me certainly to know, that how loosely, how profanely, how debauchedly soever I should behave myself, yet God will love me, as he doth the holdest and most righteous man under Heaven.

With these and the like Expressions doth Mr Goodwin adorn and Gilde over that Doctrine, which he hath chosen to oppose: with these Garlands & flowers doth he surround the Head of the Sacrifice, which he intends instantly to slay, that so it may fall an undeplored Victim, if not seasonably rescued from the hands of this sacred Officer. Neither through his whole Treatise, do I find it delivered in any other sense, or held out under any other notion to his Reader: The Course here he hath taken in this case, and the paths he walks in towards his Adversaries, seem to be no other, then that which was traced out by the Bishops at Constance, when they caused Devils to be painted upon the Cap they put on the Head of Huss, before they cast him into the fire; I do something doubt (though I am not altogether Ignorant, how abominably the Tenants and Opinions of those, who first opposed the Papacy, are represented and given over to posterity, by them, whose interest it was to have them thought such, as they gave them out to be) whether ever any man, that undertook to publish his Conceptions to the world, about any opinion, or parcel of Truth, debated amongst Professors of the Gospel of Christ, did ever so dismember, disfigure, defile, wrest, and pervert that which he opposed, as Mr Goodwin hath done the Doctrine of Perseverance which he hath undertaken to destroy; Me thinks a man should not be much delighted in casting filth and dung upon his Adversary, before he begin to graple with him; In one word, this being the account he gives us of it, if he be able to name one Author, ancient or moderne, any one sober person of old, or of late, that ever spent a pen full of Inke, or once opened his mouth in the defense of that Perseverance of Saints, or rather profane walking of dogs and swine, which he hath stated, not in the words, and terms, but so much as to the matter, or purpose here intimated by him; and it shall be accepted as a just defensative against the Crime, which we are enforced to charge in this particular, and which otherwise will not easily be warded. If this be the Doctrine, which with so great an endeavor, and a Contribution of so much Paines and Rhetoric he seeks to oppose, I know not any that will think it worth while, to interpose in this fierce contest between him and his man of straw. Neither can it with the least color of Truth be pretended, that these are Consequences, which he urgeth the Doctrine he opposeth withal, and not his Apprehensions of the Doctrine it self. For neither doth he in any place in his whole Treatise, hold it out in any other shape, but is uniform, and constant to himself, in expreffing his notion of it; nor doth he indeed almost use any Argument against it, but those that suppose this to be the true state of the Cōtroversy, which he hath proposed. But whether this indeed be the Doctrine of the Perseverance of Saints, which Mr Goodwin so importunately cries out against, upon a brief consideration of some of the particulars mentioned, will quickly appear.

