The Doctrine of the Saints Perseverance

of Christ unto us. 2 Cor. 5. 14. the Love of Christ constrains us; other things effectually persuade, but the Love of Christ constrains us to live to him; it hath an importunity with it, not to be denied; an efficacy not to be put off, or avoided; and what is in the things themselves, as in the love of Christ, that is in its manner, in the Word of Truth, whereby it is revealed.

4. That there is, by all that walk with God, great weight to be laid on those Doctrines of Truth, which directly and effectually tend to the promotion of Faith, Love, Fear, Rever • nce of God, with universal holiness in their hearts and ways: this being that, whereunto they are called, and whereby God is glorified, Jesus Christ and the Gospel exalted, wherein his Kingdom in them consists, on which their own peace in their own bosoms, their usefulness unto others in this World, their being made meet for the Inheritance of the Saints of Light, doth much depend: If these things be of weight or moment unto them, (as surely they are all, that is, so to Believers) then doubtless, great valuation, and dear esteem will be entertained of those helps and Assistances, wich they have, leading and carrying them on thereunto.

5. That a Judgment of what Truths and Doctrines are peculiarly conducing unto the promotion of Piety and Godliness, is not to be made upon the Apprehensions and reasonings of men, wrested with a thousand Corruptions and prejudices, full of darkness and vanity, but according to what the Scripture it self holds forth, and the nature of the things themselves, (that is, the Evidence and Consequence that is between the Truth revealed, and Obedience ) doth require; If the Testimonies of the Sons of men must be admitted in this case, to determine what Doctrine is according to Godliness, the cry and noise of them, will be found so various, discrepant; confused, and directly contradictory to it self, that none will ever thereby be lead to establishment; Then Papists will cry out for their Merits, Penance, Vowes, Purgatory; the Socinians, Familists, Formalists, all contend upon the foundation of their own persuasions, as to their tendency to Godliness, of their Abominations. That Doctrine, which hath no other proof of its Truth and worth, but that men, some men profess, it tends to Godliness and Holiness of conversation, I dare say, is a lie and vanity, and did never promote anything, but vain, legal, superstitious, counterfeit Holiness; Indeed upon a supposition of its truth, it is of concernment for the Advancement of any Doctrine, in the esteem and opinion of the Saints, to manifest, that it leads to Godliness: but to prove it to be true, because men, who perhaps never knew anything beyond Formal, Legal, Pharisaical Holiness all their days, say, it tends to the promotion of Holiness, is but to obtrude our Conceptions upon others, that are no way molded into the frame of them; That the embracement of such a Truth, will further us in our Obedience, and walking with God, therefore value and prize it, is good arguing; but that such a Doctrine will further us in a way of Godliness, therefore 'tis a Truth, when we may be mistaken both in Godliness it self, and in the motives to it, and furtherances of it, is but a Presumption. To commend then the Truth, which we have at large otherwise confirmed, to the Hearts and Consciences of the Saints of God, and to lay a foundation for the full removal of those vain and weak exceptions, which on this account are laid against it: I shall manifest what influences it hath into their Obedience, and with what eminent efficacy it prevails upon their Souls, to perfect Holiness in the fear of God; For the more clear Declaration whereof, I shall give the Reader the sum of it, under the ensuing Considerations concerning Gospel Obedience, and the mo • ves that are proper thereunto.

1. That which I call Gospel Obedience, wherein the Saints of God are furthered, by the belief of the Truth we have in hand, is variously expressed in the Scripture; It may in General be described to be, a voluntary orderly subjection to the whole will of God: I call it Obedience, in reference unto the will of God, which is the Rule and Pattern of it, and whereunto it is a regular subjection; The Psalmist expresses it to the full, both as to the Root and fruit. Ps. 40. 8. I delight to do thy will O my God, yea thy Law is within my Heart; the Law in the Heart gives us to do, and to delight in doing the Will of God; Peter calls it, being holy in all manner of conversation. 1 Pet. 1. 14, 15. Paul a Cleansing of ourselves from all filthiness of flesh and spirit in the fear of God. 2 Cor. 7. 1. or, as it is more eminently described, Rom. 12. 1, 2. in that Pathetical exhortation of the Apostle thereunto; I beseech you Brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service; And be not conformed unto this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable, and perfect will of God, as he had formerly at large described it, in the sixth Chapter of that Epistle, throughout. And I call it Gospel Obedience, not that it differs in substance, as to the matter of it, from that required by the Law, which enjoins us to love the Lord our God with all our hearts, but that it moves upon principles, and is carried on unto ends revealed only in the Gospel.

In reference to our design, there are these four things considerable in it.

First the Nature of it.

Secondly the Principle in us, from whence it proceeds.

Thirdly the Motives that are proper to the carrying it on, the cherishing and increasing of it in them, in whom it is.

Fourthly the Persons, who are to be moved and provoked to a progress therein.

By a brief consideration of these things, we shall make way for what we have undertaken; namely to manifest the efficacy of the Doctrine we have insisted on, for the promotion of this Gospel Obedience, being accused and charged with the clear contrary tendency; whereof, (God assisting) we shall free and discharge it in the progress of this Discouse.

1. First in the Nature of it I shall consider only these two things.

1. The Matter or Substance of it, what it is as it were composed of, and wherein it doth consist.

2. The Form or Manner of its performance; whence it receives its distinct being, as such.

1. The Matter or Substance of it contains those things, or duties to God, wherein it doth consist. Now it consisting, as I said before, in Conformity & Submission to the Will, that is, the Commanding revealed Will of God, the matter of it must lie in the performance of all these things, & only those things, which God requireth of Believers, in walking before him: I say, all those things, that God commandeth, with an equal respect to all his Precepts; The Authority of God the Commander and Law Giver, is the same in every command; And therefore was the Curse denounced unto everyone, that continued not in all things written in the Law to do them; and the Apostle tells us, that in the transgression of any one precept, there is included the transgression of the whole Law, because the Authority of the Law giver, both in the one, and the other, is despised. James 2. 10, 11. Whosoever shall keep the whole Law, and yet offend in any one point, he is guilty of all; For he that, said Do not commit Adultery, said also Do not kill. And

2. I say, it is only to the Command; for in vain do men worship him, teaching for Doctrines the Traditions of men. The most stupendous endeavors of men, the most laborious drudgery of their souls in Duties not commanded, are so far from Obedience, that they are as high Rebellions against God, as they can possibly engage themselves into.

I might farther distinguish the matter, or substance of this Obedience, into the internal elicit Act of our souls, in Faith, Love, and the like Acts of moral, and everlasting Obedience, which are naturally, necessarily, and indispensably required in us, upon the account of the first Commandment, and the natural subjection, wherein we stand unto God, as his Creatures; improved and enlarged by the new Obligation put upon us, in being his Redeemed ones: (wherein indeed the main of our Obedience doth consist) And the outward instituted Duties of Religion, which God hath appointed for those former Acts of Obedience to be exercised in, and exerted by; But the former description of it, with the Intimation of its universality, may suffice.

2. Secondly the Formality (if I may so speak) of this Obedience, or that which makes the performance of Duties commanded, to be Obedience, consists in these three things.

1. The Principle that begins it, and sets it on work immediately in us: and that is Faith; without Faith it is impossible to please God. Heb: 11. 6. Could a man do all that is commanded, yet if he did it not in Faith, it would be of no value; hence it is called the Obedience of Faith. Rom. 1. 5. not for Obedience to the Faith, but the Obedience of Faith, which Faith bringeth forth; Therefore are Believers called Obedient Children. 1 Pet. 1. 14. & we are said to purify our souls in Obedience to the Truth v. 22. Christ dwells in our hearts by Faith, and without him we can do nothing John 15. 5. All that we do is no better, seeing we can no way draw near unto God with a true heart, but in full Assurance of Faith. Heb. 10. 22.

2. The Manner of doing it, which consists in a due Spiritual regard to the Will of God, in those ways, whereby he calls men out to this Obedience; namely, in his Precepts, and Promises; There is no Obedience unto God, but that which moves according to his direction; it must in every motion eye his Command on the one hand, and his Promise, whether of Assistance for it, or Acceptance in it, on the other; Saith David, I have respect unto all thy Commandments. Psal. 119. and saith the Apostle, having received these Promises, let us cleanse ourselves, from all filthiness both of flesh & Spirit, perfecting Holiness in the fear of God. 2 Cor. 7. 1.

3. The principal End of it, which is the Glory of God, as a Rewarder: for he that comes unto God, must believe that he is, and that he is the Rewarder of them that seek him. Heb: 11. 6. The end of Legal Obedience was the Glory of God, as a Rewarder according to Merit, in strict justice; the end of Gospel Obedience is the Glory of God, as a Rewarder according to bounty, free Grace, and mercy: under which consideration, neither needs the Obedience rewardable to be commensurate to the Reward, nor is the Reward procured by that Obedience; If it were, then it were of works, and not of Grace, as the Apostle tells us. Rom. 4. 4. So that the end of our Obedience, is to exalt God as a Rewarder; yet that being as a Rewarder of Grace and bounty, the use of our Obedience is not to procure that Reward, (for that were to work, and to have a reward reckoned to us of Debt, and not of Grace, ) but only to make the Lord gracious, and to exalt him in our present subjection, and in his future gift of Grace, in nature of a free bounteous reward. This I say is that Gospel Obedience, which by the Doctrine insisted on, is promoted in the souls of Believers.

2. Secondly, this being so (as was said) the Gospel Obedience, whereof we speak, it is evident, what Principle it proceedeth from; Whereas there are two contrary Principles in every regenerate man, as shall more fully afterwards be declared, called in the Scripture flesh and Spirit, the Old and New man, indwelling sin and Grace, which have both of them their Seats and Places in all, and the same Faculties of the soul, it is most evident, that this Obedience flows solely and merely from the latter Principle, the Spirit, new or inner man, the new Creature, which is wrought in Believers; The strengthening and heightening of this Principle, the Holy Ghost lays at the bottom of the renewal, and increase of Gospel Obedience. Eph: 3. 16. 17. 18. 19. I pray, (saith the Apostle) that God would grant you, according to the Riches of his Glory, to be strengthened with might by his Spirit in the inner man, that Christ may dwell in your hearts by Faith, that ye being rooted & grounded in love may be able to comprehend with all Saints what is the breadth, & length, and depth, & height, and to know • the Love of Christ which passeth knowledge, that ye may be filled with all the fullness of God; Their strengthening with might by the Spirit in the inner man is the foundation of their acting of, and increasing in Faith, Love, Knowledge, and Assurance unto all the fullness of God; It is the New man, which after God is Created in Righteousness and Holiness, that carries men out unto all acceptable Obedience, as c. 4. 23, 24. of the same Epistle. Look whatsoever influences the other Principle of the flesh, hath into our Obedience, so far it is defiled; for that which is from the flesh is flesh, & all the fruits of it are abominable; Hence are all the pollutions that cleave to our Holy things. Yea if at at any time, poor and mere selfish considerations do put men upon duties of Obedience, and abstaining from sin, as fear of vengeance, and destruction, and the like, (which is made almost the only motive to Obedience, by the Doctrine of Saints Apostasy ) their Obedience in doing or abstaining, is but as their fear of the Lord, who were taught it by Lions, & abominable unto him; This then being the nature of Gospel Obedience, and this the Principle, from whence it flows, it is evident,

3. Thirdly, what are those motives, which are suited to the promotion and carrying of it on, in the hearts of Believers, and what Doctrines have an eminent and singular tendency thereunto, is also to be considered: now these must all of them be such, as are suited to the cherishing of that Principle of the new or inner man in the heart, to the nourishing and strengthening of the new creature: such as are apt to ingenerate Faith and Love, in the heart, unto God; such as reveal and discover those things in his nature, mind, and will, as are apt to endear and draw out the heart to him in Communion; discouraging, perplexing Doctrines do but ill manure the soil, from whence the fruits of Obedience are to spring and grow; Look then (I say) whatsoever Gospel Truth is of eminent usefulness, to warm, foment, stir up, and quicken the Principle of Grace in the heart, to draw out, increase, and cherish Faith and Love, that Doctrine lies in a direct, immediate tendency to the promotion of Holiness, Godliness, and Gospel Obedience. Yea and whereas to the carrying on of that course of Obedience, it is necessary that the contrary Principle unto it, which we mentioned before, be daily subdued, brought under, crucified and mortified, there are no Doctrines whatsoever, that are of such, and so direct and eminent a serviceableness to that end and purpose, as those which inwrappe such discoveries of God, and his good will in Christ, as are fitted for the improvement also, of the principle of Grace in us; Hence the work of Mortification in the Scripture, is everywhere assigned peculiarly to the Cross and death of Christ; his Love manifested therein, and his Spirit flowing therefrom. The Doctrine of the Law indeed humbles the soul for Christ, but it is the Doctrine of the Gospel, that humbles the soul in Christ; It is the Grace of God that hath appeared, that teaches us effectually to deny all ungodliness and worldly lusts, to live soberly, and righteously, and Godly in this present world. Tit. 2. 12. He that will but with a little heed read Cap. 6. to the Romans, will know from whence Mortification flows; which truly (by the way) makes me admire at the extreme darkness, and blindness of some poor men, who have of late undertaken to give directions for Devotion and walking with God; who, indeed suitably to the most of the rest of their discourses, all manifesting an Ignorance of the Righteousness of God, and a zealous endeavor to establish their own, coming to propose ways and means, for the mortifying of any sin or Lust, tell you stories of biting the tongue, thrusting needles under the nails, with such like Trash, as might have befited Popish devotions five hundred years ago; Were not men utterly ignorant, what it is to know the Lord Jesus Christ, and the power of his Resurrection, and the fellowship of his sufferings, and being made conformable to his death, they could never feed on such husks themselves, nor make provision of them, for those, whose good they pretend to seek. Unto what hath been spoken add

4. Fourthly, who are the Persons, that are to be provoked to Holiness and Godliness by the Doctrine insisted on; Now they are such, as do believe it, and are concerned in it; We say, the Truth under consideration is of an excellent usefulness, to farther Gospel Obedience in the hearts of Believers and Saints of God, who are taught of God, not to turn the Doctrine of Grace into wantonness: What use, or abuse rather, men of corrupt minds, and carnal principles, who stumble at Jesus Christ, and abuse the whole Doctrine of the Gospel by their prejudices and presumptions, will make of it, we know not, nor are solicitous; If the Gospel be hid, it is hid to them that perish; it is sufficient, that the food be good and wholesome for them, for whom it is provided. If some will come and steal it, that have no right to it, and it prove, through their own distempers, gravel in their mouths, or poison in their bowels, they must blame themselves, and their own wormwood Lusts, and not the Doctrine which they do receive; It is provided for them that fear God, and love the Lord Jesus Christ in sincerity, not for dogs, swine, unbelievers; we shall not marvel, if they trample on this pearl, and rend them that bring it; To such as these then, I say, the Doctrine of the Perseverance of the Saints, or the stability or unchangeableness of the Love of God unto Believers, and of their continuation in Faith and Obedience, is full of exceeding effectual motives and provocations unto Holiness, in all manner of Gospel Obedience, and holy conversation, exceedingly advantaging the souls of men in a course thereof; Now the influence it hath into the Obedience of the Saints, floweth from it upon a twofold account.

1. By removing all discouragements whatsoever, that are apt either to turn them aside from their Obedience, or to render their Obedience servile, slavish, or unacceptable to God: it sets them (through Christ) at perfect liberty thereunto.

2. By putting unconquerable and indissoluble Obligations upon them, to live unto God, and the praise of his glorious Grace, and evidently draws them forth unto the Obedience required.

1. It removeth and taketh out of the way all discouragements whatsoever, all things which are apt to enterpose to the weakening of their Faith in God, or their Love to God, which, as hath been said, are at the bottom of all Obedience and Holiness, that is acceptable to God in Christ; Now these may all be referred unto two heads.

1. Of perplexing anxious fears, which are apt to impair and weaken the Faith of the Saints. 2. Of hard thoughts of God, which assault and shake their Love. That slavish, perplexing, troublesome fears, are contrary to the free and ingenuous state of Children, whereunto the Saints are admitted, and (however sometimes, yea oftentimes, they are at the bottom, and the occasion of burden some, servile, and superstitious Obedience) Impairers of their Faith, I suppose, I need not labor to prove. That kind of Fear, whereof we speak, (of which more afterwards) is the greatest Traitor, that lurks in the soul; To fear the Lord and his Goodness, is the souls Keeper; but this servile perplexing fear, is the Betrayer of it, in all its ways, and that which sours all its duties; A thing which the Lord sets himself against, in rebukes, reproofs, dehortations, as much as any failing and miscarriage in his Saints whatever. It is the opposite of Faith; hence the fearful and unbelieving are put together in their exclusion from the new Jerusalem. Rev: 20. 8. it is that, which is direct contrary to that, which the Apostle adviseth the Saints unto, Heb: 10. 19, 20, 21, 22. it is that which mixeth Faith with staggering, Rom: 4. 20. Prayer with wavering, making it ineffectual: James 1. 6. 7.

Let us now suppose a man to have attained some assurance of the Love of God, and Justified by Faith, to have Peace with him, (which, as to his present condition, the Adversaries of the Doctrine of Perseverance acknowledge that he may attain, though, how, upon their principles, I understand not) consider a little, how he can safeguard his Peace for a moment, and deliver himself from perplexing thoughts and fears, renouncing any interest in the engagement of the Love and Faithfulness of God, for his preservation. He may say within himself, I am for the present in some good state and condition, but were not the Angels so, that are now Devils in Hell? were not they in a far better, and more excellent state, then I am? and yet they are now shut up under chains of everlasting darkness, to the judgment of the great day? Adam in Paradise had no lust within him to tempt and seduce him, no World under the curse to entangle and provoke him, and yet being in that honor, he had no understanding, he abode not, but became like the beast that perisheth; was it not in their power to persevere in that condition if they would? Did they want any means that were useful thereunto? And what hope is there left to me, in whom there dwelleth no good thing, who am sold under the power of sin, and encompassed with a world of temptations, that I shall endure unto the end? I see thousands before mine eyes, partakers of the same heavenly calling with myself, of the same Grace in Jesus Christ, every day falling into irrecoverable perdition; There is not any Purpose of God, that I should be preserved, nor Promise that I shall never depart from him, no prayer of Christ, that my Faith may not fail, but I am rolled upon mine own hand, and what will be the end of this whole undertaking of mine, in the ways of God, I know not. Let, I say, a man be exercised with such thoughts as these, and then try if anything under heaven can bring his soul to any possible composure, until it be cast into the mould of that Doctrine, which hath been delivered; But of this more directly afterwards, when we come to treat of the Consolation, which from the breast of it doth flow.

2. It is exceedingly suited to the deliverance of the Souls of the Saints from all such hard thoughts of God, as are apt to impair and weaken their Love towards him, and delight in him: so setting the two principles of all their Obedience (Faith and Love ) at liberty, and free from their entanglements, to act in the duties they are called unto; He that had hard thoughts of his absent Lord, as an austere man, though he was not excused in his disobedience by it, yet he was evidently discouraged, as to his Obedience; When men shall be taught, that God takes no more care of his Children in his family, but that the Devil may enter in among them, and and take them away, making them Children of Hell, when he might with the greatest Advantage of Glory and Honor to himself imaginable, prevent it? That the Lord Jesus Christ, the great Shepherd of the Sheep, takes no more care of his flock and fold, but that the Lion, Bears, and Wolves may enter in, and make havoc, and spoil at their pleasure? May they not think that God is little concerned in the Salvation of his? and that all that, which is so Gloriously expressed of his peculiar and special Love, carries nothing but an empty noise, the burden of their preservation being thrown solely upon their own shoulders? And are not such thoughts fit only to cast water upon their flames of Love to God, and insensibly to weaken that delight, which they ought always to take in the riches of his Grace and Love? Is there anything possible more endearing to the heart of a Creature, then to hear such a testimony, as that. Zeph. 3. 17. concerning the stability of the Love of God, and its excellency, The Lord thy God in the midst of thee is mighty, he will save, he will rejoice over thee with joy, he will rest in his Love, he will joy over thee with singing; God's resting in his Love towards his Saints, fixes their souls in their Love to him.

