The Doctrine of the Saints Perseverance

Preservation of Believers.

3. He doth not indeed assert any such Perswading of God; but only tells you, that from what he hath spoken, it doth not follow, that God doth no more then Ministers in Perswading men; And that when two persuade to one and the same Action, one may be more effectual in his persuading than another: but that God is so, or how he is so, or wherein his peculiar persuasions do consist, there is not in his discourse the least intimation.

Fourthly, There is in men a different power as to Perswasion; some having a faculty that way, far more eminent, and effectual than others, according to their skill and proficiency in Oratory and Perswasive Arts; this only is ascribed to God, that he so excels us, as one man excels another; But how that Excellency of his is exerted, thats not to be understood; But there is proof tendered you of all this, from 1 Cor: 3. 9. Where Ministers are said, to cooperate with God, which they cannot do, unless it be with the same kind of efficiency; (well said) And that when one works Necessitatingly, and another by Perswasion; they cannot be said to cooperate, no more then one that runs, or another that walks, can be said to walk together: Certainly our Author never dreamed that any man whatever, would put himself to the trouble of examining these dictates, or he would have been more wary of his asserting them, and we had not had so much not only new and strange Divinity, but new and uncouth Philosophy, heaped up without any considerable endeavor of proof or confirmation.

First, That two Agents cannot concur, or cooperate to the producing of the same effect, but with the same kind of efficiency, is a rare notion indeed; Was he never persuaded to do anything in his life? What thinks he of David's, & the Amorites killing of Uriah? of a Judge, & an Executioner slaying a Malefactor; of God & Satan, moving David to number the People; of God & Joseph's brethren, sending him to Egypt? But what need I mention Instances? Who knows not that this so confounds all causes Efficient, & that principal, & Instrumental, Material, Final, Formal, which in their production of effects, have all their distinct efficiency, and yet their cooperation.

Secondly, The proof from the Scripture mentioned, extends only to the interesting of Ministers in the great honor of Cooperating with God, in the work of begetting, & increasing Faith in their own sphere, according to the work to them committed. But that God, and they, do work with the same kind of efficiency, 'tis the main intendment of the Apostle in the place cited, 1 Cor: 3. to disprove; He tells you indeed, there is a work of Planting and watering, committed to the Ministers of the Gospel; but the giving of increase, (a peculiar working with a distinct kind of Efficiency) that is alone to be ascribed to God; It is (I say) his design, (who everywhere abundantly informs us, that Faith is the gift of God wrought in us by the exceeding greatness of his Power, ) to prove in this place, that though the dispensation of the Word of the Gospel be committed unto men, yet their whole Ministry will be vain, and of none effect, unless by an immediate efficacy, or working of his Spirit, giving & bestowing Faith on his Elect, God do give an increase.

Thirdly, For the term of [ Necessitating ] put upon the real effectual work of God's Grace on the wills of men, giving them power, assistance, and working in them to will and to do, as different from that which is purely Moral or Perswasive, only which communicates no strength or power, I shall need no more, but to reject it with the same facility, wherewith 'tis imposed on us; The similitude of one walking, and another running, wherewith the inconsistency of a Real efficient work of Grace, with persuasions, so far as that they should be said to cooperate to the producing of the same effect, doth not in the least, illustrate what 'tis intended to set off; for though one run, and another go softly, (as suppose one carrying a little loaf, another a great burden of meat for a supper, and both going to the same place, Why may not they be said to cooperate to the providing of the same supper? Must all Agents that cooperate to the producing of the same effect, be together in one place? You may as soon bring Heaven and Hell together as prove it: And why must real efficiency, be compared to running, and Perswasion to soft walking? As though one were supposed to carry on the work faster than the other: when we say only, That in the one there is a distinct power exerted from what is in the other; which that it may be done, might be proved by a thousand instances, and illustrated by as many similitudes, if any pleasure were taken to abound in causâ facili; God or man then cooperate in respect of the tendency of their working unto the event, not in respect of the kinds of their efficiency.

Of the seventh Section (whereon we shall not need long to insist) which in the entrance frames an Objection, and pretends an Answer to it, there are three parts In the first he says that we affirm, That though the will be necessitated by God, yet 'tis free in her Election, which how it may be he understands not; But if this were all the inconvenience that Mr G. could not understand how to salve the Operation of God in man, with the Liberty of his will, seeing as wise men as himself, have herein been content to Captivate their Vnderstandings to the Obedience of Faith, it were not much to be stumbled at; but the truth is, the Chimaera whose nature he professeth himself unacquainted withal, is created in his own imagination, where 'tis easy for every man to frame such notions as neither himself nor any else can bring to a consistency with Reason or Truth: Of Necessitating the Will to Election, we have had occasion more than once already to treat, and shall not burden the Reader with needless Repetitions.

In the second division of the Section, he gives you his judgment of the manner of the work of God upon the soul unto the doing of that which is good, and the effect produced thereby; Whereof the one as was said before consists in persuasions, which he says are thus far irresistible, that they who are to be persuaded cannot hinder but that God may persuade them or exhort them, though he prevail not with them; Which doubtless is a notable Exaltation of his Grace. Thus Mr Goodwin works irresistibly with one or other, perhaps every day; And the effect of this persuasion is (that is, when it is effectual,) that impression which it leaves upon the soul to the things whereunto it is persuaded: As the case is in the dealing of men one with another, for my part, I see no reason why our Author should so often, so heedfully, deliver his Judgment concerning this thing, especially without the least attempt of any Scriptural proof, or endeavor to answer those innumerable clear and express places of Scripture, which he knows are everywhere and on all occasions produced and insisted on to prove a real efficient acting of God in and with the wills of men for the producing, working and accomplishing that which is good in a way distinct from that of persuasion, which contributes no real strength to the Person persuaded, concurring only Metaphorically in the producing of the effect. Let this at last then suffice; we are abundantly convinced of his denial of the work of God's Grace in the Salvation of souls.

In the third place we have a Rhethoricall flourish over that which he hath been laying out his strength against all this while being a mere repetition of what hath been already tendered, and given into consideration over, and over; If God cause the Saints effectually to persevere (his terms of irresistibly and Necessitating, have been long since discharged from any farther attendance or service in this warfare) by Exhortations, then are all his Promises of Perseverance in vain; But why so? May not God enjoin the use of means, and promise by them the attainment of the End? May he not Promise that to us, which he will work himself effectually in us? If God effectually work in us, to give us by what means so ever a new heart, may he not promise to give us a new heart? Yea but amongst men this would be incongruous, yea ridiculous that a Father should Promise his son an inheritance & then persuade him to take heed that he may obtain it.

But First, If this be Incongruous, yea ridiculous amongst men in their dealings with one another, doth it therefore follow, that it must be so as to God's dealings with men? Are his thoughts as our thoughts, & his ways as our ways? Is not the wisdom of God foolishness with men, and theirs much more so with him? Are men bound in their dealings with others to consider them not only in their Natural and Civil relations, but as impotent and corrupted men, as God in his dealings with them doth?

Secondly, Neither is this course so Ridiculous amongst men, as Mr Goodwin imagineth; that a Father having promised his son an Inheritance, and instated it on him, or assured it to him, should exhort & persuade him to be have himself worthy of his kindness, & to take heed that he come to the enjoyment of the Inheritance which he hath provided for him, by the means that he hath appointed, (for the prescription of means for the enjoyment of the Inheritance must be supposed to go along with the promise & assurance) is far from being a course so ridiculous as is pretended.

Neither Thirdly, is this similitude Analogous with that which it is produced to illustrate. For

1. A man may know how, and when, and on what account an Inheritance is settled on him by his Father; Of what God promiseth we have Faith only not Knowledge, properly so called; nor always the Assurance of Faith as to the enjoyment of the thing promised, but the Adherence of Faith, as to the Truth and Faithfulness of the Promiser. Nor

2. Can a Father work in his Son that Obedience which he requireth of him, as He can do who Creates a new heart in us and writes his Law and Fear therein.

3. This Absolute engagement to bestow an Inheritance, whether the means of obtaining it be used, and insisted on or no, is a thing most remote from what we ascribe to the Lord in his Promises of Perseverance, which are only that Believers shall Persevere by the use of means, w ^ch means he exhorts them to use, & yet dealing with them in a Covenant of Grace & Mercy, entered into upon account of their utter insufficiency in themselves to do the things that are well pleasing to him, whereunto they are so exhorted, He himself effectually and Graciously, according to the tenor of that Covenant works in them what he requires of them, bearing them forth, in the power of his Grace, to the use of the means appointed.

His Sections 8, & 9, contain an endeavor for the taking off, an Instance usually given of pressing to the use of means, where the end is infallibly promised to be accomplished and brought about, in and by the use of those means. And this is in the passage of Paul Acts 27. whereof something formerly hath ben spoken; Paul receives a Promise from God That none of the lives of the persons with him in the ship should perish; this he declares to his company and how deeply he was concerned in the accomplishment of the Promise, and his prediction thereupon, upon the account of the undertaking wherein against almost all the World, he was then engaged, & the cause for which he was committed to their company and custody, was formerly declared. Notwithstanding this, he afterwards exhorts them, & directs to the use of all means imaginable, that were suitable for the fulfilling of the Promise he had, & the Prediction he had made. Evident it is then, that there is no Inconsistency, nor any thing unbecoming any perfection in God, in that compliance of Promises, & Exhortations which we insist upon: He having directed Paul, to walk in that very way and path. God (we say) in the Covenant of Grace, hath promised that his Saints shall never leave him, nor forsake him; that he will abide in unchangeable constancy to be their God; that he will preserve them, and keep them in his hand unto the Kingdom of his Son in glory, saving his Redeemed ones, with an everlasting Salvation, to the accomplishment of the End Promised, which he will upon the account of his Truth and Faithfulness bring about, by Means suitable unto, and instituted by him for that end. In the compassing and effecting of this great work, God dealeth with men under a twofold consideration.

First, As Rationall creatures; So he discovers to them the end promised, with its Excellency, Lovelinesse, and Satisfaction. thereby stirring up in them desires after it, as that eminent, & proportioned good, which they in the utmost issue of their thoughts and desires aim at. Farther on the fore mentioned account, that they are Rationall Creatures, endued with a rational Appetite or Will, for the choosing of that which is good, and an Understanding, to judge of it, & of the means for the attainment of the end, God reveals to them the means conducing to the end, proposing them to them to be chosen and embraced, and closed withal for the compassing of the end proposed; And that they may be yet dealt withal agreeably to their Nature, and those principles in them, which they are created withal, that God might have glory by their acting suitably to such a Nature, & such principles, He exhorts, and provokes them to choose those ways & means, which he hath so allotted, (as before mentioned) for the end aimed at; And that they should be thus dealt withal, their very Natural condition of being free intellectual Agents doth require.

Secondly, As Sinners, or Agents disenabled in themselves for the work prescribed to them, and required of them, for the attaining of the end they aim at, namely, in Spiritual things: And on that account, he puts forth towards them, and in them the Efficacy of his Power, for the immediate and special working of those things in them, and by them, and which as Rationall Creatures, bound unto an orderly obedience, they are Pressed and Exhorted unto: To manifest the inconsistency of such a procedure, and the unanswerablenesse of it, to the infinite Wisdom of God (though the Scripture expressly deliver it in innumerable places, as hath been shown) is that which by Mr Goodwin is in this discourse attempted; His particular endeavor in the place under Consideration is, to manifest that, when God promiseth to bring about & effect anything infallibly (by the use of means) 'tis in vain altogether, that any Exhortation should be urged on them, who are to use the means so appointed, for the accomplishment of it. And to the instance above mentioned, concerning Paul he replies Ch. 13. Sect: 8.

First, It is the generally received opinion of Divines, that Promises of Temporal good things, are still Conditional, and not Absolute; which Opinion they maintain upon grounds not easily shaken; Now evident it is, that the Promise under Question, was a Promise of this Nature and Kind, relating only to the preservation of the Temporal Lives of Men.

Ans. That all Promises of Temporal things without exception, are Conditional, that is, so as to be suspended on any Conditions, not promised to be wrought with equal Assurance to that w ^ch depends on them, is not the judgment of any Divine I know, unless it be of Mr Goodwin, and those of the same persuasion with him in the matter of our present Controversy; Who ever but they will say, (if they will) that the Promise of bringing the Children of Israel out of Egypt was Conditional? Let them that do say so assign the condition on which the Accomplishment of that Promise was suspended: The Promise made to the Parents of Sampson of his birth, and mighty actions, what Condition was it suspended on? And yet was it a promise of a Temporal thing; Though this may be accounted a general rule because for the most part 'tis so, yet may not God make a particular exception thereunto? Did he not so in the case of Hhezekiah, as to his living 15. years, as also in those cases before mentioned? 'It is true all such Promises have appointed means for their Accomplishment, but not Conditions whereon their fulfilling is Absolutely suspended.

But he adds Those words of Paul to the Centurion and Soldiers lately mentioned, (except these abide in the ship ye cannot be safe) undeniably prove the said Promise to have been not Absolute, but Conditional; for in case God should have Promised Absolutely & without all exception that they should have been safe, Paul had plainly contradicted the truth of it by affirming, not that they should not, but that they could not be safe otherwise than upon the Condition of the Mariners abiding in the ship.

Ans. 1. This is boldly ventured; God promiseth that the End shall be accomplished; Paul exhorteh to the use of the means for the attainment of that End, and in that contradicts the Truth of God's Promise, if it be not Conditional; And why so? Who ever said that God promised that they should be safe and preserved in the neglect of means; They were men, and not stones that God promised so to safeguard. And it was by his blessing upon means that he intended to preserve them; therefore he that stirred them up to the use of means, contradicted the promise, unless it were Conditional, Paul says indeed, they could not be safe unless the Mariners abode in the ship; not suspending the certainty of God's Promise upon their continuance in the ship, but manifesting the means whereby God would bring about their safety.

That which insues in the two following Exceptions, (as Paul 's persuading them to take meat, which conduced to their safety, and their casting the wheat into the sea for the same end) amounts no higher than the Affirmations already considered, Asserting an infallible Promise of an end to be attained by means, and an Exhortation to the use of means with the actual use of them on the account of their necessity as means, are inconsistent; which is plainly without the least show of proof or truth, to beg the thing in Question.

Neither is his Case in hand at all promoted, by comparing this particular Promise given at such a time and season, with those general Promises of Earthly Blessings made to the Obedience of the Jews in the Land of Canaan, mentioned Deut. 28. 3, 4.

Of that which Sixthly follows in the ninth Section, being a marvilous pretty Discourse about the Promise here made, as though it should be only this, that though the ship were lost and miscarried, yet none of them in it should perish thereby (merely upon the account of the ships miscarrying) though on some other account, they might be drowned at the same time; Which upon narrow scanning he hath at last found out to be the sense of the place, may well deserve the consideration of them who have nothing else to do; for my part I have other employment.

That which we affirm concerning the Words of God by his Angel, to Paul, is, That that they were such a Promise as could not but infallibly be accomplished, according to the tenor of what is in those words expressed, nor in respect of the Faithfulness of God could it otherwise be, but that it must so fall out and come to pass as was appointed, although the accomplishment of it was to be brought about by the eminent Blessing of God, upon the means that were to be used by them to whom, and concerning whom it was given.

For first, the Promise was not only concerning the Mariners and the rest in the ship, for the preservation of whom the means formerly mentioned were used, but of Paul 's apearance before Caesar, a great and eminent work whereunto he was designed Acts 9. 15. Fear not Paul thou must be brought before Caesar, Look then what infallibility in respect of the Event there was, as to Paul 's appearance before Caesar, the same there was in the preservation of the lives of the rest with him; Now although the staying of the Mariners from going out of the ship, was a means that Paul was kept a live to be brought before Caesar, yet can any one be so forsaken of common sense as to say, that it was the Condition of the purpose of God concerning the fulfilling of that Testimony, which according to his appointment Paul was to make at Rome, with all the mighty and successful travel for the propagation of the Gospel, which he after this was engaged in, Was it all now cast upon the fall of an uncertain condition not at all determined of God as to its accomplishment? Doth the infinitely wise God delight to put the purposes of his heart, and those of so great concernment to the Kingdom of his Son and his own Glory in the everlasting welfare of innumerable souls to such uncertain hazards, which by various ways obvious and naked before his eyes, he could have pretended.

Secondly, It is part of the prediction of Paul from the promise he had received, (and therewith a Revelation thereof) that they should be cast upon a certain Island, God having some work for him there to do; Now was this part of the Promise Conditional or no? If it be said that it was, Let the Condition on which it depended be assigned. Nothing can be imagined unless it be that the Wind sat in such or such a quarter; 'It is then supposed that God promised Paul and his company should be cast on an Island for their preservation, provided the Wind served for that end or purpose: But who I pray commands the Winds and Seas? Doth the Wind so blow where it listeth, as not to be at the command of its Maker? Is it not enough that we cast off his yoke and sovereignty from men, but must the residue of the Creation be forced so to pay their homage to our free wills as to be exempted thereby from God's disposal? If this part of the Promise were infallible and Absolute, as to the certainty of its accomplishment, why not the other part of it also?

Thirdly, Paul makes confession of his Faith to his Company, concerning the Accomplishment of this Promise. I believe God (saith he) 〈 in non-Latin alphabet 〉 . It shall so come to pass in the same manner as it was told me; clearly engaging the Truth and Faithfulness of that God which he worshipped (for his Testimony to whose Truth he was then in bonds) for the accomplishment of what he had spoken to them: viz. that not one of them should be lost: Now supposing that any one person had by any accident fallen out of the ship, Mr Goodwin tells you there had been no opportunity or possibility left unto God to have fulfilled his Promise; true, for it had been wholly frustrated, He having undertaken for the lives of everyone of them; but supposing that engagement of his, he that says any one might have so perished, is more careful doubtless to defend his own Hypothesis than the honor of the Truth, and Faithfulness of God.

Evident then it is notwithstanding the Tortures, Rackes, and Wheeles applied by Mr Goodwin to this Text, with the confession pretended, (and but pretended) to be extorted from it, (which but that it hath gotten Sanctuary under his name & wing, would be counted ridiculous,) that here is a Promise of God making an Event infallible and necessary in respect of its relation thereto, by a clear consistency with Exhortations to the use of free, and suitable means, for the Accomplishment of the thing so promised.

Sect. 10. He Objects farther to himself, That in sundry places of Scripture, as 1 Cor. 10. 12, 13. Phil. 2. 12, 13. Heb. 6. 4, 5, 9. there are Promises of Perseverance, and Exhortations unto it joined together, and therefore men who deny a regular and due consistency between them do impute folly and weakness to the Holy Ghost; Whereunto he Answers sundry things to the end of the eleventh Section. As,

First they are many degrees nearer to the guilt of the crime specifyed, who affirm the conjunction mentioned to be found in the said Scriptures, than they who deny the Legitimacy of such a conjunction; the incongruity of the conjunction hath been sufficiently evinced, but that any such conjunction is to be found either in the Scriptures coted or in any others is no man's vision, but his who hath darkness for vision.

Ans. If our Adversaryes ipse dixit may pass current we shall quickly have small hopes left of carrying on the Cause under consideration. All our Testimonies must be looked upon as cashired long since from attending any longer on the trial in hand, & all our Arguments as blown away like flies in the summer; The very things here in Question. viz. That there is an Inconsistency between Promises of Perseverance, & Exhortations to the use of the Means whereby it may be effected; that God hath made no such Promises, or appointed no such Exhortations, an that those who appehend any such things have darkness for vision, are all confirmed by the renewed stamp of teste meipso; to which proof, I shall only say Valeat quantum valere potest.

