The Doctrine of the Saints Perseverance — John Owen

The Doctrine of the Saints Perseverance · John Owen

CAP. XII.

1. M. G. entrance and preface to his Arguments from the Apostasy of the Saints considered. 2. The weaknesse of his first Argument: The import of it. 3. Answer to that first Argument. Doctrine may pretend to give God the glory of being no accepter of Persons and yet be false: Justification by workes, of that rank and order. 4. Acceptation of Persons what, and wherein it consisteth. No place for it with God: contrary to distributive Justice. 5. The Doctrine of the Saints Perseverance charged with rendring God an accepter of Persons. 6. Unjustly, what it saies looking this way. 7. The summe of the charge against it considered and removed. 8. M. G. second Argument, and the weight by him hanged thereon: the originall of this Argument: by whom somewhat insisted on. 9. The Argument it selfe in his words proposed: of the use and end of the Ministry: whether weakned by the Doctrine of Perseverance. 10. Entrance unto an Answer to that Argument. The foundation laid of it false and when: it falsely imposeth on the Doctrine of Perseverance, sundry things by it disclaimed: the first considered. 11. The iniquiry of those impositions farther discovered. 12. The true state of the difference as to this Argument declared. 13. The Argument satisfied. 14. The reinforcement of the Minor attempted, and considered. 15. The manner of Gods operations with, and in, naturall and voluntary Agents compared. Efficacy of Grace and liberty in man consistent. 16. An Objection to himselfe framed by M. G. that Objection rectified; Perseverance how absolutely and simply necessary, how not. 17. The removall of the pretended Objection farther insisted on by M. G. 18. That discourse discussed, and manifested to be weake and sophisticall. The consistency of Exhortations and Promises farther cleared. 19. The manner of the operation of Grace, in, and upon the wills of men considered. 20. The inconsistency of exhortations with the efficacy of Grace, disputed by M. G. 21. That discourse removed, and the use of Exhortations farther cleared. Obedience to them twofold, Habituall, Actuall: of the Physicall operation of Grace, and meanes of the word: their compliance, and use. How the one and the other affect the will. 22. Inclination to Persevere when wrought in Believers. 23. Of the manner of Gods operation on the wills of men: M. G. discourse and judgement. 24. Considered. 25. Effects follow as to their kind, their next causes. 26. The same Act of the will Physicall and Morall upon severall accounts: Those accounts considered. 27. God by the reall efficacy of the Spirit, produceth in us Acts of the will, morally good: that confirmed from Scripture. 28. Conclusion from thence. 29. Of the termes, Physicall, Morall, and necessary, and their use in things of the nature under consideration. Morall causes of Physicall effects. 30. The concurrence of Physicall and Morall causes for producing the same effect: the efficacy of Grace, and exhortations. 31. Physicall and necessary, how distinguished. Morall and not necessary. Confounded by M. G. 32. M. G. farther progresse considered. 33. What operation of God on the will of man he allowes. All Physicall operation by him excluded. 34. M. G's sence of the difference between the working of God and a Minister on the will: that it is but graduall. 35. Considered and removed. All working of God on the will by him confined to perswasion: perswasion gives no strength or ability to the person perswaded. 36. All immediate acting of God to good in men, by M: G. utterly excluded. 37. Wherein Gods perswading men doth consist according to M. G. 1 Cor. 3. 9. considered. 38. Of the concurrence of diverse Agents to the production of the same effect. 39. The summe of the 7 Section of Gh. 13. The will how necessitated, how free. 40. In what seuce M. G. allowes Gods perswasions to be irresistible. 41. The dealings of God and men ill compared. 42. Pauls exhortation to the use of meanes, where the end was certaine, Acts 24. c…df…dered▪ God deals with men as men, exhorting them, and as corrupted men assisting them. 43. Of Promises of Temporall things whether all conditionall. 44. What condition in the Promise made to Paul Act. 27. 45. Farther of that Promise, its infallibility and meanes of Accomplishment. 46. The same considerations farther prosecuted. 47. 48. Of Promises of Perseveran…e, and what relations to performe in conjuction. 49. M. G. opposition hereunto. 50. Promises and protestations in conjunction 1 Cor. 10. 12, 13. discussed. An absolute Promise of Perseverance therein evinced. 51. Phil. 1. 12, 13. to the same purpose considered. M. G. Interpretation of that place proposed removed. 52. Heb. 6. 4, 5, 9. to the same purpose insisted on. 53. Of the consistency o… Threatnings with the Promises of Perseverance. 54. M. G. opposition hereunto: 55. Considered and removed. What Promises of Perseverance are asserted how absolute and infrustable. Feare of Hell and punishment twofold. The feare intended to be ingenerated by threatnings, not inconsistent with the Assurance given by promises. 56. Five Considerations about the use of Threatnings: the first &c. 57. Hipocrites how threatned for Apostasy: of the End and Aime of God in Threatnings. 58. Of the proper End and Efficacy of Threatnings, with reference unto true Believers. 59. Feare of Hell and punishment, how farre a principle of Obedience in the Saints. 60. Of Noahs feare Heb. 11. 7. 61. M. G's farther arguings for the Efficacy of the feare of Hell, unto Obedience in the Saints; proposed, considered, removed. 62. 1 Ioh. 4. 18. cons… dered. 63. Of the Obedience of Saints to their heavenly Father, compared to the obedience of Children to their naturall Parents: M. G's monstrous conception about this thing. 64. How Feare or Love, and in what sence are principles of Obedience. That which is done from Feare, not done willingly, not chearfully. 65. How Feare, and what feare hath torment. 66. Of the nature and use of Promises. Close of the Answer to this Argument.