First then, doth this Doctrine promise with height of Assurance, that under what looseness, or vile practices soever men do live, they shall have Exemption from punishment? wherein I pray? in that it promiseth the Saints of God, that through his Grace they shall be preserved from such looseness and evil practices, as would expose them to Eternal punishment? Doth it teach men, that it is vain to use the means of mortification because, they shall certainly attain the end, whether they use the means or no? Or may you not as well say, that the Doctrine you oppose is, that all men shall be saved whether they believe or no, with those other comfortable and cheering associate doctrines you mention? Or is this a Regular Emergency of that Doctrine which teaches, that there is no attaining the End, but by the means, between which there is such a Concatenation by Divine appointment, that they shall not be separated? Doth it speak peace to the flesh, in Assurance of Blessed Immortality, though it disport it self in all folly in the mean time? Do the Teachers of it, express any such thing? Doth any such Abomination issue from their Arguings in the defense thereof? Or doth the Doctrine which teaches Believers (Saints who have tasted of the love, and pardoning mercy of God, and are taught to value it infinitely above all the world) that such is the Love, and goodwill of God towards them, in the Covenant of mercy in the blood of Christ, that having appointed Good works for them to walk in, for which of themselves they are insufficient, he will graciously continue to them such supplies of his Spirit, and Grace, as that they shall never depart from following after him, in ways of Gospel Obedience? Doth this I say encourage any of them to continue in sin that this Grace may abound? Or are any Doctrines of the Gospel 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 suitableness 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 Evangelical Truth, that the carnal unbelieving part is apt to turn it into wantonness? And whether Believers walking after the Siprit, in which frame the Truthes of God in the Gospel are savory and sweet to them, do experience such attendancies of the Doctrine under consideration, as are here intimated; I am persuaded Mr Goodwin will one day find, that he hath not a little grieved the holy Spirit of God, by these reproaches cast upon the work of his Grace. Further, Doth this persuasion assure men that they shall enjoy the Love & Favor of God under the practices of all manner of sin? Or can this be wrested, by any racks or wheels from this Assertion, that none indeed enjoy the love and favor of God, but only they, towards whom it is effectual to turn them from the practices of all manner of sin and wickedness; to translate them from Darkness into marvelous light, and from the power of Satan into the Kingdom of Jesus Christ; whom the Grace that appears unto them, teacheth to deny all ungodliness and worldly lusts to live soberly, righteously, and Godly in this present world: whom that Love constrains not to live unto them selves, but unto him that died for them? Doth it promise the love and favor of God to dogs turning to their vomit, & swine wallowing in their mire? when the very discriminating difference of it from that Doctrine which advanceth it self into Competition with it, is, that such returning dogs and wallowing Swine did indeed in their best estate and Condition, never truly and properly partake of the Love and favor of God: but notwithstanding their disgorging and washing of themselves, they were dogs and swine still: But to what end should I longer insist on these things? I am fully persuaded, Mr Goodwin himself cannot make room 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 progress of our Discourse, abundantly sufficient to manifest to the consciences of men, not possessed with prejudice against the Truth, that it is quite of another nature, & consistency, of another Complexion and usefulness, then what is here represented; I cannot but add, that this way of handling Controversies in Religion, namely in proposing Consequences and Inferences of our own framing, (wierdrawne with violence and subtility from Principles far 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 (being 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, which in Opposition to the other before by him displayed, he contendeth with all his strength to advance; I do 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 〈 in non-Latin alphabet 〉 , 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: 〈 in non-Latin alphabet 〉 .

The sum of the Doctrine he is so enamored on, he gives us Chap. 9. Sect. 21. Pag. 115. Longa est Fabula longae Ambagis) this is Caput reir; 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 careful men may voluntarily throw themselves down from the topps of Houses or Steeples, though perhaps they never come there ) or run into the fire or water and be burned, or drowned having the use of their reason and understanding to preserve them from such unusual and dismal accidents; which seems to be an instance of as remote and infirm 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 bowels, or cast himself headlong down 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 own Conscience told him that neither the other doth.

But is this indeed Mr Goodwin's Doctrine? 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 seldom is it, that we hear of wise and sober men running into the fire, throwing themselves headlong from Towers thrusting swords through their own bowels? and nothing more frequent then the Apostasy of Saints, If these things stood upon equal terms of unlikelihood and improbability? The stony field in the Parable seems to be every whit as large as the good ground, whose fruit abideth. That Ground in Mr Goodwin's sense is true Believers; so that a moyety at least must be granted to fall away, and never come to perfection: Doubtless this is not easy to be received, that one half of a Company of men in succession, should constantly from one Generation to another, fall into ruin in such a way, as wherein there is no Danger of it, or probability that it should so come to pass. Methinks, we should scarce dare to walk the streets, least at every step we be stricken down by sober men, voluntarily tumbling themselves frō the topps of houses, and hardly keep ourselves from being wounded with the swords wherewith they run themselves through. Was this indeed the case with David, Solomon, Peter? and others who totally Apostatized from the Faith? But if it be so, if they are thus secure, whence is it, that it doth arise? what are the Fountaines, Springs and causes of this general Security? Is it from the weakness of the Opposition, and slightnesse of all Means of diversion from walking with God to the End, that they meet withal? Or is it from the nature of that Faith, which they have, and Grace wherewith they are endued? Or is it that God hath gracionsly undertaken to safeguard them, and to preserve them in their abiding with him, that they shall not fall away? Or is it that Christ intercedeth for them, that their Faith fail not, but be preserved, and their Souls with it, by the Power of God unto the End? Or from what other Principle doth this Security of theirs arise? From what Fountain do the streams of their Consolation Flow? Where lie the Heads of this Nile?