But he adds, That in none of the places cited, is there any Promise of Perseverance, is evident to him that shall duly consider the tenor and import of them.

For First, 'tis one thing to say and each, that God will so limit as well the force as the continuance of temptations, that the Saints may be able to bear; another to make a Promise of Absolvte Perseverance; yea those very words, That ye may be able to bear it, clearly import that all that is here promised unto the Believing Corinthians, is an exhibiting of means to Persevorance, if they will improve them accordingly, not an infallible certainty of their Perseverance; And that caveat Let him that thinketh he stands take heed least he fall, plainly supposeth a possibility of his falling, Who thinketh upon the best grounds that he standeth sure; for that this caveat was not given to Hypocrites or unsound Believers, or to such who please themselves with a loose and groundless conceit of the Goodness of their condition Godward is evident, because towere better that such men should fall from their present standing of a groundless conceit than continue their standing; nor would the Apostle have ever cautioned such to take heed of falling away, whose condition was more like to be made better than worse by their falling; And besides to understand the said caveat of loose believers overthrows the pertinency of it to their cause who insist upon it, to prove a due consistency between Exhortations to Perseverance, and Promises to Perseverance, as is evident; If then it be directer to true and sound Believers, it clearly supposeth a possibility at least of their falling, in case they shall not take heed, or else their taking heed would be no means at least no necessary means of their standing; And farther it supposeth also a possibility at least of their non-taking heed, or that they might possibly not take heed hereof otherwise the caveat or admonition had been in vain; men have no need of being admonishit to do that which they are under no possibility to omit; If then the standing or persevering of the Saints depends upon their taking heed least they fall, and their taking heed in this kind be such a thing which they may possibly omit, evident it is that there is a possibility of their non-persevering.

Ans. This last divison of the tenth Section labors to evince that in the first of the places above mentioned, viz. 1 Cor. 10. 12, 13. There is not a Promise of Perseverance, in Conjunction with Exhortations unto the use of means unto that end. The words are, Wherefore let him that standeth take heed least he fall, There hath no temptation taken you but such as is common to man but God is Faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape, that you may be able to bear it. But

First, 'tis not in the least measure Necessary, or can be upon any account whatever required of us, that we should produce Texts of Scripture in an immediate dependence and coherence in the same place, containing both the Promises and Exhortations mentioned; they being for the most part proposed upon most different accounts, and for immediately different ends and purposes; the one (namely) as in the Revelation of them, respecting of our Consolation, the other our Obedience; Nor can they ever the more be denied to be in a Conjunction and consistency, though they were not to be found but in different places of Scripture, (which that they are, (especially as to that case which is Questioned) hath been abundantly declared) than if they were still combined in the same Coherence and connection of words. But yet

Secondly, I say there is in the place forenamed a most pathetical Exhortation to the use of the means whereby we may persevere, & a most infallible Promise, that we shall so persevere, and not by any Temptation whatever, be utterly cast down or separated from God in Christ; The first in v. 12. Wherefore let him that thinks he standeth take heed least he fall: and v. 14. Wherefore my dearly beloved flee from Idolatry; the latter in v. 13. There hath no temptation taken you &c. First that there is an Exhortation to the use of means for Perseverance, is not denied by our Author, but granted with an attempt to improve it for the furtherance of his own design: That there is a Promise also of Perseverance is no less evident; the diversion and turning away of any Believer from God must be by temptation; Temptations are of various sorts, both in respect of their immediate Rise, Nature and Efficiency; What ever (whence ever it proceed) turns from God, more or less, in part or in whole, as is imagined, is temptation; Now the Apostle here engageth the Faithfulness of God in the preservation of Believers from the power of Temptations, so as it shall not prevail against them to the ends before specified; God (saith he) is Faithful; And there is no need of his mentioning that property of God, which is his immutable constancy in the performance of his Promises, but only to assure Believers that he will preserve them as he hath spoken; the thing promised by the Apostle in the name of God, is (not only that the S ^ts may be able to bear temptations that shall befall thē, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 having quite another importance than what is here intimated in the expression may be able, in Capitall letters) that he will not suffer any Temptation to come upon them, that shall be above that strength (& pervalent against it) w ^ch he will communicate to them: & for those w ^ch do befall them he will make way for their escaping, that with, & by the strength received they may bear them. So that not only sufficiency of means to persevere, but Perseverance it self by those means, and God's ordering all things so in his Faithfulness, that no assault shall befall them above the power of the strength given them to bear, is here asserted. Now the Promise here given is either Absolute or Conditional. If Absolute, that is, so far as that it shall infallibly be accomplished, not so depending on anything that in respect of the Event may, or may not be, as to be left at uncertainty for its fulfilling, It is all that is of us desired. If it shall be said that it is Conditional, I desire that the Condition from whence it is so said to be, may be assigned; If it shall be said (as tis) that it is, in case they willingly suffer not themselves to be overcome of Temptations; I ask whether the strength and Ability that God affords to his Saints to resist Temptations, be not in the strengthening and confirming their Wills against them? And if so, whether this Promise so interpreted doth not resolve it self into this proposition, I will not suffer my Saints to be overborne by Temptations, above the strength I will give them to bear, provided they be not pressed with Temptations above the strength I give unto the. The Promise then is Absolute, either that no Temptations shall befall Believers above that they have received, or that strength not to be overcome, shall be afresh communicated to them upon the assaults of any new Temptations.

3. This being established that here is a firm Promise of Perseverance, against which M. G. opposeth scarce anything at all, & nothing at all to the purpose, his whole ensuing Discourse falls of it self; for frō the caveat used at the entrance of this Promise, and the Exhortation at the close, both tending to stir up the Saints, to whom the Promise is, made (many of whom have no distinct Assurance of their interest in this, or any other Promise) to be heedfully careful in using the means of Perseverance, and avoiding the sins that in their own Nature tend to the interruption of it; no other possibility of falling away can be concluded, but such as may have a Consistency with the Faithfulness of God in the Promise he hath given: that is, a possibility as they say in sensu diviso, without respect had to the infallibly preventing Causes of it; not in sensu composvo. A possibility in reference to the nature of the things themlelves, which is a sufficient bottom for caveats to be given, and Exhortations to be made to them concerned in them; not at all in respect of the purposes and Promises of God, infallibly preventing the reducing into Act, of that possibility; These exceptions then notwithstanding it appears in the 1 Cor. 10, 11, 12, 13, & 14. verses, there is a Conjunction of a gracious Promise of Perseverance, with effectual Exhortations to the use of means whereby we may persevere; and consequently they who deny a due consistency between them, do impute folly or weakness to the Holy Ghost; 〈 in non-Latin alphabet 〉 .

He proceeds to the next place pointed to by himself, to prove a consistency between Promises and Exhortations under Consideration: to wit Phil. 2. 12, 13. Wherefore my beloved as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own Salvation with Fear and Trembling; For it is God that worketh in you both to will and to do of his good pleasure: Evident it is that you have here conjoyed by the Holy Ghost as weighty and pathetical an Exhortation, as He almost anywhere useth in the Scripture, with an Assertion of Grace, as eminently operative and effectual, as by any means can be expressed.

But saith he 'It is one thing to affirm that God worketh in man as to will, so to do, i. e. to enable men to do or put in execution what they first will, or to assist in the doing or executing it self, another to Promise or work infallibly, and without all possibility of frustration in men, Perseverance; There is little or no affinity between these: But how and in what sense God is said to be 〈 in non-Latin alphabet 〉 , working in men both to will and to do of his good pleasure, we shall have occasion to open more at large in the latter part of this Work.

Ans. I dare say, an Indifferent Reader will conclude, that Mr Goodwin was very hard put to it for an Answer, finding him contenting himself with such sorry shifts, and evident pervertings of the words of the Text, as those here mentioned. For first, How come the words to be changed into a working, as to will, so to do, that is, perhaps neither the one nor the other? who taught him to render 〈 in non-Latin alphabet 〉 , as to will, so to do? But Secondly, the chief of the sport made with the words, consists in the Exposition given of them, as they lie in this new Translation, to work in them as to will, so to do, that is, to do, what they first will, not that he works in them to will, but that he assists them in doing what they first will; but what is now become of the tàm, quàm, above mentioned? how doth he work in them as to will, so to do, if he only assists them in doing, what of themselves without his assistance they first will? Rather than it shall be granted, that God by his grace works effectually on the Wills of men, to the producing of their elicit acts of Believing and Obedience, any course may be warranted for the perverting of the expressions, where such an operation seems to be held out. Perhaps this persuasion also of the efficacy of the grace of God on the wills of men is such, that if it be found in any place of Scripture, to be declared or asserted, it is enough to make wise and considering prudent men to question their Authority. But Thirdly, (saith he) This is not infallibly to work Perseverance. I say, show what else is required to Perseverance, but to will and do, according to the mind of God, which of his own good pleasure, he promiseth effectually to work in Believers, and you say something that may render your reasonings considerable; but it seems we must be kept in abeyance for an answer to this, until his criticism be ready to manifest, how God is said to be 〈 in non-Latin alphabet 〉 , working in men, perhaps what is never wrought without any such effect as is imagined; What may by him be brought forth to this purpose, time will show; But if he be able to make 〈 in non-Latin alphabet 〉 , God is working in you to will and to do, forsooth from the Participall expression of the verb, he will manifest more skill in Greek, then he hath hitherto in Divinity, in all his Learned Treatises: So that here is a Second instance of a conjunction of Promises of Perseverance, with Exhortations to use the means suited thereunto; which who so denies to have a just and sweet consistency, do charge the Holy Ghost with folly or weakness; 〈 in non-Latin alphabet 〉 .

Thirdly, The verses pointed to out of Heb. 6. 4, 5, 9. do not so directly express the conjunction insisted on, as those places already considered do; only the discourse there used by the Apostle is peremptory, that men may without any disparagement to their wisdom or reason, earnestly deal with others and exhort them to avoid falling away from God, though they are fully persuaded, that those whom they so exhort, by the help of those Exhortations, and upon other considerations, shall abide with God to the end, or be attended with things accompanying Salvation. But had Mr Goodwin been pleased to look to the following verses, wherein the Apostle gives an account of the ground of this persuasion of his, he might have found something to exercise the best of his skill upon. The words are, Beloved we are persuaded better things of you, & things that accompany Salvation, though we thus speak; for God is not unrighteous to forget your work & labor of Love which you have shown towards his name, in that ye have Ministred to the S ^ts & do Minister, and we desire that every of you do show the same diligence to the full assurance of hope unto the end; he tells them v. 10. it is upon the account of the Righteousness of God, in carrying on the work of their Labor of Love which was begun in them, and which they had shown or manifested, that he had this persuasion concerning them, which in the ensuing verses, he farther pursues, clearing up the engagement of the Rightcousnesse of God in his Oath, of which else where; So that notwithstanding anything attempted to the contrary, evident it is that in carrying on the work of our Salvation, the Holy Ghost doth make use of Promises of effectual Grace for Perseverance, and eminent Exhortations to abide with God, in such an harmony and consistency, as is well suited to the things themselves, and in a course which takes Sanctuary under the shade of his wisdom from all the charges of folly and weakness, which poor weak and foolish men may under their Temptations, and in their darkness rise up against it withal; whether there are express Promises of Perseverance in the Scripture, some advantage I hope will be given to the pious Reader to judge, from what hath been spoken, and what by the Lord's Assistance, may be insisted on to that purpose.

Unto this debate about the Exhortations of the word we find a Discourse of the same nature & importance subjoined about the Threatenings that are therein, which as it is asserted are rendered useless & ineffectual for the end whereunto they are of God appointed, by that Doctrine of Perseverance, w ^eh is opposed; We freely acknowledge, That if any Doctrine whatever, do enerv • te and render vain any Ordinance or institution of God as to the Ends and purposes wherereunto it is of him appointed, that, that Doctrine is not of God, whose paths are all plain and equal, and whose commands do not enterfere one with another; Now that the principles of the Doctrine of Perseverance do destroy the efficiency of Threatenings, is attempted to be proved by an Induction of observations which being the sum of all that is spoken to this head, must be transcribed at large, and is as followeth.

Sect. 12. If the principles of the Doctrine we speak of, dissolve the efficiency of the said Threatenings towards the end, for the accomplishment whereof they are given, then they render them unsavory, useless and vain; But the principles of this Doctrine are guilty of this offense: Ergo, The terms of the Major proposition are sufficient witnesses of the truth thereof; in order to the proof of the Minor, we suppose first that the end intended by God in such Threatenings, which threaten those that shall Apostatize, with eternal death, is to prevent Apostasy in the Saints, & to work or cause them to persevere; 2. That this is one of the principles of the common Doctrine of Perseverance, God hathabsolutely promised final Perseverance unto the Saints; and this another, God will certainly, infrustably, & infallibly work this Perseverance in the Saints. These two things only supposed, the light of the truth ef the said Minor proposition breaks forth from between them with much evidence and power: For First if the said Threatenings be intended by God for the prevention of the Apostasy of the Saints, and consequently to effect their Perseverance the way and manner wherein this end intended by God is to be effected by them, must needs be by their ingenerating or raising a Fear, or Apprehension in the Saints of Eternal Death; it being the native property of Fear, mixed with hope to awaken and provoke men to the use of such means which are proper to prevent the danger or evil feared; there is no otherway imaginable how or whereby the Threatenings we speak of should operate towards the Perseverance of the Saints for the preventing of their Apostasy, but that mentioned, viz. by Working in them a fear or dread of the evil threatened. Therefore Secondly evident it is that such Promises made, and made known unto the Saints by which they are made uncapeable of any such Fear, are absolutely destructive of the efficiency, which is proper to the said threatenings, to exhibit towards the prevention of Apostasy in the Saints, or for the causing of them to Persevere. And Lastly, 'tis every whit as evident, that such Promises whereby God should assure the Saints, that they shall not Apostatize, but Persevere, are apt and proper to render them uncapable of all fear of Eternal Death, and consequently are apperently obstructive of, and destructive unto the native tendency of the said Threatenings towards, and about the Perseverance of the Saints; these Threatenings can do nothing, contribute nothing towards the Perseverance of the Saints, but by the mediation of the Fear of evil in them, upon their nonpersevering; therefore whatsoever hardens them against this fear, or renders them uncapeable of it, supersedes all the virtue and vigor which are to be found in these Threatenings, for or towards the effecting of their Perseverance.

Ans. First, be it granted that one end of God in his threatenings, is to prevent Apostasy in the S ^ts , by stirring them up to take careful heed to the ways and means whereby they may persevere, and that they no otherwise work or cause Perseverance, but as they so stir up and provoke men to the things wherein they are to abide; But this is not their only end. They are also discoveryes to all the world of the severity of God against sin, and that it is his Judgment, that they who commit it are worthy of death.

Secondly, If by Absolute Promises of Final Perseverance, you intend such Promises of Perseverance, in, and by the use of means, instituted and appointed by God himself for the accomplishment of the end promised, which are not made or given, upon the Consideration of any worth in them to whom they are made, nor do depend as to their Accomplishment, on any such condition in them as in the event and issue may not be fulfilled, this observation also is granted. You may add also, that God will certainly, effectually and infallibly work in them an abiding with him to the end, or put his Law in their hearts that they shall never depart from him; If by infrustrably also, you intend only that he will so work it as that his Counsel and Purpose shall not in the end be frustrated or disappointed, we grant that also, for he hath said his Counsel shall stand and he will do all his pleasure.

These things being thus supposed, let us try the inferences from them, that must make good the former Assertion concerning the frustration of the use of Comminations by them, for they are singled out to bear the weight of this charge.

To the first Assumption then and Inference I say, there is a twofold fear of eternal death and destruction. 1. An Anxious perplexing Fear, in respect of the End it self; 2. A Watchful careful Fear in respect of the means leading thereunto; In respect of the first, it is utterly denied, that the use and end of the Threatenings of God, in respect of his Saints, are to ingenerate any such Fear in them, it being directly opposed to that Faith, Assurance, Peace, Boldness Consolation, and Joy, that God is pleased to afford to them and abundantly exhorts them to live up unto; Yea an Anxious abiding Fear of Hell, is fully contrary to that very Conditional Assurance of Salvation, which Mr Goodwin hinselfe in respect of their present Condition allows to them; Nor hath the Lord instituted his Ordinances at such a difference and Opposition one to another, as that at the same time towards the same persons, they should be effectual to beget opposite and contrary frames and principles. For the other, or a Watchful heedful Fear for the avoiding of the way & means, that would lead them, and do lead others to destruction, that is not in the least inconsistent with any Assurance, that God is pleased by his Promises to give to his Saints of their Perseverance. God will have them expect their Perseverance in the way wherein he hath promised it; that is, by the use of such and such Means, helps, and Advantages, as he hath appointed for the effectual Accomplishment thereof. And therefore nothing is in vain, or useleslly applied to them, which according to his appointment is suited to the stirring of them up to the use of the means ordained for that end, as before mentioned. Therefore to Mr Goodwin 's second Assertion which he calls evident: I say

First that it is not the making, or the bare making known to the Saints of the Promises of God, that will work the end for which they are given to them, or enable them to mixe them with Faith; and according to the strength of that, and not according to the Truth that is in the Promises themselves, is their Assurance of the things promised; And therefore notwithstanding all the clear Promises of Perseverance which are made, and made known to them we see very many of them not to come up to any such Assurance thereof, as to be freed from the First sort of Fear mentioned, which yet is the proper issue of unbelief, to the begetting whereof in them, God hath not instituted any Ordinance.

Secondly that none of the Saints of God are by the Promises of Grace which we assert, freed from that Fear which is the proper product and effect of God's Comminations in respect of them, and therefore by them there is no obstruction laid in the way of the proper efficiency of those threatings; What is added in the third and last place, is only a Repetition of what was before spoken, without any attempt of Proof; unless he would have it looked upon as a Conclusion from the premises, whose weakness being discovered as to the intent and purpose in hand, we need not farther trouble ourselves with it. Instead of Mr Goodwin 's now considered, take these few Observations which will give so much light into the whole matter under debate, as may supersede his whole ensuing Discourse.

First then, it may be observed (as it was by the way in the foregoing Discourse) that notwithstanding the Promises of Perseverance which are given to the Saints, yet many there are, who are not enabled all their days to mix them with Faith (although their interest & portion lies in them, no less than theirs who through Grace attain the greatest Assurance) and on that account do never all their days get free from some bondage by reason of the Fear of Death and destruction: And in respect of such as these, the Comminations and threatenings insisted on, may have much of that End accomplished which by Mr Goodwin is assigned to them; not that such a frame is directly aimed at in them, Christ dying to deliver them, who, by reason of Death were in bondage all their days, from that bondage which the Fear of Death for since doth keep the souls of men in and under, but that it follows and will follow upon their darkness and weakness of Faith.

Secondly, that the Promises of Perseverance being of the effecting and accomplishment of it, by and in the use of means, do not, nor will give deliverance to them to whom they are made from fear of death and Hell, but only whilst they conscientiously use the means appointed for them to walk in: so that upon their deflexion from the Rule which is attended with Mercy and Peace, the threatenings of God to sin and sinners, to Apostasy and Apostates, do lay hold on them in their full force and efficacy; especially to the ingene rating in them a Terror of the Lord (as the Apostle speaks) & an abhorrency of their ways, a loathing of them as not good, that would cause them to fall into the hands of the Living God; So that all Mr Goodwin 's Arguings, not being levied against the certaintey of Perseverrance but men's Certainty that they shall Persevere (which some never attain unto some loose either in whole, or in part, oftentimes) are not to the business in hand.