3. It puts high and unspeakable Obligations on the Saints to live to God, and to perfect Holiness in the fear of the Lord; Saints we suppose to have their Birth from above, to be begotten of the Will of God, through the immort all seed of the Word, and to be quickened with a Noble Child-like Ingenuity, befitting the family of God; Neither is anything more injurious to the work of God's Grace, then to suppose, that those, whom God calls Children, Friends, Heirs of Heaven and Glory, his Crown, his Diadem, Brethren of his only Son, are to be dealt withal, or that God deals with them, as if they were wholly acted by a servile, slavish Principle, and were wholly under the power of such an unworthy disposition.

There are two things usually spoken to the prejudice and disadvantage of the Truth we have under Consideration, much insisted on by Mr Goodwin, Cap: 9. As

1. That a perswision of the certain continuance of the Love of God to any one, is a ready way to make them careless, negligent, and to give up themselves to all manner of abominations.

But what Vipers, Snakes, and Adders, do such men suppose the Saints of God to be, that their new nature, their Heavenly Principles (for what the flesh in them, is prone unto, we now consider not,) should conclude, that it is good to sin, that Grace may abound; that, because God Loves them with an Everlasting Love, therefore they will hate him with a perpetual hatred: that, because he will assuredly give them Grace to serve him with reverence & Go • lie fear, therefore they will despise him, and trample on all his Goodness; because he will never forsake them, that they will no more abide with him: What is in the inner man, what is in the new Creature, what is in the nature of any Grace, wherewith they are endowed, that is apt, or inclinable to make such hellish Conclusions? If we hear of any such thing among the Sons of men, if we see a Child, or a servant resolving to be profligate, wicked, stubborn, prodigal, because his Father, or Master is kind, loving, and will not disinherit him, or put him away; we look upon him as a monster in nature, and think that it would be good service to the interest of mankind to take him off from the face of earth; And yet such monsters are all the Saints of God supposed to be, who, if their Father once give them the least Assurance of the Continuance of his Love, they presently resolve to do him all the dishonor, despite, and mischief they can: I appeal to all the experience of all the Saints in the world, wheth •• , if any such thought at any time arise in them, that they may continue in sin, because Grace hath abounded, that they may live in all filth, and folly, because God hath promised never to forsake them, not turn away his Love from them, they do not look upon it, as an hellish abuse of the Love of God, which they labor to crucify, no less, then any other work of the flesh whatsoever; Presuppose indeed the Saints of God to be Dogs and swine, wholly sensual and unregenerate, that is, no Saints, and our Doctrine to be such, that God will Love them, and save them continuing in that state, wherein they are, and you make a bed for Iniquity to stretch it self upon; But suppose that we teach that the wrath of God will certainly come upon the Children of disobedience, that he that Believeth not, shall be damned, and that God will keep his own by his power through Faith unto Salvation, and that in, and by the use of means, they shall certainly be preserved to the end: and the mouth of iniquity will be stopped.

2. They say it takes away that strong curb and bridle, which ought to be kept in the mouth of the flesh, to keep it from running headlong into sin and folly, namely the fear of Hell and punishment, which alone hath an influence upon it, to bring it to subjection, and under Obedience.

But now, if there be nothing in the world, that is of use for the mortification and crucifying of the flesh, and the lusts thereof, but it receives improvement by this Doctrine, this crimination must of necessity vanish into nothing.

1. Then, it tells that the flesh, and all the deeds thereof, are to be crucified and slain, God having ordained good works for us to walk in; That for the works of the flesh the wrath of God comes upon the Children of disobedience; & if any say, let us continue in sin because we are not under the Law, or the condemning power of it for sin, but under Grace, it cries out, God for bid. Rom. 6. 15, 16. And saith, this is Argument enough, and Proof snfficient, that sin shall not have dominion over us, because we are not under the Law, but under Grace; It tells you also, that there is a twofold fear of Hell, and punishment of sin.

First, of Anxietie, and doubtfullnesse, in respect of the end.

Secondly, Of Care and diligence, that respecteth the means.

And for the first it saith, that this is the portion of very many of the Saints of God, of some all their days, though they are so, yet they know not that they are so; and therefore are under anxious and doubtful fears of Hell, and Punishment, notwithstanding that they are in the arms of their Father, from whence indeed they shall not be cast down; as a man bound with chains on the top of a tower, he cannot but fear, and yet he cannot fall; He cannot fall, because he is fast bound with strong chains: He cannot but fear, because he cannot actually, and clearly consider, often times, the means of his preservation.

And for the latter, a fear of the ways and means leading to punishment, as such, that continues upon all the Saints of God in this life; neither is there anything in this Doctrine, that is suited to a removal thereof. And this, it says, is more, much more of use for the mortification of the flesh, then the former.

2. It says, that the great and Principal means, of mortification of the flesh, is not fear of Hell and Punishment, but the Spirit of Christ, as the Apostle tells us. Rom. 8. 13. If ye through the Spirit do mortify the deeds of the flesh, ye shall live. It is the Spirit of Christ alone, that is able to do this great Work; We know, what bondage and Religious drudgery some have put themselves 〈◊〉 , upon this account, and yet could never in their lives attain to the mortification of any one sin. It is the Spirit of Christ alone, that hath sovereign power in our souls, of killing and making alive; As no man quickeneth his own soul, so no man upon any Consideration whatsoever, or by the power of any threatenings of the Law, can kill his own sin; There was never any one sin truly mortified by the Law, or the threatening of it; All that the Law can do, of it self, is but to entangle sin, and thereby to irritate, & provoke it, like a Bull in a net, or a beast lead to the slaughter. It is the Spirit of Christin the Gospel, that cuts its throat & destroys it; Now this Doctrine was never in the least charged with denying the Spirit of God to Believers, which whilst it doth grant & maintain, in a way of opposition to that late Opinion, which advanceth it self against it, it maintains the mortification of the flesh, and the lusts thereof, upon the only true, and unshaken foundations.

3. It tells you, that the great means, whereby the Spirit of Christ worketh the mortification of the flesh, and the Lusts thereof, is the Application of the Cross of Christ, and his Death, and Love therein, unto the soul; and says, that those vain endeavors, which some promote and encourage, for the mortification of sin, consisting for the most part, in slavish, bodily exercises, are to be bewailed with tears of blood, as abominations, that seduce poor souls from the Cross of Christ; For it says, this work is truly, and in an acceptable manner only performed, when we are planted into the likeness of the death of Christ, having our old man crucified with him, and the body of sin destroyed. Rom. 6. 5, 6. and thereupon by Faith reckoning ourselves dead unto sin, but alive unto God. v. 11. It is done only by knowing the fellowship of the sufferings of Christ, and being made conformable to his death. Phil. 3. 10. by the Cross of Christ is the world crucified unto us, and we unto the world. The Spirit brings home the power of the Cross of Christ to the soul, for the accomplishing of this work; and without it, it will not be done: Moreover it says, that by the way of motive to this duty, there is nothing comes with that efficacy upon the soul, as the love of Christ in his death, as the Apostle assures us. 2 Cor. 5. 14. for the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, but unto him, which died for them, and rose again: now it was never laid to the charge of this Doctrine, that it took off from the virtue of the Death and Cross of Christ, but rather on the contrary, though falsely, that it ascribed too much thereunto; so that (these importune exceptions notwithstanding) the Doctrine in hand doth not only maintain its own innocence, as to any tendency unto looseness, but also manifestly declareth its own usefulness to all ends and purposes of Gospel Obedience whatsoever; For,

3. It stirs up, provokes, and draws out into action, everything, that is free, noble, ingenuous, filial, and of an heavenly descent in the Saints of God; thus:

1. It strengthens their Faith in God, and in Jesus Christ, which is the bottom of all acceptable Obedience whatsoever; All that, which proceedeth from any other Roote, being but a product of laboring in the fire, which in the end will consume both Root and Branch. That which prevails upon, and draws out the soul to Faith and believing, I mean, as it is peculiar to the Gospel, and Justifying, that is, as it is in God as a Father, and in the Lord Christ as a Mediator, is the discovery of the good will of God to the soul in Christ, and his design to advance his Glory thereby; I speak not of the formal cause of Faith in general, but the peculiar motive to Faith, and Believing in the sense before mentioned. So our Savior giving the command in general to his Disciples John. 14 1. ye believe in God, believe also in me, in the whole ensuing Chapter, provokes them to it, with gracious discoveries of the good will of God; his Fathers, and his own good will towards them; And indeed, propose what other considerations ye will, provoke the soul by all the fear and dread of Hell, and the most dismal representation of the wrath to come, until it be convinced of this, it will never take one step towards God in Christ; Now our Adversaries themselves being Judges, the Doctrine we have had under consideration, abounds above all others with the discoveries of the good will and kindness of God to poor sinners; yea the great crime, that is laid to the charge of it, is, that it extends it too far; it doth not only assert, that God freely begins the good work in them, but that he will also powerfully perfect it to the day of Jesus Christ; It assures the souls of the poor Saints of God, that he, who looked upon them in their blood, and said unto them Live, when no eye pitied them; who quickened them, when they were dead in trespasses and in sins, begetting them of his own will, by the word of Truth, that they should be a kind of first fruits to himself, wasting them in the blood of his Son, and delivering them from the old Tyrant Satan, that he will not now leave them to themselves, and to the Counsel of their own hands, to stand or fall according as they shall of themselves, and by themselves, be able to withstand opposition and seduction: but that he will keep them in his own hand, giving them such constant supplies of his Grace and Spirit; as that in the use of means, they shall wait upon him to the end; And that howsoever, or whensoever, by the power of Temptation, and surprisalls of corruptions, they are carried aside from him, he will heal their backslidings, and receive them freely, and though they change every day, yet he changeth not, and therefore they are not consumed. And hereby, I say, it confirms and strengthens their Faith in God, as a Father in Jesus Christ, taking everlasting care of them.

2. Of their Love there is the same reason; God's love to us is of his free Grace; he loves us because so it seems good to him; Our Love to him, is purely ingenerated by his Love to us, and carried on, and increased by farther Revelations of his desireablenesse and excellency, to our souls; Herein is Love, not that we loved God, but that he loved us first: There is no Creature in the least guilty of sin, that can put forth any acceptable Act of Love towards God, but what is purely drawn out, upon the Apprehension of his Love and loveliness in his Grace and mercy; A man, I confess, may love God, when he hath no sense of his Love to him in particular: but it must all be built upon an apprehension of his Love to sinners, though he may come short in the Application; it is the terror of the Lord, that causes us to persuade others, but it is the Love of Christ that constraineth us to live to him. She loved much, to whom much was forgiven; Look then, the more abundant discoveries are made of the loveliness and desireableness in the riches of his Grace, the more effectual is the sole and only motive we have to love him, with that fi • iall, chaste, Holy Love, that he requires.

For the Love of God to his Saints, our Doctrine of their Perseverance, sets it forth, with the greatest Advantage, for the indearement of their souls, to draw out their streams of Love to God; especially doth it give it its Glory in three things.

1. In its freedom; It sets forth the Love of God to his Saints, as that which they have no way in the least deserved, as hath been manifested from Isa. 48. 8, 9, 11. & chap. 54. 9, 10. As he first loved them, not because they were better then others, being by nature Children of wrath, and lying in their Blood, when he said to them Live, quickening them when they were dead in trespasses and sins: So he doth not continue his love to them, nor purpose so to do, because he fore sees, that they will so, & so, walk with him in Holiness & uprightness (for he • oresees no such thing in them, but what he himself purposeth effectually to work, upon the account of his loving them) but he resolves to do it, merely upon the account of his own Grace; He neither resolves to continue his Love to them, on Condition that they be so and so holy, at random, and with uncertainty of the Event, but freely that they may and shall be so. And this is the Glory of Love, the most Orient pearl in the Crown, of it: 'It is not mercenary nor self-ended, nor deserved; but, as a Spring and fountain, freely vents and powers out it self upon its own account: And what ingenuous, truly noble, Heavenly descended heart can hold out against the power of this Love? It is effectually constraining to all manner of suitable returns; let the soul but put it self in to the actual Contemplation of the Love of God, as it lies represented in this property of it, every way free, undeserved, the great Love of God, to a poor worm, a sinner, a nothing; and it cannot but be wrought to a serious Admiration of it, delight in it, and be pained and straitened, until it make some suitable Returnes of Love and Obedience unto God; If not, it may well doubt it never tasted of that Love, or enjoyed any fruits of it.

2. It gives the Love of God the Glory of its Constancy and Unchangeableness; This is another Star of an eminent Magnitude in the Heaven of Love; It is not a fading, a wavering, an altering thing, but abides forever; God rests in his Love▪ Zeph. 3. 17. It is a great thing indeed, to apprehend that the great God should fixe his Love upon a poor Creature. But add hereunto, that he may love them one day, and hate them the next, embrace them one hour, and the next cast them into Hell, one day rejoicing over them with joy; another rejoicing to destroy them, as it is dishonorable to God, and derogatory to all his Divine Excellencies, and Perfections: so in particular, it clotheth his Love, with the most uncomely and undesirable Garment, that ever was put upon the Affections of the meanest worm of the earth; What can ye say more contemptible of a man? more to his dishonor among all wise and knowing men, or that shall render his Respects and Affections more undesirable, then to say, He is free of his Love indeed, but he abides not in it? What a world of Examples have we of those, who have been in his bosom, and have again been cast out? Though among men something may be pretended in excuse of this, with respect unto their ignorance, the shortness of their foresight, disability to discern between things & appearances; yet in respect of God, before whom all things are open & naked, in whose eye all incidences & Events lie as clearly stated, as things, that are already passed and gone, what can be said of such a vain supposal, for the vindication of his Glory? It is said, that men change from what they were, when God loved them, and therefore his love changeth also: But who first made them fit to be Beloved? Did not the Lord? Do they make themselves differ from others? On what account did he do it? was it not merely on the account of his own Grace? Can he not as well preserve them in a state of being beloved, as put them into it? And if he determined that he would not preserve them in that Condition, why did he set his Love upon them, when himself knew that he would not continue it to them? was it only to give his Love the dishonor of a Change? I say then, the Doctrine contended for, gives the Love of God the Glory of its Immutability, asserts it to be like himself, Unchangeable, that there is not indeed, in its self, the least shadow of turning; it may be eclipsed and obscured, as to its beams and influences, for a season: but changed, turned away, it cannot be. And this consideration of it renders it to the souls of the Saints inestimably precious: the very thought of it, considering that nothing else could possibly save, or preserve them, is marrow to their bones, and health to their souls, and makes them cry out to all that is within them, to love the Lord, and to live unto him.

3. It gives it the Glory of its Fruitfulness: A barren Love is upon the matter no Love. Love that hath no breasts, no bowels, that pities not, that assists not, deserves not that Heavenly name: Will ye say she is a tender, loving mother, who can look on a languishing, perishing Child, yea see a ravenous beast, whom yet she could easily drive away, take it out of her arms, and devour it before her face, and not put forth her strength, for its assistance or deliverance? Or will ye say, she is a Tiger, and a monster in Nature? And shall we fain such a Love in God towards his Children, which is such that all the bowels of a tender Parent to an only Child, are but as a drop to the Ocean, in comparison of it? As that he looks on whilst they languish and perish, fall, sink, and die away into everlasting calamity; yea that notwithstanding it, he will suffer the Roaring Lyon to come and snatch them away out of his Arms, and devour them before his face. That he will look upon them sinking into eternal separation from him, and such destruction, as that it had been infinitely better for them never to have been borne, without putting forth his Power, and the efficacy of his Grace for their preservation: Ah foolish people and unwise! shall we thus requite the Lord? as to render him so hard a Master, so cruel a Father to his tender ones, the Lambs of his Son, washed in his Blood, quickened by his Spirit, owned by him, smiled on, embraced ten thousand times, as to suffer them so to be taken out of his hands? Is there nothing in his Love to cause his Bowells to move, and his repentings to be kindled together towards a poor dying Child, that surely departeth not, without some sad looks towards his Father? Nemo repent fit turpissimus. Is this the kindness, which he exalteth above the Love of a Woman to her sucking Child, of a Mother to the fruit of her Wombe? Oh that men should dare thus foolishly to charge the Almighty, to ascribe such a barren fruitless Love to him, who is Love, towards his Children, who are as the Apple of his eye, his dear and tender ones, as would be a perpetual blot and stain to any earthly Parent, to have righteously ascribed to him; I say then, our Doctrine gives the Love of God the Glory of its fruitfulness. It asserts it to be such a Fountain-love, as from whence continually streams of Grace, kindness, mercy, and Refreshment do flow: because he loves us with everlasting Love, therefore he draws us with Loving-kindness. Ier. 30. 1, 2▪ from that Love proceeds continual supplies of the Spirit and Grace, by which those, of whom it is said, they abide, are preserved lovely, and fit by him to be beloved. It tells us, that because God loves his people, therefore are they in hi • hand. Deut: 33. 3. It declares it to be such a Love, as is the Wombe of all mercy: whence pardon, healing, recovery from wounds, sicknesses, and dying pangs do continually flow; A Love upon the account whereof, the Persons loved may make conclusion, that they shall lack nothing. Psal. 23. 1. A Love whose fruitfulness is subservient to its own constancy, preserving the Saints such, as he may rest in it unchangeably. Rom. 8. 29, 30. A Love, whereby God sings to his vineyard, watches over it, and waters it every moment. Isa. 27. 2, 3. And now what flint almost in the Rock of stone, would not be softened and dissolved by this Love? When we shall think, that it is from the Love of God, that our wasted portion hath been so often renewed, that our dying Graces have been so often quickened, our dreadful backslidings so often healed, our breaches and decays so often repaired, and the pardon of our innumerable transgressions so often sealed, unless we suck the breasts of Tigers, and have nothing in us, but the nature of Wolves and unclean Beasts; can we hold out against the sweet, gracious, powerful, effectual in • luences, that it will have upon our souls; Thus I say, doth the Doctrine, which we have in hand, set out the Love of God unto us in his eminent endearing properties, wherein, he being embraced through Christ, a Foundation is laid, and eminent promotion given unto the Holiness and Obedience, which he requireth of us.

2. This Doctrine renders Jesus Christ lovely to our souls, to the souls of Believers; It represents him to them, as the Standard bearer to ten thousand, as one altogether lovely: As exceeding desirable in the work of his Oblation, lovely and amiable in the work of his Intercession, as hath been manifested.

1. It imports him as one, who in his death hath made an end of the Controversy between God and our souls. Dan. 9. 39. Becoming our peace. Eph. 2. 14. having obtained for us Eternal Redemption. That he hath not suffered all that sorrow, anguish, pain, torment, dereliction, whereunto for our sakes he was given up, and willingly exposed himself, for an uncertain end, not fighting, in his death, as one beating the air, nor leaving his work in the dust, to be trampled on, or taken up, as it seems good to us, in our polluted, dark, dead estate of nature: But hath filled it with such immortal seed, that of it self, by it self, and its own unconquerable Efficacy, it hath sprung up, to the bringing forth of that whole fruit intended in it, and the accomplishment of all the ends aimed at by it. That is, that it shall certainly and infallibly bring all those to God, for whom he offered, by Sanctifying, Justifying, and preserving them, through the Communication of his own Spirit and Grace to them, for that end and purpose, All his Promises being yea and Amen, in him, confirmed by his death. 2 Cor. 1. 20. Heb. 10. 12, 13, 14, 15, 16. Some of those, who indeed abuse the Truth we have insisted on, pretend to grant, That by his death he made satisfaction for sin, but only on condition that men believe on him, and continue so doing; That they shall so believe, and so continue (though he is said to be the Captain of our Salvation, and the Author and finisher of our Faith, though it be given unto us for his sake, to believe on him; and we are blessed with all spiritual blessings in heavenly places in him,) that he takes no care about, beyond the general administration of outward means. He neither procured any such thing by his Oblation, nor doth intercede for it; these things are left unto men to be educed, drawn forth, and exercised by virtue of sundry considerations, that they may take upon themselves. Never doubtless did men take more pains, to stain the beauty and comeliness of our dying Savior.