That it is not upon the first account, I suppose cannot enter into the Imagination of any person, whoever had the least experience of walking with God, or doth so much as assent to the letter of the Scripture. How are our Enemies there described as to their Number, Nature, Power, Policy, Subtility, Malice, Restlessenes, and Advantages? With what inimaginable and inexpressible variety of Means, Temptations, Baits, Allurements, Inticements, Terrors, Threats, do they fight against us? Such & so many are the enemies that oppose the Saints of God in their abiding with him; so Great & Effectual the Means, & weapons, wherewith they fight against thē; so unwearied and watchful are they for the improovement of all Advantages & Opportunityes for their ruin; that upon the supposal of the Rejection of those Principles, and those means of of their Preservation, which we shall find Mr Goodwin to attempt, they will be found to be so far from a state of no danger, and little probability of Falling, or only under a remote Possibility of so doing, that it will appear utterly impossible for them to hold out, and abide unto the end. Had the choicest Saint of God, with all the Grace that he hath received, but one of the many Enemies, and that the weakest, of all them which oppose every Saint of God, even the feeblest, to deal withal, separated from the Strength of those Principles and Supportments, which M ^r Goodwin seeketh to cast down, (let him lie under continual exhortations, to watchfulness, & close walking with God) he may as easily move Mountains with his finger, or climb to Heaven by a Ladder, as stand before the strength of that one enemy. Adam in Paradise had no Lust within to entice him, no World under the Curse to seduce him, yet at the first assault of Satan, who then had no part in him, he fell quite out of Covenant with God. Psal. 30. 6, 7.

I shall give one instance in one of the many enemies, that fight against the welfare of our souls, and ( ex hoc uno ) we may guess at the residue of its companions. This is indwelling sin, whose power, and policy, strength and prevalency, nearness and treachery, the Scripture exceedingly sets out, and the Saints daily feel; I shall only point at some particulars.

First concerning its Neerenesse to us, it is indeed in us: and that not as a thing different from us, but it cleaveth to all the faculties of our souls; it is an Enemy borne with us, bred up • with us, carried about in our bosoms; by nature, our familiar friend, our guide and councellor, dear to us as our right eye, useful as our right hand, our wisdom, strength, &c. The Apostle 7. Rom. 17:20. calleth it the sin that dwelleth in us, it hath in us, in the faculties of our souls, its abode and station. It doth not pass by, and away, but there it dwells, so as that it never goes from home, is never out of the way, when we have anything to do; whence v, 21. he calls it, the evil that is present with him. When we go about anything that is good or have opportunity for, or temptation unto anything that is evil, it is never absent; but is ready to pluck us back, or to put us on, according as it serves its ends; it is such an Inmate, that we can never be quit of its company, and so intimate unto us, that it puts forth it self, in every acting of the ming, will, or any other faculty of the soul. Though men would fain shake it off, yet when they would do good, this evil will be present with them. Then,

2. Secondly, Its Universality and compass. It is not straightened in a corner of the soul: 'tis spread over the whole, all the faculties, affections. and passions of it. That which is borne of the flesh is flesh: tis all flesh, and nothing but flesh; it is Darkness in the Understanding, keeping us at best that we know but in part, and are still dull and slow of heart to believe; naturally we are all Darkness, nothing but Darkness, and though the Lord, shine into our mind, to give us in some measure the knowledge of his Glory in the face of Jesus Christ, yet we are still very dark, & it is a hard work to bring in a little Light, upon the soul; especially this is seen in particular practical things; though in General, we have very clear light and eviction, yet when we come to particular Acts of obedience. How often doth our light grow dim and fails us, causing us to judge amiss of that which is before us, by the rising of that natural darkness, which is in us? It is perverseness, stubbornness, obstinacy in the Will, that carries it with violence, to disobedience and sin. It is sensuality upon the Affections, bending them to the things of the World, alienating them from God; It is slipperiness in the memory, making us like leaking vessels, that the things that we hear of the Gospel, do suddenly slip out, when as other things abide firm in the Cells and Chambers thereof. It is senselessness and error in the Conscience, staving it off from the performance of that duty, which in the Name and Authority of God, it is to accomplish: and in all these, is daily enticing, and seducing the heart to Folly, conceiving & bringing forth sin.