Thirdly, that eternal death and destruction is not the only subject of God's Threatenings, nor all the evil that they may have a fear of, whom he deals withal by them; Desertion, Rejection, Rebukes, sharp and keen arrows, blows of God's hand, Temporal death it self, with the like, are also threatened; yea and so often in an eminent and dreadful manner, have been inflicted, that though they might be supposed to have always some comfortable Assurance of Deliverance from the wrath that is to come, yet the Threatenings of God may be suited to beget in them this fear of evil to such an height, as may make their bowels to flow like water, rottemesse to enter into their bones and all their joints to tremble.

Fourthly, that the end of the Threatenings of God, being to discover to men the connection that is by his Appointment, between the sins exagitated and the punishment threatend, whence the Fear mentioned doth consequently insue, they may obtain their full & primary effect, though that Fear be not ingenerated, If they be prevailed on, by any other Considerations, so that the sin be avoided.

Fifthly, that when The Saints do walk orderly, regularly, and closely with God, in the use of means by him appointed, and so doing, from the Promises of Perseverance do receive a comfortable Assurance that they shall be kept by the power of God through Faith unto Salvation, the begetting in them of Feares of Death and Hell, is neither useful in it self, nor are they intended of God to be their portion. But if at any time they turn aside from the holy Commandment, and thereby fail of the persuasion of their Perseverance (as their Faith will be by such means impaired) though the certainty of the thing it self be no less infallible than formerly, yet by the Threatenings of God to them it may be needful, to rouse them (by the terrors of the Lord in them) from the Condition whereinto they have cast themselves.

I doubt not but that from the light of these and the like Considerations which might farther be insisted on, it will appear that there may be, and is an harmonious consistency between the Promises and Threatenings of the Scripture, notwithstanding the mist that is raised in a long and tedious Discourse, to interrput the evidence thereof.

In the 13 Section, under pretence of Answering an Objection, a long Discourse is drawn forth farther to varnish over what was before spoken, Nothing of importance to my best observation being added; It may be reduced to these four heads.

First an Assertion, hat the Threats against Apostasy do not belong to Hypocrites; that is, to them that are not really Regenerate, let their profession be what it will; for Hypocrites ought not to Persevere in the way wherein they are to the end, and therefore there is no danger of their falling away from it: Which is a Ridiculous piece of Sophistry; For though they may not be exhorted to continue in their Hypocrisy which corrupts and vitiates their profession, yet they may in their profession, which in it self is good. And though there is no danger of leaving their Hypocrisy, yet there is of their waxing worse and worse, by falling from the beginnings of Grace which they have received, the profession which they have made, and the Regular Conversation which they have entered upon; So that notwithstanding anything said to the contrary, the comminations under consideration may principally belong to some kind of professors, who notwithstanding all their gifts and common Graces which they have received, yet in a large sense may be termed Hypocrites, as they are opposed to them who have received the Spirit, with true and saving Grace.

Secondly he says It is evident that they belong unto true Believers from Heb. 6. 4, 5, 6, and 9. and Heb. 10. 26, 27, and 29. but if there were no better evidence of the concernment of true Believers in the threatenings made to Apostasy, than what can be drawn from the places mentioned, I dare undertake that Mr Goodwin shall never prove any such concernment of theirs therein, whilst his eyes are open; but about this I shall not at present contend.

Thirdly he tells us; That the end and aim of God in these threatenings is the good of Believers; Of which as far as they are concerned in them, I much less doubt, than I do of the clearness of the proof of this Assertion, from Psal. 85. 8. I will hear what God the Lord will speak, for he will speak peace to his people and to his S ^ts but let them not turn again to folly; A place that I presume was hooked in here violently, for want of a fitter opportunity to wrest it with a by interpretation, because it looks so hardly on the Doctrine which our Author hath undertaken to defend; But let this pass also.

His fourth Assertion which he pursues at large, or rather with many words, is, That these Threatenings have no tendency to the good of Believers, but only by begetting in them a fear of Hell and Destruction; which that they ought to do is strongly proved from Luke 12. 4, 5. Where we are bid to fear him who can cast both body and soul into Hell-fire; Now though the Logic of this Argument doth scarce appear to me, or the strength of the inference from the text, there being a great difference between fearing him who can cast both body and soul into Hell-fire, and fearing of Hell-fire; between fearing God for his Severity and Power, in Opposition to the weakness and limitednesse of Persecutors, (even whilst we fear not their fears, but sanctify the Lord of hosts in our hearts, making him our dread and our fear ) and such a fear of punishment as is inconsistent with the Promises of God that we shall be preserved in Obedience, & so be free from it; Yet I shall consider the following Discourse that is built thereon. Supposing all that Mr Goodwin observes from this Text, and that the reason of the fear here enjoined, is taken from the power of God to cast into Hell, yet the whole of the Argument thence amounts but thus far, because such who are threatened to be persecuted by men who can only kill their bodies, ought rather to fear God who can extend his power of punishing to the destruction of body and soul: of those that offend him, therefore there is such a fear ingenerated in the Saints by the Threatenings of the Word as is inconsistent with the truth of God's steadfastness in his Covenant with them, to keep them up to Obedience unto the end.

Sect. the 14. he farther pleads from Heb. 11. 7. 2 Kings 22. 19, 20. That the eminentest and Holiest men that live may do many things from a principle of fear or of being afraid of the Judgments of God that they should come upon them, and upon that account have been put upon ways that were acceptable to God.

Ans. We know that the Fear of the Lord is the beginning of Wisdom: and that the Fear of the Lord and his Goodness, is a great Mercy of the Covenant of Grace; This is not the thing here pleaded for: it is a thing quite of another nature, even that ascribed to the strange nations that were transplanted into Samaria, by the King of Syria, upon the captivity and removal of the ten tribes, and frightened by Lions that destroyed some of them, who did yet continue to worship their own Idols, under the dread of God which was upon them, which is called the Fear of the Lord. To complete this fear 'tis required that a man have such an Apprehension of the coming of Hell and Wrath upon him, as that he be not relieved against it, by any interposall of Promise, or ought else from God, that he should be preserved in the way and path whereby he shall assuredly find deliverance, from that which he fears; How far this kind of Fear, the fear of Hell, not as declarative of the terror of the Lord, but as probable to betide, and befall the persons so fearing it, and that solely considered as an evil to himself, may be a principle of any act of acceptable Gospel Obedience is not cleared by Mr Goodwin, nor easily will be so. For

1. That it is not the intendment of any divine Threatenings to beget such a Fear in reference to them that believe, hath been declared.

2. It is no fruit or product of the Spirit of Life and Love, which as hath been shown is the principle of all our Obedience and walking with God.

3. It holds out a frame of Spirit directly contrary to what we are called ond admitted unto under the Gospel; For God hath not given us the Spirit of fear, but of •• wer, of Love, and of a sound mind. 2. Tim. 1. 7. and Rom. 8. 15. We have not received the Spirit of bondage unto fear, but the Spirit of Adoption whereby we cry Abba Father. The Spirit of this Fear and Dreade, and the bondage that attends it, is at open variance with the Spirit of Liberty, Boldness, Power, Adoption, and a sound mind wherewith Belivers are endued. And

4. It is that which the Lord Christ intended to remove and take away from his, by his death, Heb. 2. 15. He died that he might deliver them, who for fear of death were in bondage all their days.

This fear then I say, which is neither Promise of the Covenant, nor fruit of the Spirit, nor product of saving Faith, will scarce upon strict inquiry be found to be any great furtherer of the Saints Obedience; what use the Lord is pleased to make of this dread and terror in the hearts of any of his, for the hedging up their ways from folly, and staving them off from any Actual evil when through the strength of Temptation they do begin to cast off the Law of Life and Love whereby they are governed, is not in the least prejudiced by anything asserted in the Doctrine of the Saints Perseverance; Toward some who though they are persuaded of the Perseverance of the Saints Indefinitely, yet have no persuasion, or at least no prevailing cheering Assurance that themselves are Saints (which Mr Goodwin thinks to be the condition of far the greatest part of Believers) it hath its full power & extent, its whole efficacy depending on the Apprehensions of the mind wherein it is. Towards the residue, who upon abiding grounds and sure foundations have obtained a comfortable, Spiritual persuasion of their own Interest in the Promises of God, That the consideration of Hell and Judgment as the due debt of sin and necessary vindication of the Glory of God hath also its Effects and influence, as far as God is pleased to exercise them therewith, acquainting them continually with his Terror, and filling them with an abhorrency of those ways which in and of themselves, tend to so dismal an end and issue, hath beendeclared.

Secondly, the places of Scripture mentioned by Mr Goodwin doubtless will not reach his intendmend. Of Noah it is said, that he was 〈 in non-Latin alphabet 〉 , after he was 〈 in non-Latin alphabet 〉 ; Being warned of God of that flood that was for to come upon the World of ungodly men, and the Salvation of himself and his Family by the Ark; being filled with the Reverence of God and assured of his own preservation, he industriously sets himself about the use of the means, whereby it was to be accomplished. That because a man assured of an end from God himself, in and by the use of means, did with a Reverentiall Fear of God, not of any evil threatened which he was to be preserved from, set himself to a conscientious use of means whereby the promised end of God's own institution is to be brought about; Therefore the Fear of Hell, (such a Fear as hath been decribed) is one principle of the Obedience of the Saints in their walking with God, and such as they ought to cherish, as being a means appointed of God for that end and purpose, is an Argument of no great value here with us. Neither surely will the Conclusion intended be more evidently educed, from the tenderness of the heart of Josiah under the preaching of the Law, mentioned in the second place, and therefore I shall not need to call it into Examination.

But it is added farther Sect. 14. p. 314. The present state and frame of the hearts and souls of the Saints duly considered, which are made up as well of flesh and corruption, as of Spirit and Grace, the former having need of bridles for restraint, as well as the latter of spurs for quickening, evident it is that Arguments or motives drawn from fear of punishment, are as necessary and proper for them in respect of the one, as incitements from Love, in respect of the other. A whip for the Horse (says Solomon) a bridle for the Ass, and a rod for the Fools back; The flesh even in the wisest of men, is a fool, and would be unruly without a rod ever and a non shaken over it; nor should God have made such gracious, bountiful and effectual provision, for the Perseverance of the Saints, as now he hath done, had he not engaged as well the passion of Fear within them, as of Love to be their guardian keeper. 'It is true perfect love casteth out Fear, but who amongst the Saints themselves can say either that his heart is clean, or his Love perfect? Perfect Love casteth out flesh, as well as Fear, yea true Love until flesh be cast out preserveth fear, for its Assistant and fellow helper; the flesh would soon make Love, a wanton and entice her unto folly, did not fear dissolve the enchantment and protect her Chastity:

Of this last Division of the 34. Section, there are two parts; The first Confirmative of what was spoken before, concerning the usefulness of the Fear of Hell & punishment for the furthering of the Saints Obedience. The other Responsatory to what is urged to the contrary from 1 John 4. 18. Perfect Love, casteth out Fear: For the first, it is granted, that there are those two contrary principles of Flesh and Spirit, Corruption and Grace, in the hearts of all, even even the best and most eminent Saints; whilst they continue here below. But that these two, should be principles acting themselves in their Obedience, the one moved, incited, and stirred up by Love, the other from the Fear whereof we are speaking, is a Fleshly, Darke, Anti-evangelical conceit; That the principle in Believers which the Scripture calls Flesh, & Corruption, needs incitement to Obedience, or is to be incited there unto, as is affirmed, is no less corrupt than what was before mentioned. Look whatsoever Influence Flesh or Corruption hath into any of our Obedience, so far that Obedience is vitiated, corrupted, rendered unclean and unacceptable before God; The Flesh is to be crucified, slain, destroyed, not stirred up, and provoked to Obedience, being indeed Disobedience in the Abstract? enmity to God. You may as well persuade darkness to shine, as the Flesh to Ob • y; It is not a fool (as that Allusion bespeaks it from Prov. 26. 3.) that would ever and anon be unruly, were not a rod shaken over him; but it is folly it self, that is not to be cured, but killed, not stirred up, but mortified. How that is to be done, hath been formerly at large declared: It is by the Spirits bringing the Cross and power of the death of Christ into the heart of the sinner, and not by any consideration of Hell, and punishment, that we can take upon our selves (which never did, nor never will fortify any sin, to the end of the world) that this work is to be wrought.

Secondly, that which is added of God's bountiful provision for the Perseverance of the Saints by engaging the passion of Fear, as well as Love, is of no better a frame, or Constitution than that which went before. That our gracious Father hath made fuller, larger, and more certain provision for our Perseverance, than any can be afforded by the engaging of our passions, by consideration of punishment or reward, I hope, hath been sufficiently demonstrated; And if Mr Goodwin intend no more by his Love, and Fear of God, than the engaging of those natural passions in us, by the cons • derations intimated, I shall not be Rivall with him in his Perswasion; The Love we intend is a Fruit of the Spirit of God in us, and the Fear contended about, of the Spirit of Bondage: which though it be not pressed on us as our duty, yet we hope that bountiful provision is made for our Perseverance, as shall effectually support and preserve us to the end: Blessed be his name, his Saints have many better Guardians and keepers, then a bondage frame of Spirit, upon the account of the wrath to come, from whence they are delivered by Christ; They are in his own hand, and in the hand of his Son, and are kept through Faith by his power to Salvation. If this be the end of Mr Goodwin 's Preaching the threatenings of God at any time, viz. that the natural passion of Fear, being stirred up with the apprehensions of Hell, the Flesh that is in Man, may be incited to obedience, I hope he hath not many consenting with him in the same intendment.

Thirdly, To an Objection framed from 1 John: 4. 18. That perfect Love casts out fear, First, That it may be so, but whose Love is perfect. Secondly, That Love cherisheth Fear, until the Flesh be quite cast out. Thirdly, That the Flesh would make Love wanton, and entice it to folly, did not Fear dissolve the enchantment: But,

First, Though Love be not perfect to all degrees of Perfection here, yet it may have, yea it hath in the Saints the perfection of Uprightness and Sincerity, which is all that is here intended, and all that is required to it, for the casting out of that Tormenting Fear of which the Apostle speaks. Fear (saith he) hath torment: And if our Love cannot amount to that perfection, as to cast it out, it being only to be cast out thereby, it is impossible we should ever be freed from Torment all our days, or be filled with joy & Consolation in believing; which would frustrate the glorious design of God, which he hath sworn himself willing to pursue, Heb: 6. 13. and the great End of the death of Christ, which he hath perfectly accomplished, Heb: 2. 15.

Secondly, It is true; there is a Fear, that Love cherisheth; the Fear that God hath promised in the Covenant of Grace, to preserve in our hearts all our days; But to say, it cherisheth the Fear we speak of, and which the Holy Ghost in this place intendeth, is expressly to make the Holy Ghost a liar, and 〈◊〉 contradict him to his face.

Thirdly; What Love in us, is that, that the Flesh can or may entice to folly • Are the fruits of the Spirit of God, Graces of his own working and creating in us, of such a Temper and Constitution, as that they may be enticed to uncleanness and folly? And is it possible that such a thought should enter into the heart of a man, professing the Doctrine of the Gospel? that ink should stain paper, with such filth cast upon the Spirit and Grace of God? The Fear of Hell ere-while was suited to the use of the Flesh, but now (it seems) it serves to keep the Love of God it self in order, that otherwise would wax wanton, fleshly, and foolish. Foolish Love, that will attempt to cast out this tormenting Fear, not being able to preserve it self from folly, without its assistance.

Sect: 15. is spent in an Answer endeavored to an Objection, placed in the beginning of it, in these words.

If it be farther demanded, But doth it not argue servility in men, to be drawn by the Iron cord of the Fear of Hell, to do what is their duty to do? Or doth any other Service or Obedience become Sons and Children, but only that which is free and proceedeth from Love?

Hereunto you have a threefold Answer returned.

First, That God requires that it should be so; which is a downeright begging of the Question.

Secondly, He puts a difference between the Obedience of Children to their Parents, and of the Saints unto God; The discourse whereof discovering some mysteries of the new Doctrine of Grace, much pressed and insisted on, take as follows. There is a very different consideration of the Obedience of Children to their Natural Parents, & of the obedience of the Children of God unto their Heavenly Father; The Obedience of the former, is but by the Inspiration of Nature, and is an act not so much raised by Deliberation, or flowing from the will, by an interposure of judgment, and conscience to produce the Election, as arising from an innate propension in men, accompanying the very constituting principles of their Nature and being; Whereas the latter, the Obedience of the Children of God, is taught by Precepts, and the Principle of it, I mean that Rationall frame of Heart, out of which they subject themselves to God, is planted in the souls of men by the engagement of Reason, Judgment, and Conscience to consider those grounds, arguments, and motives, by which their Heavenly Father judgeth it meet to work and fashion them unto such a frame; So that though the obedience of Natural Children to their Natural Parents, be the more genuine and commendable, when it flows freely from the pure instinct of Nature, and is not drawn from them by fear of punishment, yet the Obedience of the Children of God is then most genuine and commendable, and like unto it self, when it is produced, and raised in the soul, by a joint influence and contribution, not of one or of some, but of all those Arguments, Reasons, Motives, Inducements whatsoever, and how many soever they be, by which their Heavenly Father useth to plant and work it in them; for in this case, and in this only, it hath most of God, of the Spirit of God, of the Wisdom of God, of the Goodness of God: in and upon this account it is likeliest to be most free, uniform, and permanent.

The sum of this Answer amounts to these three things.

First that there is an Instinct or inspiration of Nature in Children to yield Obediedce to their Parents.

Secondly that there is no such Spiritual Instinct or inclination in the Saints to yield Obedience to God.

Thirdly, that the Obedience of the Saints ariseth merely and solley from such Considerations of the Reason of that Obedience, which they apprehend in contradiction to any such genuine principles as might incline their hearts thereunto.