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

His second Section containeth his first Argument, §. 2.drawne forth in the defence of his Doctrine of the possibility (as he calleth it, but indeed what it is, we have heard) of the defection of Believers; Of this, I presume he intended no more use but (as a forlorne,) to begin a light Skirmish with his Adversaries, ordering it to retreat to his maine Body advancing after, or desperately casting it away, to abate the Edge of his Combatants Weapons, it is so weake and feeble; and therefore I shall be very briefe in the consideration of it; thus then he proposeth it.

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

Ans. 1.§. 3. The first proposition must be supposed Vniversall, of else the whole will quickly be manifested to be unconclusive. If it be only Indefinite, and so equivalent (as it lieth) to a particular, the conclusion is from all particulars, and of no force, as Mr Goodwin well knoweth. Take it universally, and I say it is evidently false, and might easily be disproved by innumerable Instances. Not that any errour or falsehood can indeed give God the Glory of any one of his Attributes; but that they may be fitted and suited for such a service, were not their throates cut, and their mouthes stopt, by the Lies that are in them, which Mr Goodwin's Doctrine is no lesse lyable to then any other, and not at all exempted from that Condition, by its seeming subserviency unto Gods Aprosopolepsia. Doth not the Doctrine of Justification by Workes even in the most rigid sence of it, according to the tenor of the old Covenant, absolutely render God free from the Unrighteousnesse of Accepting of Persens? And yet for all that, it hath not one jot the more of Truth in it, nor is it the lesse Anti-evangelicall. This foundation then being removed, what ever is built upon it mole ruit su…. Neither is it in any measure restored, or laid a new, by the reason of it given by Mr G. viz. That the Scripture affirmeth in sundry places that God is no accepter of persons: for he that shall hence conclude, that what ever Doctrine affirmeth, directly, or by consequence, that God is no Aceepter of persons, what ever other abomination it is evidently deeming with all, is yet true, and according to the minde of God, shall have leave notwithstanding the antiquated Statute of our Vniversity against it, to goe and reade Logicke at Stamford. On this account do but provide that a Doctrine be not gnilty of any one crime, and you may conclude that it is guilty of none. For instance, That Doctrine which impeacheth not the Omnipresence of the Diety, is true & according to the Scripture, for the Scripture aboundeth with cleare Testimonyes of the Presence of God in all places. Now the Doctrine of the Vbiquity of the humane nature of Christ, doth no way impeach the omnipresence of the Diety; therefore it is true and according to Scripture.

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

Prosopolepsia, §. 4.or Accepting of Persons, is an evill in Judgment, when he who is to determine in causes of righteousnesse, hath respect to personall things, that concerue not the merit of the Cause in hand, and judgeth accordingly. This properly can have no place in God, as to any bestowing of free Grace, Mercy, or Pardon; There is Roome made for it, only when the things that are bestowed, or wrought, by it, are such, as in Justice are due; it being an Iniquity solely and directly opposed to distributive Justice, Exod. 23. 2, 3 6, 7, 8, 9.that rendreth to every one according to what is Righteous and due.Iob. 31. 34. That with God there be no Accepting of Persons there is no more required, but this, that he appoint and determine equall Punishments, to equall faults, and give equall Rewards, to equall deservings. If he will dispose of his pardoning Mercy, and free Grace, to some in Christ, not to others, who shall say unto him what dost thou? May he not do what he will with his owne? So he giveth a peny to him that laboureth all day, he maygive a peny also to him that worketh but one houre. Now suppose that Mr G's Doctrine render God free from this, (or rather chargeth him not with it,) yet if withall it calleth his Truth, Righteousnesse, Faithfulnesse, Oath, and Immutabillity into question, shall it passe for a Truth, or be embraced ever the sooner?

But the sting of this Argument lieth in the Taile, §. 5.or close of it, in the Reflection insisted on upon the common Doctrine of Perseverance as it is called: viz. that it teacheth God to be an accepter of Persons: This is Mr Goodwin's way of Arguing all along; When at any time he hath proposed a proofe of the Doctrine he goeth about to establish, finding that as somthing heavy worke to lye upon his hand, and not much to be said in the case, he instantly turneth about and falleth upon his Adversaries, in declaiming against whom, he hath a rich and overflowing Veine. There is scarce any one of his Arguments, in the pursuit and improvement whereof, one fourth part of it, is spoken to that head, where in he is engaged.