3. Thirdly, Its Power; the Apostle calls it a Law, a Law in his members, a Law of sin, Rom. 7. 21, 23. Such a Law as Fights, makes war, and leads captive, selling us under sin: not suffering us to do the good we would, forceing us to the evil we would not, drawing us off from that we delight in, bringing us under bondage to that which we abhor; a powerful, unmerciful, cruel Tyrant it is: Oh! wretched men that we are, verse. 24. There is no Saint of God, but in the inward man doth hate sin, every sin more then Hell it self, knowing the world of evils, that attend the least sin; yet is there not one of them, but this powerful Tyrant hath compelled and forced to so many, as have made them a burden to their own Souls.

4. Fourthly: Its Cunning, Craft, and Policy. It is called in Scripture the Old Man, not from the weakness of its strength, but from the strength of its Craft: Take heed, saith the Apostle, least any of you be hardened by the deceitfulness of sin. There is abundance of deceitfulness in it; being ready, fit, and prompt to beguile: lying in wait for advantages, furnished for all opportunities, and ready to close with every temptation; yea the ways of it are so large & various, its Wiles and Methods for deceiving so innumerable, its fruitfulness in conceiving and bringing forth of sin so abundant, its advantages and opportunities so many, that it is like the way of a Serpent upon a stone, there is no tracing or finding of it out.

A serious consideration of the opposition made unto our Perseverance, by this one Enemy, which hath so much ability, and is so restless in its warfare, never quiet conquering nor conquered, which can be kept out of none of our Councils, excluded from none of our actings, is abundantly sufficient to evince, that it is not want, or weakness of Enemies, which putteth Believers out of danger of falling away.

But all this perhaps will be granted: Enemies they have enough, and those much more diligent and powerful everyone of them, then all we have spoken of that now described, amounteth unto: but the means of Preservation, which God affords the Saints, is that which puts them almost out of Gunshot, and gives them that Golden security mentioned, which cometh not (in administering consolation) one step behind that which ariseth from the Doctrine of absolute Perseverance; Let then this be a little considered, and perhaps it will allay this whole contest. Is it then, that such is the Grace that is bestowed upon them, in respect of the Principle whence it is bestowed, ( the eternal Love of God ) and the way whereby it is for them procured (the Bloodshedding and Intercession of Christ) with the nature of it, (being the seed of God, which abideth and withereth not) and that such seems to be the nature of infused Habits, that they are not removed, but by the power, and immediate hand of him, by whom they are bestowed? Is it from hence, that their Assurance and security doth arise? Alas, all this is but a fiction: there is no Faith that is the fruit of Election, Christ purchased it not for any, by his Death: Infused Habits are not: the Grace that perisheth, and that, that abideth are the same: these things are but pretences. Is it then, that God hath purposed from Eternity, to continue Constant in his Love towards them, never to Leave them nor Forsake them? Nay but of all things Imaginable, this is the greatest Abomination, which if the Scriptures did anywhere Affirme, it were sufficient to make a rational considering man, to Question their Authority.

What then, hath the Lord Promised to give themsuch continued supplies of his Spirit & Grace in Jesus Christ, as that they shall be supported against all opposition, and preserved from all, or any such sins as will certainly make a separation between God and their Souls? Nay there is not one such Promise in all the Book of God; they are Conditional, for the enjoyment of the good things, whereof Believers stand all their days upon their good behavior? Is it then that the Lord Jesus, who is always heard of his Father, intercedes for them, that their Faith fail not, & that they may be preserved by the power of God unto Salvation, & that not only upon Condition of their Believing, but chiefly, that they may be kept and preserved in Believing? Or is it that their Enemies are so conquered for them, and on their behalf, in the Death and Resurrection of Christ, that they shall never have dominion over them, that their Security doth arise? Neither the one, nor the other, nor any, nor all of these, are the Grounds, and Foundations of their Establishment, but they are wholly given up to the powerful hand of some Considerations, which M. Goodwin expresseth and setteth out to the life, Cap. 9. Sect. 32, 33, 34. Pag. 174, 175.