For the first, That the obedience of Children to their Parents, though it be a prime dictate of the Law of Nature wherewith they are endued, proceedeth from a pure Instinct, any otherwise than as a principle suiting & inclining them to the Acts of that Obedience, so as to exclude the promoting and carrying of it on, upon the Moral condsideration of Duty, Piety &c. it is in vain for Mr Goodwin to goabout to persuade us, unless he could not only corrode the Word of God where it presseth that Obedience as a Duty, but also charm us into beasts of the field, which are acted by such a brute instinct, not to be improved, stirred up or drawn forth into exercise by Deliberation or Consideration; There is, it is true in Children an impress of the power of the Law of nature, suiting them to Obedience (which yet in many hath been quite cast out and obliterated, being not of the constituting principles of their Nature, which whilst they have their being as such, cannot be thrown out of them) and carrying them out unto it with Delight, Ease, and Complacency, (as habits do to suitable actings,) but withal that this principle is not regulated and directed as our Obedience to God by a Rule, and stirred up to exert it self, and they in whom it is, provoked by Rationall and Conscientious considerations, to the performance of their duty, in that Obedience, is so contrary to the experience I suppose of all sharers with us in our Mortality, that it will hardly be admitted into debate. But

Secondly, the worst part of this Story lies in the middle of it, in the exclusion of any such Spiritual principle in Believers, as should carry them out unto Obedience, at least to any such as is not begotten in their minds by Rationall considerations; What ever may be granted of acquired habits of Grace (which that the first should be, that a Spiritual habit should be acquired by natural actings, is a most ridiculous fiction,) all infused Habits of Grace that should imprint upon the soul a new natural inclination to Obedience, that should fashion and frame the hearts of men into a state and Condition suited for, and carry them out, unto Spiritual Obedience, are here decried; All it seems that the Scripture hath told us of our utter Insufficiency, Deadnesse, Disability & indisposedness to anything that is good, without a new Life and principle, all that we have apprehended, and Believed concerning the new Heart, and Spirit given us, the new Nature, new Creature, divine Nature, inward man, Grace in the Heart, making the Roote good that the Fruit may be so: All that the Saints have expressed concerning their Delight in God, Love to God upon the account of his writing his Laws in their hearts and Spirits, is a mere delusion. There is no principle of any Heavenly, Spiritual Life, no new Nature with its bent and instinct lying towards God and Obedience to him, wrought in the Saints, or bestowed on them by the Holy Spirit of Grace; If this be so we may even fairly shut our Bibles, and go learn this new Gospel of such as are able to instruct us therein; Wherefore I say

Thirdly, that as in Children there is an instinct, an inclination of nature, to induce them and carry them out to Obedience to their natural Parents, which yet is directed, regulated, provoked, and stirred up, and they thereby, to that Obedince, by Motives and Considerations suited to work upon their Minds and Consciences, to prevailewith them thereunto, so also in Believers, the Children of God who are begotten of the will of God, of the Word of Truth, and borne again not of the Will of the flesh but of the will of God, there is a new Spiritual principle, a constituting principle of their Spiritual Lives wrought & implanted in thē by the Spirit of God: a principle of Faith, Love, enabling thē for, suiting them unto, & inciting them to that Obedience which is acceptable and well pleasing to their Father which is in Heaven: In which Obedience, as they are regulated by the Word, so they are stirred up unto it by all those motives, which the Lord in his infinite wisdom hath fitted to prevail on persons endued with such a principle from himself, as they are; It is not incumbent on me to enter upon the proof and demonstration of a Title to a Truth, which the Saints of God have held so long in unquestionable possession, nothing at all being brought to invalidate it, but only a bare insinuation that it is not so. Then

Fourthly, I deny not but that the Saints of God are stirred up to Obedience, by all the Considerations and inducements which God lays before them, and proposeth to them, for that end & purpose; And as he hath spread a principle of obedience over their whole souls, all their Facultyes & Affections, so he hath provided in his Word, motives & inducements to the Obedience he requires, which are suited unto, & fit to work upon all that is within them (as the Prophet speaks) to live to him; Their Love, Fear, Hope, Desires are all managed within, and provoked without to that end and purpose. But how it will thence follow, that it is the intendment of God by his Threatenings, to ingenerate such a Fear of Hell in them, as is inconsistent with an Assurance of his Faithfulness in his Promises not to leave them, but to preserve them to his Heaveuly Kingdom, I profess I know not: The Obedience of the Saints, we look upon to proceed from a principle wrought in them with an higher Energy and efficacy, than mere desires of God to implant it by Arguments and Motives; that is by persuading them to it, without the least real contribution of strength or power, or the ingrafting the Word in them, in, with, and by, a new principle of Life; And if this be the Phyllis of our Authors Doctrine, Solus habeto. Such a working of Obedience, we cannot think to have anything of God, of the Spirit of God, of the Wisdom of God, or the Goodness of God in it, being exceedingly remote from the way and manner of God's working in the Saints, as held out in the Word of Truth, and ineffectual to the end proposed, in that Condition wherein they are. The true use of the Threatenings of wrath in reference to them who by Christ are delivered from it, hath been before manifested and insisted on.

In the last division of this Section, he labors to prove that what is done from a principle of Fear may be done willingly and cheerfully, as well as that which is done from a principle of Love. To which briefly I say

First, Neither Fear nor Love as they are mere natural Affections, are any principle of Spiritual Obedience as such.

Secondly, That we are so far from denying the usefulness of the Fear of the Lord to the Obedience of the Saints; That the continuance thereof in them to the end, is the great Promise for the certain Accomplishment whereof, we do contend.

Thirdly, That Fear of Hell in Believers, as a part of the wrath of God, from which they are delivered by Christ, being opposed to all their Grace of Faith, Love, Hope, &c. is no principle of Obedience in them, whatever influence it may have on them as to restraint when managed by the hand of God's Grace.

Fourthly That yet Believers can never be delivered from it but by Faith in the Blood of Christ, attended with sincere and upright walking with God; which when they fail of, though that Fear supposed to be predominant in the soul, be inconsistent with any comfortable cheering Assurance of the favor of God, yet it is not with the certain continuance to them of the thing it self, upon the account of the Promises of God.

Section the sixteenth contains a large Discourse in answer to the Apostle, affirming that Fear hath torment, which is denied by our Author upon sundry Considerations; The Fear he intends is a Fear of Hell, and wrath to come; This he supposeth to be of such predominancy in the soul, as to be a principle of Obedience unto God; That this can be without Torment, Disquiet, Bondage and vexation he will not easily evince to the consciences of them, who have at any time been exercised under such a frame; What Fear is consistent with Hope, What incursions npon the souls of the Saints are made by dread and bondage, and Fear of Hell, and the use of such fears, How some are, though true Believers, scarcely delivered from such Feares, all their days, I have formerly declared: and that may suffice as to all our concernment in this Discourse.

In the seventeenth Section, somewhat is attempted as to Promises, answerable to what hath been done concerning Exhortations and Threatenings; the words used to this end are many, the sum is, That the use of Promises in stirring men up to Obedience, is solely in the proposal of a good thing, or good things to them to whom the Promises are made which they may attain, or come short off. Now if men are assured as this Doctrine supposeth they may be, that they shall atttaine the end whether they use the means or no, how can they possibly be incited by the Promises to the use of means proposed for the enjoyment of the end promised: That this is the substance of his Discourse, I presume himself will confess, and it being the winding up of a tedious Argument, I shall briefly manifest its usefulness, and lay it aside. I say then,

First, what is the True use of the Promises of God, and what Influence they have into the Obedience and Holiness of the Saints, hath been formerly declared. Neither is anything there asserted of their genuine & natural tendency to the ends expressed, enervated in the least by anything here insisted on, or intimated by Mr Goodwin; so that without more trouble I might refer the Reader thither to evince the falseness of Mr Goodwin 's Assertions, concerning the uselessnesse of the Promises unto Perseverance, upon a supposition that there are Promises of Perseverance.

Secondly, Though we affirm that all true Saints shall Persevere, yet we do not say, that all that are so, do know themselves to be so; and towards them at least the Promises may have their Efficacy in that way, which Mr Goodwin hath by his Authority confined them to work in.

Thirdly, we say that our Savior was fully persuaded, that in the issue of his undertakings and sufferings, he should be Glorified with his Father, according to his Promise: and yet upon the account of that Glory which he was so assured of, being set before him, he addressed himself to the sharpest and difficultest passage to it, that ever any one entered on; He endured the Cross, despised the shame, for the Gloryes sake, whereof he had assurance, Heb. 12 And why may not this be the state of them to whom in his so doing he was a Captain of Salvation? Why may not the Glory and Reward set before them, though enjoyed in a full Assurance of Faith, in the excellency of it when possessed, as promised, stir them up to the means leading thereunto.

4. The truth is, the more we are assured with the assurance of Faith, (not of Presumption) that we shll certainly obtain & enjoy the end whereunto the means we use do lead (as is the Assurance that ariseth from the Promises of God,) the more eminently are we pressed in a Gospel way, if we walk in the Spirit of the Gospel, to give up ourselves to Obedience to that God, and Father, who hath appointed so precious and lovely means, as are the paths of Grace, for the obtaining of so Glorious an end as that whereunto we are appointed. And thus I doubt not but that it is manifest, by these Considerations of Mr Goodwin's Objections to the contrary, that the Doctrine of the Perseverance of the Saints, asby us taught and delivered, doth not only fall in a sweet Compliance withal the means of Grace, especially those appointed by God to establish the Saints in Faith and Obedience, that is, to Work Perseverance in them, but also to be eminently useful to give Life, Vigour, Power and Efficacy in a peculiar Gospel manner, to all Exhortations, Threatenings and Promises appointed and applied by God, to that end and purpose.

CAP. XIII.

A S to the matter in hand, about the usefulness of the Doctrine of the Perseverance of the Saints, in, and unto the Ministry of the Gospel, and the obstruction pretended to be laid unto it thereby, It may be somewhat conducing and of Concernment to consider who the Persons are, and were, and what hath been and is the presence of God with them, in their Ministry who have been Assertors and Zealous maintainers of this Doctrine: And withal who they were, and what they have been in their Ministry, and the Dispensation of the Word committed unto them, who have risen up in opposition thereunto; How also those different Partyes have approved their Profession to the World, and acquitted themselves in their Generation in their walking with God, may be worth our Consideration; doubtless, if the Doctrine, whose declaration and defense we have thus far engaged in, be of such a pernicious tendency, as is pretended, so destructive to Gospel Obedience, and so evidently rendering that great Ordinance of the Ministry useless, it may be traced to its product of these effects, in some measure, in the Lives, Conversations and Ministry of those, who have most zealously espoused it, most earnestly contended for it, and been most given up to the form and mould thereof. It were a thing every way miraculous if any Roote should for the most part bring forth fruit disagreeing to the nature of it.

A Taske this is, (I confess) which were we not necessitated unto, I could easily dispence with myself from engaging therein. But (Mr Goodwin having voluntarily entered the list, as to this particular and instated a comparison, between the Abbettors of the several Doctrines under Contest, (Chap. 9. of his Book, (a matter we should not have expected, from any other man) it could not, but be thought a gross neglect, of duty, and high ingratitude, towards those great & Blessed Souls, who in former and latter days, with indefatigable, pains and eminent success watered the Vineyard of the Lord, with the dew of this Doctrine, to decline the Consideration of the comparison made, and dressed up to our hand. Now because it is a peculiar task allotted to us, to manifest the embracement of this Truth, by those who in the Primitive Church, were of greatest note and Eminency for Piety, Judgment, and skill in dividing the Word aright, with the Professed Opposition made unto it, by such, as those with whom they Lived, and succeeding Ages, have branded for men unsound in the Faith, and leaving the good old Paths, wherein the Saints of old found peace to their Souls: As also to manifest the receiving & propagation of it, by all (not any one of name excepted) those Great & Famous Persons whom the Lord was pleased to employ in the Reformation of his Church, walking in this, as in sundry other particulars, closer up to the Truth of the Gospel, than some of their Brethren, that at the same time fell off from that Church, which was long before fallen off from the Truth, I shall in my present inquiry, confine myself to those of our own Nation, who have been of Renowne in their Generation for their Labor in the Lord, and of name among the Saints for their work in the service of the Gospel.

For the one half of that small space of time, which is passed since the breaking forth of the light of the Gospel in this Nation, we are disenabled from pursuing the Comparison instituted: The one part being not to be considered, or at least not being considerable; The time when first Head was made against the Truth we profess, and Criminations like those managed by Mr Goodwin hatched and contrived to Assault it withal, was, when it had been eminently delivered to the Saints of this Nation, and all the Churches of Christ, by Reinolds, Whitaker's, Greenham and others like to them, their fellow laborers in the Lord's Vineyard. The poor weak Wormes of this present Generation, who embrace the same Doctrine with these men of name, are thought to be free (some of them at least) from being destroyed by the poisonous and pernicious embracing of it, by their own weakness and disability, to discern the natural genuine Consequences and Tendency, in the progress of that, which in the Roote and Foundation they embrace. Their ignorance of their own Doctrine in its compass, & Extent, is the Mother of that Devotion, which in them, is nourished thereby. So our great Masters tell us, against whose Kingly Authority in these things there is no rising up. For the Persons formerly named, the like relief cannot be supposed. He that shall provide an Apology for them, Affirming that they understood not the state, nature, consequences, and tendences of the Doctrines they received, defended, preached contended for, will scarce be able by any following defensative, to vindicate his own credit, for so doing. In the lives then and the Ministry of those men, and such as those, if anywhere are the fruits of this Doctrine to be seen. If it corrupted not their lives, nor weakened their Ministry, if it turned not them aside from the paths of Gospel Obedience, nor weakened their hands in the Dispensation of the Word, in the Promises, Threatenings and Exhortations thereof, to the Conversion of souls, and building up of those who by their Ministry were called, in their most holy Faith, it cannot but be a strong presumption, that there is no such venomous infectious quality in this Doctrine, as of late some Chimicall Divines pretend themselves to be able to extract out of it: Now what I pray were these men? What were their Lives? What was their Ministry? All those who now oppose Mr Goodwin 's Doctrine, do it either out of Ignorance, or to Comply with Greatness, and men in Authority, thereby to make up themselves in their Ambitious and worldly aims, and to prevail themselves upon the opinion of men: for what cause else in the world can be imagined why they should so engage? what though they really believed, the whole fabric of his Doctrine wherein he hath departed from the Faith, he once (as they say) professed, to be a lie; A lie of dangerous and pernicious Consequence to the souls of men, a lie derogatory to the Glory of God, the efficacy of Grace, the merit of the Death of Christ, and the honor of the Gospel, and full of disconsolation to poor soul • ; being in and under Temptation. What though they suppose it secretly to undermine the main fundamentals of the Covenant of Grace, and covertly to substitute another Covenant in the Roome thereof, what though they have observed that the Doctrine they have received, was Imbraced, Preached, prized, by all those great and blessed souls, which in the last Generation, God magnified with the conversion of so many thousands in this Nation, given into their Ministry whilst they spent their days under continual Aflictions & persecutions? what though they have the general known consent of all the Reformed Churches beyond the Seas with them, in their zeal for the Doctrine under consideration? What though under these & the like apprehensions, they profess in the presence of God, his holy Angels and men, that the eternal Interest of the precious souls of men, is more valuable to them ten thousand times than their own lives, and that that is the sole Reason of their opposition to M. 〈◊〉 in his attempts against the Doctrine they have so received and embraced, yet it is meet for us to Judge, and for all to whom evil surmises are not esteemed to be among the works of the flesh, that all their opposition, is nothing but a cōplyance with, and pursuit of those worldly low and wretched aims, that they are filled withal. But as to those Persons before mentioned, what shall we say? Their Piety, Literature, Zeal, Diligence, Industry, Labor with success in the work of the Ministry, (and that under manifold discouragements) are so renowned in the world, that how or wherewith they shall be shifted of, from being considerable in their Testimony, I cannot imagine. If ever Persons in these latter Ages had written upon their breasts, Holynesse to the Lord, If ever any bare about, a conformity to the Death and resurrection of our Lord Jesus Christ, they may put in for an eminent esteem, and name among them; & will doubtless be found at last to be of the thirty, if they attain not to the first Ranke of the Worthies of Christ in these ends of the world. How is it that they were not retarded, in the course of their Gospel Obedience, by their entertainment of this wretched Doctrine of the Saints Perseverance? But what though they kept themselves Personally from the pollution of it yet possibly their Ministry was defiled and rendered useless by it. And who I pray is it that in this Generation can so support himself with success in the Ministry, as to rise up with this accusation against them? Many thousands who were their Crown, their Glory, and Rejoicing in Christ, are fallen a sleep, and some Continue to this day. Of the Reasons given by Mr Goodwin why all the Zealous, Fruitful, Faithful Preachers, of former days, embraced this Doctrine, we shall instantly undertake the Consideration. In the mean time this seems strange, that God should magnify, and make famous the Ministry of so many, throughout the world, and give in that visible blessing to their Labors therein, which hath filled this Island with such an increase of Children to Zion, as that she hath not lengthened the cords of her Tabernacle, to such an extent and compass, in any proportionable spot of earth under Heaven, if any one eminent part of their Doctrine, and that whereon they laid great weight in their Ministry, which they pressed with as much fervency and contention of Spirit as any head of the like importance, should indeed be so apparently destructive of Holiness, and of such a direct and irresistible efficiency to render useless that great Ordinance of the Ministry committed to them, as this is clamoured to be. What will be the success of them, in their Ministry, who shall undertake to deny and oppose it, I hope the People of God in this Nation, will not have many Instances to Judge by: The best conjecture, we can for the present make of what will be hereafter, must be taken from what hath already come to pass; and the best guess of what events will be, are to be raised from the consideration of what hath been; from a like disposition of Causes, to an Answerablenesse of Events.

What Mr Goodwin hath to plead in this Case he insists on, Chap. 9. Sect. 24, 25, 26, 27. Pag. 167, 168, 169, 170, 171, 172. The sum and aim of his Discourse, is to Apologize for his Doctrine against sundry Objections, which in the Observations of men it is liable and obnoxious unto. Now these are such as whatever the Issue of their Consideration prove, doubtless it can be of no Advantage unto his Cause, that his Doctrine is so readily exposed to them.

The first of these is, that the Doctrine he Opposeth, and in Opposition whereunto that is set up, which he so industriously asserts, hath generally been received and embraced, by men eminent in Piety and Godliness, famous on that account in their Generations, with the generality of the People of God, with them. And this is attended with that which naturally insues thereon, viz. The Scandalousnesse of the most of them (yea of them all of this Nation is it spoken, who have formerly asserted the Doctrine which Mr Goodwin hath lately espoused; Whereunto in the third place an Observation is subjoined, of the Ordinary defection of men to loose and unsavory practices, after they have once drunk in the principles of that opinion, which he now so industriously mixeth and tempereth for them; It is usually said there is no smoke, but where there is some fire; It would be strange if such Observations as these, should be readily and generally made by men, concerning the Doctrine under Contest, unless there were some evident occasion Administred by it thereuto. And I must needs say, that if they prove True, and hold under Examination, they will become as urging a prejudice, as can lightly be laid against any cause in Religion whatsoever. The Gospel being a Doctrine according unto Godliness, several persuasions pretending to be parts and portions thereof, if one shall be found to be the constant Faith, and profession of those, who also have the life and power of Godliness in them; the other to be maintained by evil men and seducers, who upon their receiving it, do also wax worse and worse; it is no small advantage to the first, in its plea for admittance to the right and title of a truth of the Gospel.

To Evade this charge Mr Goodwin premises this in General.

The experience Asserted in the Objection, is not so unquestionable in point of Truth, But that if the Asserters were put home upon the proof, they would (I sear) ( doubtless he rather hopes it ) accompt, more in presumption than in reasonablenes of Argument: For if Persons of the one judgment, & of the other, were duly compared together, I verily believe there would be found every whit, as full a proportion of men, truly Conscientious and Religious, amongst those whose judgments stand, and have stood for a possibility of falling away, As on the other side: but through a foolish and unsavory kind of partiality, we are apt, on all hands, according to the Proverb, to account our own Geese for Swannes, and other men's Swannes Geese; Certain I am, that if the writings of men of the one judgment, and of the other, be compared together, and an estimate made from thence of the Religion, Worth, and Holiness of the Authors respectively, Those who oppose the common Doctrine of Perseverance, do account it no Robbery to make themselves every way equal in this honor with their opposers; The truth is, If it be lawful for me to utter what I really apprehend, and judge in the case, I do not find that spirit of holiness, to breath with that Authority, height or Excellency of power, in the writings of the latter, which I am very sensible of in the writings of the former; These call for Righteousness, Holiness, and all manner of Christian conversation, with every whit as high a hand as the other, and add nothing to check, obstruct, or infeeble the Authority of their demands in this kind; when as the other, though they before many times in their exhortations, and conjurements unto holiness; yet other while render both these and themselves in them, contemptible, by avouching such principles, which cut the very sinews, and strength of such their exhortations, and fully balance all the weight of those motives, by which they seek to bind them upon the Consciences of men. And for men truly holy and Conscientious, doubtless the Primitive Christians for three hundred years together and upwards, next after the times of the Apostles, will fully balance with an abundant surplusage, both for numbers, and truth of Godliness, All those in the Reformed Churches; who since Calvin's days, have adhered to the common Doctrine of Perseverance: And that the Churches of Christ more generally during the said space of three hundred years and more, held a possibility of a total and final defection, even in true and soun • Believers, is so clear from the Records yet extant of those times, that it cannot be denied.