2. For his Intercession, the Doctrine hitherto insisted on, renders him therein exceeding lovely and desirable. It tells you, that he doth pray the Father, and thereupon sends us the Comforter, the Holy Spirit, for all the gracious acts and works, ends and purposes before mentioned, with innumerable other privileges that the Saints by him are made partakers of, and that to abide with us forever, never to leave us, nor forsake us. That he continually appears in the presence of God for us, interceding that our Faith may not fail, pleading for us, in, and under all our decays, making out to us suitable supplies in all our Distresses, Temptations, Trials, Troubles, taking care that no Temptation befall us, but that a way also of escape be given to us, together with it. It tells us his Eye, even now he is in glory, is still upon us, seeing our wants, taking notice of our weakness, and providing for us, as his only concernment in the World, that we be not lost; That he hath not left one jot of that kindness, which he bare to his flock, his Lambs, his little ones. But pursues with all his strength, and all the interest he hath in Heaven, the work of their Salvation, which he came from his Fathers bosom to enter on, and returned to him again, to carry it on unto perfection; That, as the High Priest of old, he bears our names in his breast, and on his shoulders continually before his Father: So that in all our falls and failings, when we are in ourselves helpless and hopeless, when there is nothing in us, nor about us, that can do us any good, or yield us any help or Consolation, yet on this account we may say, the Lord is our Shepherd, we shall lack nothing. He hath undertaken for us, and will bear us in his Arms, until he bring us to the bosom of his Father. Now whether such cosiderations as these, of the Oblation and Intercession of Christ, do not fill his Love in them, with a more constraining efficacy, and more draw out the hearts of the Saints unto Faith and Love, then any instruction can do, informing men of the uselessness of the one or other of these eminent Acts of his Mediation, for any of the ends and Purposes mentioned, let Believers judge. That which men repose upon in their greatest necessities, and for the things of the greatest concernment, thereof they have the greatest valuation, and the thoughts of it are most fixed in their minds. What is there of so great concernment in this World unto the Saints, as their abiding with God unto the end? How many, how great, urging, pressing, are the difficulties, dangers, troubles they meet withal in their so doing? What then they have most frequent recourse unto, and what they rest most upon under their pressures, in the things of that concernment before mentioned, that will deserve the name of their Treasure, where their hearts will and ought to be. Now if this (setting aside, as things of no Consideration in such a case, the Purposes, Covenant, and Promises of God, the Oblation and Intercession of the Lord Christ) be men's own rational Abilities, to consider what is for their good, and what will be hurtful and destructive to them; what can hinder but that men will, (yea and that they often should) spend the flower and best of their Affections, upon, and about themselves and their own Wisdom, in and for their preservation; That doubtless will take up their hearts and thoughts; so that there will be very little room left for the entertainment of the Lord Jesus Christ, with any regard or respect on this account. If that then may pass, which was formerly laid down, namely that the Doctrines and things, which are Apt and suited to the ingenerating, quickening, increasing, and building up of Faith and Love towards God, and our Lord Jesus Christ, are the most eminent Gospel motives, to spiritual acceptable Obedience, (as it is an unquestionable Truth and certainty) doubtless that Doctrine which represents the Father & Son, so rich in mercy, so loving & lovely to the soul, as that doth, which we insist upon, must needs have a most effectual influence into that Obedience.

4. The Doctrine insisted on, hath an effectual influence into the Obedience of the Saints, upon the account of giving it its proper place, and setting it aright upon its basis, carrying it on in due order; It neither puts upon it the fetters of the Law, nor turns it loose from the Holy and righteous Rule of it; Let men be as industrious as can be imagined, in the performance of all commanded duties, yet if they do it on legal motives, and for legal ends, all their performances are vitiated, and all their duties rejected; This the Apostle asserts against the Jews, Rom: 9. 31. They • ought for righteousness, but as it were by the works of the Law, and therefore he tells them Chap. 10. 3. That being ignorant of God's Righteousness, and going about to establish their own Righteousness, they did not submit to the Righteousness of God; And the Papists will one day find a fire proceeding out of their Doctrine of merits, consuming all their good Works, as hay and stubble. There are also many other ways and principles, whereby Obedience is vitiated, and rendered an abomination instead of Sacrifice, wherein our Doctrine is no sharer; But this I must not enter into, because it would lead me into other Controversies, which with this I shall not intermixe.

5. It naturally and sweetly mixeth with all the Ordinances of Christ, instituted for the end under Consideration. In particular, with that great Ordinance The Ministry of the Gospel, in reference to the great fruit and effect of it mentioned. Eph. 4. 12, 13. The perfecting of the Saints, the edifying of the Body of Christ, till we all come in the unity of the Faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. That which the Lord Jesus aimed at, and intended principally, in giving Pastors and Teachers to his Church, was that they might carry on the work of the Ministry, for the Perfecting of the Saints, and their filling up the measure allotted unto them; And this they do by revealing the whole Council of God unto them, keeping back nothing that's pro • itable for them as was the practice of Paul Act. 20. 27. Of this Council or Will of God, as by them managed, there are two parts.

1. The discovery of God to them, and his Will, as to the state and Condition whereto he calls them, and which he requires them to come up unto: And this consists in doctrines, revealing God and his Will; which contain Rules, and Precepts for men to walk by, and yield Obedience unto.

2. That which is suited • o the carrying on of men in the state and Condition, whereunto they are called, according to the mind of God, as also to prevail with them, to whom the Word doth come, to enter into the state of Obedience, and walking with God: and this is usually branched into three general heads of Promises, Exhortations, and Threatenings; The management of these aright with power and efficacy, with Evidence and demonstration of the Spirit, is no small part, yea it is the greatest part of the work of the Ministry, the greatest portion of what is Doctrinal in the Word or Book of God, relating to these heads; And of this part of that Ordinance of Christ, the Ministry of the Word, the pressing of men into a state of Obedience, and to a pogresse in that estate, by Promises, Exhortations, & Threatenings, I shall briefly speak, either by way of Demonstration and proof of what lieth before me, or vindication of what is affirmed in the same kind, from the Objections and Exceptions of Him in particular, with whom I have to do; aiming still at my former Assertion, that the Doctrine I have insisted on, naturally and clearly closeth with those Promises and Exhortations, to help on their efficacy and energy for the accomplishment of the work intended.

For the first, let us take a taste of the Promises, which are, as it were, the very life & beauty of the Covenant of Grace, and the Glory of the Ministry committed unto men: and they are of two sorts, both of which have their effectual influence into the obedience of Saints.

1. There are promises, which express only the work of God's grace, and what he will freely do, in, & upon the hearts of his thereby, as to the working Holiness, and Obedience in them, as also of his pardoning mercy, in his free acceptance of them in Jesus Christ: And these are in a peculiar manner, those better Promises of the Covenant of Grace, upon the account whereof, it is so exceedingly exalted above that of Works, which by sin was broken and disanulled. Heb: 8. 6, 7▪ 8, 9, 10.

2. There are Promises of what Good and great things, God will farther do unto, and for them who obey him. As that he will keep them, and preserve them, that they shall not be lost, that their labor and Obedience shall end in the enjoyment of God himself, with an immortal Crown of Glory which shall never fade away. Now the Doctrine of the Saints Perseverance, and the stability of the Love of God unto them, closeth with the Promises of both these sorts, as to the end of carrying on, & increasing Obedience & Holiness in them; Take an instance in the first. The Promises of the work of God's Grace in us and towards us are effectual, as appointed to this end; so in that Great word Gen: 17. 1. which the Apostle calls the Promise. Gal. 4. I am God Almighty, I am so and will be so to thee, and that for, and to all ends and purposes of the Covenant whatsoever. The inference is, walk before me and be thou perfect; Walking with God in uprightness and sincerity, is the proper fruit in us, of the Promise of God to us, to be our all sufficient God in Covenant. As Ier. 31. 33. our becoming the People of God, in walking with him in all ways of Obedience, is the effect of his Promise to be our God, and to write his Law in our hearts; not only because by the Grace of the Promise, we are brought into a state of Acceptance, and made the People of God, but also upon the account of the engagement, that is put upon us, by that gracious Promise, to live unto him; Whence in the close it is affirmed, we shall be his People. The word of the Gospel, or the word of Faith, doth mainly consist in this: And what the aim of that is, the Apostle declares. Titus 2. 11, 12. The Grace of God, which appeareth unto us, teacheth us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and Godly in this present world. Which general purport of the Promises in this way, is farther asserted 2 Cor. 7. 1. Having then, saith he, these Promises, Let us cleanse ourselves from all silthinesse of flesh and spirit, perfecting Holiness in the fear of the Lord. And most eminently, is this assigned to the Promises of that sort, which we now peculiarly insist upon. 2 Pet: 1. 3. 4. To know the way, whereby these, or any other Promises are effectual to the end and purpose intimated, two things are considerable. First, what is required to make them so effectual. Secondly, wherein, and how they do exert that efficacy that is in them. For the First, the Apostle acquaints us, on what account alone it is, that they come to be useful in this or any other kind: Heb: 4 2. the word of the Gospel, the Promise Preached to them of old, did not profit them, did them no good at all; And the reason of this sad success in the Preaching of the Gospel, and Declaration of the Promises, he gives you in the same words; It is, that the word was not mixed with Faith in them that heard it; It is the mixing of the Promises with Faith, that renders them useful and profitable; Now to what ever Faith is required, the more firm, strong, and stable it is, the more effectual and useful it is; That then, which is apt to establish Faith, to support and strengthen it, to preserve it from staggering, that renders the Promise most useful and effectual for the Accomplishment of any work, whereunto it is designed. Now Faith in the Promises, respects the Accomplishment of the things promised; as the Apostle tells us in that commended, and never enough imitated Example of the Faith of Abraham. Rom 4. 19, 20, 21. Being not weak in Faith, he considered not his own body, now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb he staggered not at the Promise of God through unbelief, but was strong in Faith, giving glory to God, being fully persuaded that what he had promised, he was able also to perform; Laying aside all considerations that might tend to the impairing of his confidence, he firmly believed, that it should be to him, as God had promised. That the Doctrine we insisted on, is clearly conducing to the establishing of Faith in the Promises, cannot tolerably be called into Question. Whatsoever is in those Promises, whatsoever Considerations, or concernements of him whose they are, as his Faithfulness, Unchangeableness, & Omnipotency, that are apt to strengthen Faith in them, it preserves entire and exalteth; It is a wild Assertion, which men scarce search their own hearts, (if indeed men know what belongs to believing in sincerity) when they make: that the efficacy of the Promises unto our Obedience, should arise from hence, that the things promised may not be fulfilled: and that the weakness of Faith, (as every such supposal doth at least weaken it, yea and tends to its subversion) should render the Promise useful, which hath no use at all, but as it is mixed with Faith; For instance, those Promises, that God will be an All-sufficient God unto us, that he will circumcise our Hearts, and write his Law in them, that we shall fear him, is, as was manifested before, an useful Meditation, for the ingenerating and quickening of Obedience and Holiness in us; That it may be such a means, it is required, that it be mixed with Faith in them that hear it, as was declared. According as Faith is strong or weak, so will its usefulness be; I ask then, whether this be a way proper to set this Promise on work, for the end proposed, namely to persuade them that should believe it, that all this may be otherwise; God may cease to be their God, their hearts may not be circumcised, nor the Law mentioned written in them? Is this the way to strengthen their Faith, and to keep them from staggering? Or rather to subvert, and cast down all their confidence to the ground? The Doctrine we have under consideration, continually sounds in the ears of Believers, that God is faithful in all his Promises, that he can, that he will make them good, that his own Excellencies, his own Perfections require no less at his hands; And this it doth, not on any Grounds that carry anything with them, that may seem to incline to the least neglect of God, or contempt of any Property, Excellency, or word of his, and so be apt to breed presumption, and not Faith: But on such only, as give him the Glory of all, that he hath revealed of himself unto us: and therefore its genuine tendency must be, to beget and increase precious & saving Faith in the hearts of men, which we conceive to lie in a more direct way of efficacy towards Holiness, and Obedience, then the ingenerating of servile fears gendering unto bondage, can do.

This then we have obtained; first that the Promises peculiarly insisted on, are motives to, & furtherances of Obedience; secondly, that the way, whereby they become so, is by being mixed with Faith; and the stronger Faith is, the more effectual will the working of those Promises unto Holiness be; thirdly, that the Doctrine of the Perserverance of the Saints, and stability of God's Love to them, giving him the Glory of all his Excellencies, which in his Promises are to be considered, is suited to the carrying on of Faith, in its growth and increase. Indeed, that which makes our belief of the Promises of Faith divine, is the rise it hath, and the bottom whereinto it is resolved; viz. The Excellencies of him, who makes the Promises: As that he is True, Faithful, All-sufficient; the Glory of all which is given him in Believing, as the Apostle informs us, Rom. 4. 20, 21. Yea and all this He must be received to be, in reference to the accomplishment of his Promises, or we Believe them not with divine, supernatural, (if that term may be allowed) and saving Faith. Surely they must needs think us very easy of belief, and wholly inexperienced of any Communion with God, who shall suppose that we will be persuaded, that the Doctrine which eminently asserts and ascribes unto God, the Glory of all his Attributes, which he would have us to eye in his Promises, strengthening Faith on that account, doth annihilate the Promises in the Word of the Ministry, as to their usefulness unto our Obedience. Let us deal by instance: God hath promised to begin and perfect a good work in us: according as this Promise is mixed with Faith, so it will be useful and profitable to us; If there be no Faith it will be of no use: if little, of little; if more, of more; Let a man now be supposed to be wavering about his mixing this Promise with Faith, whereupon the issue of its Efficacy and Fruitfulness (as was said,) doth depend: And let the Doctrine we teach be called in, to speak in this Case, and let us try whether what it says be prejudicial to establishment of Faith, or whether it be not all that looks towards its Confirmation. It says then unto the soul of a Believer, why art thou so cast down, thou poor soul? And why are thy thoughts perplexed within thee? It is true thou art weak, unstable, ready to fall away, and to perish: thy temptations are many, great, and prevalent, and thou hast no strength to stand against the power, and multitude of them. But look a little upon him, who hath promised, that thou shalt never depart from him; who hath promised to finish the good work begun; he is Unchangeable in his Purposes, Faithful in his Promises, and will put forth the exceeding greatness of his power, for the Accomplishment of them, so that though thou failest, he will cause thee to renew thy strength, though thou fallest, thou shalt not be cast down: He hath undertaken to work, and who shall let him? The Council of his heart, (as to the fulfilling of it) doth not depend on anything in us; what sin thou art overtaken withal, he will pardon and will effectually supply thee with his Spirit, that • thou shalt not fall into, or continue in such sins, as would cut off thy Communion with him; And doth not this mixe the forementioned Promises with Faith, and so render it effectual to the carrying on of the work of Love and Obedience, as was mentioned? And as this Doctrine is suited to the establishment of the soul in Believing, and to the stirring of men up to mixe the the Promises with Faith, so there is not any thing that is, or canbe thought more effectual, to the weakening, impairing, and shattering of the Faith of the Saints, then that which is contrary thereunto, as shall afterwards be more fully manifested. Tell a soul, that God will write his Law in him, and put his fear in his inward partes, that he shall never depart from him, what can ye pitch upon possibly to unsettle him, as to a persuasion of the Accomplishment of this Promise, and that it shall be so indeed, as God hath spoken, but only this: according as thou behavest thy self, (which is left unto thee,) so shall this be made good, or come short of accomplishment; If thou continue to walk with God, (which that thou shalt do, he doth not promise, but upon Condition thou walk with him,) it shall be well: and if thou turn aside, which thou mayst do, notwithstanding any thing here spoken, or intimated, then the word spoken shall be of none effect, the Promise shall not be fulfilled towards thee? I know not what the most malicious Devil in Hell (if they have degrees of malice) can invent more suitable to weaken the Faith of men, as to the accomplishment of God's Promise, then by affirming, that it doth not depend upon his Truth and Faithfulness, but solely on their good behavior, which he doth not effectually provide, that it shall be such, as is required thereunto; God himself hath long since determined this difference, might he be attended unto.

What hath been spoken of the Promises of the first sort, might also be manifested concerning those of the second; And the like might also be cleared up, in reference to those other weapons of Ministers warfare, in casting down the strong holds of sin in the hearts of men, to wit, Exhortations and Threatenings.

But because Mr Goodwin hath taken great pains, both in the general, to prove the unsuitableness of our Doctrine to the promotion of Obedience, and an Holy Conversation: and in particular, its inconsistency with the Exhortations and Threatenings of the Word, managed by the Ordinances of the Ministry. What is needful farther to be added, to the purpose in hand, will fall in with our vindication & rescuing of the Truth from the false criminations, wherewith it is assaulted, and reproached, as to this particular: And therefore I shall immediately address myself to the Consideration of his long Indictment, and charge against the Doctrine of the Perseverance of the Saints, as to this very thing.

CAP. XI.

T HE Argument, wherein Mr Goodwin exposeth the Doctrine under contest to the trial, concerning its usefulness, as to the promotion of Godliness, in the hearts and ways of them, by whom it is received, he thus proposeth. Cap. 13. Sect. 32. Pag. 333. That Doctrine, which is according to Godliness, and whose natural and proper tendency, is, to promote Godliness in the hearts and lives of men, is Evangelical, and of unquestionable comportance with the Truth; such is the Doctrine, which teacheth the possibility of the Saints declining, both totally, and finally: Ergo,

Of this Argument he goeth about to establish the respective propositions, so as to make them serviceable to the enforcement of the Conclusion he aimeth at, for the exaltation of the Helena, whereon he is enamored: and for the major Proposition (about which, rightly understood, we are remote from contesting with him, or any else, and will willingly and cheerfully at any time drive the cause in difference to Issue, upon the singular Testimony of the Truth wrapped up in it) he thus con • irmeth it.

The Reason of the major Proposition, though the truth of it needeth no light but its own to be seen by, is, because the Gospel it self is a Doctrine, which is according unto Godliness, a ministry of Godliness, is a Doctrine, Truth, and Mistery, calculated, contrived, and framed by God with a singular aptness, and choiceness of ingredients, for the advancement of Godliness in the world; therefore what particular Doctrine is of the same Spirit, tendency, and import, must needs be a natural branch thereof, and bath perfect accord with it; this Proposition then it unquestionable.

Ans. According to the principles formerly laid down, I have something to say (though not to the proposition it self, as in the terms it lieth, but) only as to the fixedness, and stayednesse of it, that it may not be a nose of max, to be turned to and fro at every ones pleasure, to serve their turns; for what sort of men is there in the world, professing the name of Christ, that do not lay claim to an interest in this Proposition, for the confirmation of their Opinions It is but as a Common Exordium in Rethoricke, a useless flourish; The Doctrine which is according to Godliness, that is, which the Scripture teacheth to be true, and to serve for the promotion of Godliness, (not what Doctrine soever any dark brainesicke Creature doth apprehend so to do) in the state and Condition, wherein the Saints of God walk with him, is a branch of the Gospel: I add, in the state and condition, wherein we walk with God: for in the state of innocence, the Doctrine of the Law, as a Covenant of Life, was of singular aptness, and usefulness to promote Obedience, which yet is not therefore any branch, or part of the Gospel, but opposite to it, and destructive of it. All the advantage then Mr Goodwin can expect from this Argument to his cause, dependeth upon the proof of the minor Proposition, which also must be effected in aswerable proportion to the restrictions and qualifications given to the Major, or the whole will be void and of none effect; That is, he must prove it by the Testimony of God, to be according to Godliness, and not give us in (by a pure begging of the thing in Question,) that it is so in his Apprehesion, and according to the principles whereon he doth proceed, in the teaching and asserting of Godliness: Mr Goodwin knows, that there is no less difference btween him and us, about the nature and causes of Godliness, then there is about the Perseverance of the Saints: and therefore his asserting any Doctrine to be suited to the promotion of Godliness, that Assertion being proportioned to his other Hypothesis of his own, wherein we accord not with him, and in particular to his notions of the causes and nature of Godliness, with which conceptions of his we have no communion, it cannot be of any weight with us, unless he prove his affirmation according to the limitations before expressed; Now this he attempteth in the words following.