But wherein is the Common Doctrine of Perseverance guilty of this great crime?§. 6. It teacheth, that He that believeth shall be saved, and he that believeth not, shall be damned. It teacheth, that God hath allotted equall punishments to equall Transgressions, and appointed equall Rewards to equall wayes of Obedience. That the Wages of every sinne is death, and that every sinner must dye, unlesse it be those, concerning whom God himselfe saith, Deliver them, I have found a Ransome: Job. 33. 24.that he is a like displeased with sinne in whomsoever it is, and that in a peculiar and eminent manner when it is found in his owne. Indeed if this be to impute Acceptation of Persons to God, to say, that he hath Mercy on whom he will have Mercy, and whom he will, he hardeneth, that he is tender to his owne, as a Father to his only Child that serveth him, and will recover them (being faithfull in his Promises) from their sinnes, and heale their backeslidings, though he suffer others to lye wallowing in their rebellions, and pollutions all their dayes; that he will not give pardon to any finner, but upon Faith and Repentance, but will give Faith and Repentance to those whom he hath chosen, and given unto Jesus Christ, to be saved: If this (I say) be acceptance of Persons, our Doctrine owneth the imputation of ascribing it to God, and glorieth in it: we being ascertained that God taketh all this to himselfe, clearely, and plentifully in the Word of Truth.

The summe of what our Author gives in,§. 7. to make good his charge upon the common Doctrine of Perseverance is, That it affirmeth, that though Saints and Believers fall into the same sinnes of Adultery and Idolatry, and the like, with other men, yet they are not dealt withall as other men, but continued in the Love and Favour of God. To wave the consideration of the false impositions (by the way) on the Doctrine opposed (as that is that it teacheth the Saints to fall into, and to continue in them to the significancy of that expression (never so long) under Abominations) and to joyne Issue upon the whole, of the matter, I say,

1. That in, and with this Doctrine, and in perfect Harmony, and Consistency therewith,Rom. 1. 32. we maintaine, that the judgement of God is the same in respect of every sinne in whomsoever it is, and that he that doth it on that account, is worthy of death; and

2. That the sentence of the Law, is the same towards all, cursing every one that continueth not in all things written in the Book thereof,Deut. 27. 26. to doe them.

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

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

Mr Goodwins second Argument is,§. 8. that which of all others in this case, hee seemeth to lay most weight upon: and which he pursueth at large in 17 Pages, and as many Sections, treating in it concerning the Ministry of the Gospell, and the usefulnesse of the Exhortations, Threatnings, and Promises thereof. For an entrance into the consideration of it, I must needs say Non venit ex pharetris ista sagitta tuis. For besides that M. Goodwin hath taken very little paines in the improvement of it (considering how it was provided to his hand by the Remonstrants at the Synod of Dort, and that which he hath done farther, consisting in a meere uselesse and needlesse stuffing of it, with sundry Notions taken out of their first Argument and fifth (De modo conversionis) of the manner of the Spirits operation in and upon the Soule, in its first conversion to God) it was the old song of the Pelagians and Semi-Pelagians, in their dealing with Austine, Fulgentius, Hilarius, Prosper, by them at large confuted, renewed by Castallio, and Erasmus, against Luther, after it had been sifted and rejected by the more learned Schoolemen in former ages: What ever it be, and how ever it is now come to hand, being taught to speake out Language, and that in the best fashion, the consideration of it must not be declined. And thus it is proposed.

If the common Doctrine of Perseverance, rendreth the Ministry of the Gospell, §. 9.so farre as it concerneth the Perseverance of the Saints, vaine, impertinent, and void, then is it not a Doctrine of God, but of men, and consequently, that which opposeth it is, the truth: But certaine it is, that the said Doctrine, is of this unchristian tendency and import; Ergo. The first part of the consequent of the Major is granted. The Work of the Ministry, being for the edification of the body of Christ, and the perfecting of the Saints, (Ephes. 4. 12, 13.) that which frustrateth the End whereunto of Christ himselfe it is designed, can be no Truth of his. Of the farther inference, That the Doctrine which opposeth it, or is set up in opposition to it, is the Truth, more will be spoken afterwards. For the present I cannot but insist upon the former observation; That notwithstanding Mr Goodwins pretence of proving, and arguing for the Doctrine he maintaines, yet upon the matter, he hath not any thing to say, in the carrying on of that designe, but instantly falls to his old work of raising Objections, in their very setting up prepared to be cast downe, (for the most part) which with all his might he laboureth to remove.