Ans. To let pass M. Goodwin's Proverb, with its Applycation, (it being very facile to return it to its Author, there being nothing in the World by him proposed, to induce us to such an estimation of his associates, in the work of teaching the Doctrine of the Saints Apostasy, and their labors therein, or any other undertaking of theirs, as he labors to beget, in gilding over their Worth and Writings, but only his own judgment, & an overweening of their Geese for Swans, ) Let us see what is offered by him to evince the Experience Asserted, not to be so unquestionable as is pretended. He offers First, his own Affirmation, That if an estimate may be made of men's Worth and Holiness by their writings, Those who oppose the Doctrine of the Saints Perseverance, will be found in the promotion of Holiness, and the practice of it, to out go their Adversaries. Their writings, he tells us, breath forth a spirit of holiness, such as he cannot find in the writings of others; But first, for this you have only M. Goodwin's naked single Testimony: And that, opposed to the common experience of the people of God; What weight this is like to bear with men, the event will show. It is a hard thing for one man upon his bare word, to undertake to persuade a multitude, that what their eyes see, and their ears hear, is not so; M. Goodwin had need have Pythagorean Disciples for the embracing of these dictates of his; The experience of Thousands, is placed to confirm the observation insisted on: saith M. Goodwin, It is not so, they are in my judgment all deceived. But,

Secondly, who are they in whose writings Mr Goodwin hath found such a Spirit of Holiness, breathing with Authority, as is not to be found out, nor perceived in the writings of them, that assert the Doctrine of the Perseverance of the Saints. Calvin, Zanchius, Beza, &c. (and to confine ourselves home) Reynolds, Whitaker, Perkins, Greenham, Dodde, Preston, Boulton, Sibbs, Rogers, Collverwell, Cotton, &c. (whose fame upon this very account, of the eminent and effectual breathing of a Spirit of Holynesse in their writings, is gone out into all the Nations about us, and their Remembrance is blessed at home and abroad,) are some of the men who have as hath been shown, labored in watering the Vineyard of the Lord, with the dew and rain of this Doctrine: Who, or where are they who have excelled them in this undertaking? Let the men be named, and the writings produced that Mr Goodwin, may have some joined with him, in a search after, and Judgment of that Spirit that breathes so excellently in them, that we be not forced to take his Testimony of we know not what, nor whom; Those amongst ourselves of chiefest name, who have appeared in the Cause that Mr Goodwin hath now undertaken, are Thompson, Montague &c. with an obscure Rabble of that Generation. I shall easily allow Mr Goodwin to be a man more sharp sighted than the most of those with whom he hath to do, in this present contest; as also to have his senses more exercised, in the Writings of those eminent Persons last named; But yet that he is sensible of such a Spirit of Holines, breathing in their writings▪ which for the most part are stuffed with cruel scoffings at the Professors of it, and horrible contempt of all close walking with God) I cannot easily & readily believe; should he add to them Arminius, with all that followed him, in the Low Countries, their most Learned Corvinus, Drunke and Sober; As also such among the Papists, and Lutherans, as are his Companions in this work, and swell thē all with the Rethorick of his commendations until they break, I dare say he will never be able before indifferent Judges, to make out his Assertion of the excellency of their writings, for the futherance of Holiness, compared with the Labors of those great and holy Souls, who have both among our selves, and abroad; Laboured in the work I am at present engaged in. The World of men professing the Reformed Religion have long since in their Judgments determined this difference, nor doth it deserve any farther debate.

Secondly, That those who maintain the Perseverance of the Saints, are sore indeed in their Exhortations to Holiness, but contemptible in their Principles upon which they should build those Exhortations, Is an insinuation that Mr Goodwin sometimes makes use of, handsomely to beg the thing in Question, when he despairs to carry it by any convincing Argument in a fair dispute: That the Principles of this Doctrine are eminently serviceable, to the furtherance and promotion of Holiness, hath been formerly evinced beyond all possibility of Contradiction from them, who in any measure understand what true Godliness is, and wherein it doth consist. Neither ought Mr Goodwin if he would be esteemed as a man disputing for his persuasion, so often to beg the thing in Question; knowing fullwell, that he hath not so deserved of them with whom he hath to do, as to obtain anything of this nature, on those terms at their hands.

Thirdly, what was the judgment of the Primitive Christians, as in others, so in and about this head of Christian Religion, is best known from that rule of Doctrine, which it is confessed they attended unto, being delivered unto them; and in the defense whereof, and to give Testimony whereto, so many Thousands of them, loved not their lives unto death. Of those that committed over to posterity, anything of their thoughts, in that space of time limited by M. Goodwin, (viz. three hundred years,) he names but two; of whom I shall not say, that if they failed in their Apprehensions of the Truth in this matter, It is not the only thing wherein they so failed; And yet that it can be evident in the least, that they were consenting in judgment with M. Goodwin, wherewith from us he differs, is absolutely denied. This elsewhere is already farther considered. It is a common observation, and not destitute of a great evidence of Truth, that the Liberty of Expression which is used by men in the delivery of any Doctrine, especially if it be done obiter by the way, before some opposition hath been framed, and stated thereunto, hath given advantage to those following of them, (when death hath prevented all possibility for them to explain themselves, and their own thoughts) to draw them into a participation with them, in that, which their Souls abhorred. The plea of Arius and his Associats, concerning the judgment of the Doctors of the Church, in the days before him, about the great Article of our Faith, The Diety of Christ, is known. That there are in many of the Ancients, sundry expressions seemingly varying from that Doctrine we Assert, upon the account of their different apprehensions of the terms, of Faith, being Regenerated, Holiness, and the like, (which are all of them still with us, as in the Scripture, of various significations, and not clearly expressive of any one sense intended by them, until distinguished) is not denied. Speaking of all those who had been Baptized, and made profession of their Faith as Believers, it is no wonder if they granted that some Believers might fall away. But yet in the mean time the most eminent of them, constantly affirmed that there is a sort of Believers, who upon the matter with them, were the only true and Real Believers (being such as we formerly described) that could not fall either totally or finally; but as for this I hope full satisfaction is tendered, the Learned Reader in the Preface of this Discourse. So that these Exceptions notwithstanding, the prejudices that Mr Goodwin 's Doctrine labors under, from the opposition made to it, and against it, in the defenee of that which it riseth up to overthrow, by that Generation of the Saints of God, lies upon the shoulders thereof, as a burden to heavy for it to bear.

Secondly, Mr Goodwin farther proceeds, Sect. 27 to inform us of some other mistakes in the instance given, to make good the former observation, For as for Calvin, Musculus, Martyr, Bucer, with the Ministers of this Nation who in the last Generation so Zealously opposed, the persecutions and innovations of some returning with speed and violence to Rome, He tells us they were very far from having their Judgments settled, as to the Doctrine under contest so as resolvedly to have embraced the one, and rejected the other.

I should willingly walk in the heigh way for the manifestation and clear eviction of the untruth of this suggestion: viz. by producing their Testimonyes in abundant plentiful manner to, confirm their clearness and Resolution in the Truth we profess, with their Zealous endeavors for the establishment, confirmation and propagation of it, but that some few Considerations, delivered me from engaging in so facile a task. For

First I am not able to persuade myself, that any man whoever read the writings of the first sort of men mentioned, and knows the constant Doctrine to this day, of the Churches which they planted and watered, or ever did hear of the latter, will entertain this Assertion of Mr Goodwin's with anything but Admiration, upon what grounds he should make it. And

Secondly, Himself discovering in part on what account he doth it, namely because of their Exhortations to watchfulness, carefulness, and close walking with God, with their denuntiations of threatenings to them, that abide not in the Faith, which he fancyes to be inconsistent with the Doctrine of Perseverance, so as by him opposed (which inconsistency we have long since fully manifested, to be the issue & offspring of his own imagination, begotten of it by the cunning Sophystry of his Pelagian Friends) I know not why I should farther insist upon the wiping away of this Reproach, cast upon those Blessed Souls whom God so magnified in the work of the Gospel of his Son in their Generation; I remember Navaret a Dominican Friar, upon his Observation of the subtiltyes of the Jesuits, to wrest many sayings of the Ancients in favor of their Opinions, in those Doctrines wherein those two Orders are at variance, Affirmes That he was afraid that when he was dead, although he had written & disputed so much against them, they would produce him for a Testimony and Witness on their side. What he feared concerning himself, Mr Goodwin hath attempted, concerning many more worthy Persons: cutting off sentences from what goes before, and follows after, restraining general expressions, imposing his own Hypothesis on his Reader, in making application of what he quotes out of any Author, he hath spent one whole Chapter to persuade the world, that men of as great Abilityes & Judgments, as any in the world, since the Apostles fell a sleep, have usually expressed themselves, in a direct contradiction, to what they are eminently and notoriously known, as their professed deliberate Judgments, to have maintained.

Secondly He farther informs us, how this Doctrine of the Perseverance of the Saints, came to be so generally entertained by the Godly, Zealous & Able Ministers of this Nation, that when we see how they fell into it, their Testimony given thereto, may be of the less validity withus.

This ( he telleth you ) was the Permission of M. Perkins his Judgment, to be overruled by the Texts of Scripture commonly insisted on for the proof of this Doctrine, the great worth of the Person commended therefore the worth of the Opinion, & he verily believeth, as men were then induced to receive this Opinion, s • to a relinquishment of it, they went nothing but the countenance and Authorty of so • Person of popular acceptance to go before them; And the Reason he giveth of this his Faith is, the Observation of the Principles they usually hold forth, especially in the Applicatory part of their Sermons.

Ans. What, and who they were, who are thus represented by Mr Goodwin, in their receiving and embracing of that Doctrine, which with the great travel of their Souls all their days they Preached and pressed to, and upon others, is known to all. The Persons I named before, (one of them only excepted) with all those eminent, burning, and shining Lights, which for so many years have labored with Renowne and success, to the astonishment of the world in the Preaching of the Gospel in this Nation, are the men intended. Doubtless such thoughts have not in former days been entertained of them, however the contemplation of any man's own ability may now raise him to contempt of them. M. Perkins received this Doctrine, and therefore all the Godly Ministers of this Nation did so to. If any one of the like esteem with him did fall off from it; (Now whom they should obtain to lead them, of equal reputation and acceptance with him who hath in vain attempted it, I know not,) they would quickly follow, (not like Shepherds but Sheep) into an opposition thereunto. Those who have not very slight thoughts of thē, which doubtless they that are fallen a sleep did not deserve, will scarcely suppose that they entertained a Truth of so great importance as this upon so easy terms as these insinuated; or that they would have parted with it, at so cheap a rate.

Farther, why the Ministers of England should be thought to entertain this Doctrine merely upon the Authority and countenance of Mr Perkins given thereunto, when the universality of the Teachers of all other Reformed Churches, of the same confession in other things with them, did also embrace the same Doctrine, and do continue in profession of it to this day, what reason can be assigned? Had there been a particular inducement to the Ministers of England for the receiving of it, which was altogether foreign unto them, who as to our Nation are foreigners, whence is it that there should be such a a coincidence of their Judgments with them therein? Or why may not ours be thought to take it upon the same account with them, upon whose Judgments & understandings the Authority of Mr Perkins cannot be supposed to have any influence? Is M. G. the only Person, who, in this Nation hath impartially weighed all things of concernment, to the refusing or embracing any matters or Doctrines in Religion? Have no other in the sincerity of their hearts s • earched the Scriptures, & earnestly begged the guidance of the Spirit, according to that encouraging Promise left by their Master, that they should receive him so doing? The good Lord take away from us all high thoughts of ourselves, and all contempt of them that profess the Fear of the Lord, with whom we have to do. For the Reason of Mr Goodwin 's Faith in this thing, concerning the readiness of the Godly Ministers of this Nation, to Apostatize from the Doctrine of the Saints Perseverance, namely, their manifesting themselves to be possessed of many Principles of a contrary tendency unto it, in the applicatory parts of their Sermons; the vanity of it hath been long since discovered; so that there is no farther need to lay open the unreasonableness thereof.

M. Goodwin mistrusting his ability to persuade men, that the Persons of whom he hath discoursed were not clear in their Judgments, as to an opposition to that Doctrine which he positively owneth, and zealously contendeth for, and knowing that it cannot be denied but that they were men of eminency for Godliness, and close walking in Communion with God all their days: Yet he excepteth as his last refuge, That it cannot be manifested, that this Opinion had the least influence in their pious conversation, which is wholly to be ascribed to other commendable Principles that they embraced. This indeed may be said of any part of the Doctrine whatsoever that they received, & some of them suffered for. Atheists may say it, of the whole profession of Christianity, & ascribe the goodness of the lives of the best of them that profess it, to some other principles common to them with the residue of mankind, & not at all to any of those whereby they are distingunished, as such. This they professed to have a powerful Efficacy to prevail with them for that exactness in walking with God, which by his Grace they attained unto. And why they should not be believed herein, as far a sany men whatever, bearing the like Testimony to any Doctrine whatever, I know not. Besides the intendment of this instance of the Persons and their Piety who formerly Believed, and spake forth this Doctrine, was, to manifest by an eminent experiment, that there was not in it, nor is, any tendency to a contrary frame unto Piety & Holines, which it is injuriously charged withal; & if by the consideration thereof, we do not obtain that it hath a proper and direct serviceableness to the promotion of Godliness, yet at least we have a convincing demonstration that it is no way obstructive to it.

Nextly, Sect. 26. Mr Goodwin entereth upon his defensative to the charge against his Doctrine, whose Foundation is laid in the unworthiness of its Authors in this Nation before it fell upon his hand. These he confesseth to be the worst of our late Bishops, with such as Romanized, & • yrannized among them, with their Clergy creatures & favorites, Persons many of thē of superstition, looseness & much profaneness. Of the Apology shaped for the clearing of the Doctrine he maintaineth from aparticipation with them in their unworthiness, there are three parts. In the 1. whereof, he denieth, that this Doctrine did any way induce them to the looseness that was found upon them: In the other two, giveth as many Reasons of their receiving of it, and cleaving to it.

As for the first part, I shall willingly assent to him that the Holiness or unholiness of Professors: is not to be charged on the Religion they profess (I mean appearing Holiness in the profession of it,) unless there be an evidence of a connection betwixt their principles & practices; which in this case, to us & our apprehension of them who charge this Doctrine with the miscarriages of those men, there is; At least we may insist on this, that there is a suitableness in the whole System of the Doctrine, whereof the Apostasy of the Saints is an eminent parcel, to that frame of Spirit which is in men of loose and superstitious ways, enemies of the Grace of God and power of Godliness. Neither can there any other reason be tolerably assigned or alleged, for the embracement of that Doctrine, by those Persons formerly mentioned, but only their ignorance of, & envy to the great Misteryes of the Gospel, the Covenant of Grace with union, communion and close walking with God. A design was upon them written with the beams of the Sun, to cry up a barren, outside, light and loose profession, with a vain, superstitious, self-invented Worship of God, instead of the Power of a Gospel-conversation and Ordinances of Christ according to his appointment; Seeking after a Righeousnesse as it were by the works of the Law, and being ignorant of the Righteousness of Christ, they found the whole Doctrine whose defense M. G. hath lately undertaken, suited to their principles and aims; and therefore with greediness drunk it down like water, until they were swelled with the Dropsy of Pride and self conceit, beyond what they could bear, whatever be now pretended, it was little disputed then, and in those days which Mr Goodwin pointeth unto, but that looseness of Life, inclination to Popery, enmity to the power of Godliness, were at the bottom of the entertainment of the Arminian Principles, by that generation of men.

But Mr G. proceedeth to alleviate this charge, & informs us thus, That if the soundness & rottenness of Opinions, should be esteemed by the goodness or badness of the Lives of any parcel or number of Persons professing the same, as well the Opinion of Atheism which denieth the being of any God, as the opinion of Polytheism which affirmeth a plurality of God's, must be esteemed better and more sound, than that which maintaineth the being of one God and of one only; for certain it is that there have been many Heathens Professors some of the one, & some of the other of those Opinions, who have quitted themselves upon fairer terms of honor and approbation in their lives than many Christians professing of the last opinion have done.

I am not willing to wring this Nose too far least blood should follow; The lives of many Atheists and Pagans are preferred before the lives of many professing Christianity. By Professors of Christianity, Mr Goodwin intendeth those who are so indeed, and seasoned with the Power of the Principles of that Religion, or such only as making an outward profession of it are indeed acted with Principles quite of another nature, which notwithstanding all their Profession rendereth them in the truth of the thing it self, enemies of the cross of Christ, their God being their belly, their glory being in their shame, and their end being destruction, Philip. 3. 18, 19. If the former be intended, as the Assertion is most false, the Gospel only effectually teaching men to deny all ungodliness, and to live soberly, righteously, and Godly in this present world, so it tendeth directly to the highest derogation from the honor of our Lord Jesus Christ, and of his glorious Gospel. He that would be thoroughly acquainted with the notorious untruth of this insinuation, let him a little consult Tertullian, Arnobius, Lactantius, Austin, & others, handling the Lives & Conversations of the best of the Polytheists and Heathens, before & in their days, if he be not contented to take a shorter course, and rest in the Authority of the Apostle, or rather of the Holy Ghost describing them and their conversations to the Life, as they lay under the just hardening Judgments of God Rom. 1. 18. to the end. If the latter sort of men called Christians be intended, the comparison instituted between them and Atheists, is to no purpose; they themselves being disclaimed and disowned by Christ & his Gospel, and reckoned among them with whom they are compared; So that upon the matter this is but the comparing one sort of Atheists, with another, and giving in a Judgment, that of all, those are worst, whose practices are so, and yet pacify their own Consciences, and deceive the world, with a pretence & flourish of a glorious profession.

I shall not now enter upon any long enquiry what influence the ungodly and profane lives of any ought to have upon the Judgments of men, in discovering and discerning of the Doctrines that they bring, especially if such as consent in any Doctrine, do also concur in a dissoluteness of conversation. That it will be of no small consideration, the experience of all Ages hath evinced. The Athenians refused a virtuous Law, because the Person was vicious who proposed it; and it is generally esteemed that there is a correspondency betwixt the principles & practices of those men, who earnestly profess the promotion of those principles, so that they are mutual producers or advantagers one of another. This is all at present that was aimed at in the charge upon Mr Goodwin 's Doctrine, which he undertakes to wave. It was generally embraced at its first broaching in our world, by men only of a loose & scandalous Conversation, superstitious in their ways of worship, and enemies of the power of Godliness: which being confessed, for the Argument from thence, valeat quantum valere potest.

But M. Goodwin giveth us two Reasons, why this Doctrine of his was so gladly received, and zealously asserted by that Generation of men. The first which he telleth you is plain and easy to be given in, is this. Being professed enemies to the most Religious and Zealous Preachers and Ministers of the I and, with their adherents, whom they termed Puritans, whom they both hated and feared, as a generation of men, by whom rather than any other they apprehended themselves in danger of being dethroned, Nec eos fefellit Opinio. Upon this ground they judged it a very material point of their interest to oppose and keep under this faction, as they termed them; In order thereunto they studied and cast about how to weaken their interest, and repute, with the generality of the people, or at least with all those that were intelligent and in that respect considerable; to this end wisely considering that nothing was like to prejudice them more in their esteem with most men, than to detect them of error and unsoundness in their Doctrine, and perceiving withal (as with half an eye they might, being so fully disengaged as they were from all high thoughts of those that held them) that they were not in any Doctrine besides, which they were generally known to hold and teach, more obnoxious to such a detection, than in those which they held & taught in opposition to the Remonstrants, hereupon they politically fell to profess and teach Remonstrantisme, that so they might have the more frequent occasion and opportunity to lay open the Puritan Doctrine, before the people, and to show the inconsistency of it with the Scriptures, as also with many of the most manifest principles as well of Reason as Religion besides.