What Doctrine (saith he,) can there be more proper and powerful to promote Godliness, in the hearts and lives of men, then that, which, on the one hand promiseth a crown of Blessedness, and eternal Glory to those, that live Godlily without declining; and on the other hand, threateneth the vengeance of Hell fire, eternally against those, that shall turn aside into profaneness, and not return by repentance: whereas the Doctrine, which promiseth, and that withal possible certainty and assurance, all fullness of Blessedness and Glory; to those that shall at any time be Godly, though they shall the very next day or hour, degenerate, and turn loose, and profane; and continue never so long in such a course, is most manifestly destructive to Godliness, and encouraging above measure unto profaneness.

Ans. There are two parts of this Discourse: the one ( 〈 in non-Latin alphabet 〉 or) confirmatory of his own Thesis; the other ( 〈 in non-Latin alphabet 〉 or) destructive of that which he opposeth; For the first, it is upon the matter, all that he produceth for the confirmation of his Minor Proposition, wherein any singular concernment of his opinion doth lie: Now that being, in a sold sense, the common Inheritance of all that profess the Truth, under what deceits or mistakes soever; the sum of what is here insisted on, is, that the Doctrine he maintaineth concerning the possibility of the Saints defection, promiseth a crown to them, that continue in Obedience, and threateneth vengeance of fire to them, that turn to profaneness, which taken as a proof of his former assertion is liable to some small exceptions. As

1. That this doth not at all prove the Doctrine to be a branch or parcel of the Gospel, it being, is it standeth severally by it self, the pure tenor of the Covenant of Works, which we confess to have been of singular importance for the propagation of Godliness & Holiness, in them to whom it was given, or with whom it was made; being given and made for that very end and and purpose; but that this alone by its self is a peculiar branch or parcel of the Gospel, or that it is of such singular importance for the carrying on of Gospel-Obedience, as so by it self proposed, that should here have been proved.

2. As it is also a part of the Gospel declaring the Faithfulness of God, and the End and Issue of the proposal of the Gospel unto men, and of their receiving or refusing of it, so it is altogether foreign to the Doctrine of Mr Goodwin under contest: & he might as well have said, that the Doctrine of Apostasy is of singular import for the promotion of Holiness, because the Doctrine of Justification by Faith is so; for what force of consequence is betwixt these two? that God is a rewarder of them that Obey him, and a punisher of them that rebel against him, is an incentive to Obedience: therefore the Doctrine that true Believers united to Jesus Christ, may utterly fall out of the Favor of God, and turn from their: Obedience, and be damned for ever, there being no Promise of God for their preservation, is also an incentive to Holiness.

3. What virtue soever there may be in this truth, for the furtherance and promotion of Holiness in the world, our Doctrine layeth as clear claim to it, as yours; (that is) there is not anything in the least in it inconsistent therewith all; we grant God threateneth the vengeance of Hell fire, unto those that turn aside from their profession of Holiness, into profaneness, the Gospel it self becoming thereby unto them a savor of death unto death; the Lord thereby proclaiming to all the world, that the wages of sin and infidelity is death, and that he that believeth not, shall be damned; but that anything can hence be inferred for the Apostasy of true Believers, or how this assertion cometh to be appropriated to that Doctrine, we see not.

The latter part of this Discourse, whereby its Author aimeth to exclude the Doctrine hitherto asserted by us, from any claim laid to usefulness for the promotion of Godliness, is either a mistake of it, through ignorance of the opinion he hath undertaken to oppose, or a willful perverting of it, contrary to his own science & conscience; Is that the Doctrine you oppose? Is it so proposed by those who through Grace have labored to explain, & vindicate it? Doth not the main weight of the doctrine turn on this hinge, that God hath promised to his Saints, true Believers, such supplies of the Spirit and Grace, as that they shall never degenerate unto such loose and profane courses, as are destructive to Godliness? Doubtless that Doctrine is of a most spotless untainted innocence, which its Adversaries dare not venture to strangle, before they have violently & treacherously deflowered it.

And thus Mr Goodwin leaveth his Arguments in the dust, like the Estriches eggs under the feet of men, to be trampled on with ease.

The residue of this Discourse onwards to the next Argument, beingspent in the answering of pretended Objections, put in against himself in the behalf of the Doctrine of Perseverance, not at all called out by the import of his present Arguments & Discourses, I might pass them over: but in as much as that which is spoken thereunto, tendeth to the further clearing of what formerly hath been evidenced, concerning the suitableness of the Doctrine contended for, unto the promotion of Holiness, I shall farther consider what he draweth forth on this occasion. Sect. 33. he giveth us an Objection; and a four fold answer theruuto pag. 333, 334, 335. That which he calleth an Objection he layeth down in these words.

If it be objected and said: yea but Assurance of the Unchangeableness of God's Love towards him, that is Godly, is both a more effectual & persuading motive unto Godliness, and more encouraging to a persevering in Godliness, then a doubtfulness, or uncertainty, whether God will be constant in his Affection, to such a man or no; Certainty of reward is more encouraging unto action, then uncertainty.

Ans. If any one hath been so weak, as to make use of this plea in behalf of that Doctrine it seemeth to defend, (which I scarcely believe) it will I doubt not, be an easy task to undertake, that he shall be no more admitted, or entertained as an Advocate in this cause; The assurance of the Unchangeablenes of God's Love to them that are Godly, is but one part of the Doctrine in hand, & that such, as may perhaps be common to it with that W ^ch is brought into competition W ^th it: It is the Assurance of the Unchangeablenes of God's Love to a man, to keep him up to Godlines, to preserve him in that state & Condition of Holines to the end, & of the certainty of the continuance of the Love of God unto him, on that account & in that way, that is that great Gospel motive to Obedience, wherein, as its peculiar, our Doctrine glorieth, as hath formerly been manifested. Perhaps Mr Goodwin doth not think, that any man is bound to lay more blocks in his own way, then he judgeth himself well able to remove: and therefore he framed that Objection so, that he might be sure to return at least a specious answer thereunto, and this he attempteth accordingly, and telleth us in his first Paragraph three things.

1. That the Doctrine teaching the Saints defection, doth also maintain the Vnchangeablenesse of the Love of God, to them that are Godly.

Ans. But what Love (I pray you) is that, which, when it might prevent it, will yet suffer those Godly ones, to become such ungodly Villaines and wretches, as that it shall be utterly impossible for the Lord to continue his Love to them? Is the Love you mention indeed a Love to their Persons, or only an Approbation of their Duties and Qualifications? If the First, whence is it that God ceaseth at any time to love them? Doth he change, and alter his Love like the Sons of Men? Why, they change, therefore he changeth also; That God changeth not, and therefore we, who are subject to change, are yet preserved from being consumed, we have heard; But that upon the change that is in men, God also should change, we are yet to be instructed; and the Immutability of God, hath taken greater hold upon our understandings, and in our hearts, then that we should easily receive anything so diametrically opposite thereunto; If the Love mentioned be only an Approbation of the Qualifications that are in them, and of the Duties that they do perform, then is it no more a Love to them, or to their persons, then it is to the persons of the most profligate wretches that live. The object is Duty, solely where ever it may be found, and not any person at all; for it is an Act of God's approving, not purposing, or determining Will. This is not our sense of the continuance of the Love of God, to them that are Godly; so that there is no comparison betwixt the Doctrines under contest, as to the Asserting of the Love of God to Believers, or to them that are Godly; Wherefore he saith,

2. That the Doctrine he opposeth, Promiseth God's Love, and the unchangeable continuance of it unto men, though they change to Prophanenesse; Though this is said over and over an hundred times, yet I cannot believe it, because the Doctrine openly affirmeth the continuance of the Love of God to them that are Godly, to be effectually and eventually preventive of any such profaneness, as is inconsistent therewithal; and therefore much more vain is that, which he affirmeth in the third place.

3. Namely, that the Doctrine of the Perseverance of the Saints, doth not so much absolutely promise the Love of God to them that are Godly, as it promiseth it conditionally, to them that are profane, in case they have been Godly: that is, it teacheth, that God promiseth the certain continuance of his Love to him, that is Godly, on condition he cease to be so, and turn profane;

Claudite jam rivos pueri —we have enough of this already.

2 ^lie He addeth yet, Neither is certainty of reward, in every sense or kind, more encouraging unto Action, then uncertainely in some kind: to promise with all possible Assurance, the same reward or prize, to him, that shall not run in the race, which is promised to him that shall run, is not more encouraging unto men, thus to run, then to promise it conditionally upon their running, which is a promising of it with uncertainty in this respect, because it is uncertain, whether men will run in the said race, or no; and consequently, whether they shall receive the said prize or no, upon such a promise. Vncertainty of reward is then, and in such cases, more encouraging unto action, then certainly, When the certainty of obtaining or receiving it, is suspended upon the Act, not when it is assured unto men, whether they Act or no.

Ans. 1. Perswade your servants, your laborers if you can, of that great encouragement that lies in the the uncertainty of a reward, above that which may be had from an Assurance thereof: We are not as yet of that mind; And yet

2. We do not lay the only motive unto obedience, tendered by the Doctrine we contest for, on the certainty of reward which it asserteth: which yet is such, that without it all other must needs be of little purpose: but it hath also other advantageous influences into the promotion of Holiness, which in part have been insisted on.

3. It seemeth, we say that God promiseth a Reward to them that shall not run a Race, because we maintain, that he promiseth it to none, but those who do run in a Race; promising withal to give them strength, power and will, that they may do so to the end.

2. For the close, which amounteth to this, That the certainty of reward, when it is uncertain (for so it is made to be when it is suspended on Actions that are uncertain) is more encouraging to Action, then certainty of reward not so suspended; I shall add only, (because I know not indeed how this discourse hangeth on the business under Consideration,) that we neither suspend the certainty of Reward upon our Actions, in the sense intimated, neither do we say, that it is assured to men, whether they act or no; but say, that the Reward which is of Grace, through the Unchangeable Love of God, shall be given to them that act in Holiness, & through the same Love shall all Believers be kept to such an acting of Holiness, as God thinketh good to carry them out unto, for the fulfilling of all the good pleasure of his Goodness in them, and making them meet for the inheritance of his Saints in Light; We do not think, mediums designed of God for the Accomplishment of any End, are such that conditions of the End, that it is suspended on them in uncertainty, in respect of the Issue before its accomplishment. Neither do we grant, or can it be proved, that God assigneth any medium for the accomplishment of a determinate End, (such as we have proved the Salvation of all Believres to be) and leave it in such a Condition, as that not only it shall be effected & produced, suitably to the nature of the immediate cause of which it is, whether free, necessary, or contingent, but also shall be so far uncertain, as that it may, or may, not be wrought and accomplished.

The former part of this third Paragraph is but a Repetition of an Assertion, which upon the Credit of his own single Testimony we have had often tendered; ( viz.) That an Assurance given him, that is Godly, of the Love of God, not depending on anything in him, which it is uncertain whether he will perform or no, is no motive to men to continue in the ways of Holiness. This (as I said before) I cannot close withal: That that which is a motive to Faith, and Love, and eminently suited to the stirring of them up, and setting them on work, is also a motive to the Obedience, which is called Love, and Obedience of Faith, hath been declared. If there be anything of the new and Heavenly nature in the soul, any Quality, or disposition of a Child therein, what can be more effectual to promote or advance the Fear, Honor, and Reverence of God in it, then an Assurance of his Spirit, to continue and preserve them in those ways, which are well pleasing unto him. It is confessed, that in many Promises of Acceptation here, and Reward hereafter, the things and duties, that are the means, and ways of enjoying the one, and attaining the other, are mentioned not as conditions of the Grace and Love, of God to them, to whom the Promises are made, as though they should depend on anything of their uncertain accomplishment as hath been declared, but only as the means, and ways, which God hath appointed for men to use, and walk in, unto those ends, and which he hath absolutely promised to work in them, and to continue to them.

4. The close of this Paragraph in the fourth place, deserveth a little more clear consideration, it containing an Assertion, which some would not believe, when it was told them, and hath stumbled not a few at the repetition of it. Thus then he proceedeth.

Besides, whether any such Assurance of the unchangeableness of the Love of God towards him that is godly, as the Objection speaketh of, can be effectually, and upon sufficient grounds cleared and proved, is very questionable, yea I conceive there is more reason to judge otherwise then so. Yea that which is more, I verily believe, that in case any such Assurance of the unchangeableness of God's Love, were to be found in, or could regularly be deduced from the Scriptures, it were a just ground, to any intelligent and considering man, to question their Authority, and whether they were from God, or no: For, that a God infinitely righteous and holy, should irreversibly as sure the immortal & undefiled inheritance of his Grace & Favor, unto any Creature whatsoever: so that though this creature should prove never so abominable in his sight, never so outrageously and desperately wicked and prohane, he should not be at liberty, to with-hold his inheritance from him, is a saying doubtless too hard for any man, who rightly understandeth and considereth the nature of God, to bear:

Ans. The Love mentioned in the foregoing Objection, is that which God beareth to them that are godly in Jesus Christ, exerting it self partly in his Gracious acceptation of their Persons in the Son of his Love, partly in giving to them of his Holy Spirit and Grace, so that they shall never depart utterly and wickedly from him, and forsake him, or reject him from being their God. Whether an assurance of this Love may, on good grounds, be given to Believers, hath been already considered, and the Affirmative, I hope in some good measure confirmed. The farther Demonstration of it awaiting its proper season, which the will of God shall give unto it. This Mr Goodwin saith to him is questionable; yea I suppose it is with him out of question, that it cannot be, else surely he would not have taken so much pains in laboring to disprove it; And that this us his resolved judgment, he manifesteth in the next words, I verily believe, that in case any such assurance were to be found in &c. That is, Si Deus homini non placuerit, Deus non erit. What more contemptible could the Pagans of old have spoken of their dunghill Deities, with their Amphibolous Oracles? were it not fitter language for the Indian Conjurers, who beat and afflict their hellish God's, if they answer not according to their desires. The whole Authority of God, and of his Word in the Scriptures, is here cast down before the consideration of an intelligent man (forsooth) or a vain man, that would be wise, but is like the wild Asses colt; and this intelligent man (it seems) may contend to reject the Word of God, and yet be accounted most wise; Of old, the Prophet thought not so. To what end is any farther dispute? If the Scripture speaketh not to Mr Goodwin's mind, (for doubtless he is an intelligent and considering man ), he seeth sufficient ground to question its Authority. By what way possible, any man can more advance himself into the Throne of God, then by entertaining such thoughts and conceptions as these, I know not. An intelligent man is supposed to have from himself, and his own Wisdom and Intelligence, considerations of God's nature and perfection, by which he is to regulate and measure all things, that are affirmed of God, or his will, in the Scripture. If what is so delivered suit these conceptions of his, that Scripture wherein it is delivered may pass for Canonical & Authentic: If otherwise, eâdem facilitate rejicitur quâ asseritur; which was sometimes spoken of Traditionalls; but it seems may now be extended to the written Word. The Scriptue is supposed to hold out things contrary to what this intelligent Man hath conceived and considered, and this is asserted, as a just ground to question its Authority. And if this be not a Progress in the contempt of the Word of God, to what ever yet Papists, Socinians, or Enthusiasts have attempted, I am deceived. To the Law, and to the Testimony, with all the conceptions and notions of the most intelligent man: if they answer not to this Rule, it is because there is no truth in them.

But he addeth the Reason of this bold Assertion: for (saith he) That a God infinitely righteous and holy, should irreversibly &c.

Ans. Neither yet doth this at all mend the matter. Neither doth the particular instance given alter at all, but confirm the first general Assertion: ( viz. ) that If there be anything in the Scriptures contrary to those thoughts of God, which an intelligent man (without the Scripture) doth conceive of him, he hath just grounds to question their Authority, which wholly casts down the Word of God from its Excellency, and setteth a poor, dark, blind creature, under the notion of an intelligent man, at liberty from his subjection thereunto, making him his own rule, and guide, as to his Apprehensions of God and his Will: And is it possible, that such a thought should enter into the heart of a man fearing God, & reverencing his Word, which God hath magnified above all his name? There is scarce any one Truth in the whole Book of God,but some men, passing in the world for intelligent and considering men do look upon it, and profess it to be unworthy of an infinitely Righteous, and Holy God. So do the Socinians think of the Doctrine of the Satisfaction of Christ, the great treasure of the Church; At the rate that men pass at in this world it will be difficult to exclude many of them from the number of intelligent & considering men; And are they not all absolved here by Mr G. in this Principle, from bowing to the Authority of God in the Scriptures, having just ground to question, whether they are from God or no. The case is the same with the Papists & others in sundry particulats. Frame the supposition how you will, in things never so uncouth and strange, yet if this be the position, That in things which appear so to men, upon their consideration, if anything in the Scripture be held out, or may be deduced from this to the contrary, they are at liberty from submitting their understandings to them, and may arraign them as false and suppositions their whole divine Authority is unquestionably cast down to the ground, and trampled on by the feet of men. (for 〈 in non-Latin alphabet 〉 ) God will take care for the vindication of the honor of his Word.

2. The opposition here made by Mr Goodwin, and imposed on his Adversaries, is as hath been shown, wretchedly false, not once spoken or owned by them, with whom he hath to do, nor having the least color given unto it by the Doctrine they maintain: yea is diametrically opposite thereunto. The main of what they teach, and which Mr Goodwin hath opposed in this Treatise, endeavoring to answer that eminent place of the 1 John 3. 9. with many others produced and argued to that purpose, is, that God will according to the tenor of the Covenant of Grace, so write his Law in the hearts of his, and put his fear in their inward parts, that they shall never depart from him, so as to become desperately and outrageously profane, but be preserved such to the end, as that the Lord with the greatest advantage of Glory to his infinite Wisdom, Righteousness, and Holiness, may irreversibly assure the immortal Inheritance of his Love and Favor unto them. So that Mr Goodwin 's Discourse to the end of this Section, concerning the Continuance of the Love of God to them that are wicked, with an equal measure of Favor to them that are Godly, according to this Doctrine, is vain, and grossly sophistical, and such as he himself knoweth to be so. To say, everyone that doth evil is good in the sight of the Lord, and that he delighteth in him, (that is) he approveth wicked and ungodly men, we know is sufficiently dishonorable: to him: but yet to say that he delighted in his Church, & People, washed and made Holy in the Blood of Christ, notwithstanding their failings, or their being sometime over taken with great sins, when he pleaseth in an extraordinary way, for ends best known to himself, to permit them to fall into them, (which yet he doth seldom and rarely,) is that, which himself affirmeth, & ascribeth to himself in innumerable places of Scripture, (if their Authority may pass unquestioned) to the praise of the Glory of his Grace. But it seemeth, if we take any care, that Mr Goodwin may not call the Authority of the Scriptures into question, (being fully resolved, that the Doctrine of the Saints Perseverance is unworthy of a Holy and Righteous God,) we must give over all attempts of farther deducing it from them; But yet for the present, we shall consider what he hath farther to object against it.

Sect. 34. He father objecteth against himself and his Doctrine, in the be half of that which doth oppose in these words.

It is possible, that yet some will farther object against the Argument in hand; Unless the Saints be assured of the perpetuity of their standing, in the Grace and Favor of God, they must needs be under fears of falling away, and so of perishing; and fear we know is of a discouraging and infeebling nature; an enemy unto such actions, which men of confidence and courage are apt to undertake.