The stresse of the whole, (as farre as we are concerned in it) lieth on the Minor, which is thus farther attempted to be made good: The Minor Proposition is Demonstrated thus, The Doctrine which rendreth the Labour and Faithfulnesse of a Minister in pressing such Exhortations, Threatnings, and Promises, which tend to the preservation of the Saints, in Faith and holinesse to the end, uselesse, rendreth the Ministry of the Gospell, as farre as it concerneth the encouragement, or inabling of the Saints to Persevere, needlesse and vaine: but guilty of such a tendency as this, is the commonly received Doctrine of Perseverance: Ergo.

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

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

Ans. 1.§. 10. What weight M. Goodwin, (with all those with whom as to his undertaking under consideration He is in fellowship) doth lay upon this Argument, is known to all. The whole foundation of what is afterwards at large insisted on, for the establishment of it being laid upon the proofe of the Minor Proposition formerly denied, here laid downe; It will easily be granted, that it was incumbent on him to make sure worke here, and not to leave any thing liable to any just Exception. An errour, or a mistake in the foundation, is not easily recoverable; All that is afterwards heaped up, beareth it selfe on a supposition of the Truth of what is here delivered. If this faile in the least, we may spare our Labour, as to any farther consideration of what followeth; Now the maine of the proofe here insisted on, lieth in the Declaration of that which he calleth, the Common Doctrine of Perseverance, and concerning this he informeth his Reader.

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

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

Ans. Truly this is such an enormous and abominable Calumny,§. 11. that I cannot but admire how any sober and Rationall man, durst venture upon the owning of it; The question now is, what Faith the Doctrine insisted on ingenerates in particular persons, that should enervate and make void the Exhortations &c. of the Ministry? Now though the Doctrine should teach this Indefinitely, that though men did sinne so, and so, as is here exprest, yet they should be kept in a state of Grace, as is mentioned, (which yet is lowdly and palpably false, as hath been declared) yet that it doth require particular men to Believe for themselves, and in reference to the Guidance of their owne Wayes, that they may lye and wallow in their sinne like swine in the mire, and yet continue in a state of Grace and Acceptation with God, is so notoriously contrary to the whole tenour of the Doctrine, the genius and nature of it, with all the Arguments whereby it is asserted and maintained, that if conscience had but in the least, been advised with all in this contest, this charge had been without doubt omitted; All that is produced for the confirmation of this strange imposition on the perswasion under consideration, is his owne Testimony that makes the charge, that it is the knowne voice of the common Doctrine of Perseverance, and that being said, is laid as a Foundation of all that followes. The whole Discourse still relating to a supposition that this is the Doctrine which it opposeth, from the very next words to the end. Nor is there the least farther attempt for the confirmation of this grand Assertion; But is this the knowne voice of our Doctrine of Perseverance? Who ever heard it but Mr G. and men of the like prejudicate Spirits aganist the Truth? The worst that can be charged with looking this way, is its asserting the promised efficacy of the Grace of God, for the preserving of Believers by the use of meanes, from such wallowing in abominable sinnes, as is supposed that it affirmes they may be exposed unto. In briefe! it saies not.

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

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

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

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

That indeed which Mr Goodwin hath to dispute against,§. 12. if he will deale fairely and candidly in the carrying on of his designe, is this, That the certainty of an end to be obtained by meanes suited thereunto, doth not enervate nor render vaine the use of those meanes, appointed for the accomplishment of that end; The Perseverance of the Saints is the thing here proposed to be accomplished: that this shall be certainely effected and brought about according to the Promises of God for the effectiug of it, God hath appointed the meanes under debate, to be managed by the Ministry of the Gospell: that the Promise of God, concerning the Saints Perseverance to be wrought and effected, as by others, so by these meanes in their kind, doth not invalidate or render uselesse and vaine the use of those meanes, but indeed establishes them, and ascribes to them their proper efficacy, is that which in this Doctrine is asserted, and which Mr Goodwin ought to have disprooved, if he would have acquitted himselfe as a faire Antagonist in this cause; The Promse (we say) that Hezekiah had of the continuance of his Life,Isa. 33. 5. 21. did not make uselesse but called for the plaister of figges that was appointed for the healing of his sore.

I might then (as I said) save my selfe the labour of farther ingaging,§. 13. for the casting downe of this Fabricke, built on the sandy foundations of falsehood, and mistake. But because something may fall in, of that which followeth, more indeed to the purpose, than an orderly pursuit of these Assertions laid downe in the entrance would require, that may more directly rise up against the cause in whose defence I am ingaged, I shall consider the whole ensuing Discourse which without doubt will administer farther occasion for the Illustratihn or Confirmation of the Truth in hand; He proceeds then,

The reason of the Minor is,§. 14. because a certain knowledge and perswasion, that God will by an irresistable hand of power, preserve a man, in the state of Grace, how desperately carelesse, negligent or wicked so ever he shall be, clearely disolves the usefulnesse, and necessity of all other meanes whatsoever, in reference to this end. If I know certainely that the corne which I have sowen in my field will whether I wake or sleepe grow and prosper, would it not be a very impertinent addresse, for any man to come to me, & admonish me in a serious & grave manner, to take heed, I sleepe not, but keepe my selfe waking, least my corne should not grow, or prosper, or that it may grow & prosper, if my corne growes, thrives, & prospers, by the irresistable hand of God, by the course of a Naturall & standing providence, my watchfulnesse in order to a procurement of these things is absolutely vaine &c.