Ans. That this is a most vain and groundless conjecture, I presume any one that will but cast back his thoughts upon the posture of Affaires during the reign of that Generation of men, and a little consider the ways and means whereby they were through the righteous Hand of God, reduced to that condition and state wherein they now are, will quickly determine. The truth is, they were so far from advantaging themselves against their Adversaryes, and prevailing upon them, in the esteem of the most rational and knowing men in the Nation, by their entertaining the Arminian Doctrine, that utterly on the other side they dishonored their cause of Ceremonys, discipline, & conformity, which with succes they had so long carried on with the Generality of the Nation, & exposed themselves to the power of the people of the Land in Parliament, frō whence as to all other differences they were sheltered by an appearance of Legal Constitutions; so that after some forward Person of that faction, (the most contemptible indeed as to any real worth, one or two individuals only excepted, of the whole tribe) had upon the grounds forementioned, taken up & made profession of the Opinions and Doctrine we are speaking of, they fell daily before their Adversaries, as to the esteem of all, or at least the greatest part of those who cordially & thoroughly adhered to them as to the discipline, and Worship then established. Certainly the Prelatical party themselves, will not say, they prevailed on that hand, as to any ends and purposes for the establishment of their interest, or making good their ground against their opposers. Nay the most sober and Learned of that sort of men, do to this day ascribe in no small measure the downfall of the whole fabric whereof they were parts and members to the precipitating rashness, and folly of some few, in advancing and pressing the Arminian errors that they themselves were given up unto. As for the zealous and Godly Ministers of the Nation, usually termed Puritans, (who are here acknowledged by Mr Goodwin to have all generally opposed the Doctrine he striveth to build up,) though they had in many Parliaments wherein the most intelligent and rational men of the Nation are usually convened, made by their friends sundry attempts for their relief against the Persecutions of the other as is evidenced by their Peritians, and Addresses still on Record, yet were never able to attain the least redress of their grievances, nor to get one step of ground against their Adversaries, until the Advantage of their Arminianism was administered unto them, on which by several degrees they prevailed themselves in the issue to the utter breaking of the Yoke of their Taske-masters. It is true, He who takes the crafty in their own imaginations, and mixeth the council of the Wise with madness and folly, causing them to err in their ways as a drunken man in his vomit, doth oftentimes turn the devices of men upon their own heads, and make those things subservient to their ruin, which they fixed upon as the most expedient mediums for their establishment and continuance, such perhaps was the case with them in their Canonical Oath attempted to be imposed, in one of their last Convocations. But that the taking up, and asserting of the Arminian Doctrine was a design of that party of men, to get upon the Judgments & Affections of the people, and to expose the Puritanical Preachers to their contempt and reproach, is an imaginatiō that cannot likely fall upon any one, who had his eyes open in the days wherein those things were publicly acted on the stage of this Nation. For that insinuation in the close of Mr Goodwin 's Discourse, concerning the Advantages given that sort of men, by the inconsistency of the Doctrine of the Puritans (which they opposed) with the Principles of Religion and Reason, I shall only say that it being once more through the Providence of God, called forth to a public debate, it neither standeth, nor falleth to the Judgment of any single man, much less of one who is professedly engaged in an opposition thereunto.

Another Reason of the same evidence with the former, is tendered in these words, It is generally known that the Cathedral generation of men throughout Christendom, were generally great admirers of the old Learning (as some call it) I mean the Writing, and Tenants of the Fathers, and of Augustine more especially, and that they frequently made Shield and Buckler of their Authority to defend themselves, against the Pens and Opinions of later Writers, whom their manner was according to the exigency of their interest (at least as they conceived) to slight and vilify in comparison of the other. Now the judgments of the Fathers more generally, and of Augustine more particularly, stood for the possibility of the Saints defection, both total and final, wherein it seemeth the greater part of our Moderne Reformed Divines have departed from them.

That this pretence is no whit better than that that went before, will be evidenced by the light of this one consideration. viz. That those among the Bishops and their adherents, who were indeed most zealous of, and best versed in the Writings of the Fathers, were generally of the same judgment about the Grace of Christ, and the Will of Man, &c. with the residue of the reformed Churches, and the Puritan Preachers of our own Nation. They were a company of Sciolists in comparison, and men of Nothing, who Arminianized: Men, as the Bishop of Lincoln once told them, whose Learning lay in a few unlearned Liturgies: It is true; they had gotten to such a Head, and to such a Height, not long before their fall, that they were ready to accuse, and charge their Associates as to Discipline, Worship, and Ceremony, of Puritanism, who failed not to retort Arminianism and Popery back again to them. We know who said of the other, that they were Tantum non in Episcopatu Furitani; and who returned to him and his Associates, Tantum non in Vxoratu Pontificii. The truth is, those among them, as there were many among them, both Bishops, and men, (as they speak and think) of Inferior Orders, who were solidly Learned, especially in the writings of the Ancients (of whom many are yet alive, and some are fallen a sleep) were universally, almost to a man of the same judgment with Calvin, in the heads of our Religion under consideration. Jewell, Abbot, Morton, Usher, Hall, Davenant, and Prideaux, (great names among the World of Learned men) with a considerable retinue of men of repute for Literature and Devotion, (with whom on no account whatever the Arminianizing party of the Prelates and their followers, are to be named the same day) have sufficiently testified their thoughts in this matter to all the World. From what Ambiguity of expression it is, that any sentence is stolen from Augustine, and others of the Ancients, seeming to countenance the Doctrine of the Saints Apostasy, hath been elsewhere discovered, and may farther be manifested as occasion shall be administered; And without pretence, to any great skill in the old Learning, this I dare assert, (whereof I have given some account in the Preface to the Reader) that not one of the Ancients (much less Austin ) did ever maintain such an Apostasy of Saints, and such a Perseverance as that which M. Goodwin contendeth for.

This being that which M. Goodwin hath to offer for the clearing of the Doctrine he maintaineth, from the two first parts of the charge exhibited against it, he applieth himself in the last place, to contend with a common Observation made by Christians, weighing and pondering the principles and ways of men in the days wherein we live; Namely, the degeneracy of the most of men, who at any time embrace it from their former Profession, and their turning aside to the paths of looseness and folly. An observation which if true, (though M. Goodwin is pleased to assert that any considering man (like himself) will laugh it to scorn,) will not easily be digested in the thoughts of them, that are willing to weigh aright the usual presence of God with his Truths, especially at the first embracement and entertainment of them. Neither will this observation be diverted from pursuing the Doctrine against which it is lifted up, by comparing it with that of the Vnhappinesse of Marriages made between Cousen-Germans, there being nothing in that Relation, that should be a disposing cause, to any such issue as is pretended; much less with that farther observation, That some Apostatise from the Protestant Religion, yea from Christianity it self; there being not the least Parity, or indeed Analogy in the instances. If it might be affirmed of men, that after their embracing of Christianity, or the Protestant Religion, they generally decline, and grow worse, (as to their Moral Conversation,) then they were before, I do not know at present what Apology could be readily fixed on, that might free the one, and the other, from grievous Scandal. To fall from a Profession of any Religion, or any head or part of a Religion, upon the account of the corruption that is in them, that so fall from it, is rather an honor, then a reproach to the Religion so deserted. But in, and upon the embracement of any Religion, or any Doctrine in Religion, for men to decline from that, which is the proper end of all true Religion (which is the observation that riseth up against the Doctrine M. Goodwin asserteth in reference to very many that embrace it) doubtless is not the Crown and Glory of that which they profess. Neither is this observation built on so slight experience, as to be muzzled with Proverbs of Swallows and Woodcocks. The streets of our Cities, and paths of our Villages being full of those fowls, or rather fowl spirits, that give strength unto it.

This is the whole of what M. Goodwin thought good to tender for the protection of his Doctrine, from the charge laid down at the entrance of this digression; on the consideration whereof, I doubt not but it is evident how unable he is to shield it from the wound intended unto it thereby. And shall we now? Can we entertain any other thoughts of it, but that, (having constantly hitherto been denied and opposed by the most zealous, painful, Godly, successful Preachers of the Gospel, that these latter Ages, have been through the goodness of God blessed withal, entertained chiefly by Men of loose, dissolute principles and practices, enemies to the power of Godliness, and the profession thereof, and strongly suspected to corrupt the minds and conversations of Men that do embrace it) it is the only serviceable relief and assistance for the making of the Ministry of the Gospel useful and fruitful, ingenerating holiness and obedience in the Lives and ways of Men.

CAP. XIV.

A Third Argument is proposed Sect. 18. Cap. 13. in these words, That Doctrine which representeth God as weak, Incongruous, and In coherent with himself, in his applications unto men, is not from God, and consequently that which contradicteth it, must needs be the truth: but the Doctrine of Perseverance opposed by us, putteth this great dishonor upon God, representeth him weak, Incongruous, &c. Ergo. For the proof of the Minor Proposition, to make good the charge in it exhibited against the Doctrine of Perseverance, there is a Drammaticall scheme induced, to whose framing and Application M. Goodwin contributed no more but the pains of a Translator, taking it from the Anti-Synod: p. 276. 277. in these words. You that truly Believe in my Son, and have been once made partakers of my Holy Spirit, and therefore are fully persuaded & assured from my will and command given unto you in that behalf, yea according to the infallible word of Truth which you have from me, that you cannot possibly, no not by all the most horrid sins and abominable practices, that you shall, or can commit fall away either totally or finally from your Faith; for in the midst of your foulest actions & courses there remains a seed in you which is sufficient to make you true Believers, & to preserve you from falling away finally, that it is impossible you should die in your sins; you that know & are assured, that I will by an irresistible hand work Perseverance in you, & consequently that you are out of all danger of condemnation, and that Heaven and Salvation belong unto you, and are as good as yours already, so that nothing but giving of thanks appertains to you which also you know that I will, do what you will in the mean time, necessitate you unto; you I say that are fully and thoroughly persuaded and possessed with the truth of all these things, I earnestly charge, admonish, exhort, and beseech, that ye take heed to yourselves, that ye countinue in the Faith, that there be not at any time an evil heart of unbelief in any to depart from the Living God, that you fall not from your own steadfastness, yea I declare and profess unto you that if you shall draw back, my soul shall have no pleasure in you, that if you shall deny me, I will deny you, that if you be again overcome of the lusts of the world, and be entangled here with, that your latter end shall be worse than your beginning, that if you shall turn away, all your former Righteousness shall not be remembered, but you shall die in your sins, and suffer the veugeance of Eternal fire. On the other hand if you shall continue to the end, my Promise is, that you shall be Saved; therefore strive to enter in at the strait gate, quit yourselves like men, labor for the meat that endureth unto Everlasting Life, and be not slothful, but followers of them, who through Faith and Patience inherit the Promises. He that shall duly weigh and consider, what a senseless and indeed ridiculous incongruity there is, between these Exhortations, Adjurations, Threatenings, and latter Promises, and those Declarations, Applications, and former Promises doubtless will confess that either the one, or the other of them are not from God, or according to the mind of God.

Ans. The incongruity of this fiction, with the Doctrine it is framed against, is so easily manifested that it will not much concern us, to consider the incongruity that the several parts of it have one with another. For

First the whole Foundation of this fanatic Fabric, is ridiculous in it self, and ridiculously imposed on the Doctrine of Perseverance. For whereas it says not that all Saints have any comfortable Assurance of their Perseverance and so may by all Gospel ways whatever, by Promises, and Threatenings, be stirred up to the use of those means whereby Perseverance is wrought, and Assurance obtained, so it says that no one Saint in the world, ever had, can have, or was taught to expect his Perseverance or the least sense, or Assurance of it under such an uncouth supposition, as falling into & continuing in sins & Abominations; the Promises they have to assure thē of their inseparable abode with God to the end, are, that he will write his Law in their hearts, & put his Fear in their inward parts; that they shall never depart from him; and they shall be kept up thereto, by the use of means suitable as appointed of God for the attaining of the end proposed, being kept by the power of God, but through Faith unto Salvation. God doth not call (nor doth the Doct: of Perseverance of the Saints, or of the stability and Unchangeableness of his Promises in Christ to Believers assert it) any to Believe that they shall never fall away from him, what sins and Rebellions so ever they fall into, neither hath he promised any such things unto thē, but only that he will through his Grace preserve them in the use of means from such Rebellions, as are inconsistent with his Love and free acceptation through Christ according to the Tenor of the Covenant of Grace; so that instead of the first part of this fiction, whose inconsistency with the latter is after Argued, let this according to the Analogy of our Doctrine be instituted.

You that truly Believe in my Son Jesus Christ, and are made partakers of my Holy Spirit, who being heirs of the Promises, and so have a Right to that abundant Consolation, that Joy in believing, which I am willing all of you should receive; I know your Feares, doubts, perplexityes and Temptations, your failings, sins and backslidings, and what sad thoughts on the account of the evil of your own hearts and ways you are exposed to, as that you shall never abide, nor be able to continue with me, and in my Love to the end: let the feeble knees be strengthened and the hands that hang down be lifted up: behold I have ordained goodworkes for you to walk in, as the way wherein you are to walk for the attainment of the end of your Faith the Salvation of your souls; And to quicken you and stir you up hereunto, I have provided and established Effectual Ordinances, revealed in the Word of my Grace, whereunto you are to attend, and in the use of them according to my mind, to grow up into Holiness, in all manner of holy conversation, Watching, Fighting, Resisting, Contending with, and against all the Spiritual Enemy's of your souls; And as for me, this is my Covenant with you, that my Spirit which gives Efficacy to all the means, Ordinances and Advantages of Gospel Obedience, which I have afforded unto you, by whom I will fulfill in you all the goodpleasure of my Goodness, and the work of Faith with Power, so making you meet for the Inheritance of the Saints in Light, and Preserving you to my Heavenly Kingdom, shall never depart from you; so that you also having my Law written in your hearts, shall never utterly and wickedly depart from me; And for such sins and follies as you shall be overtaken withal, I will graciously heal your backslidings and receive you freely.

This is the Language of the Doctrine we maintain, which is not (we full well know) obnoxious to any Exceptions or Consequences what ever, but such as bold and prejudiced men, for the countenance of their vain conceits and opinions, will venture at any time to impose and fasten on the most precious Truths of the Gospel; That God should say to Believers, as is imposed on him,, fall into what sins they will, or abominations they can, yet he will have them believe, that by an irresistible hand, he will necessitate them to Persevere; that is, in and under their Apostasy, (which is evidently implied in their falling into sins and abominations in the manner insisted on) is a ridiculous fiction, to the imagination whereof the least color is not supplied, by the Doctrine intended to be • raduced thereby.

Secondly, for the ensuing Exhortations, Promises, and Threatenings, as far as they are really Evangelical, whose use and tendency is argued to be inconsistent with the Doctrine before proposed, I have formerly manifested. What is their proper use and efficacy in respect of Believers, and their consistency with the truth we maintain, apprehended as it is indeed, and not visarded with ugly and dreadful appearances, will I presume scarcely be called in question by any, who having received a Kingdom that cannot he shaken, do know what it is to serve God acceptably with reverence and Godly fear; It is true, they are made unto, and have their use in reference unto them that Believe, and shall Persevere therein: but they are not given unto them, as men assured of their Perseverance; but as men called to the use of means for the establishing of their souls in the ways of obedience; They are not in the method of the Gospel, irrationally happed on such intimations of unchangeable Love, or proposed under such wild Conditionalls, and Suppositions, as here by our Author; but annexed to the Appointment of those ways of Grace and Peace, which God calls his Saints unto, being suited to work upon the new nature wherewith they are endued, as spreading it self over all the facultyes of their Rationall Souls, wherein are Principles fit to be excited to Operation by Exhortations and Promises.

Thirdly, all that is indeed Argumentative in this Discourse is built on this Foundation; that a Spiritual Assurance of attaining the end by the use of means, is discouraging and dissuasive to the use of those means; A Proposition so uncouth in it self, so contradictory to the experience of all the Saints of God, so derogatory to the Glory and Honor of Jesus Christ himself, (who in all his Obedience had doubtless an Assurance of the end of it all) as any thing that can well fall into the imaginations of the Hearts of men; Might not the Devil have thus replied upon our Savior, when he tempted him to turn Stones into Bread, & cast himself from a pinnacle of the Temple, & received Answer that man lives not by Bread alone but by every word that proceedeth out of the mouth of God but alas! thou Jesus the Son of the Living God, that art persuaded thou art so, and that God will preserve thee, whether thou usest any means or no, that thou shalt never be starved for want of Bread, nor hurt thyself by any fall, whatever thou clost, the Angels having charge that no evil shall come nigh thee, nor thy foot be hurt against a stone, thou mayest now cast thyself headlong from the Temple, to manifest thy Assurance of the Love and Faithfullnesse of God with his Promises to thee; If our Savior thought it sufficient to stop the mouth of the Devil, to manifest from Scripture, that notwithstanding the Assurance from God that any one hath of the end, yet he is to use the means tending thereunto, (a neglect whereof is a sinful tempting of God;) we shall not need to go farther for an Answer to the same kind of Objections in the mouth of any Adversary whatever.

His 19 ^th Section containeth his fourth Argument, in these words;

If there be no possibility of the Saints falling away finally, then is their Persevering uncapable of reward from God. But their final Perseverance is not uncapable of reward from God; Ergo, The minor Proposition I presume contains nothing but what is the sense of those who deny the conclusion: or how ever it contains nothing but what is the express sense of the Lord Christ, where he saith, that he that endureth to the end, the same shall be saved; Therefore I suppose we shall be excused from farther proof of this, without any prejudice to the cause in hand.

Ans. I grant, Eternal Life may be called the Reward of Perseverance in the sense that the Scripture useth that word, applied to the matter in hand; It is afterward neither procured by (properly and Morally as the deserving cause) nor proportioned unto the obedience of them by whom it is attained; a Reward it is, that withal, is the free gift of God, and an Inheritance purchased by Jesus Christ; a Reward of Bounty and not of Justice, in respect of them upon whom it is bestowed, but only of faithfulness in reference to the promise of it. A Reward, by being a gracious encouragement, as the end of our obedience, not as the procurement or desert of it; so we grant it a Reward of Perseverance, though those words of our Savior, he that endureth to the end, the same shall be saved, expressed a consequence of things only, and not a connection of causality of the one upon the other: of the foundation of this discourse concerning a possibility of declining, immediate consideration shall be had. He proceeds then.

The consequence of the Major Proposition, stands firm upon this foundation; No act of the Creature whereunto it is necessitated, or which it cannot possibly decline, or but do, is by any Law of God, or rule of Justice rewardable; therefore if the Saints be necessitated by God to Persevere finally, so that he leaves unto them no possibility of declining finally, their final Perseverance is not according to any Law of God, or man, nor indeed to any principles of Reason or Equity, capable of reward; no whit more than actions merely natural are: Nay of the two, there seems be more reason why acts merely natural (as for example, Eating, Drinking, Breathing, Sleeping,) should be rewarded, in as much as these flow in a way of necessity, yet from an inward principle and connatural to the Agent, than such actions whereunto the agent is constrained, necessitated, & determined, by a principle of power from without, and which is not intrinsical to it.