Ans. What this objection maketh in this place, I know not; it neither asserteth any eminency in the Doctrine by Mr Goodwin opposed, as to the promotion of Godliness, nor immediately challengeth that, which he doth maintain of a contrary tendency, but only intimateth, that the S ^ts Consolation and peace is weakened by unnecessary fears, such as his opinion is apt to ingenerate in them; But however thus far I own it, as to the main of the Observation in hand, that the Doctrine of the Apostasy of Believers, is apt and suited to cut the Saints of God, and heirs of the Promise short of that strong Consolation, which he is so abundantly willing that they should receive, and to fill their Souls, and perplex their consciences, with cares, fears, and manifold entanglements, suited to weaken their Faith, and Love, and alienate their hearts from that delight in God, which they are called, and otherwise would be carried forth unto. They being all of them, in some measure, acquainted with the strength, subtility, and power of indwelling Sin, the advantages of Satan in his manifold Temptations, the eminent success, which they see every day the Principalities, and Powers in heavenly places which they wrestle withal, to have against them, and being herewithal taught, that there is neither Purpose, nor Promise of God for their Preservation, that there is nothing to that purpose in the Covenant of Grace the Consideration of their Condition must of necessity fill them with innumerable perplexities, and make them their own tormentors all their days; thus far (I say) I own the Objection; That is not properly courage, or confidence, but Faith, Love, and Reverence, that are the Principles of our Actions in walking with God, hath been declared.

But what saith Mr Goodwin to the Objection, as by himself laid down? Beside what he relateth, of his conquest of it in other places, he addeth

That the Saints, notwithstanding the possibility of their final falling away, have, or may have, such an Assurance of the perpetuity of their standing, in the Grace and Favor of God, as may exclude all fear, at least that, which is of a discouraging or enfeebling nature, The Apostle, as we have formerly shown, lived at a very excellent rate both of courage, and confidence; notwithstanding he know that it was possible for him to become a Reprobate; The assurance he had, that upon a diligent use of those means, which he know assuredly God would vouchsafe unto him, he should prevent his being a Reprobate, was a Golden foundation unto him, of that confidence, and courage, wherein he equalized the Holy Angels themselves.

Ans. 1. The grounds asserted by Mr Goodwin, on which Believers may build the Assurance pretended of the perpetuity of their standing in the Grace and Favor of God, notwithstanding the possibility of their defection, (the assertion whereof costs no less, then the denying of all, or any influence from the Purpose, Promises, Covenant, or Oath of God, or Mediation of Christ, into their preservation) I have formerly considered: and manifested them to be so exceeding unable, to bear any such building of Confidence upon, as is pretended, that it is almost a Miracle, how any thoughts of such a structure on such quicksands, could ever find place in the mind of a man, anything seriously acquainted with the ways of God; The whole of the Saints preservation in the Love and Favor of God, (as it is also expressed in this Section ) is resolved into men's self-considerations, and endeavors. Being weary it seemeth, of leaning on the Power of God, to be kept thereby unto eternal Salvation, men begin to trust to themselves, and their own Abilities, to be their own keepers: But what will they do in the end thereof? The sum of what Mr Goodwin hath formerly said & what he repeateth again to the end of this Section, is, Men need not fear their falling away, though it is possible, seeing they may easily prevent it, if they will; Expressions sufficiently contemptive of the Grace of God, and the Salvation that God assureth us thereby; an assertion, which those Ancients, which Mr Goodwin laboreth to draw into communion with him, would have rejected, and cast out as Heretical. Mans ability thus to preserve himself, in the Grace and Favor of God, to the end, is either from himself, or from the Grace of God? If from himself? Let us know, what that Ability is, and wherein it doth consist, and how he comes by it? Christ telleth us, that without him we can do nothing, and the Apostle that we are not sufficient of ourselves to think a good thought, but that all our sufficiency is of God: So that this self ability for preservation extendeth not to the thinking a good thought: indeed is nothing: Is it from the Grace of God? Then the Assurance of it must be, either because God promised absolutely, so to work in him to will and to do, of his own good pleasure, as that he should certainly be preserved, which you will not say, (as I suppose,) or because he will so afford him his Grace, as that he may make use of it to the end proposed, if he please: But now, what Assurance hath he, that he shall so make use of his Grace, as to make it effectual for the end designed? And is this good use of Grace, of himself, or of Grace also? If of himself, it is nothing; as was shown from that of our Savior John 15. 5. Neither can a man promise himself much Assistance, from the Ability of doing nothing at all. If you shall say it is of Grace, the same Question ariseth as formerly, manifesting that there is not the least Assurance imaginable of our continuance in the Grace and Favor of God, but what ariseth from his Faithful Promises (efficaciously overcoming all interveniences) that we shall so do.

2. He telleth us, that Paul lived at an excellent rate of Assurance, and yet knew that it was possible for him to be a Reprobate; I confess indeed he lived at an excellent rate of Assurance, which he manifesteth himself to have received upon such Principles, and Foundations, as were common to him with all true Believers, Rom. 8. 32, 33, 34, 35. That it was possible in respect of the Event, that He might have been a Reprobate, who was chosen from Eternity, is not proved. He saith indeed 1 Cor. 9. 27. I keep my body in subjection, least by any means I should be found 〈 in non-Latin alphabet 〉 . That by 〈 in non-Latin alphabet 〉 there, any more is intended, then not approved or accepted in that service be had in hand, Mr Goodwin laboreth not to evince; and if that be the sense of the words (as the scope of the whole manifesteth it to be) then all that Paul there expresseth, is, that he endeavored always to approve himself, and by all means, an acceptable workman not to be rejected, or disallowed in the labor of Preaching the Gospel which he had undertaken; and we acknowledge that this thought, and contrivance may well become him, who liveth at the greatest rate of Assurance, that God affordeth to any here below; yea that such thoughts & endeavors do naturally & genuinely flow from the Assurance of the Love of God, we also grant. But yet, supposing that being a Reprobate, by a Metonymy of the effect, may here signify to be damned, how doth this prove, that it was possible in respect of the event, that he should be damned? Why, because he labored that he might not be so; That is, no man can use the means of avoiding anything, but he must be uncertain, whether in the use of those means it may be avoided or no; This looketh like begging the thing in question; Paul laboring and endeavoring in the ways expressed, evidently manifesteth such a labor and endeavor, in such a way, to be the appointed means of avoiding the Condition of being 〈 in non-Latin alphabet 〉 . That there is an infallible connection betwixt the use of such means, & the deliverance from that state, is proved. But that Paul had not assurance of the sufficiency of the Grace of God with him, for his certain use of those means, & certain infallible deliverance from that end, nothing in the least in intimated in the Text, or brought in from any place else by Mr Goodwin, to give color thereunto. But of this Scripture at large afterwards,

Supposing himself to have fairly quit himself of the former plea, in the behalf of our Doctrine, as by himself proposed, he addeth another Pretension in the behalf of the same plea formerly produced, which he attempteth also to take out of the way, having in some measure prepared it, in his proposal of it for an ea • y removal Thus then he proceedeth. To pretend that the weakness of the flesh in the best of Saints considered, and their aptness to go astray, they must needs lie under many trouble some and tormenting fears of perishing, unless they have some promise or assurance from God to support them, notwithstanding any declinings or goings astray incident unto them, yet they shall not loose his favor, or perist, is to pret and nothing but what hath been thoroughly answered already, especially in Cap. 9.

Ans. Before I can admit this plea to be put in, in our behalf, I shall crave leave a little to rectify, and point it more sharply against the Doctrine it aimeth to oppose. I say then,

1. It is not the weakness of the flesh, or the feebleness and disability of our natural man to act in, or go through with great duties and trials, but the strength and willfulness of the flesh, ( i.e. ) of the corrupted man, even in the best of saints, continually provoking and seducing them with sometimes an insuperable efficacy, leading them captive, and working in them continually, with a thousand baits and wiles, (as hath been in part discovered) laboring to turn them aside from God, That fills the Saints of God with tormenting, perplexing fears of perishing, and must needs do so, if they have no promise of God for their preservation; Besides all this strength and willfulness of the flesh, they are exposed to the Assaults of other most dreadful Adversaries, wrestling with Principalities and Powers in heavenly places, and contending with the World, as it lieth under the curse all their days; To refer all the oppositions that Believers meet withal, in the course of their obedience, and which may fill them with fears that they shall one day perish, if not supported by an Almighty hand, and kept by the power of God through Faith unto Salvation, unto the weakness of the flesh, which, in the place where the expression is used, plainly pointeth at the disability of the natural man to abide in, and go through with great duties and trials, is a most vain and empty contemplation. Those who have to do with God in the matter of Gospel obedience, and know what it is indeed to serve him under temptations, can tell you another manner or story: and among them M. Goodwin could do so to the purpose, when his thoughts were not prejudiced by any byasing opinions that must be leaned unto.

2. We do not say that the Saints of God in the condition mentioned, stand in need of any Promise of God, that notwithstanding any declinings or goings astray incident unto them, they shall not loose his favor or perish, but that they shall have such a presence of his spirit, and sufficiency of his grace with them all their days, that they shall never, notwithstanding all the oppositions and difficulties they meet withal, utterly fail in their Faith, nor be prevailed against, to depart wickedly and utterly from God. And now I see not but that supposing that it is necessary, that the Saints be delivered from troublesome perplexing fears of perishing, and that God hath made provision for that end and purpose, which that he hath, seems to be granted by our Author, I say I cannot see but that this Plea, striketh at the very heart of the Apostasy of S ^ts , though not very fitly brought in, in this place, in reference to the Argument that occasioned it; but our Author, knowing his faculty to lie more in evading what is objected against him, than in urging Arguments for his own opinion, doth everywhere, upon the first proposal of any Argument, divert to other considerations, and to the answering of Objections, though perhaps not at all to the Plea in hand, nor any way occasioned by it. But what saith he now, in defense of his dearly beloved, thus attempted, to vindicate it from this sore imputation of robbing and despoiling the Saints of God, of their Peace and Assurance purchased for them at no less rate then the blood of the Lord Jesus? He telleth you then three things;

1. That the weakness of the flesh, or aptness of miscarrying through this, is no reasonable ground of fear▪ to any true Believer of his perishing: considering that no manlooseth, or forfeiteth the Grace and Favor of God, through sins of weakness or infirmity: It is only the strength of sin, and corruption in men, that exposeth to the danger of loosing the Love of God.

Ans. The latter part of these words plainly discovers the vanity of the former as produced for any such end and Purpose as that in hand: For though I willingly grant, that that which is termed the weakness of the flesh, is enough to make any man what ever fear, that he shall not hold outin the course of his Obedience to the end, if he have no Promise of supportment and preservation by an Almighty power, (notwithstanding it is affirmed that it draweth men only to sins of weakness or infirmity, which I thought had not been called so from the weakness of the flesh, but of Grace in Believers) yet it is the strength, the power the Law, the subtillty of the flesh, or indwelling sin, that is the matter of our plea in this case. Not that which Paul gloried in even his infirmity, but that which made him cry out, Oh! wretched man that I am who shall deliver me from the body of this death, & from the distress by reason whereof he found no deliverance, but only in the Assured Love of God in Jesus Christ. So that notwithstanding this Reply, shaped to fortify the minds of men against their failings, upon the account of the weakness of Grace, rather then of the flesh, (which yet it is not able to do, for if there be no Promise to the contrary, why may not the principle which carrieth men forth to lesser, carry them also forth to greater, & more provoking sins, what boundaries will you prescribe unto these sins of infirmity.) The pretension from the strength of the flesh, (yea from the weakness of it) holdeth good against the Saints establishment in Peace and Assurance, upon the account of their being destitute of any Promise of preservation by God.

2. If the Saints be willing ( saith he ) to strengthen the Spirit in them, and make him willing proportionably to the means prescribed, and vouchsafed unto them by God for such a purpose, this will fully balance the weakness of the flesh, & prevent the miscarriages & breaking out hereof; This I say then (saith the Apostle) walk in the Spirit, and ye shall not fulfill the lusts of the flesh; and again, If you be lead by the Spirit you are not under the Law, and consequently, are in no danger of loosing the Favor of God, or of perishing for such sins, which under the conduct of the Spirit you are subject unto.

Ans. But that all now must be taken in good part, and nothing called strange or uncouth, since we have passed the pikes in the last Section, I should somewat admire at the Doctrine of this Paragraph; For

1. Here is a willing in reference to a great Spiritual duty supposed in men, antecedent to any Assistance of him who worketh to will and to do of his own good pleasure. What he worketh, he worketh by the Spirit. But this is a willing in us, distinct from, and antecedent to, the appearing of the Spirit for the strengthening thereof.

2. That whereas we have hitherto imagined that the Spirit strengtheneth the Saints and that their supportment had been from him, as we partly also before declared (at least we did our mind to be so persuaded) it seemeth they strengthen the Spirit in them, and not he them; How or by what means, or by what principles in them it is, that so they do, is not declared. Besides what is here intended by the Spirit, is not manifested; If it be the Holy and Blessed Spirit of God, be hath no need of our strengthening; he is able of himself, to make us meet for the Inheritance of the Saints in Light; If it be the gracious principles that are bestowed upon the Saints, that are intended, the new Creature, the inwardman, called the Spirit in the Scripture, in opposition to the flesh, if our strengthening this Spirit, be anything, but the acting of the Graces intended thereby in us, I know not what you mean. Especially, in what is or consists their acting to make the Spirit willing proportionably to the means we do receive, am I to seek, to say, that we receive outward means of God, (for so they must be, being distinguished from the Spirit) and thereupon of ourselves do make the Spirit willing, and strengthen him to the performance of God, surely holds out a very sufficient power in Spiritual things, inbred in us, and abiding with us whereof there is not the least Line or appearance in the whole Book of God, nor in any Author urged by Mr Goodwin to give countenance to his persuasion, neither

2. Is the sum of all this Answer any other, but this, If we are willing & will prevent all miscarriages from the weakness of the flesh, we may. But how we become willing so to do, and what Assurance we have, that we shall be so willing, seeing all in us by nature, as to any Spiritual duty, is flesh, is not intimated in the least; This is strenuously supposed all along, that to be willing unto spiritual good, in a spiritual manner, is wholly in our own power, and an easy thing it is, no doubt; The plea in hand is, that such is the strength of indwelling sin in the best of the Saints, and so easily doth it beset them, that if they have not some Promise of God to assure them, that they shall have constant supply of Grace from him, and by his power be preserved, it is impossible but that they must be filled with perplexing fears, that they shall not hold out in giving him willing Obedience to the end; Their Will, being in an especial manner entangled with the power of sin: It is answered, If men be but willing &c. they need not fear this, or any such issue; (i. e.) If they do the thing which they fear, and have reasons inviucible to fear, that they shall not, they need not fear, but that they shall do it: which is nothing but a most absurd begging of the thing in Question. Nether is there any thiug in the Scripture that will give a pass to this Beggar, or shelter him from due correction; The Apostle indeed saith that If we walk in the Spirit, we shall not fulfil the lusts of the flesh. And good Reason there is for it, for as he told us these are contrary to one an • there, and opposite to one another, & bring forth such divers & contrary fruits, in them, in whom they are, that if we walk in the one, we shall not fulfill the lusts of the other. But what assurance have we, that we shall walk in the Spirit, if it be not hence, that God hath promised that his Spirit shall never depart from us And if we are lead by the Spirit we are not under the Law; Which by the way, letteth us see that the Spirit leadeth us, (that is) maketh us willing and strengtheneth us, not we him;) But on what account shall or dare any man promise to himself, that the Spirit will continue so to do, if God hath not promised that he shall so do▪ Or if his leading of us, be only on condition that we be willing to be lead, how shall we be in the least assertained, (supposing us in any measure acquainted with the power of indwelling sin) that we shall be always so willing, let then this pass with what was said before as nothing to the thing in hand.

3. It is answered then ( 3 ^lie and lastly) there is no such aptness or proneness unto sin, sins I mean of a disinheriting import in Saints, or true Believers as is pretended: But on the contrary a strong propension or inclination unto Righteousness reigneth in them; we heard formerly from the Apostle 1 John 3. 9. That he that is borne of God cannot sin: and also from the 1 John 5. 3. From these suppositions with many other of like import, it is evident that there is a pregnant strong, over pouring propension, in all true Believers to walk Holily, and to live Righteously, so that to refrain sinning in the kind intended, is no such great mastery, no such matter of difficulty, unto such men and that when they are overcome and fall into sin, it is through a mere voluntary neglect; and thus we see all things impartially weighed, and debated to and fro, that the Doctrine which supposeth a possibility of the Saints declining, is the Doctrine which is according to Godliness, and the corrival of it an enemy thereto.

Ans. We have here an Assertion, an Inference, and a Conclusion; The Assertion is, that there is no such aptness and proneness to sin in Believers, as is intimated; and that because there is such a strong propensity in them to Righteousness, which that they have is proved from sundry places of Scripture; That is, because the Spirit is in Believers, the flesh is not in them. Because they have a new man in them, they have not an old; because they have a principle of Life, they have not a body of death. That is, where the Spirit lusteth against the flesh, the flesh lusteth not against the Spirit. We thought the Doctrine of Paul, Rom. 7. Gal. 5. and in innumerable other places, with the experience off all the Saints in the World had lain against this piece of Sophistry. It is true, their propension unto Righteousness reigneth in them, but it is as true, their propension unto sin, rebelleth in them. Though the Land be conquered for Christ, yet the Canaanites will dwell in it; & if the Saints leave of but one day, the work of killing, crucifying and mortifying, they will quickly find an actual rebellion in them, not easy to be suppressed. They have indeed a propension to Holiness ruling in them, but also a propension unto sin dwelling in them, so that when they would do good • vell is present with them, and the good they would do, they cannot; But when Mr Goodwin can prove this consequence, that Saints have strong inclinations to Righteousness, therefore they have not so to sin, for my part I will forbear forever disputing with him; If he can beat us, not only from Scripture, but all our Spiritual sense and experience, doubtless it is to no purpose to contend any longer with him; Hence then

2. He inferreth, that to abstain from sinning, that is, sinning customarily, & against conscience, so as to endanger the loss of the Favor of God, is no such great mastery, no such matter of difficulty to such men. This abstaining from such sins, (on the one hand) is the whole course of our Gospel Obedience, which it seemeth however it be compared to running in a race, striving for masteries, called resisting unto blood, wrestling with principalities and powers, requiring for its carrying on the exceeding greatness of the power of God, with suitable help in time of need from Jesus Christ, who is sensible of the weight of it, as no small matter, knowing what it is to serve God in Temptations, yet is it indeed but a trifling thing, a matter of no great difficulty or mastery. Do men Watch, Pray, Contend, Fight, Wrestle with God, and Satan, doth the Lord put forth his Power, and the Lord Jesus Christ continually intercede for the preservation of the Saints, Ad quid perditio haec? to what end is all this toile and labor, about a thing of little or no weight? Egregiam vero laudem! We know indeed, the Yoke of Christ is easy, and his Commandment not grievous, that we can do all things through him that enableth us, but to make Gospel obedience, so slight a thing, that it is no great mastery▪ or matter of no great commendation, to hold out in it to the end, this we were to learn till now, and are as yet slow of heart to receive it.

The Conclusion is: Io, P • an, vicimus: all things impartially weighed, the case is ours, and Godliness exceedingly promoted by the Doctrine of the possibility of the Saints defection ( 〈 in non-Latin alphabet 〉 ) and the corrival of it an enemy to it: to prove which not one word in the Argument hath been spoken, nor, to free the other from a charge of a direct contrary importance, one word to the purpose; and of Mr Goodwin's sixth Argument for his Doctrine of the Apostasy of Saints, this is the end.

But this is not all he hath to say in this case, in hand. Indeed the main design of his whole 13. Chap. consisting of 41. Sections, and about so many pages in his Book, and containing all which in an Argumentative way, he insisteth on in the case in hand, looketh this way; and therefore having already plucked away one of the main propps of that discourse, I shall apply myself to take away those which do remain, that the whole may justly fall to the ground; and therefore shall as briefly as I can, consider the whole of that discourse, containing nine Arguments against the Perseverance of Saints, for the possibility of their total and final defection.

CAP. XII.