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

What is intended by the frequent repetition of this grosse Sophistry, §. 15.or what successe with the intelligent Christian ponderers of things he can hope for thereby, I am not able to guesse; Neither is any improvement in the least given to what the intendment of this Argument is, so farre as the Common Doctrine of Perseverancc is concerned therein, from the comparison insuing instituted between the growth of Corne, and the walking of Believers in Obedience before God; For notwithstanding the Identity in respect of the comparison of that expression [Irresistible] which indeed is proper to neither, there is a wide difference betweene the growing of corne in a meere naturall way, and the morall actings of an Intelligent, Rationall Creature; What ever operations of God are about, and in the one, or the other, yet they are suited to their Subejects about which they are; God carryes on the growth of corne by a way of Naturall and necessary causes, but his acting of Rationall Agents is by such wayes and meanes, as may entirely preserve their Liberty: that is, preserving them in their being, and leaving them to be such Agents. As then God causeth the corne to grow by the shining of his sunne, and the falling of his raine, so he causeth Believers to persevere in Obedience, by Exhortations, Promises, and Threatnings, and such wayes and meanes, as are suited to such Agents as they are. The fallacy of this Discourse lyes in an insinuation that God by his Effectuall (or as they are called irresistible) operations for the preservation of Believers in Gospell Obedience, (a thing he hath undertaken over and over, to performe) doth change their nature, and render them not free and intelligent Agents, fit to be wrought upon by the proposall of suitable and desirable Objects to their understandings, but meere bruit and naturall principles of all operations flowing from them; a conceit as grosse and ridiculous, as certainely destructive to all the efficacy of the Grace of God. All the rest of this Section as farre as it concernes us is only an affirming this way, and that, that an Assurance of the End to be obtained by the use of meanes, renders those meanes altogether uselesse; which when he proves, the Controversy may be nearer to an issue, than otherwise he hath any Reason to hope that tis or will be, to his advantage.

Sect. 4. Leaving the farher confirmation of his Argument he enters upon the removeall of a plea insisted on,§. 16. to the Justification of the Doctrine opposed and vindication of it from the crime wherewith here by him tis charged: this he tells you is, that the Exhortations, Comminations, and Promises, spoken of, are meanes appointed of God for the accomplishing and effecting of the Perseverance of the Saints, which he hath made simply and Absolutely necessary by his decree. This (he saith,) hath neither any Logicall, nor Theologicall virtue in it, for the purpose for which tis produced: but is a notion irrelative to the businesse the accommodation whereof it pretends.

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

First that the Exhortations whereby the Saints are exhorted to Perseverance,§. 17. are no meanes by which the Promises of Perseverance made, as our Adversaries suppose to them are Accomplished or effected, is thus clearely evinced; Whatsoever is a meanes for the bringing of any thing to passe, ought not to containe any thing in it, Repugnant or Contrary unto that which is intended to be brought to passe by it, for meanes ought to be subordinate to their ends, not repugnant; But the Scripture Exhortations unto perseverance, containe that which is repugnant to the Promises of Perseverance if supposed such as our Adversaries suppose them to be, therefore they can by no meanes effect those Promises; the Minor is evident by the light of this consideration; such Exhortations as these to the Saints, take heed least at any time there be an evill heart of unbeliefe in you, least you be hardened through the deceitfulnesse of sinne; least you fall from Grace, least you receive the Grace of God in vaine, least you fall from your owne stedfastnesse; in their natve and proper tendency import a danger, and serve to raise a feare in men, least the danger imported, should come upon them; whereas such Promises as these made unto the same persons, and that not conditionally as is supposed, that there shall never be an heart of unbeliefe in you, that they shall never be hardened through the deceitfulnesse of sinne, that they shall never fall away from the Grace of God, exclude all danger or possiblity of falling away, and tend directly to prevent or extinguish all feare in men of any such danger; therefore such Exhortations are in their Nature and genuine import, contrary to such Promises in theirs, and consequently can be no meanes of bringing them to passe.

Ans. 1. Exhortations are not so properly the meanes whereby the Promises are accomplished,§. 18. as the meanes whereby the things mentioned in the Promises are wrought; God by, and through them, stirring up those Graces, which he promises to worke, continue, and to increase in his Saints.