Now because the Remonstrants have always told us, that God hath provided sufficiently for the Perseverance of the Saints, if they be not supinely wanting to themselves in the use of them, but have not hitherto, either jointly, or severally (that I know of) taken the pains to discover in particular, wherein that Sufficiency of Provision for their safety doth consist, or what the means are that God offords them to this end and purpose; Mr Goodwin who is a learned Mystes of all their Councils, having exactly and fully laid them forth, as a solid Foundation of his Assertion, concerning only a remote Possibility of the Saints total Defection, let it not seem Tedious or Impertinent, if I Transcribe, for the clearer Debate of it before the Reader, that whole Discourse of his, and consider it in order as it lies. If (saith he) it be Demanded, what are the Means which God hath given so abundantly to the Saints, to make themselves so free, so strong in inclinations to avoid things so apparently destructive to the Spiritual Peace, and Salvation of their Souls, as naturally men are to forbear all such occasions, which are apparently destructive to their natural lives, so that they need not to be anymore, any whit more afraid of loosing their Souls through their own actings, then men are, or need to be of destroying their natural lives upon the same terms. I Answer

1. First, he hath given them Eyes wherewith, & Light whereby Clearaly, & evidently to see and know, that it is not more rational, or manlike for men to refrain all such acts, which they know they cannot perform, but to the present and unavoidadle destruction of their natural lives, then 'tis to forbear all sinful Acts whatsoever, and especially such, which are apparently destructive to their Souls.

2. Secondly, God hath not only given them the Eyes, and the Light we speak of, wherewith, and whereby clearly to see, & understand the things manifested, but hath farther endued them with a faculty of Consideration, wherewith to reflect upon, and review, and ponder, so oft as they please, what they See, Understand, and Know in this kind. Now whatsoever a man is capable, First, of Seeing and Knowing: (Secondly ) of Pondering and Considering, he is capable of raising or working an inclination in himself towards it, answerable in Strength, Vigour and Power, to any degree of Goodness, or Desireableness, which he is able to apprehend therein: for what is an inclination towards anything, but a propension, and laying out of the heart and soul towards it? So that if there be worth, and goodness sufficient in any object whatsoever to bear it; and ( Secondly ) if a man be in a capacity of discovering and apprehending this good clearly; and ( Thirdly ) be in a like capacity of considering this vision, certainly he is in a capacity and at liberty to work himself to what strength, or degree of desire and inclination towards it he pleaseth, now 'tis certain to every man, that there is more good in abstaining from things either Eminently dangerous, or Apparantly destructive to his Soul, then in forbearing things Apparantly destructive to his natuturall being. ( Secondly, ) as evident it is, that every man is capable of attaining or coming to the certain knowledge of, and clear apprehending this excess of good to him in the former Good, then in the latter. Thirdly, neither is it a thing less evident then either of the former, that every man is as capable of ruminating or reapprehending the said excess of Good as much & as oft, as he pleaseth as he is simply of apprehending it at all; which supposed as undeniably true, it follows with an high hand & above all contradiction, that the Saints may (and have means and opportunityes fair and full for that purpose) plant inclinations or dispositions in themselves to refrain all manner of sins, apparently dangerous & destructive to the safety of their Souls, fuller of energy, vigor, life, strength, power then the natural inclination in them, which teacheth them to refrain all occasions which they know must needs be accompanied with the destructiō of their natural beings. Therefore if they be more or so much afraid of destroying their lives volluntarily & knowingly, (as by the casting thenselves into the fire, or the water or the like) then they are of falling away through sin; the fault or reason thereof is not at all in the Doctrine, which affirms or informs them, that there is a possibility that they fall away, but in themselves, and their own voluntary negligence: they have means and opportunityes (as we have proved) in abundance to render themselves every whit as secure, yea and more secure touching the latter, as they are, or reasonably can be, concerning the former.