I T will be needless to use many words unto the Discourse of the first Section; seeing it will not in the least prejudice our Cause in hand, to leave Mr Godwin in full possession of all the Glory of the Rethoricke thereof. For although I cannot close with him in the Exposition given of that expression 1 Tim. 6. 16. God inhabiteth Light inaccessible, something in my weak apprehension, much more glorious & divine being comprised therein, then what it is here turned aside unto; Neither am I in the least convinced of the truth 〈 in non-Latin alphabet 〉 of the former Discourse, in the close of the whole, asserting a deliverance to be obtained from our thoughts of the Doctrine of the defection of the Saints, which he intimateth to be, that it is anti-evangelical, tormenting, and bringing souls under bondage, by a narrow, and unprejudicate search into it, finding myself every day more and more confirmed in thoughts of that kind concerning it, by my engagement into such an enquiry (which hath been observed in this present Discourse, as far as my weakness will permit; yet it being not in the least Argumentative, but for the whole frame and intendment of it Commune exordium, and that which any man of any opinion in the world might make use of, I shall not insist upon it.

His second Section containeth his first Argument, drawn forth in the defense of his Doctrine of the possibility (as he calleth it, but indeed what it is, we have heard) of the defection of Believers; Of this, I presume he intended no more use but (as a forlorn, ) to begin a light Skirmish with his Adversaries, ordering it to retreat to his main Body advancing after, or desperately casting it away, to abate the Edge of his Combatants Weapons, it is so weak and feeble; and therefore I shall be very brief in the consideration of it; thus then he proposeth it.

That Doctrine which rendereth God free from the unrighteousness which the Scripture calleth the respecting of persons of men, is a Doctrine of perfect consistence with the Scripture, and the truth; The Doctrine which teacheth the possibility of the Saints declining, and this unto death is a Doctrine of this import: Ergo.

Ans. 1. The first proposition must be supposed Universal, of else the whole will quickly be manifested to be unconclusive. If it be only Indefinite, and so equivalent (as it lieth) to a particular, the conclusion is from all particulars, and of no force, as Mr Goodwin well knoweth. Take it universally, and I say it is evidently false, and might easily be disproved by innumerable Instances. Not that any error or falsehood can indeed give God the Glory of any one of his Attributes; but that they may be fitted and suited for such a service, were not their throats cut, and their mouths stopped, by the Lies that are in them, which Mr Goodwin 's Doctrine is no less liable to then any other, and not at all exempted from that Condition, by its seeming subserviency unto God's Aprosopolepsia. Doth not the Doctrine of Justification by Works even in the most rigid sense of it, according to the tenor of the old Covenant, absolutely render God free from the Unrighteousnesse of Accepting of Persens? And yet for all that, it hath not one jot the more of Truth in it, nor is it the less Anti-evangelical. This foundation then being removed, what ever is built upon it mole ruit su • . Neither is it in any measure restored, or laid a new, by the reason of it given by Mr G. viz. That the Scripture affirmeth in sundry places that God is no accepter of persons: for he that shall hence conclude, that what ever Doctrine affirmeth, directly, or by consequence, that God is no Aceepter of persons, what ever other abomination it is evidently deeming with all, is yet true, and according to the mind of God, shall have leave notwithstanding the antiquated Statute of our University against it, to go and read Logic at Stamford. On this account do but provide that a Doctrine be not gnilty of any one crime, and you may conclude that it is guilty of none. For instance, That Doctrine which impeacheth not the Omnipresence of the Diety, is true & according to the Scripture, for the Scripture aboundeth with clear Testimonyes of the Presence of God in all places. Now the Doctrine of the Vbiquity of the human nature of Christ, doth no way impeach the omnipresence of the Diety; therefore it is true and according to Scripture.

I might supersede all further considerations of this Argument, having rendered it altogether useless, and unserviceable, in this warfare, by breaking its right leg, or rather cruteh, whereon it leaned: but something also may be added to the Minor, because of its reflection in the close of its proof upon the Doctrine we maintain, intimating an inconsistency of it, with that Excellency of God spoken of, namely, that he is no Accepter of Persons.

Prosopolepsia, or Accepting of Persons, is an evil in Judgment, when he who is to determine in causes of righteousness, hath respect to personal things, that concerue not the merit of the Cause in hand, and judgeth accordingly. This properly can have no place in God, as to any bestowing of free Grace, Mercy, or Pardon; There is Roome made for it, only when the things that are bestowed, or wrought, by it, are such, as in Justice are due; it being an Iniquity solely and directly opposed to distributive Justice, that rendereth to everyone according to what is Righteous and due. That with God there be no Accepting of Persons there is no more required, but this, that he appoint and determine equal Punishments, to equal faults, and give equal Rewards, to equal deservings. If he will dispose of his pardoning Mercy, and free Grace, to some in Christ, not to others, who shall say unto him what dost thou? May he not do what he will with his own? So he giveth a penny to him that laboreth all day, he maygive a penny also to him that worketh but one hour. Now suppose that Mr G 's Doctrine render God free from this, (or rather chargeth him not with it,) yet if withal it calleth his Truth, Righteousness, Faithfulness, Oath, and Immutabillity into question, shall it pass for a Truth, or be embraced ever the sooner?

But the sting of this Argument lieth in the Taile, or close of it, in the Reflection insisted on upon the common Doctrine of Perseverance as it is called: viz. that it teacheth God to be an accepter of Persons: This is Mr Goodwin 's way of Arguing all along; When at any time he hath proposed a proof of the Doctrine he goeth about to establish, finding that as something heavy work to lie upon his hand, and not much to be said in the case, he instantly turneth about and falleth upon his Adversaries, in declaiming against whom, he hath a rich and overflowing Veine. There is scarce any one of his Arguments, in the pursuit and improvement whereof, one fourth part of it, is spoken to that head, where in he is engaged.

But wherein is the Common Doctrine of Perseverance guilty of this great crime? It teacheth, that He that believeth shall be saved, and he that believeth not, shall be damned. It teacheth, that God hath allotted equal punishments to equal Transgressions, and appointed equal Rewards to equal ways of Obedience. That the Wages of every sin is death, and that every sinner must die, unless it be those, concerning whom God himself saith, Deliver them, I have found a Ransom: that he is a like displeased with sin in whomsoever it is, and that in a peculiar and eminent manner when it is found in his own. Indeed if this be to impute Acceptation of Persons to God, to say, that he hath Mercy on whom he will have Mercy, and whom he will, he hardeneth, that he is tender to his own, as a Father to his only Child that serveth him, and will recover them (being faithful in his Promises) from their sins, and heal their backslidings, though he suffer others to lie wallowing in their rebellions, and pollutions all their days; that he will not give pardon to any finner, but upon Faith and Repentance, but will give Faith and Repentance to those whom he hath chosen, and given unto Jesus Christ, to be saved: If this (I say) be acceptance of Persons, our Doctrine owneth the imputation of ascribing it to God, and glorieth in it: we being ascertained that God taketh all this to himself, clearly, and plentifully in the Word of Truth.

The sum of what our Author gives in, to make good his charge upon the common Doctrine of Perseverance is, That it affirmeth, that though Saints and Believers fall into the same sins of Adultery and Idolatry, and the like, with other men, yet they are not dealt withal as other men, but continued in the Love and Favor of God. To wave the consideration of the false impositions (by the way) on the Doctrine opposed (as that is that it teacheth the Saints to fall into, and to continue in them to the significancy of that expression ( never so long ) under Abominations) and to join Issue upon the whole, of the matter, I say,

1. That in, and with this Doctrine, and in perfect Harmony, and Consistency therewith, we maintain, that the judgment of God is the same in respect of every sin in whomsoever it is, and that he that doth it on that account, is worthy of death; and

2. That the sentence of the Law, is the same towards all, cursing everyone that continueth not in all things written in the Book thereof, to do them.

3. That in, and under the Gospel, wherein a remedy is provided in reference to the rigor and severity of both the former Apprehensions, yet the Judge of all, dealeth with all men equally, according to the tenor of it, He that Believeth, shall be Saved, and he that Believeth not, shall be damned; Men in the same condition, shall have the same recompense of reward: But you will say, Do not the same sins, put men into the same condition, and deserve the same punishment in one as in another?

Ans. 1. They do deserve the same punishment: God is equally provoked, and had not Christ answered for the sins of Believers, they could not, they should not have escaped the wrath due to them. 2. That the same sins do not argue men always under the Gospel, to be in the same Condition, as shall be afterwards fully manifested, for (1.) They do not find them in the same state: some are in a state of Death and sin, others of Life and Grace, being translated from the one to the other, having a Title to the Promise of Mercy in Christ. (2.) And chiefly, as there is a twofold justification, of the Person, and of the Fact, and the one, may be without the other, so there is a twofold condemnation or dis-approbation, of the Fact, and of the Person▪ As to the particular dis-approbation of God, in respect of any sinfnll Act, it is the same in reference unto all Persons, Believers and Unbelievers: As to their Persons, there are in the Gospel, other ingredients to the judgment of them, beside particular Facts, or Acts, in answer to the Law, or the rule of Righteousness, viz. Faith and Repentance, which alter the case of the Person, even before the judgment seat of God: To suppose the Saints to fall into the same sins with other men, in the same manner, and to continue in them, without Faith and Repentance, is to beg the thing in Question. Suppose them to have (what we affirm God hath promised) those conditions of Evangelical mercy, and M. Goodwin himself, will grant it no acceptance of Persons, to deal otherwise with them, then with others, who have committed like sins with them, in whom those conditions are not wrought or found; that is, he that Believeth shall be Saved, he that Believeth not shall be Damned. This is all we say in this thing: but of the difference between Believers and unbelievers in their sinning, we shall speak afterwards at large, to the full removal of this and another Objection. For the present this shall suffice, though Believers fall, or may fall into the same sins with other men, yet they fall not into them, in the same manner with them, and they have a relief provided, to prevent the deadly malignity of sin, which those who believe not, have no interest in, no right unto.

Mr Goodwin's second Argument is, that which of all others in this case, he seemeth to lay most weight upon: and which he pursueth at large in 17 Pages, and as many Sections, treating in it concerning the Ministry of the Gospel, and the usefulness of the Exhortations, Threatenings, and Promises thereof. For an entrance into the consideration of it, I must needs say Non venit ex pharetris ista sagitta tuis. For besides that M. Goodwin hath taken very little pains in the improvement of it (considering how it was provided to his hand by the Remonstrants at the Synod of Dort, and that which he hath done farther, consisting in a mere useless and needless stuffing of it, with sundry Notions taken out of their first Argument and fifth ( De modo conversionis ) of the manner of the Spirits operation in and upon the Soul, in its first conversion to God) it was the old song of the Pelagians and Semi-Pelagians, in their dealing with Augustine, Fulgentius, Hilarius, Prosper, by them at large confuted, renewed by Castallio, and Erasmus, against Luther, after it had been sifted and rejected by the more learned Schoolmen in former ages: What ever it be, and how ever it is now come to hand, being taught to speak out Language, and that in the best fashion, the consideration of it must not be declined. And thus it is proposed.

If the common Doctrine of Perseverance, rendereth the Ministry of the Gospel, so far as it concerneth the Perseverance of the Saints, vain, impertinent, and void, then is it not a Doctrine of God, but of men, and consequently, that which opposeth it is, the truth: But certain it is, that the said Doctrine, is of this unchristian tendency and import; Ergo. The first part of the consequent of the Major is granted. The Work of the Ministry, being for the edification of the body of Christ, and the perfecting of the Saints, (Ephes. 4. 12, 13.) that which frustrateth the End whereunto of Christ himself it is designed, can be no Truth of his. Of the farther inference, That the Doctrine which opposeth it, or is set up in opposition to it, is the Truth, more will be spoken afterwards. For the present I cannot but insist upon the former observation; That notwithstanding Mr Goodwin's pretence of proving, and arguing for the Doctrine he maintains, yet upon the matter, he hath not anything to say, in the carrying on of that design, but instantly falls to his old work of raising Objections, in their very setting up prepared to be cast down, (for the most part) which with all his might he laboreth to remove.

The stress of the whole, (as far as we are concerned in it) lieth on the Minor, which is thus farther attempted to be made good: The Minor Proposition is Demonstrated thus, The Doctrine which rendereth the Labor and Faithfulness of a Minister in pressing such Exhortations, Threatenings, and Promises, which tend to the preservation of the Saints, in Faith and holiness to the end, useless, rendereth the Ministry of the Gospel, as far as it concerneth the encouragement, or enabling of the Saints to Persevere, needless and vain: but guilty of such a tendency as this, is the commonly received Doctrine of Perseverance: Ergo.

Ans. This labor might have been saved, and both these Syllogisms very easily reduced to one: but then another seeming Argument (as we shall find afterwards) insisted on, would have been prevented. Our trade in such cases as this is by weight, and not by number: the Minor then, is still to be confirmed; which he laboreth thus to do.

The common Doctrine of Perseverance, requireth and commandeth all Saints or true Believers, to be fully persuaded, and this with the greatest and most indubitable certainty of Faith, that there is an absolute and utter impossibility, either of a total, or final defection of their faith: that though they should fall into ten thousand enormous and most abominable sins, and lyewallowing in them, like a swine in the mire, yet they should remain all the while in an estate of Grace, and that God will by a strong hand of irresistible grace, bring them off from their sins, by Repentance, before they die: but the Doctrine which requireth and commandeth all this, and much more of like import, to be confidently believed by true Believers, rendereth the pressing of all Exhortations, Threatning, Promises upon them in order to prevail with them, or make them careful to Persevere, bootless and unnecessary. Ergo.

Ans. 1. What weight M. Goodwin, (with all those with whom as to his undertaking under consideration He is in fellowship) doth lay upon this Argument, is known to all. The whole foundation of what is afterwards at large insisted on, for the establishment of it being laid upon the proof of the Minor Proposition formerly denied, here laid down; It will easily be granted, that it was incumbent on him to make sure work here, and not to leave anything liable to any just Exception. An error, or a mistake in the foundation, is not easily recoverable; All that is afterwards heaped up, beareth it self on a supposition of the Truth of what is here delivered. If this fail in the least, we may spare our Labor, as to any farther consideration of what followeth; Now the main of the proof here insisted on, lieth in the Declaration of that which he calleth, the Common Doctrine of Perseverance, and concerning this he informeth his Reader.

1. That it commandeth all Saints to he fully persuaded, and that with the gseatest and most indubitable certainty of Faith, that there is an absolute and utter impossibility either of a total, or final defection of their Faith.

Ans. 1. What is the intendment of these Aggravating expressions of, [ fully persuaded, greatest and most indubitable certainty of Faith ] I know not. Will it please you, if it should require them to be persuaded, but not fully persuaded, Believe it, but with little and dubitable cetainty of Faith, or uncertainty rather? Full persuasion, greatest certainty, without doubting or staggering, are all of their perfections of Faith, and of the Saints in believing: which without doubt, they are in all that they are to Believe, to press after: so that all this is no more, but that this Doctrine requireth men to believe what it affirmeth God to have promised. It requireth men to mixe the Promises of God with Faith,) Crimen in auditum. But though the manner of Believing which it requireth, be not blameable, yet the thing which it proposeth to be believed is false. What is that? That there is an Absolute or utter impossibility either of a total or final defection of the Faith of true Believers. Its requiring this to be Believed is the bottom, & also corner stone, of Mr Goodwin 's ensuing Argument: if it doth not do this, he hath nothing in this place to say to it; Let him then produce any one that ever wrote in the defense of it, that hath in Termes, or by just consequence, delivered any such thing, and on Herbam; there shall be an end of this dispute; I presume Mr Goodwin knoweth what is meant by an absolute and utter impossibility. An absolute Repugnancy unto being, in the nature of the things themselves concerning which any Affirmation is, and not any external or foreign consideration doth entitle anything to an absolute & utter Impossibility; did ever any one affirm, that in the nature of the thing it self, the defection of the S ^ts is absolutely impossible? Is it not by them that believe the Perseverance of the S ^ts constantly affirmed that in themselves they are apt, yea prone to fall away, and their Faith to decay and die, which in it self possibly may be done, though Mr Goodw: cannot tolerably show how. The whole cerrainty of their continuance in, and of the preservation of their Faith, depends merely on supposition of something that is extrinsical in respect of them, and of their state, which as to their Condition might, or might not be. Farther, the Perseverance of the Saints, is by the same persons, constantly affirmed to be carried on, & to be perfected in, and by the use of means. It is their keeping, by the power of God through Faith unto Salvation; And can then an absolute impossibility of their defection be asserted, or only that which is so upon supposition, viz. of the Purpose of God &c. There was no Absolute Impossibility that the bones of Christ should not be broken, they being in themselves as liable to be broken as his flesh to be pierced; yet in respect of the event, it was impossible they should be so. I cannot well imagine that Mr Grodwin is not fully persuaded with the greatest and most indubit able certainty that a Perswasion in things of this kind, will admit, that the Common Doctrine of Perseverance, doth not require Saints to believe, that there is an absolute impossibility of their defection, but only that God hath promised to Preserve them from that, which in themselves and in respect of anything in them, they are obnoxious unto, in, and by the use of means, suited and appointed by him, to the carrying on of that work, and compassing of the end proposed. But yet it pleaseth him here to make show of a contrary Apprehension, and to show his confidence therein, he aggravates it, with this annexed supposition and case: It doth so, (saith he) though they should fall into 10000 enormous and most abominable sins, and lie wallowing in them like Swine in the mire, yet that they shall remain all the while in an estate of Grace.

Ans. Truly this is such an enormous and abominable Calumny, that I cannot but admire how any sober and Rationall man, durst venture upon the owning of it; The question now is, what Faith the Doctrine insisted on ingenerates in particular persons, that should enervate and make void the Exhortations &c. of the Ministry? Now though the Doctrine should teach this Indefinitely, that though men did sin so, and so, as is here expressed, yet they should be kept in a state of Grace, as is mentioned, (which yet is loudly and palpably false, as hath been declared) yet that it doth require particular men to Believe for themselves, and in reference to the Guidance of their own Ways, that they may lie and wallow in their sin like swine in the mire, and yet continue in a state of Grace and Acceptation with God, is so notoriously contrary to the whole tenor of the Doctrine, the genius and nature of it, with all the Arguments whereby it is asserted and maintained, that if conscience had but in the least, been advised with all in this contest, this charge had been without doubt omitted; All that is produced for the confirmation of this strange imposition on the persuasion under consideration, is his own Testimony that makes the charge, that it is the known voice of the common Doctrine of Perseverance, and that being said, is laid as a Foundation of all that follows. The whole Discourse still relating to a supposition that this is the Doctrine which it opposeth, from the very next words to the end. Nor is there the least farther attempt for the confirmation of this grand Assertion; But is this the known voice of our Doctrine of Perseverance? Who ever heard it but Mr G. and men of the like prejudicate Spirits aganist the Truth? The worst that can be charged with looking this way, is its asserting the promised efficacy of the Grace of God, for the preserving of Believers by the use of means, from such wallowing in abominable sins, as is supposed that it affirms they may be exposed unto. In brief! it says not.

First, That all Believers are certain of their Perseverance; Nor

Secondly, That any one can be certain of it upon such supposals as are here mentioned: such a persuasion would not be from him that calls them; Nor

Thirdly, That the End can be obtained, without the use of means, though by them, it shall certainly be so; But

Fourthly, That all the hope of their Perseverance, is built on the Promises of God, to preserve them by, and in the use of means; So that in Truth there is no need of any farther process for the removing of the Argument insisted on, but only a disclaimer of the Doctrine by it oposed, if it be that which is here expressed:

That indeed which Mr Goodwin hath to dispute against, if he will deal fairly and candidly in the carrying on of his design, is this, That the certainty of an end to be obtained by means suited thereunto, doth not enervate nor render vain the use of those means, appointed for the accomplishment of that end; The Perseverance of the Saints is the thing here proposed to be accomplished: that this shall be certainly effected and brought about according to the Promises of God for the effectiug of it, God hath appointed the means under debate, to be managed by the Ministry of the Gospel: that the Promise of God, concerning the Saints Perseverance to be wrought and effected, as by others, so by these means in their kind, doth not invalidate or render useless and vain the use of those means, but indeed establishes them, and ascribes to them their proper efficacy, is that which in this Doctrine is asserted, and which Mr Goodwin ought to have disprooved, if he would have acquitted himself as a fair Antagonist in this cause; The Promse (we say) that Hezekiah had of the continuance of his Life, did not make useless but called for the plaster of figs that was appointed for the healing of his sore.