And this is the strength of the Argument which will quickly appear to be very weakness. For

First the efficacy of these Expressions ( whereunto it is necessitated, and from which they cannot possibly decline ) as to their influence into this Argument, ariseth clearly from their Ambiguity; we deny any to be necessitated to Persevere, or that our Doctrine affirms any such thing taking that expression to hold out a power upon their wills, in their operations, inconsistent with the utmost liberty whereof in Spiritual things having received a Spiritual principle) men are capable; They are not so necessitated to Persevere as that all the Acts of their Obedience, whereby they do Persevere should not be free, but necessary, indeed they are not at all, nor in any sense necessitated to persevere: There is no Necessity attends their Perseverance, but only in respect of the event, with reference to the Unchangeable purpose and infallible Promise of God; the like may be said of that other expression ( possibility of declining, ) God leaves in them a possibility of declining, as to their way and manner of walking with him, though he leaves not to them a possibility of declining or falling totally from him, as to the issue and event of the whole matter, which doth not in the least necessitate them to, or in any of their operations.

Secondly, the proposition must be cast into another mould, before it will be of any determinate signification in opposition to the Doct: it opposeth, & tuned to another mood before it will give a certain sound to any battle against it; & this is, that no Act of the Creature that is wrought in order to the obtaining of any end promised to be certainly attained thereby, is rewardable of God; (though for Perseverance it is not any act of the Creature, but only a modus of its Obedience) and thus it looks towards the concernment of this Doctrine; yet before this proposition pass, to omit sundry other things that would gladly rise to the destruction of it, I desire one query may be assailed concerning the Obedience of Jesus Christ, Whether it were not necessary that the end of his Obedience should follow? and Whether it were not impossible he should decline from his Obedience? And if it were, whether it were impossible that God should give a Reward thereunto?

But thirdly, the intendment of this Proposition, as far as it concerns us, (and that indeed is with a respect to our Doctrine of the Efficacy of Grace, and not this of Perseverance) is this, That which is wrought in us, by the Effectual Grace of God is not capable of Reward from God; A Proposition which though capable of some plea and color, taking Reward in a pure Legal sense; supposing the Persons seeking after it, to do it by a service, and duties proportioned unto it, yet is so openly and directly contradictory to the tenor & design of God in the Covenant of Grace by Jesus Christ, with the whole dispensation of the Spirit given to abide with Believers, for all the ends and purposes as to their Obedience, as I shall content myself to deny it expecting M. Goodwin 's proofs of it; When rivers run backward, heavy things ascend &c.

Fourthly, for the flourish added to these Assertions, by comparing the acts of the Saints Obedience upon a supposition of the Grace of God working them in them, with their Natural actions of eating, drinking, sleeping as to their tendency to exalt the Glory of God in rewarding, it proceeds either from gross ignorance of the Doctrine opposed, or willful prevaricating from that Light of it which he hath whoever taught that God's operations in and towards Believers, as to their Perseverance in Faith and Obedience did consist in an outward constraint of an unwilling principle. God gives a principle of Obedience to them, he writes and implants his Law in their hearts, and moves them effectually to act suitably to that inward principle they have so received; which though Spiritual & Supernatural in respect of its rise & manner of bestowing, yet is connatural to thē in respect of its being a Principle of Operation; we are not then in the least beholding to our Author for his following concession; That as a Prince may give great things to them that eat and drink and breath, but not as rewards, so God may give Eternal Life to them that are so necessitated by him to Persevere, though not as a reward; For although we will not contend with God about Eternal Life; that he give it us under the notion of a Reward, and desire to be much affected with the Consideration of it, as a free gift of Grace, an eminent purchase of the Blood of God, and look upon it merely as a Reward of bounty, so called as being the end whereunto our Obedience is suited and the rest of our Labors, yet we say, in an Evangelical sense and acceptation, it is properly so proposed to that Obedience and Perseverance therein, which is wrought in us by the efficacy of the Grace of God, as it lies in a tendency unto that end, which to be attained by those means, he hath infallibly determined.

He proceeds therefore to enforce his Argument with a new Consideration.

If we speak of Rewards Promised in order to the moving or inclining of the wills of men towards such or such actions and ways, of which kind also the Rewards mentioned in the Scriptures, as yet remaining to be conferred by God upon men, are, the case is yet more clear, viz. That they are appropriate unto such actions and ways, unto the Election and choice whereof men are not necessitated in one kind or other; especially • ot by any Physical or foreign power; For to what purpose should a Reward be Promised unto me, to Perswade or make me willing to engage in such or such a course, or to perform such & such a service in case I be nessitated to the same engagement or performance other ways? Or what place is there left for a Moral inducement, where a Physical necessity hath done the execution • or if the Moral inducement hath done the execution, & sufficiently raised & engaged the will to the action, with what congruity of Reason, yea or common sense, can a Physical necessity be superinduced.

Ans. What there is more in this than what went before, unless Sophystry and Falsity, I see not. For first, though I conceive that Eternal Life is proposed in the Scripture as our Reward rather upon the account of supporting & cheering our Spirits in the deficiency's, Temptations, and entanglements attending our Obedience, than directly to engage into Obedience (though consequently it doth that also) whereunto we have so many other unconquerable engagements and inducements yet the consideration there of in that sense also, as it moves the wills of men to Actions suitable to the attainment of it, is very well consistent with the Doctrine in hand; That old Calumny an hundred times repeated and insisted on in this contest, of our wills being necessitated and deprived of their choice and Election, unless it could be tolerably made good, will be of no use to M. Goodwin as to his present purpose. The whole strength of this Argumentation, is built on this supposal. That the effectual Grace of God in its working the will & deed in Believers, or the Spirits doing of it by Grace, with God's fore determination of events, doth take away the Liberty of the will inducing into it a necessary manner of Operation, determining it to one, antecedently in order of time to its own determination of it self, which is false & nowise inferred frō the Doctrine under Consideration. Yea as God's Providentiall concurrence with men and determination of their wills, to all their Actions as Actions is the Principle of all their natural Liberty so his Gracious Concurrence with thē, or operations in thē as unto Spiritual Effects, working in thē to will, is the Principle of all their true Spiritual Liberty: when the Son makes us free then are we free indeed; the Reward then is proposed to an understanding enlightened, a will quickened & made free by grace, to stir thē up to actions suitable to them who are in expectation of so bountiful a close of their Obedience: (which actions are yet wrought in them by the Spirit of God, whose fruits they are) and this to very good purpose, in the hearts of all that know what it is to walk with God and to serve him in the midst of Temptations unless they are under the power of some such particular error, as turns away their eyes from believing the Truth.

Secondly, The opposition here pretended between a Physical necessitating, and a Moral inducement, for the producing of the same effect, is in plain terms intended between the Efficacy of God's internal grace, and the use of External exhortations and motives; If God give an Internal Principle, or Spiritual Habit, fitting for, inclining to spiritual actions and duties, if he follows the work so begun in us, (who yet of ourselves can do nothing, nor are sufficient to think a good thought ) with continual supplies of his Spirit and Grace, working daily in us according to the exceeding greatness of his power, the things that are well pleasing in his sight, then, though he work upon us, as Creatures endued with Reason, Understandings, Wills, and Affections, receiving glory from us according to the Nature he hath endued us withal, all Exhortations and Encouragements to Obedience required at our hands, are vain and foolish; Now because we think this to be the very Wisdom of God, and the opposition made unto it, to be a mere invention of Satan, to magnify corrupted nature, and decry all the Efficacy of the Grace of the new Covenant, we must have something besides, and beyond the naked Assertion of our Author, to cause us once to believe it.

Thirdly, The great Execution that is made by Moral inducements solely, without any internally efficacious grace, in the way of Gospel Obedience is often supposed, but not once attempted to be put upon the proof or Demonstration; It shall then suffice to deny that any persuasions, outward motives or inducements whatever, are able of themselves to raise, engage, and carry out the will unto Action, so that any good spiritual Action should be brought forth on that account, without the effectual influence, and Physical operation of internal grace; And M. Goodwin is left to prove it, together with such other Assertions derogatory to the free Grace of God, Dogmatically imposed upon his Reader in this Chapter, whereof some have been already remarked, and others may in due time. The residue of this Section (the 13 ^th ) spent to prove that Eternal Life is given as a Reward to Perseverance, having already manifested the full consistency of the Proposition, in a Gospel acceptation of the word Reward, with whatever we teach of the Perseverance of the Saints, I suppose myself inconcerned in: And therefore passing by the triumphant conclusion of this Argument asserting an Absolute power in men to exhibit or decline from Obedience, I shall go on to that, which in my apprehension, is of more importance, and will give occasion to a Disconrse, I hope, not unuseful or unprofitable to the Reader; I shall therefore assign it a peculiar place and Chapter to it self.

CAP. XV.

M R Goodwin 's Fift Argument for the Saints Apostasy, is taken from the Consideration of the sins which they have fallen into, or possibly may so do, and it is thus proposed. Sect. 20.

They who are in a capacity, or possibility of perpetrating the works of the flesh, are in a possibility of perishing, and consequently in a possibility of falling away, and that finally from the Grace and favor of God, in case they be in an estate of this Grace and Favor at the present; But the Saints, or true Believers are in a possibility of perpetrating the works of the flesh, and therefore also they are in a possibility of perishing, and so of falling away from the Grace and Favor of God, wherein at present they stand. The Major Proposition of this Argument, to wit, They who are in a possibility of perpetrating, or customarily acting the works of the Flesh, are in a possibility of perishing, is clearly proved from all such Scriptures which exclude all workers of iniquity, and fulfillers of the Lusts of the flesh from the Kingdom of God; of which sort are many; Of the which saith the Apostle, speaking of the Lusts of the flesh, Adultery, Fornication, &c. I tell you, as I have also told you in times past, that they who do such things shall not inherit the Kingdom of God; so again, For this ye know, that no Whoremonger or unclean person, nor Covetous man, who is an Idolater, hath any Inheritance of the Kingdom of Christ and of God. Let no man deceive you with vain words, for because of these things cometh the wrath of Cod upon the Children of disobedience. yet again, know ye not that the nnrighteous shall never inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolaters shall inherit the Kingdom of God; from such passages as these, which are very frequent in the Scriptures, it is as clear as the light of the Sun at noon-day, That they who may possibly commit such sins as those specified, Adultery, Fornication, Idolatry, may as possibly perish and be forever excluded the Kingdom of God.

Ans. Because of all Arguments whatever used against the Truth we assert, this seems to me to wear the best colors on its back, and to have its face best painted viz. with that plea of the Inconsistency of sin with the Favor and acceptation of God seeming to have a tendency to caution Believers in their ways and walkings, to be more careful in watching against Temptations, I shall more largely insist on what the Lord hath been pleased to reveal concerning the sins & failings of such as he is yet pleased to accept in a covenant of Mercy, whom though he chastens and sorely rebukes, yet he gives not their Souls over unto death, nor takes his Loving kindness from them forever; now because the inside & strength of this Objection, consists in a comparison instituted between the sins of Believers, and the sins of unregenerate Persons, which being laid in the balance are found of equal burdensomenes unto God, & therefore are in expectance of a like Reward from him, I shall in the first place, before I come in particular to answer the Argument proposed, manifest the difference that is between Regenerate persons, and Unregenerate in their sinning, and consequently also between their sins, wherein such principles shall be laid down and proved, as may with an easy Application remove all that is added in the farther carrying on, and endeavored vindication of the Argument in hand.

A foundation of this discourse we have laid in James. 1. 14. 15. Put every man is tempted, saith the Holy Ghost, when he is drawn away of his own Lust, and enticed; Then when Lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death. The Holy-Ghost discovers the fountain of all sin, and pursues it in the streams of it into the dead sea, whereinto it falls; All sin whatever, is from temptation, that which tempts to sin is the cause of it, and that which tempts to all sin is the cause of all sin; This Fountain of sin is here Discovered, the principle, proper, criminal cause of sin, in the beginning of the 14. verse. The Adversative but, is exclusive of any other faulty cause of sin, that should principally fall under our Consideration, especially of God, of whom mention was made immediately before; now this is affirmed to be every man's lust. The general way and means that this Original of all sin useth for the production of it is also discovered, and that is Temptation: every man's own lust tempts him; The progress also it makes in carrying on of sin whereunto it tempts is farther described in the several parts & degrees of it. 1. It draws away and intices, & the persons towards whom it exerts this efficacy, are drawn away or enticed. 2. It conceives, Lust conceives, the subject being prepared, answering its drawing away and enticing, without more ado, it conceives sin, and then it brings it forth into Action; that is, either into open perpetration, or deliberate determination of its accomplishment, and then it finisheth sin, or comes up to the whole work that sin tends to: Whereuuto is subjoined the dismal end and issue of this progress of sin which is Death; Eternal Death is in the womb of finished sin and will be brought forth by it.

This being the progress of sin from the first Rise which is Lust, to the last end which is Death the way and path that the best and most refined Unregenerate men in the world do never thoroughly forsake, though they may sometimes step out of it, or be stopped in it, a way wherein whoever walks to the end, may be sure to find the end. I shall consider the several particulars laid down, and show in them all at least the most material, the difference that is between Believers & Unbelievers, whilst they do walk or may walk in this path, and then manifest where, and when all Saints break out of it forever; so that they come not to the close thereof; and therein shall give a full Answer unto the whole strength and design of the Argument in hand, which consisteth as was said in a comparison instituted between the sins and demerits of Believers, and Unbelievers.

1. The Fountain, principle & cause of all sin whatever in all persons whatever is Lust, every ones own Lust is the cause of his own sin; This is the mother, womb, & fomes of sin, which Paul says he had not been acquainted withal but by the Law, Rom. 7. 7. Nay I had not known sin but by the Law, for I had not known Lust except the Law had said thou shalt not Covet; That which in the entrance he calls sin indefinitely, in the close he particularly terms Lust; as being the hidden secret cause of all sin, and which once discovered swallows up the thoughts of all other sin, it being altogether in vain to deal with them, or to set a man's self in opposition to them, whilst this sinful womb of them is alive and prevalent; this is that which we call Original sin, as to that part of it which consists in the universal alienation of our hearts from God, and unconquerable, habitual, natural inclination of them to everything that is evil; for this sin works in us all manner of concupiscence Rom. 7. 8. This I say is the womb, cause, and principle of sin, both in Believers and Unbelievers; The Roote on which the bitter fruit of it doth grow where ever it is; no man ever sins but 'tis from his own lust. And in this there is an agreement between the sins of Believers, and others, they are all from the same Fountain, yet not such an agreement but that there is a difference herein also; for the clearing whereof observe.

First that by nature this Lust, which is the principle of sin, is seated in all the facultyes of the Soul, receiving divers Appellations according to the variety of the subjects wherein it is; and is sometimes expressed in terms of Privation, Want and Deficiency, sometimes by Positive inclination to evil. In the Understanding tis Blindness, Darkness, Giddinesse, Folly, Madness. In the Will Obstinacy and Rebellion. In the Heart and Affections, Pride, Stubbornenesse, Hardness, Sensuality: In all Negatively and Privatively, Death: Positively, Lust, Corruption, Flesh, Concupiscence, Sin, the Old man, and the like; There is nothing in the soul of a man that hath the least influence into any Action as Moral, but it is wholly possessed with this depraved vicious habit, and exerts it self always, and only, in a suitableness thereunto.

Secondly thar this Lust hath so taken possession of men by Nature, that in reference to any Spiritual Act or duty they are nothing else but Lust and Flesh; that which is borne of the flesh is flesh, John 3. 6. It is all so, it is all Spiritual Flesh; That is, it is wholly and habitually corrupt, as to the doing any thing that is good. If anything in a man might seem to be exempted, it should be his mind the seat of all those things which are commonly called the Relickes of the Image of God, but that also is flesh as the Apostle at large Asserts it Rom. 8. and enmity to God; Neither is it of any weight, which is Objected. That there is in Unregerate men, the knowledge of the Truth which they retain in ungodliness, Rom. 1. 18. Conscience accusing, and excusing Rom 2. 14. The knowledge of sin which is by the Law with sundry other endowments which they say doubtless are not flesh. I Answer, they are all flesh, in the sense that the Scripture useth that word; The Holy Ghost speaks of nothing in man, in reference unto any duty of Obedience unto God, but it is either Flesh or Spirit, these two comprehend every man in the world; every man is either in the flesh, or in the Spirit, Rom. 8. The utmost improvement of all natural facultyes whatever, the most complete subjection whereunto they are brought by convictions yet leaves the same impotency in them to Spiritual good, as they were borne withal the same habitual inclination to sin, however entangled and hampered from going out to the Actual perpetrating of it; neither are they themselves any thing the better, nor hath God anything of that Glory by them, which ariseth from the willing Obedience of his Creatures.

Thirdly, it being the state of every man's proper Lust, which is the Fountain of all sin, two things will follow.

First, That in whomsoever it is, in its compass and power as above described, as' tis in every unregenerate Man, how ever convinced of sin, he sins with his full and whole consent; all that is within him consents to every sin he commits; Unregenerate men sin with their whole hearts and souls. In every act their carnal minds are not, will not be subject to the Law of God; their wills and all their Affections delight in sin; and this because there is no principle in them, that should make any opposition to sin, I mean such a spiritual opposition, as would really take off from their full consent; It is true Conscience repines, witnesses against sin, reprooves, rebukes, excuses or causes; but Conscience is no real principle of operation, but either a Judge of what is done, or to be done, or a moral inducer to doing or not doing; and whatever Conscience doth, however it tumultuate, rebuke, chide, persuade, trouble, cry, and the like, whatever conviction of the guilt of sin may show into the judgment, yet sin hath the consent of the whole soul. Every thing that hath a real influence into operation, consents thereto, originally and radically, how ever any principle may be dared by Conscience. To take off any thing from full consent, there must be something of a spiritual Repugnancy in the mind and will, which when Lust is thus enthroned, there is not.

Secondly, That sin reigneth in such persons, Many have been the inquiries of Learned men about reigning of sin. As What sins may be said to reign, and what not? Whether sins of ignorance may reign, as well as sins against knowledge? What little sins may be said to reign, as well as great? Whether frequent relapses into any sin, prove that sin to be reigning? Whether sin may reign in a Regenerate person? Or whether a Saint may fall into reigning sin, whereabout Divines of great note and name have differed; all upon a false bottom and supposal; The Scripture gives no ground for any such inquiries or disputes, or Cases of Conscience, as some men have raised hereupon: And indeed I would this were the only instance, of men's creating Cases of Conscience, and answering them, when indeed, and in truth, there are no such things; so insnaring the Consciences of Men, and entangling more by their Cases, than they deliver by their Resolutions; The truth is, there is no mention of any reigning sin, or the Reigning of any sin in the whole Book of God, taking sin for this or that particular sin; But of the Reign of this Indwelling original Lust, or fountain of all sin there is frequent mention. Whilest that holds its power and universality in the soul, and is not restrained, nor straitened by the Indwelling spirit of grace, with a new vital principle of no less extent, and of more power than it, be the Actual sins few or more, known or unknown, little or great, all is one; sin reigns, and such a person is under the power and dominion of sin: so that in plain terms, to have sin reign, is to be unconverted: and to have sin not to reign is to be converted, to have received a new principle of Life from above; This is evident from the 5. and 6. Chapter of the Epist. to the Romans, the seat of this Doctrine of reigning sin; The opposition insisted on by the Apostle is between the Reign of Sin and Grace, and in pursuit thereof he manifests how true Believers are tanslated from the one to the other. To have sin reign is to be in a state of sin; to have Grace reign, is to be in a state of Grace. So Chapter 5. 21. %As sin reigned unto death, so Grace reigns through Righteousness unto eternal Life by Jesus Christ our Lord; The sin he speaks of is that whereof he treats in all that Chapter; the sin of Nature, the Lust whereof we speak, this by nature reigneth unto Death, but when Grace comes by Jesus Christ, the soul is delivered from the power thereof, so in the whole 6. Chap. It is our change of state and Condition that the Apostle insists on in our delivery from the reign of sin, and he tells us, this is that that destroys it, our being under Grace v: 14. Sin shall not have dominion over you because you are not under the Law, but under Grace; Plainly then there are two Lord's and Rulers, and these are Original or Indwelling sin and Grace or the Spirit of it; The first Lord the Apostle discovers with his entrance upon his Rule and Dominion, Chap. 5. and this all men by nature are under; The second he describes Chap. 6. which sets out the Rule & reign of Grace in Believers by Jesus Christ. And then

Thirdly the place that both these Lord's have in this life in a Believer, Cap. 7. This then is the only reigning sin & in whomsoever it is in its power & compass as it is in all unregenerate men, in them, & in them only doth sin reign, & every sin they commit is with full consent, (as was manifested before) in exact willing Obedience to the sovereign Lord that reigns in them.