When I first cast an eye on this Discourse of Mr Goodwin, I confess I was surprised to as high a degree of Admiration, & some other Affections also, as by anything I had observed in his whole Book: as having not met (if without offense I may be allowed to speak my Apprehensions) with any discourse whatsoever, of so transcendent a derogation from, and direct tendency to the overthrow of the Grace of Christ, but only in what is remembered by Austin, Hilary, Pulgentius, with some others, of the disputes of Pelagius, Coelestius, Julianus, with their followers, and the Socinians of late, with whom Mr Goodwin would not be thought to have Joyned in their Opposition to the Merit and Grace of Christ; As I said then before, if this should prove in the issue to be the sum of the means afforded to preserve the Saints from Apostasy and falling away into ruin, I shall be so far from opposing a possibility of their defection, that I shall certainly conclude their Perseverance to be impossible. Being fully persuaded that withal the contribution of strength, which the considerations mentioned are able of themselves to afford unto them, they are no more able to meet their Adversaries who come against them with tweuty thousand subtleties and Temptations, then a man with a straw and a feather, is to combat with, and overcome a royal Army; The Scripture tells us, and we thought it had been so, that we are kept by the power of God unto Salvation, and that to this end, he putts forth the exceeding greatness of his power in them that Believe, according to the mighty Workings, which wrought in Christ when he raised him from the Dead, whereby he strengthens them with all might according to his Glorious Power, making them meet partakers of the inheritance of the Saints Light; It seems, though there be a Glorious sound of words in these, & innumerable the like Expressions of the engagement of the Power and faithfulness of God, for the safegarding of his Saints, yet all this is but an empty noise, and beating of the air: That which is indeed material to this Purpose, consisting in certain Considerations, which rational men may have concerning their present State, & future Condition: But let us a little consider the Discourse it self.

1. First, it is all along Magnificently supposed, that there is the same Power and Ability in a Rationall Inlightened man to Deliberate and Conclude of things in reference unto the Practical Condition of his Spiritual Estate, as there is of his Natural, and that this Ability is constantly resident with him to make use of upon all occasions, what ever our Savior say to the contrary viz. That without him we can do nothing. Joh. 15. 5.

2. Secondly, (to make way for that,) that such a one is able to know, and to desire the things of his Peace in a Sprirituall and useful manner, notwithstanding the vanity of those many seemingly fervent Prayers of the Saints in the Scripture, that God would give them understanding in these things, and his manifold Promises of that Grace.

3. Thirdly, that upon such deliberations men are put into a capacity and liberty, or are enabled to work themselves to what strength or degree of desire and inclination towards that Good considered, they please, and according as the good is, that men apprehend, (as abiding with God is the greatest Good) such will be the strength and the vigor and power of their inclinations thereto. That they have a Law in their members, rebelling against the Law of their minds, & leading them captive under the Law of sin, needs not to be taken notice of. This sufficiency it seems is of themselves: He was a weak unskillful man, who supposed that of ourselves we could not think a good thought, seeing we are such perfect Lord's and Masters of all good thoughts and actings whatever.

4. Fourthly, the whole sum of this Discourse of the means afforded Believers to enable them to Persevere, amounts to this, that being rational men, they may, First consider that some kinds of sins will destroy them, and separate them from God, and that by Obedience they shall come to the Greatest Good Imaginable, where upon it is in their Power so strongly to incline their hearts unto Obedience, that they shall be in no more danger of departing from God, then a Wise and Rationall man is of killing or willfully destroying himself: The first part whereof may be performed by them who are no Saints; the latter not by any Saint whatsoever. And is not this noble Provision for the Security and Assurance of the Saints, enough to make them cast away with speed all their interest in the unchangeable purposes Gracious and Faithful Promises of God, Intercession of Christ, Sealing of the Spirit, and all those Sandy and trivial supports of their Faith, which hitherto they have rejoiced in. And what ever experience they have, or Testimony from the Word they do receive, of the Darkness, and Weakenesse of their Minds, the stubborness of their Wills, with the strong inclinations that are in them to sin and falling away, what ever be their Oppositions from above them, about them, within them, on the right Hand, and on the Left that they have to wrestle withal; let them give up them selves to the hand of their own manlike Considerations and weighing of things, which will secure them against all danger or Probability of falling away; For if they be but capable (First) of seeing and knowing, (Secondly) of pondering and considering, and that rationally, (it matters not, whether these things are Fruits of the Spirit of Grace or no, nay 'tis clear they must not be so) that such, and such evil is to be avoided, and that there is so, and so Great a Good to be obtained by continuing in obedience, they may raise and work