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

3. To the confirmation of his Minor Proposition, the Answer is easie, from the consideration; first of the end of the Exhortations insisted on unto Perseverance; And then of the Promises of Perseverance, themselves, which are no way inconsistent therewith. For the first, (I say) those Exhortations take heed least there be in you an evill heart of unbeliefe, and the like, are not given to ingenerate a feare of falling away, (which is a thing in it selfe evill and opposite unto that stedfastnesse of Faith, and full Assurance, which we should presse unto, so farre is it from any Act of Faithfull Obedience, that God should aime to worke in the hearts of his, and apply meanes thereunto) but only to beget an holy Care and Diligence in them to whom they are made or given for the using of the meanes appointed of God, for the avoiding of the evill threatned to follow upon a neglect of them; which directly falls in, and sweetly conspires with the End, and Vse of the Promises of Perseverance by us urged and insisted upon. Nothing is imported by them, but only the connexion that is between the things mentioned in them: as unbeliefe, and rejection from God. This God aimes at in those Exhortations, in their particular respect unto Believers, that by them, they may be stirred up to the use of those meanes, which he hath appointed for them, to be by them preserved in the Grace, and Mercy which he hath infallibly promised to continue to them.

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

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

The whole ensuing Discourse unto Sect 12.§. 19. drawing deepe upon an other Controversy (viz. the manner of the Operation of Grace) and being for the most part borrowed from what is delivered on that head in the Arminian writings,Acta Synodal. might be past over, as not of any necessary consideration in this place. What we assigne to the Exhortations of the Word and their consistency with whatever else we teach of the Saints Perseverance being already heard, this Argument is at its properissue. But the taske undertaken is not to be waved or avoided, I shall therefore proceed to the discussion of it. Thus then he goes on,

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

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

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

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

His fift Section is as followeth, §. 20.If it be said, that the said Exhortations are meanes of the Saints persevering in this respect, because God by his Spirit, irresistibly and infrustrably drawes and perswades the Saints to obey these Exhortations, as meanes of their persevering: I Answer, It cannot be proved that God doth draw, or perswade his Saints upon any such tearmes to obey these Exhortations, Nay frequent experience sheweth, and our Adversaries Doctrrne frequently mentioned, expressely granteth that the Saints many times are so farre from obeying these Exhortations, that they walke for a long time, in full opposition to them, is in security loosenesse, vile practices: nor have they yet proved, nor (I believe) ever will prove, but that they may walke, yea and that many have thus walked, I meane in full opposition to the said exhortations to their dying day. Secondly, If God by his Spirit irresistibly drawes his Saints to obey the Exhortations we speake of, he thus draweth them, either by such a force or power immediately acted upon their wills by which they are made willing to obey them; or else he maketh use of the said Exhortations so to worke or affect their wills that they become willing accordingly; If the former be asserted. Then first, the said Exhortations are no meanes, wereby the Perseverance of the Saints is effected, but God alone irresistibly by his Spirit; for if the Will be thus immediately affected by God after such a manner and wrought to such a bent and inclination, as that it cannot but obey the said Exhortations or do the things which the said Exhortations require, Then would it have done the same things whether there had been any such Exhortations in beeing or no, and consequenly these Exhortations could have no manner of efficiency about their Perseverance; For the Will according to the common saying is of it selfe a blind faculty, & followes its owne predominant bent & inclination without taking knowledge whether the wayes and actions towards which it stands bent be commanded or exhorted unto by God or no: 2. If the will of a S^t be immediately so affected by God that it stands inclin'd & bent to do the things which are proper to cause them to Persevere; then is this bent & inclination wrought in the Will of such a person, after his being a S^t & consequently, is not essentiall to him as a S^t, but meerely Accidentall, & Adventitious: & if so, then is there no inclinations or bent in the Will of a S^t as such or from his first being a S^t to Persevere, or to do the things which accompany Perseverance, but they come to be wrought in him, afterwards; Which how consistent it is with the principles either of Reason or Religion, or their owne, I am content that my Adversaries themselves should judge. 3. If God doth immediately & irresistibly incline, or move the wills of the S^ts to do the things which accompany Perseverance, the said Exhortations can be no meanes of effecting this Perseverance; for the will being Physically & irresistibly acted & drawne by God, to do such & such things, needeth no addition of Morall meanes, such as Exhortations are (if they be any) in order hereunto; What a man is necessitated to, he needeth no farther helpe or meanes …o do it. 4. The things which accompany Perseverance, import a continuance in Faith & Love to the end; If then the wills of the S^ts be immediately and irresistibly moved by God thus to continue, I meane, in Faith & Love to the end, what place is there for Exhortations to come in with their efficiency) towards that Perseverance? Need they be exhorted to continue in Faith & Love, or to Persevere after the end? Thus then we clearely see, that the former of the two Consequents mentioned cannot stand; God doth not by his Spirit irresistibly draw or move the wills of the S^ts to do things which are necessary for the procuring their Perseverance immediately, or withont the instrumentall interposure of the said Exhortations.