Fourthly, observe that the Grace, new Creature, Principle or Spiritual Life that is Given to, bestowed on, and wrought in all, and only Believers, be it in the lowest and most remiss degree that can be imagined, is yet no less universally spread over the whole soul, than the contrary habit and principle of Lust and sin, whereof we have spoken; In the Understanding it is Light in the Lord, in the Will Life, in the Affections Love, Delight, &c. those being reconciled, who were alienated by wicked works. Where ever there is any thing, the least of grace, there something of it is in everything of the soul, that is a capable seat for good or evil habits, or dispositions; He that is in Christ is a new creature, 2 Cor: 5. 17. not renewed in one or other particular, he is a new Creature.

Fifthly, that where ever true Grace is, in what degree soever, there it bears Rule; though sin be in the same subject with it; As sin reigns before grace comes, so Grace reigns when it doth once come: And the reason is, because sin having the first Rule, and Dominion in the heart, abiding there, there is neither Roome nor place for Grace, but what is made by conquest. Now whoever enters into a possession by right of Conquest, what resistance soever be made, if he prevail to a Conquest, he reigns. In every regenerate man, though Grace be never so weak, and Corruption never so strong, yet properly the Sovereignty belongs to Grace. Having entered upon the soul, and all the powers of it by Conquest so long as it abides there, it doth reign; So that to say a Regenerate man may fall into reigning sin, as it is commonly expressed, (though as we have manifested no sin reigns, but the sin of Nature, as no good Act reigneth, but the spirit and habit of Grace) and yet continue Regenerate, is all one as to say, he may have, and not have true Grace at the same time.

Now from these considerations, some farther inferences may be made; First, That in every regenerate person, there are in a spiritual sense, two Principles of all his actings: Two Wills; There is the Will of the Flesh, and there is the Will of the Spirit; a Regenerate man is spiritually, and in Scripture expression two men, a new man, and an old: an inward man and a body of Death; and hath two Wills, having two Natures, not as Natural faculties, but as Moral principles of operation; and this keeps all his actions as Moral, from being perfect, absolute, or complete in any kind. He doth good with his whole heart upon the account of sincerity, but he doth not good with his whole heart upon the account of perfection; and when he doth evil, there is still a non-submitting, an unconsenting principle; this the Apostle complains of, and declares, Rom. 7. 19. 20. The good that I would, I do not, but the evil which I would not, that do I; now if I do that I would not, it is no more I that do it, but sin that dwells in me; I find then a Law, that when I would do good, evil is present with me; For I delight in the Law of God after the inward man: There is an [I] and an [I] at opposition, a will and not willing; a doing and not doing; a delighting and not delighting, all in the same person; so that there is this difference at the entrance, between what sin soever of Regenerate persons, and others, though the principle of sinning be the same for the kind and nature of it, in them and others; all sin, every man's sins, be who he will be, believer or unbeliever, being tempted by his own Lust: yet that Lust possesseth the whole soul, and takes in the virtual consent of the whole man, notwithstanding the controwle and checks of conscience, the light of the judgment, in him that is unregenerate; but in every Regenerate person, there is an unconsenting principle, which is as truly the man himself, that doth not concur in sin, that doth expressly dissent from it, as the other is, from whence it flows.

Secondly, That sin neither can, doth, nor ever shall reign in Regenerate Persons. The reason of this I acquainted you with before, and the Apostle thinks this a sufficient proof of this assertion, because they are under grace. Rom. 7. 14. Whilest the principle of Grace abides in them, which reigns where ever it be, or the free acceptance of God in the Gospel is towards them, it is impossible upon the account of any actual sin whatever, whereinto they may fall, that sin should reign in them: nothing gives Sin a Reign and dominion, but a total defect of all true grace whatever, not only as to the exerting it self, but as to any habitual relicts of it; It may be overwhelmed sometimes with Temptations and corruptions, but it is Grace still, as the least spark of fire is fire, though it should be covered with never so great an heap of ashes, and it reigns then.

Thirdly, That Regenerate persons sin not with their whole and full consent, Consent may be taken two ways; First Morally, for approbation of the thing done; so the Apostle says, that in the inward man, he did consent to the Law, that it was good. Rom. 7. 16. that is, he did approve it as such, like it, delight in it as good; and thus a Regenerate man never consents to sin; no nor unregenerate persons neither, unless they are such as being past feeling are given up to work lasciviousness with greediness; a Regenerate person is so far from thus consenting to sin, that before it, in it, after it, he utterly condemns, disallowes, hates it as in himself, and by himself committed. Secondly, Consent may be taken in a Physical sense, for the concurrence of the commanding, and acting principles of the soul unto its operations: and in this sense an unregenerate man sins with his full consent, and his whole will; a Regenerate man doth not, cannot do so; For though there is not in that consent to sin, which his will, inclined by the remaining disposition of sin in it, doth give, an actual sensible Reaction of the other principle, yet there is an express, not consenting; and by the power that it hath in the soul, (for habits have power in, and over the Subjects wherein the are) it preserves it from being wholly engaged into sin; and this is the great intendment of the Apostle, Rom. 7. 19 20. 21. 22.

From what hath been spoken will easily appear what Answer may be given to the former Argument, to wit, That notwithstanding any sins that either the Scripture or the experience of men, do evince that the Saints may fall into, yet that they never sin or perpetrate sin with their full and whole consent, whereby they should be looked upon, in and under their sins, in the same state and condition with unregenerate persons, in whom sin reigneth, committing the same sin, and how insufficient anything produced by Mr Goodwin in defense of the argument laid down at the entrance of this Chapter, is to remove the Answer given unto it from Believers not sinning with their whole consent may easily be demonstrated; This he thus proposeth.

Some to maintain this position, That all the sins of true Believers are sins of infirmity, lay hold on this shield, such men, they say never sin with their whole wills, or with full consent, therefore they never sin but through infirmity; that they never sin with full consent, they conceive they prove sufficiently from that of the Apostle, for the good that I would I do not, but the evil that I would not that I do, Now if I do that I would not it is no more I that do it, but sin that dwelleth in me. I Answer, first that the Saints cannot sin but with their whole wills or full consents is undeniably proved by this consideration; viz. Because otherwise there should be not only a plurality or diversity, but also a contrariety of wills in the same persō, at one & the same instant of time, viz. when the supposed act of evil is produced, now it is an impossibility of the first evidence that there should be a plurality of acts & these contrary one to the other in the same subject or agent, at one or the same iustant of time; it is true between the first movings of the flesh in a man towards the committing of the sin, and the completing of the sin by an Actual and External patration of it, there may be successively in him not only a plurality but even a contrariety of Volitions or Motions of the will according to what the Scripture speaketh concerning the flesh lusting against the Spirit, and the Spirit against the flesh; But when the flesh having prevailed in the combat, bringeth forth her desire into act the Spirit ceaseth from his act of Lusting; otherwise it would follow that the flesh is greater and stronger in her lusting; than the Spirit of God in his; and that when the flesh lusteth after the perpetration of such or such a sin, the Spirit as to the hindering of it lusteth but in vain, which is contrary to that of the Apostle, greater is he that is in you (speaking as tis clear of the Spirit of God unto true Believers) than he that is in the world, meaning Satan and all his Auxiliaries Sin, Flesh, Corruption.

Ans. What we intend by the Saints not sinning with their whole wills hath been declared; that there is not a consistency in the explanation we have given Mr Goodwin asserts; because it would infer a plurality yea a contrariety of wills in the same person at the same time; That there is a plurality yea a contrariety of wills in the Scripture sense of the expression of the will of a man was before from the Scripture declared; not a plurality of wills in a Physical sense, as the will is a natural faculty of the soul, but in a Moral and Analogical sense as 'tis taken for a habit or principle of good or evil; The will is a natural faculty, one nature hath one will, in every Regenerate man there are two natures, the new or divine, and the old or corrupted. In the same sense there are in him two wills as was declared; But saith he It is an impossibility of the first evidence that there should be a plurality of Acts in the same subject at the same time and these contrary one to another. But

1. If you intend acts in a Moral Consideration, unless you add about the same Object which you do not, this Assertion is so far from any evidence of truth that it is ridiculously false; May not the same person love God and hate the Devil at the same time. But

2. How pass you so suddenly from a plurality of wills to a plurality of acts; by the will we intend in the sense wherein we speak of it an habit, not any act; i.e. The will as habitually invested with a new principle & not as actually willing from thence, & by virtue thereof; Arminius from whom our Author borrows this Discourse fell not into this Sophystry, he tells you There cannot be contrary wills or volitions about the same Act; But is it with M.G. or Arminius an impossibility that there should be a mixed action partly voluntary, & partly involuntary; actions whose principles are from without by persuasion may be so, a man's throwing his goods in the Sea to save his own life; Now the principles whereof we speak Flesh & Grace are internal & contrary, & shall not the actions that proceed from a faculty wherein such contrary principles have their residence, be partly voluntary, partly involuntary.

3. But he tells you, That though there might be lusting of the Spirit against the flesh before the act of sin, yet when it comes to the acting of it then it ceaseth & so the act is wrought with the whole will.

First though this were so, yet this doth not prove but that the Action is mixed and not absolutely and wholly voluntary; Mixt Actions are so esteemed from the antecedent deliberation and dissent, though the will be at length prevailed upon thereunto, and I have shown before that in the very action there is a virtual dissent, because of the opposite principle that is in the will. But

Secondly, How doth it appear that the Spirit doth not lust against the flesh though not to a prevalency even in the exertion of the acts of sin; In every good act that a man doth, because evil is present with him, though the prevalency be of the part of the Spirit, and the principle of Grace, yet the flesh also with its lustings doth always in part corrupt it; Thence are all the spots, stains, and imperfections of the holy things and duties of the Saints; and if the flesh in its lusting will immix it self with our good Actions to their defilement and impairing why may not the Spirit in the ill, not immix its self and its lustings threwith, but bear off from the full influence of the will into them which otherwise it would have.

But saith he If the spirit doth not cease lusting before the flesh bring forth the act of sin, then is the Spirit conquered by the flesh, contrary to that of the Apostle, 1 John. 4. 4. %Stronger is he that is in you, than he that is in the world. But

First, If from hence the flesh must be though & conceived to be stronger than the Spirit, because it prevails in any act unto sin, notwithstanding the contending of the Spirit, how much more must it be judged to prevail over it and to conquer it if it cause it utterly to cease, and not to strive at all; He that restrains another that he shall not oppose him at all, hath a greater power than he who conquers him in his resistance; But why doth Mr Goodwin fear least the flesh should be asserted to be stronger in us than the Spirit? Is not his whole design to prove that it is, or may be so, so much stronger and more prevalent than it, that whereas it is confessed on all hands, that the Spirit doth never wholly conquer the flesh that it shall not remain in the Saints in this life, yet that the flesh doth wholly prevail over the Spirit and conquer it to an utter expulsion of it, out of the hearts of them in whom it is.

Secondly, In the prevalency of the flesh, it is not the Spirit himself that is conquered, but only some motions & actings of him in the heart; Now though some particular actings and motions of his may not come out eventually unto success yet if he generally bears Rule in the heart, he is not to be said (even as in us and acting in us) not to be stronger than the flesh; He is, as in us, on this account, said to be stronger than he that is in the world, because notwithstanding all the opposition that is against us, he preserveth us in our state and condition of Acceptation with God and walking with him with an upright heart in good works and duties for the most part, though sometimes the flesh prevails unto sin, from which yet he recovers us by Repentance.

Thirdly, To speak a little to Mr Goodwin 's sense; By the Spirits insufficiency it is manifest from the Text urged and from what follows in the same place, that he intends not a Spiritual vital principle in the will, having its residence there, with its contrary principle the flesh (perhaps he will grant no such thing) but the Spirit of God himself. How now doth this Spirit lust? Not formally doubtless, but by causing us so to do; and how doth it do that in Mr Goodwin 's judgment? Meerely by persuading of us so to do; so that to have the flesh prevail against the Spirit, is nothing in his sense, but to have sin prevail, and the motives of the flesh above the motives used by the Spirit, which may be done, and yet the Spirit continue unquestionably stronger than the flesh.

Fourthly, The sum is, If the Spirit and the flesh, Lust and Grace, may be looked on as habitual qualities and principles in the wills of the same persons so that though a man hath but one will, yet by reason of these contrary qualities, He is to be esteemed as two diverse principles of operation, it is evident that having contrary inclinations continually, the will hath in its actings a Relation to both these principles, so that no sin is committed by such an one with his whole will and full consent; That contrary qualities in a Remiss degree may be in the same subject is known, Lippis & Tonsoribus; These adverse principles the Flesh and Spirit, are as those contrary qualities of the same subject; and the inclinations, yea and the elicit acts of the will, are of the same nature with them; so that in the same act they may both be working though not with equal efficacy. Notwithstanding anything then said to the contrary, it appears that in the sins which the Saints fall into, they do not sin with their whole wills and full consent; which of it self is a sufficient Answer to the foregoing Argument.

Sect. 25. contains a discourse, too long to be imposed upon the Reader by a transcription: There are three parts of it, the first rendering a Reason, whence it is, that if the Spirit be stronger than the flesh, yet the flesh doth often prevail in its lustings.

The second, The way of the Spirits return, to act in us after its motions have been rejected.

The third endeavors a proof of the Proposition denied, That the Saints sin with their full and whole consent, by the example of David.

For the first, he tells you, That the spirit acts not to the utmost efficacy of its vigor and strength, but only when his preventing motions are entertained: and Seconded, with a suitable concurrence in the hearts and wills of men: through a deficiency, and neglect whereof, he is said to be grieved, and quenched: i. e. to cease from other actings, or movings in men. This Truth, is the ground of such, and such sayings, in the sayings of Paul: for if you live after the flesh, ye shall die: but if ye through the spirit, do mortify the deeds of the Body, ye shall live: for as many as are led by the spirit of God, they are the Sons of God, &c.

Ans. The Spirit here intended by M. Goodwin, is the Holy and Blessed spirit of Grace. What his actings to the just efficacy of his vigor and strength are M. Goodwin doth not explain. nor indeed notwithstanding the seeming significacy of that expression is able; It must be to act, either as much as he can, or as much as he will. That the Holy Spirit in opposing sin, acts to the utmost extent of his Omnipotency in any, I suppose will not be affirmed. If it be as much as he will, then the sense is, he will not in such cases, act as much as he will; what that signifies, we want some other expressive phrase to declare. To let this pass; let us see in the next place, what his actings to this just efficacy are suspended upon, it is them in cafe, his first preventing motions be received, and seconded.

But then secondly; What are these first preventing motions of the spirit? And what is it to entertain them with a suitable concurrence of the Will? For the First, M. Goodwin tells us in this Section, they are motions of a cool and soft inspiration; such cloudy expressions, in a thing of this moment, are we forced to embrace: preventing motions of the spirit, are either Internal Physical Acts in, with, and upon the Wills of men, working in them to will and to do, (called preventing from the actings of the wills themselves) or they are Moral insinuations, and persuasions to good, according to the Analogy of the Doctrine M. Goodwin hath espoused: it is the latter only, that are here intended. The preventing motions of the spirit, are his Moral persuasions of the Will, to the good proposed to its consideration.

See then in the next place, what it is to second, & entertane these motions with a suitable concurrence in the heart and Will; Now this must be, either to yield Obedience to these motions, and to do the good persuaded unto, or something else; if anything else, we desire to know of M. Goodwin, what it is, and wherein it consists; if it be to do the good persuaded too, then what becomes (I pray you) of those subsequent Helps, which are suspended upon this obedience, when the thing it self is already performed, which their help and assistance is required unto: They may well be called subsequent motions, which are never used nor applied, but when the things, whereunto they move, and provoke, are before hand accomplished and performed, yea they are suspended on that condition.

Farther wherein do these subsequent helps as it is expressed, which move at a more high, and glorious rate consist? We have had it sufficiently argued already to a thorough conviction of what is Mr Goodwin's judgment in this matter; viz. That he acknowledgeth no operations in, or upon the wills of men, but what are Moral, by the way of persuasion; contending to the utmost efficacy of his vigor, and strength in disputing; that there is an inconsistency between Physical internal operations, in or upon the Will of men, and Moral exhortations, or persuasions, as to the production of the same effect; This then is the frame of this fine Discourse. If upon the Spirits first persuasion to good, men yield Obedience and do it accordingly, the Spirit will then with more power, and vigor, move them when they have done it, and persuade them to do it; That this discourse of his doth readily administer occasion, and advantage to retort upon him his third Argument formerly considered, of imposing incoherent and inconsistent reasonings, and actings upon God in his dealings with men, the intelligent Reader will quickly find out; and it were an easy thing to erect a Theater, and upon Mr Goodwin's principles, to personate the Almighty, with an incongruous, and incoherent discourse; but we fear God.

Thirdly, That the Spirit is grieved with the sins of Believers, and their walking unworthily of, or not answerable to, the grace they have received, is clear. ( Ephesians 4. 31.) The Apostle admonisheth Believers to abstain from the sins he there enumerates, and consequently others of the like import, having put on, and learned Christ, unto sanctification, that they do not grieve the Spirit, from whom they have received that great mercy, and privilege of being sealed to the day of Redemption; But that therefore the subsequent and more effectual motions of the spirit, are not free as the first, but supended on our performance of that, which he first moves unto, and so consequently, that there is neither first our second motion of the Spirit, but may be rendered useless, and fruitless, or be forever prevented, is an Argument not unlike that of the Papists, Peter feed my sheep, therefore the Pope is head of the Church.

The ensuing discourse also is not to be passed without a little Animadversion; thus then he proceeds. Believers (saith he) do then mortify the deeds of the body by the spirit, when they join their Wills unto his, in his preventing motions of grace, and so draw, and obtain farther strength, and assistance from him, in order to the great, and difficult work of mortification, in respect of which concurrence also with the spirit in his first, and more gentle applications of himself to them, they are said to be led by the Spirit, as in their comportments with him, in his higher, and farther application, they become filled with the spirit, according to the expression of the Apostle, Be ye filled with the spirit, i.e. follow the spirit close in his present motions, and suggestions within you, and you shall be filled with him, i.e. ye shall find him moving and assisting you upon all occasions at a higher and more glorious rate.

Ans. First, what this joining of our Wills of the spirit is, was in part manifested before; The Will of the spirit is, that we be mortified. His motions hereunto are his persuasions, that we be so; To join our Wills to his, is in our Will, to answer the Will of the spirit; that is, upon the spirits motions we