I might then (as I said) save myself the labor of farther engaging, for the casting down of this Fabric, built on the sandy foundations of falsehood, and mistake. But because something may fall in, of that which followeth, more indeed to the purpose, than an orderly pursuit of these Assertions laid down in the entrance would require, that may more directly rise up against the cause in whose defense I am engaged, I shall consider the whole ensuing Discourse which without doubt will administer farther occasion for the Illustratihn or Confirmation of the Truth in hand; He proceeds then,

The reason of the Minor is, because a certain knowledge and persuasion, that God will by an irresistable hand of power, preserve a man, in the state of Grace, how desperately careless, negligent or wicked so ever he shall be, clearly disolves the usefulness, and necessity of all other means whatsoever, in reference to this end. If I know certainly that the corn which I have sown in my field will whether I wake or sleep grow and prosper, would it not be a very impertinent address, for any man to come to me, & admonish me in a serious & grave manner, to take heed, I sleep not, but keep myself waking, least my corn should not grow, or prosper, or that it may grow & prosper, if my corn grows, thrives, & prospers, by the irresistable hand of God, by the course of a Natural & standing providence, my watchfulness in order to a procurement of these things is absolutely vain &c.

Ans. That this is not the Doctrine which Mr Goodwin hath undertaken to oppose, hath been more than once already declared; That he is not able with any colonr of Reason to oppose it, unless he first impose his own false & vain inferences upon it, & them upon his Reader for the Doctrine it self from his constant course of proceeding against it, is also evident; What advantage this is like in the close, to prove to his cause in the Judgment of considerate men, the event will discover: The Assertion of the stability of the Promises of God in Jesus Christ given to Believers concerning his effectual preserving them to the End, from such sins as are Absolutely inconsistent with his Grace and Favor according to the tenor of the new Covenant, or such continuance in any sin as is of the same importance by his Spirit and Grace, in the use of means, doth no way tend to the begetting in any, a certain Knowledge, Assurance and persuasion, that God will continue them in a state of Grace, how desperately careless or wicked soever they shall be.

What is intended by the frequent repetition of this gross Sophistry, or what success with the intelligent Christian ponderers of things he can hope for thereby, I am not able to guess; Neither is any improvement in the least given to what the intendment of this Argument is, so far as the Common Doctrine of Perseverancc is concerned therein, from the comparison ensuing instituted between the growth of Corn, and the walking of Believers in Obedience before God; For notwithstanding the Identity in respect of the comparison of that expression [ Irresistible ] which indeed is proper to neither, there is a wide difference between the growing of corn in a mere natural way, and the moral actings of an Intelligent, Rationall Creature; What ever operations of God are about, and in the one, or the other, yet they are suited to their Subejects about which they are; God carries on the growth of corn by a way of Natural and necessary causes, but his acting of Rationall Agents is by such ways and means, as may entirely preserve their Liberty: that is, preserving them in their being, and leaving them to be such Agents. As then God causeth the corn to grow by the shining of his sun, and the falling of his rain, so he causeth Believers to persevere in Obedience, by Exhortations, Promises, and Threatenings, and such ways and means, as are suited to such Agents as they are. The fallacy of this Discourse lies in an insinuation that God by his Effectual (or as they are called irresistible) operations for the preservation of Believers in Gospel Obedience, (a thing he hath undertaken over and over, to perform) doth change their nature, and render them not free and intelligent Agents, fit to be wrought upon by the proposal of suitable and desirable Objects to their understandings, but mere brute and natural principles of all operations flowing from them; a conceit as gross and ridiculous, as certainly destructive to all the efficacy of the Grace of God. All the rest of this Section as far as it concerns us is only an affirming this way, and that, that an Assurance of the End to be obtained by the use of means, renders those means altogether useless; which when he proves, the Controversy may be nearer to an issue, than otherwise he hath any Reason to hope that tis or will be, to his advantage.

Sect. 4. Leaving the farher confirmation of his Argument he enters upon the removal of a plea insisted on, to the Justification of the Doctrine opposed and vindication of it from the crime wherewith here by him tis charged: this he tells you is, that the Exhortations, Comminations, and Promises, spoken of, are means appointed of God for the accomplishing and effecting of the Perseverance of the Saints, which he hath made simply and Absolutely necessary by his decree. This (he saith,) hath neither any Logical, nor Theological virtue in it, for the purpose for which tis produced: but is a notion irrelative to the business the accommodation whereof it pretends.

Ans. It may be so, suffer you to frame the Objection, and who will doubt of your Abilityes of giving an Answer; But who (I pray) says that God by his Decree, hath made the Perseverance of the Saints simply and Absolutely necessary; that tis certain in respect of the event, from the Decree of God, we grant; and do we thereby overthrough the means whereby tis to be accomplished▪ Yea, we establish them; We are of the mind that God hath purposed, and thereupon Promised, the Accomplishment of many things, (as the selling of Joseph into Egypt, the bringing of the Children of Israel from thence, and the like) which yet were to be carried on to their Accomplishment, and brought about through innumerable contingences, by the free rational, deliberative actings of men; If by simply and Absolutely necessary, you intend that the thing Decreed is to be wrought of men, simply and Absolutely necessarily by their operations, as to the manner of them, we simply and Absolutely deny any such Decree; If by those expressions you improperly intend only the certainty of the Event, or Accomplishment of the thing decreed with respect to the means appointed and fitted thereunto, we say this establisheth those means, neither have they the nature of means to an End from any Reason what ever, but as so appointed of God thereunto: But he proceeds in the proof of his former Assertion, and says

First that the Exhortations whereby the Saints are exhorted to Perseverance, are no means by which the Promises of Perseverance made, as our Adversaries suppose to them are Accomplished or effected, is thus clearly evinced; Whatsoever is a means for the bringing of anything to pass, ought not to contain anything in it, Repugnant or Contrary unto that which is intended to be brought to pass by it, for means ought to be subordinate to their ends, not repugnant; But the Scripture Exhortations unto perseverance, contain that which is repugnant to the Promises of Perseverance if supposed such as our Adversaries suppose them to be, therefore they can by no means effect those Promises; the Minor is evident by the light of this consideration; such Exhortations as these to the Saints, take heed least at any time there be an evil heart of unbelief in you, least you be hardened through the deceitfulness of sin; least you fall from Grace, least you receive the Grace of God in vain, least you fall from your own steadfastness; in their natve and proper tendency import a danger, and serve to raise a fear in men, least the danger imported, should come upon them; whereas such Promises as these made unto the same persons, and that not conditionally as is supposed, that there shall never be an heart of unbelief in you, that they shall never be hardened through the deceitfulness of sin, that they shall never fall away from the Grace of God, exclude all danger or possiblity of falling away, and tend directly to prevent or extinguish all fear in men of any such danger; therefore such Exhortations are in their Nature and genuine import, contrary to such Promises in theirs, and consequently can be no means of bringing them to pass.

Ans. 1. Exhortations are not so properly the means whereby the Promises are accomplished, as the means whereby the things mentioned in the Promises are wrought; God by, and through them, stirring up those Graces, which he promises to work, continue, and to increase in his Saints.

2. Exhortations divine, must be so apprehended as to be subservient to an End, in respect of God, fore-known and determined; `It is true, we Exhort men (or may) to those things of whose Event we are wholly uncertain; but to God this cannot be ascribed: He doth fore-know▪ and hath fore-determined the End and Issue that everyone of his Exhortations shall have; and therefore such a nature and no other is to be ascribed to them, as is consistent with, and subservient to, a determined end.

3. To the confirmation of his Minor Proposition, the Answer is easy, from the consideration; first of the end of the Exhortations insisted on unto Perseverance; And then of the Promises of Perseverance, themselves, which are no way inconsistent therewith. For the first, (I say) those Exhortations take heed least there be in you an evil heart of unbelief, and the like, are not given to ingenerate a fear of falling away, (which is a thing in it self evil and opposite unto that steadfastness of Faith, and full Assurance, which we should press unto, so far is it from any Act of Faithful Obedience, that God should aim to work in the hearts of his, and apply means thereunto) but only to beget an holy Care and Diligence in them to whom they are made or given for the using of the means appointed of God, for the avoiding of the evil threatened to follow upon a neglect of them; which directly falls in, and sweetly conspires with the End, and Use of the Promises of Perseverance by us urged and insisted upon. Nothing is imported by them, but only the connection that is between the things mentioned in them: as unbelief, and rejection from God. This God aims at in those Exhortations, in their particular respect unto Believers, that by them, they may be stirred up to the use of those means, which he hath appointed for them, to be by them preserved in the Grace, and Mercy which he hath infallibly promised to continue to them.

And 4. The end of the Promises of Perseverance on which we have infisted, being their mixing with Faith to establish the souls of the Saints, in believing the kindness and Faithfulness of God in his Covenant in Jesus Christ, they do not take away, nor prevent all danger of perishing, and so consequently not that fear in any measure which stirs them up so to the use of means that they may not perish, but only are effectual for their deliverance out of those dangers which are apt and able of themselves to destroy them: As our Savior himself prays for them John 17. 15. I pray not that thou shouldest take them out of the world (where whilst they are, they will be sure to meet with dangers and perplexityes enongh) but that thou shouldest keep them from the evil, wherewith they must reckon to be exercised. There is not then the least contrariety, or diverse Aspect, between the Assurance of Faith about the end, which the Promises tend unto, and the care and Godly fear about the means instituted and appointed with respect to the end, which Exhortations do beget, and will notwithstanding those Promises.

5. The greatest inconsistency that can be imagined between Exhortations and Promises, as by us explained, is no more than this, that in one place God promiseth that unto us, as his Grace, which in another he requires of us, as our duty, between which two, whoever feignes an Opposition, he doth his endeavor to set the Covenant of Grace, as to us proposed and declared, at variance with it self.

The whole ensuing Discourse unto Sect 12. drawing deep upon another Controversy ( viz. the manner of the Operation of Grace ) and being for the most part borrowed from what is delivered on that head in the Arminian writings, might be past over, as not of any necessary consideration in this place. What we assign to the Exhortations of the Word and their consistency with whatever else we teach of the Saints Perseverance being already heard, this Argument is at its properissue. But the task undertaken is not to be waved or avoided, I shall therefore proceed to the discussion of it. Thus then he goes on,

If ( saith he ) such Exhortations as we speak of, be a means to effect the Perseverance, which our Adversaryes suppose to be Promised in the Saints, then must the Act of Perseverance in the Saints, necessarily depend upon them; so as that i • cannot, nor will not be effected without them, i.e. without the Saints submitting themselves to them. But persevering upon these terms clearly supposeth a possibility of non-persevering, for whatsoever dependeth upon a mutable condition, and which possibly may not be performed, may be also possible never to come to pass.

Ans. 1. Exhortations are improperly said to be a means to effect Perseverance: We say only that they are means to stir up, quicken and increase those Graces in the exercise whereof, the Saints according to the Purpose and Promise of God do persevere.

2. The Perseverance of the Saints doth consist in the abiding and continuance of those Graces in them, which those Exhortations do so stir up, & further or increase. And in that regard, there is a connection between the Perseverance of the Saints, and the Exhortations mentioned: yea a dependence of the one on the other. But this dependence ariseth not from the nature of the things themselves, whence such a Certainty as is asserted would not arise, but from the purpose and Appointment of God that they should be effectual to that end: And therefore

3. A Perseverance on these terms supposeth a possiblity of non-persevering, if you regard only the nature of the things themselves, and set aside all Consideration of the Purpose, and Promises of God concerning the end, which is to beg the thingin hand; yea the Promise of God extends it self, to the certain Accomplishment, of the Saints submission to those exhortations; So that the end aimed at doth not depend on a mutable condition (If I understand anything of that Expression, so unsuited to the business in hand) the performance of the condition (or the yielding of such Obedience as is required to the essence of the Saints Perseverance,) being certain also from the Promises of God.

His fifth Section is as followeth, If it be said, that the said Exhortations are means of the Saints persevering in this respect, because God by his Spirit, irresistibly and infrustrably draws and persuades the Saints to obey these Exhortations, as means of their persevering: I Answer, It cannot be proved that God doth draw, or persuade his Saints upon any such terms to obey these Exhortations, Nay frequent experience showeth, and our Adversaries Doctrrne frequently mentioned, expressly granteth that the Saints many times are so far from obeying these Exhortations, that they walk for a long time, in full opposition to them, is in security looseness, vile practices: nor have they yet proved, nor (I believe) ever will prove, but that they may walk, yea and that many have thus walked, I mean in full opposition to the said exhortations to their dying day. Secondly, If God by his Spirit irresistibly draws his Saints to obey the Exhortations we speak of, he thus draweth them, either by such a force or power immediately acted upon their wills by which they are made willing to obey them; or else he maketh use of the said Exhortations so to work or affect their wills that they become willing accordingly; If the former be asserted. Then first, the said Exhortations are no means, whereby the Perseverance of the Saints is effected, but God alone irresistibly by his Spirit; for if the Will be thus immediately affected by God after such a manner and wrought to such a bent and inclination, as that it cannot but obey the said Exhortations or do the things which the said Exhortations require, Then would it have done the same things whether there had been any such Exhortations in being or no, and consequenly these Exhortations could have no manner of efficiency about their Perseverance; For the Will according to the common saying is of it self a blind faculty, & follows its own predominant bent & inclination without taking knowledge whether the ways and actions towards which it stands bent be commanded or exhorted unto by God or no: 2. If the will of a S ^t be immediately so affected by God that it stands inclined & bent to do the things which are proper to cause them to Persevere; then is this bent & inclination wrought in the Will of such a person, after his being a S ^t & consequently, is not essential to him as a S ^t , but merely Accidental, & Adventitious: & if so, then is there no inclinations or bent in the Will of a S ^t as such or from his first being a S ^t to Persevere, or to do the things which accompany Perseverance, but they come to be wrought in him, afterwards; Which how consistent it is with the principles either of Reason or Religion, or their own, I am content that my Adversaries themselves should judge. 3. If God doth immediately & irresistibly incline, or move the wills of the S ^ts to do the things which accompany Perseverance, the said Exhortations can be no means of effecting this Perseverance; for the will being Physically & irresistibly acted & drawn by God, to do such & such things, needeth no addition of Moral means, such as Exhortations are (if they be any) in order hereunto; What a man is necessitated to, he needeth no farther help or means • o do it. 4. The things which accompany Perseverance, import a continuance in Faith & Love to the end; If then the wills of the S ^ts be immediately and irresistibly moved by God thus to continue, I mean, in Faith & Love to the end, what place is there for Exhortations to come in with their efficiency) towards that Perseverance? Need they be exhorted to continue in Faith & Love, or to Persevere after the end? Thus then we clearly see, that the former of the two Consequents mentioned cannot stand; God doth not by his Spirit irresistibly draw or move the wills of the S ^ts to do things which are necessary for the procuring their Perseverance immediately, or withont the instrumental interposure of the said Exhortations.

Ans. First, the intendment of this, as also of some following Sections, is to prove and manifest, that the use of Exhortations cannot consist with the efficacy of Internal Grace, and the work of the Spirit in producing and effecting those Graces in us, which in those Exhortations we are provoked and stirred up unto. A very sad undertaking, truly, to my apprehension, & for w ^eh the Church of God will scarce ever return thanks to them that shall engage in it; He was of another mind, who cried Da Domine qvod jubes, & jube quod vis; yea, & the Holy Ghost hath in innumerable places of Scripture expressed himself of another mind, promising to work effectually in us, what he requires earnestly of us; by the one manifesting the efficacy of his Grace, by the other the exigeney of the Duty which is incumbent upon us. Nay never any Saint of God once prayed in his life, seeking anything at the hand of God, but was of another mind, if he understood his own supplications: To what is here urged against this Catholic Faith of Believers, I say.

That Exhortations are the means of Perseverance, in as much as by them in their place and kind, and with them the Spirit of God effectually works this Peseverance or the matter of it in the Saints. Those cloudy expressions [of irresistibly and unfrustrably ] we own no farther then as they denote the certainty of the event, and not the manner of the Spirits operation, which also they do very unhandsomely. We leave out then in the proposal of our Judgment about the use of Exhortations, which Mr Goodwin opposeth, those terms, and add in their Roome, by and by with those Exhortations which he omitts.

He saith then, This cannot be proved, because the Saints live, and die often times in opposition and disobedience unto these Exhortations.

But Obedience is twofold; First, as to the general frame of the heart, Obedience in the habit; and so 'tis false that the Saints live at any time in an ordinary course, much less die in opposition to those Exhortations; the Law of God being written in their hearts, and they delighting in it in their inward man, they abide therein; the fruit of Obedience for the most part being brought forth by them; And this sufficeth as to their Perseverance

Secondly, It regardeth particular acts of Obedience, and in respect of them we all say, that yet they all sin, ( Optimus ill est, qui minimis urgetur ) but this prejndiceth not their Perseverance, nor the general end of the Exhortations afforded them for that purpose.

But he adds Secondly, If God by his Spirit irresistibly draws his Saints to persevere, ut supra.

But this is sorry Sophistry, which may be felt (as they say) through a pair of mittins, For

First who says that God works by force immediately upon the wills of men? Or who makes force and power to be terms equivalent? Or that God cannot put forth the exceeding greatness of his power in them that believe, but he must force or compel their wills: or that he cannot work in us to will and to do of his own goodpleasure, immediately working in and with our wills, but he must so force them.

Secondly, whence ariseth the disjunctive force of this Argument? Either by immedate actings upon their wills, or he makes use of those Exhortations? As though the one way were exclusive of the other, and that the Scripture did not abundantly and plentifully ascribe both these unto God; both that he exhorts us to know him, love him, believe in him, and gives us an understanding, and an heart so to do; working Faith and Love in us, by the exceeding efficacy of his power and Spirit: I say then that God works immediately by his Spirit, in, and on the wills of his Saints: that is, he puts forth a real Physical power that is not contained in those exhortations, though he doth it by, and in, and with them: The impotency that is in us to do good, is not amiss termed Ethico-physica: both Natural and Moral; and the Applications of God to the soul in their doing good, are both Really and Physically efficient, and Moral also; the one consisting in the efficacy of his Spirit, the other lying in the exhortations of the Word; yet so as that the efficacy of the Spirit is exerted by, and with the Moral efficacy of the Word; his works being but Grace or the Law in the heart, the Word, being the Law written, so that all the ensuing Reasonings are bottomed upon things Male divisa, that stand in a sweet harmony and compliance with each other.

But Mr Goodwin tells you That if God work by his Spirit & his Grace immediately on the wills of men, to cause them to persevere, then are Exhortations no means of their Perseverance.

Why so I pray? It seems we must have no internal effectual Grace from God, or no outward Exhortations of the Word; But he tells you it must be so because, If the will be Physically and Irresistibly acted and drawn by God, to do such and such things, it needeth no adition of Moral means, such are Exhortations thereunto: That is, if the will be effectually inclined to the ways of God, by his Grace, there is then no need of the Exhortations of the Word. But yet

First, the Spirit of God though he have an immediate efficacy of his own, by & with those Exhortations, yet by those Exhortations he also inclines the will; & as he works on the will as Corrupt & impotent, by his Grace, so he works on the will as the will (or as such a faculty is apt to be wrought upon by a mediation of the understanding) by Exhortations.

Secondly, to say Obedience would have been produced and wrought had there been no Exhortations, is not required of us, what efficacy soever we ascribe to Grace, unless we also deny Exhortations to be appointed of God, and to be used by the Spirit of God, for the producing of that Obedience. Neither

Thirdly, doth God work upon the will as a distinct faculty alone of it self without suiting his operations to the other faculties of the soul; Nor is Grace to be wrought or carried on in us, merely as we have Wills but as we have Understandings also, whereby the Exhortations he is pleased to use, may be conveyed to the will and affect it in their kind; in a word, this is but repeating what was said before; If there be any effectual Grace, there is no use of Exhortations; If exhortations be the means of continuing or increaseing Grace, what need the efficacy of Grace or immediate actings of the Spirit, working in us to will and to do of God's good pleasure; what validity there is in these inferences, will be easily discerned; God worketh Grace in men, as men, and as men impotent and corrupted by sin; As men he works upon them by means suited to their Rationall being, by Precepts and exhortations: but as men impotent and corrupt by sin, they stand in need of his effectual power, to work that in them, which he requireth of them: Of the terms wherewith his arguing in this case is clowded and darkened, enough hath been remarked already.