Ans. First,§. 21. the intendment of this, as also of some following Sections, is to prove and manifest, that the use of Exhortations cannot consist with the efficacy of Internall Grace, and the worke of the Spirit in producing and effecting those Graces in us, which in those Exhortations we are provoked and stirred up unto. A very sad undertaking, truely, to my apprehension, & for w^eh the Church of God will scarce ever returne thankes to them that shall ingage in it; He was of an other minde, who cryed Da Domine qvod jubes, & jube quod vis; yea, & the Holy Ghost hath in innumerable places of Scripture exprest himselfe of another mind, promising to worke effectually in us, what he requires earnestly of us; by the one manifesting the efficacy of his Grace, by the other the exigeney of the Duty which is incumbent upon us. Nay never any Saint of God once pray'd in his life, seeking any thing at the hand of God, but was of another mind, if he understood his owne supplications: To what is here urged against this Catholicke Faith of Believers, I say.

That Exhortations are the meanes of Perseverance, in as much as by them in their place and kinde, and with them the Spirit of God effectually workes this Peseverance or the matter of it in the Saints. Those cloudy expressions [of irresistibly and unfrustrably] we owne no farther then as they denote the certainty of the event, and not the manner of the Spirits operation, which also they do very unhandsomely. We leave out then in the proposall of our Judgement about the use of Exhortations, which Mr Goodwin opposeth, those tearmes, and adde in their Roome, by and by with those Exhortations which he omitts.

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

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

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

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

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

First who saies that God workes by force immediately upon the wills of men? Or who makes force and power to be tearmes equivalent? Or that God cannot put forth the exceeding greatnesse of his power in them that believe, but he must force or compell their wills: or that he can not work in us to will and to do of his owne goodpleasure, immediately working in and with our wills, but he must so force them.

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

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

Why so I pray? It seemes we must have no internall effectuall Grace from God, or no outward Exhortations of the Word; But he tells you it must be so because, If the will be Physically and Irresistibly acted and drawne by God, to do such and such things, it needeth no adition of Morall meanes, such are Exhortations thereunto: That is, if the will be effectually inclined to the wayes of God, by his Grace, there is then no need of the Exhortations of the Word. But yet

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

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

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

His second Argument to this purpose,§. 22. viz. That the Inclination of the will to good, and to persevere in a Saint, must be after his being made a Saint; is as weake and no lesse Sophysticall than the former; That inclination is radically wrought in every Believer at his Conversion, the Spirit being bestowed on him, which shall abide with him for ever, and the Seed of God laid in his heart that shall remaine, and never utterly faile, with an habituall inclination to the exercise of all those Graces wherein their persevering doth consist. Actually this is wrought in them according to the particular dutyes, and actings of Grace, that are reqnired of them, which they are carryed forth unto, by the daily influence of Life, Power, and Grace, which they receive from Christ their head, without whom they can do nothing.

Neither is the third Exception of any more validity, being only a Repetition of what was spoken before, rendred something more impedite, darke, and intricate, by the termes of Physically, Irresistibly, and Necessitated, which how farre, and wherein we doe allow, hath been frequently declared. The summe of what is spoken amounts to this, Gods reall worke in and upon the Soule by his Spirit, and Grace, is inconsistent with the exhortations to Obedience: which we have before disproved, and do reject it as an Assertion destructive to all the efficacy of the Grace of God, and the whole worke of it, upon the Soules of Men.

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

He proceeds then Sect. 6. and saies, §. 23.Secondly, Neither can the latter of the said consequences stand, God doth not make use of the said Exhortations, to influence or effect the Wills of the Saints upon any such termes, as hereby to make them Infallibly, Infrustrably, Necessitatingly willing to Persevere, or to do the things upon which Perseverance dependeth.

For first, If so, then one and the same act of the Will should be both Physicall and Morall, and so be specifically distinguished in, and from it selfe; for so farre as tis produced by the irresistible force or power of the Spirit of God, it must needs be Physicall, the said irresistible working of the Spirit, being a Physicall action, and so not proper to produce a Moralleffect; Againe, as farre as the said Exhortations are meanes to produce or raise this Act of the Will, or contribute any thing towards it, it must needs be morall, because Exhortations are Morall causes, and so not capable of producing Physicall, Naturall, or Necessary effects; Now then if it be impossible that one and the same Act of the Will should be both Physicall and Morall, that is Necessary & not Necessary, impossible also it is, that it should be produced by the irresistible working of God, and by exhortations of this joynt efficiency.