His second Argument to this purpose, viz. That the Inclination of the will to good, and to persevere in a Saint, must be after his being made a Saint; is as weak and no less Sophysticall than the former; That inclination is radically wrought in every Believer at his Conversion, the Spirit being bestowed on him, which shall abide with him forever, and the Seed of God laid in his heart that shall remain, and never utterly fail, with an habitual inclination to the exercise of all those Graces wherein their persevering doth consist. Actually this is wrought in them according to the particular duties, and actings of Grace, that are reqnired of them, which they are carried forth unto, by the daily influence of Life, Power, and Grace, which they receive from Christ their head, without whom they can do nothing.

Neither is the third Exception of anymore validity, being only a Repetition of what was spoken before, rendered something more impedite, dark, and intricate, by the terms of Physically, Irresistibly, and Necessitated, which how far, and wherein we do allow, hath been frequently declared. The sum of what is spoken amounts to this, God's real work in and upon the Soul by his Spirit, and Grace, is inconsistent with the exhortations to Obedience: which we have before disproved, and do reject it as an Assertion destructive to all the efficacy of the Grace of God, and the whole work of it, upon the Souls of Men.

What his Fourth Argument also is, but a Repetition of the same things before crudely Asserted in other terms, let them apprehend that can; If God work Faith and Love, in the hearts of his Saints, and support them, in them, to the end, what place is left for Exhortations? I say their own proper place, the place of means; of means appointed by God to stir up his to Perseverance, and which himself makes by his Spirit, and the immediate efficacy thereof, effectual to that end and purpose; And I know no use of that Query, Are exhortations effectual to persuade men to Persevere after the end? being built only on his false Hypothesis, and begging of the thing in Question, viz. That if God work Faith and Love, and continuance of them in our hearts effectually by his Grace, there is no need, no use of exhortations, though God so work them, by, and with those exhortations; And this is his first Attempt, upon the first member of the Division made by him self, wherein what success he hath obtained is left to the judgment of the Reader; And, but that I shall not, having now the part of one that Answers incumbent on me, turn aside unto the proof of things denied, I should easily confirm what hath been given in, for the removal of his Objections, from the Testimony of God, by innumerable places of Scripture.

He proceeds then Sect. 6. and says, Secondly, Neither can the latter of the said consequences stand, God doth not make use of the said Exhortations, to influence or effect the Wills of the Saints upon any such terms, as hereby to make them Infallibly, Infrustrably, Necessitatingly willing to Persevere, or to do the things upon which Perseverance dependeth.

For first, If so, then one and the same act of the Will should be both Physical and Moral, and so be specifically distinguished in, and from it self; for so far as tis produced by the irresistible force or power of the Spirit of God, it must needs be Physical, the said irresistible working of the Spirit, being a Physical action, and so not proper to produce a Moralleffect; Again, as far as the said Exhortations are means to produce or raise this Act of the Will, or contribute anything towards it, it must needs be moral, because Exhortations are Moral causes, and so not capable of producing Physical, Natural, or Necessary effects; Now then if it be impossible that one and the same Act of the Will should be both Physical and Moral, that is Necessary & not Necessary, impossible also it is, that it should be produced by the irresistible working of God, and by exhortations of this joint efficiency.

It may be Objected, they who hold or grant such an influence, or operation of the Spirit of God, upon the Will which is frustrable, or resistible, do, or must suppose it to be a Physical action, as well as that which is irresistible; If so, then the act of the Will, so far as tis raised by the means of this action, or operation of God, must according to the tenor of the former Arguments be Physical also, and so the pretended Impossibility, is no more avoided by this opinion then by the other.

I Answer. Though such an operation of God upon the Will, as is here mentioned, be in respect of God, & of the manner of its proceeding from him Physical, yet in respect of the Nature and Substance of it, tis properly Moral, because it impresseth, and affecteth the Will upon which tis acted, after the manner of Moral causes, properly so called, that is, Perswadingly, not Ravishingly, or Necessitatingly. When a Minister of the Gospel in his preaching presseth or persuadeth men to such & such duties or actions, this act as it proceedeth from him, I mean as 'tis raised by his natural abilities of under standing or speaking, is Physical or Natural, but in respect of the substanceo • native tendency of it, 'tis clearly Moral, viz. because it tendeth to incline or move the wills of men, to such or such Elections, without necessitating them thereunto; and so comports with those Arguments or Exhortations in their manner of efficiency by which he presseth or moveth them to such things; By the way, to prevent stumbling and quarrelling, it no way follows from the Premises, that a Minister in his preaching or persuading unto duty's should do as much as God himself doth in or towards the persuading of men hereunto, it only follows that the Minister doth cooperate with God, which the Apostte himself affirms in order to one & the same effect, (i.e.) that he operateth in one & the same kind of efficiency with God, Morally or perswadingly, not necessitating, for where one necessitates, & another only persuades they cannot be said to cooperate, or work the one with the other, no more than two, when the one runs & the other walks a soft pace, can be said to go or walk together. But when two persuade in one and the same action, one may persuade more effectually by many degrees than the other, may have a peculiar Act or method of persuading above the other.

That which is now undertaken to be proved is, That God doth not make use of Exhortations, as means for the establishing of the Saints in believing, and confirming their Perseverance; This is that which by us is assigned unto them, and this all that the Nature of them doth require, that they should be used unto: the certainty of the event whereunto they are applied depending not on their Nature, as such means, but on the purpose of God, to use them for that end which he hath designed, and promised to bring about and accomplish.

Before he ventures on any opposition to the intendment of this Assertion, he phraseth it so, as either to render it unintelligible to himself and others, or (if anything be signified by the expressions he useth) to divert it wholly from the mind of them, and their sense, with whom he hath to do: Who ever said that God by Exhortations, doth influence the Wills of men upon such terms, as to make them Infrustrably, and necessitatingly willing to Persevere. Or, can he tell us what's the meaning of those terms, [ Infrustrably, Necessitatingly willing to Persevere; ] Though tis easy to guess at what he here intends, yet tis far above my shallow capacity, to reach the sense of these expressions. How any of these terms, relating to the event and issue of things, and in what sense they may be used, I have often shown; As relating either to the manner of God's operation in, and upon the Will, or the Wills elicitation of its own act, (any farther then by relation to that Axiom, Vnumquod{que} quod est, dum est, necesse est ) they express neither our sense, nor any bodies else that I know; That which I shall make bold to take up for M. Goodwin's intendment is; That God doth not by Exhortations effectually cause the Saints to Persevere; To be willing to Persevere, is to Persevere: to be Necessitatingly willing, is, I know not what; Now if such an efficacy be ascribed to Exhortations, as teaches the certainty of the effect, so that the certainty of the effect, as to the event, should be asserted to depend on them as such means, this is nothing to us; we ascribe an efficacy to them in proprio genere, but the certainty of that event to whose production they concur, we affirm, as hath been abundantly declared, to depend on other causes.

But the proof of what is here Asserted, outrunnes for uncouth strangeness, the Assertion it self, equis albis, as they say: For, saith he, if this be so (that is, as you have heard above, how, neither he nor we know) then the same Act of the Will should be both Physical and Moral; And

First, Why so? Because Physical & Moral means are used for the producing of it; as though sundry causes of several kinds, might not concur to produce one uniform effect, far enough from a necessity of receiving so much as a Denomination from each of them; In the concurrence of several causes, whereof some may be Free and Contingent, others Natural and Necessary, the Effect Absolutely follows, its next and immediate cause alone; God causes the Sun to shine freely; yet is the shining of the Sun, a necessary Effect of the Sun, and not any way free or contingent. God determined the piercing of Christ's side, and so as to the event made it necessary, but yet was the doing of it in then that did it, free, as to the manner of its doing & no way necessary.

But Secondly, suppose the same act of the will, should be said to be both Physical and Moral upon several accounts;; And what if every Act of the will in, and about things good or bad be so? And it be utterly impossible it should be otherwise? Yea, But then the same Act should be specifically distinguished in, and from it self.

Yea, but who told you so? The terms of Physical and Moral, as related to the Acts of the will, are very far from constituting different kinds or species of Acts; being only several Denominations of the same individual acts upon several regards and accounts; The acts of the will as they flow from that Natural faculty, or are elicited thereby, are all Physical: but as they relate to a Law, whence they are good, or evil, they are Moral; the one term expresseth their being, the other their regularity and conformity to some Rule whereunto their Agents are obliged: Quid dignum tanto? If by Physical and Moral, Mr Goodwin intends Necessary and Free, being the first that ever abused those words, and in that abuse of them not consistent with himself, (affirming afterwards, the act of a Ministers preaching as proceeding from his Abilityes of Understanding and speaking to be Physical or Natural, which yet he will not aver to be Necessary, but Free, ) he should have told us so, and then though we would not grant that the same Act, may not in several respects be both Necessary, & Free, the latter in respect of the manner of its performanee, and nature of its imediate cause, the former in respect of the Event & the determination of its first Causes, yet its consequent, is so palpably false as to the advancing of his former Assertion that towould have been directly denied without any farther trouble.

But he adds; It must needs be Physical, because it is produced by the Physical working of the Spirit of God, which being a Physical Action cannot produce a Moral effect.

Ans. By Physical Operation of God on and with the will, we understand only that which is really and effectually so, as different from that which is only Moral, and by way of motive and persuasion; Now this we say is twofold. The first consisting in the Concourse of God as the first cause, and Author of all Beeings to the producing of every entity; such as the acts of the wills of men are; & this in such a way, as is not only consistent with the Liberty of the Will, in all its Acts and Actings whatever; but also, as, is the Foundation of all the Liberty that the will hath in its actings; And in respect of this Influence of God, the effect produced is only Phisicall or Natural, having such a being as is proper to it; as also tis in respect of the will it self, and its concurrence in operation. The other is that which Mr Goodwin here calls The irresistible force or power of the Spirit: destinguishing the efficacy of the Spirit and Grace of God, in their working in us, to will, and to do, producing those effects, as they are good and Gracious, in reference to their Rise, End, and Rule, whereunto they are related. This then is that which by Mr Goodwin is here asserted; That if there be such an effectual, real working of the Spirit and Grace of God in us, to the producing of any act of the Wills of men, they cannot be Moral. That is, they cannot-have any goodness in them beyond that which is entitative; And so far, are we now arrived. All efficacious working of the Spirit of God on us, must be excluded, or all we do, is good for nothing; Away with all Promises, all Prayers, yea the whole Covenant of Grace, they serve for no other end, but to keep us from doing good; Let us hear the Scripture speak a little in this cause; Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed, to Love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live. Jere. 31. 33. & the 32. 39. This shall be the Covenant that I will make with the House of Israel after those days saith the Lord, I will put my Law in their inward parts and write it in their Hearts, and will be their God and they shall be my people; Chap. 32. 39. I will give them one heart and one way that they may fear me forever, for the good of them, and their Children after them. Ezek. 36. 26. A new heart also will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and I will put my Spirit within you, and cause you to walk in my statutes and ye shall keep my Judgments and do them; Act. 16. 14. God opened the heart of Lydia, that she attended to the things spoken of Paul; Phil. 1. 29. It is given to you in the behalf of Christ not only to Believe on him but also to suffer for his sake; and Chap. 2. 13. For it is God which work the in you both to will and to do of his own good pleasure; as also Ephs. 1. 19. That ye may know what is the exceeding greatness of his power to us ward who Believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead. and 2 Thess. 1. 11. We pray always for you that our God would fulfill all the good pleasure of his goodness & the work of Faith with power; So also in 2 Cor. 5. 17. If any man be in Christ he is a new Creature: for Ephes. 2. 4, 5. God who is rich in Mercy, for his great Love wherewith he Loved us, even when we were dead in sins hath quickened us together with Christ; Causing us Chap: 4. 24. to put on that new man which after God is Created in Righteousness and true Holiness; with the like Assertions. John 3. 3: James 1. 18. 1 Pet. 1. 23. John 5. 21. 2 Cor. 3. 5. &c:

What may be thought of these and the like expressions? Do they hold out any real, effectual, internal Work of the Spirit and Grace of God, distinct from Moral persuasions, or do they not? If they do how comes anything so wrought in us, & by us to be Morally good? If they do not we may bid farewell unto all Renewing, Regenerating, Assisting, Effectual Grace of God; That God then by his Spirit and Grace cannot enable us to act Morally, and according to a Rule, is not yet proved; What follows?

Saith he So far as Exhortatious are means to produce these Acts, they must be Moral, for Moral causes are not capable of producing Natural or Physical effects.

But if Mr Goodwin think that in this Controversy, Physical and Necessary as applied to effects are 〈 in non-Latin alphabet 〉 he is heavenly wide. Physical denotes only their being Necessary, a manner of being as to some of them which have Physically a being. The term Natural is ambiguous, and sometimes used in the one sense, sometimes in the other; sometimes it denotes that which is only, sometimes that which is in such a kind; By a Physical effect, we understand an Effect with respect to tis real existency, as by a Moral effect, an effect in respect of its Regularity. And now, why may not a Moral cause have an influence in its own kind, to the production of a Physical effect? I mean an influence suited to its own Nature and manner of operation by the way of motive and persuasion? What would you think of him that should persuade you to lift your hand above your head, to try how high you could reach, or whether your Arm were not out of joint?

Secondly, It hath been sufficiently shown before, that with these Exhortations, which work as appointed means, Morally God exerteth an effectual power for the real production of that wherento the Exhortation tends, dealing thus with our whole souls suitably to the Nature of all their faculties, as everyone of them is fitted and suited to be wrought upon, for the accomplishment of the End he aims at, and in the manner that he intends; Briefly, to every Act of the Will as an act in genere entis there is required a really operative and Physical concurence of the Providentiall power of God in its own order, as the first Cause. To every Act; as good, or gracious the operative concurrence, and influence of the Spirit of Grace; which yet hinders not but that by Exhortations, men may be provoked and stirred up to the performance of Acts as such, and to the performance of them, as good and gracious.

This being not the direct Controversy in hand, I do but touch upon it; Concerning that which follows, I should perhaps say, we have found Anguem in herba, but being so toothless and stinglesse as it is to any that in the least attend to it, it may be only termed, the padde in the straw. Physical and Moral are taken to be terms, it seems, Equipollent to Necessary, and Not-necessary; which is such a wresting of the terms themselves, and their known use, as men shall not likely meet withal: Hence is it that Acts Physical and Necessary are the same; Every Act of the most free agent under Heaven, yea in Heaven or Earth, is in its own Nature, and Being, Physical; Acts also are Moral, i. e. good or evil, consequently in order of Nature to their existence, (of which Necessary or Not-necessary are the Adjunct manner,) in reference to the Rule, or Law, whereunto their conformity is required; How Moral and Not-necessary come to be terms of the same import, Mr Goodwin will declare perhaps hereafter, when he shall have leisure to teach as much new Philosophy, as he hath already done Divinity; In the mean time we deny that any influence from God on the wills of men, doth make any Act of them Necessary as to the manner of its production; And so this first Argument for the Inconsistency, of the use of Exhortations with the real efficiency of the Grace, and Spirit of God, is concluded.

That which follows in this Section to the end, is a pretended Answer to an Objection of our Authors own framing; being only introduced, to give farther Advantage, to express himself against any real efficiency of the Spirit, or Grace of God, in the hearts or on the wills of men; Not to insist upon his darkening the Discourse in hand, from his miserable confounding of those terms Physical and Moral, formerly discovered, I shall as near as I can, close with his aim in it, for the more clear consideration thereof.

First, he tells us, That the operation of God on the will of man, is in respect of its proceeding from him, Physical, but in respest of its nature, and substance, tis properly Moral.

But First, if a man should ask Mr Goodwin, what he intends by this Operation of God on the will of man, to the end intended, I fear he would be very hard put to it, to instance in any particular: It is sufficiently evident, he acknowledgeth none in this kind, but what consists in the Exhortations of the Word.

Secondly, having told us before, that Physical, is as much as Necessary, and Moral as Not-necessary: How comes it about that the same operation of God, the same Act of his Power is become in several regards Physical and Moral? That is, Necessary and Not-necessary? is Mr Goodwin reconciled to the Assertion, That the same thing may be said to be Necessary, and Not-necessary, in sundry respects?

Thirdly, how comes the same Act or Operation in respect of its manner of proceeding from its Agent, to be Physical, and in respect of its Substance to be Moral; Or, is any act Moral in respect of its substance, or is its Morality an Adjunct of it, in respect of the regard it hath to some Rule, & farther End: It is an easy thing for any to heap up such crude Assertions, & in the mean time not to know what they say, nor whereof they do affirm; But the reason, why the Acts of God intimated are Moral, is because they persuade the Will only, or work perswadingly, not ravishingly, or necessitatingly: that is in plain terms, There is no operation of the Grace or Spirit of God, in the working of any good in the Heart or Wills of men, but only what consisteth in persuasion of them thereunto. For any real efficiency, as to the communication of strength, inworking in us to will and to do, tis wholly excluded; God only persuades, men have the power in themselves, and of themselves they do it, let the Scripture say what it will to the contrary; For those terms of Ravishingly, or Necessitatingly, which are opposed to this Moral persuasion, whereunto the operations of God, for the production of any good in us, are tied up and confined, we have been now so inured to them, that they do not at all startle us; When M. Goodwin shall manifest, That God cannot by the greatness of his power, work in us to Will, without ravishing our wills, if we guess aright at the intendment of that expression, he will advance to a considerable success in this contest, not only against us, but God himself.

But an objection presents its self to our Author, which he sees a Necessity to attempt the removal of, least an Apprehension of its truth, should prove prejudicial to the receiving of his dictates; And this it is, That if it be so, that God worketh on the will of man by the way of persuasion only, he doth no more then the Ministers of the Gospel do, who persuade men by the Word to that which is good; To this he tells you, That it indeed follows, that God & Ministers work on the Will of man, in the same way, with the same kind of efficiency, but yet in respect of degrees, God may persuade more effectually than a Minister.

That all really efficient, internal working grace of God, was denied by M. Goodwin, was before discovered; there only tis more plainly asserted. All the workings of God on the Wills of men unto good, are merely by persuasion: Perswasion we know gives no strength, adds no power, to him that is persuaded to anything; it only provokes him, and irritates him, to put forth, exert, and exercise the power which is in himself, unto the things whereunto he is persuaded, upon the motives & grounds of persuasion proposed to him; and the whole effect produced on that account, is in Solidum, to be ascribed to the really efficient cause of it, howsoever incited, or stirred up; whereas then, men by Nature are dead, blind, unbelieving, enemies to God, he persuades them only to exert the power that is in them, & thereby to live, see, believe, and be reconciled to him, And this is to exalt the free grace of God by Jesus Christ; We know full well who have gone before you in these paths, but shall heartily pray, that none of the Saints of God may follow after you, into this contempt of the work of his Grace. But Secondly;

If nothing but Perswasion be allowed to God in the work of men's Conversion, & in the carrying on of their obedience to the end, Wherein doth the Perswasion of God consist, in distinction from the Perswasion used in, & from the Word by Ministers, which it is pretended that it may excel (though tis not affirmed that it doth) many degrees; Let it be considered (I say) in what Acts of the will, or power of God his persuasion, so distinct as above mentioned, doth consist: Let us know what Arguments he useth, by what Means he applies them, how he conveys them to the Wills of men, that are not coincident, with those of the Ministry; I suppose at last 'twill be found, that there is no other operation of God in Perswading men, as to the ends under consideration, but only what lies, or consists in the persuading of the Word, by the Ministers thereof; God looking on, without the exerting of any efficacy whatever, which is indeed that which is aimed at, & is really exclusive of the Grace of God, from any hand in the Conversion of sinners, or Preservation