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

I Answer. Though such an operation of God upon the Will, as is here mentioned, be in respect of God, & of the manner of its proceeding from him Physicall, yet in respect of the Nature and Substance of it, tis properly Morall, because it impresseth, and affecteth the Will upon which tis acted, after the manner of Morall causes, properly so called, that is, Perswadingly, not Ravishingly, or Necessitatingly. When a Minister of the Gospell in his preaching presseth or perswadeth men to such & such dutyes or actions, this act as it proceedeth from him, I meane as 'tis raised by his naturall abilityes of under standing or speaking, is Physicall or Naturall, but in respect of the substanceo… native tendency of it, 'tis clearely Morall, viz. because it tendeth to incline or move the wills of men, to such or such Elections, without necessitating them thereunto; and so comports with those Arguments or Exhortations in their manner of efficiency by which he presseth or moveth them to such things; By the way, to prevent stumbling and quarrelling, it no way followes from the Premises, that a Minister in his preaching or perswading unto duty's should doe as much as God himselfe doth in or towards the perswading of men hereunto, it only followes that the Minister doth cooperate with God, which the Apostte himselfe affirmes in order to one & the same effect, (i.e.) that he operateth in one & the same kind of efficiency with God, Morally or perswadingly, not necessitating, for where one necessitates, & another only perswades they cannot be said to cooperate, or worke the one with the other, no more than two, when the one runnes & the other walkes a soft pace, can be said to goe or walke together. But when two perswade in one and the same action, one may perswade more effectually by many degrees than the other, may have a peculiar Act or method of perswading above the other.

That which is now undertaken to be proved is,§. 24. That God doth not make use of Exhortations, as meanes for the establishing of the Saints in believing, and confirming their Perseverance; This is that which by us is assigned unto them, and this all that the Nature of them doth require, that they should be used unto: the certainty of the event whereunto they are applied depending not on their Nature, as such meanes, but on the purpose of God, to use them for that end which he hath designed, and promised to bring about and accomplish.

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

But the proofe of what is here Asserted, outrunnes for uncouth strangenesse,§. 25. the Assertion it selfe, equis albis, as they say: For, saith he, if this be so (that is, as you have heard above, how, neither he nor wee know) then the same Act of the Will should be both Physicall and Morall; And

First, Why so? Because Physicall & Morall meanes are used for the producing of it; as though sundry causes of severall kinds, might not concurre to produce one uniforme effect, farre enough from a necessity of receiving so much as a Denomination from each of them; In the concurrence of severall causes, whereof some may be Free and Contingent, others Naturall and Necessary, the Effect Absolutely followes, its next and immediate cause alone; God causes the Sunne to shine freely; yet is the shining of the Sunne, a necessary Effect of the Sunne, and not any way free or contingent. God determined the peircing of Christs side, and so as to the event made it necessary, but yet was the doing of it in then that did it, free, as to the manner of its doing & no way necessary.

But Secondly,§. 26. suppose the same act of the will, should be said to be both Physicall and Morall upon severall accounts;; And what if every Act of the will in, and about things good or bad be so? And it be utterly impossible it should be otherwise? Yea, But then the same Act should be specifically distinguished in, and from it selfe.

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

But he adds;§. 27. It must needs be Physicall, because it is produced by the Physicall working of the Spirit of God, which being a Physicall Action cannot produce a Morall effect.

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

What may be thought of these and the like expressions?§. 28. Do they hold out any reall, effectuall, internall Worke of the Spirit and Grace of God, distinct from Morall perswasions, or do they not? If they do how comes any thing so wrought in us, & by us to be Morally good? If they do not we may bid farewell unto all Renewing, Regenerating, Assisting, Effectuall Grace of God; That God then by his Spirit and Grace cannot enable us to act Morally, and according to a Rule, is not yet proved; VVhat followes?

Saith he So farre as Exhortatious are meanes to produce these Acts,§. 29. they must be Morall, for Morall causes are not capable of producing Naturall or Physicall effects.

But if Mr Goodwin think that in this Controversy, Physicall and Necessary as applyed to effects are foreign he is heavenly wide. Physicall denotes only their being Necessary, a manner of being as to some of them which have Physically a beeing. The tearme Naturall is ambiguous, and sometimes used in the one sence, sometimes in the other; sometimes it denotes that which is only, sometimes that which is in such a kind; By a Physicall effect, we understand an Effect with respect to tis reall existency, as by a Morall effect, an effect in respect of its Regularity. And now, why may not a Morall cause have an influence in its owne kind, to the production of a Physicall effect? I meane an influence suited to its owne Nature and manner of operation by the way of motive and perswasion? What would you think of him that should perswade you to lift your hand above your head, to try how high you could reach, or whether your Arme were not out of joynt?

Secondly,§. 30. It hath been sufficiently shewed before, that with these Exhortations, which worke as appointed meanes, Morally God exerteth an effectuall power for the reall production of that wherento the Exhortation tends, dealing thus with our whole soules suitably to the Nature of all their faculties, as every one of them is fitted and suited to be wrought upon, for the accomplishment of the End he aimes at, and in the manner that he intends; Briefely, to every Act of the VVill as an act in genere entis there is required a really operative and Physicall concurence of the Providentiall power of God in its owne order, as the first Cause. To every Act; as good, or gracious the operative concurrence, and influence of the Spirit of Grace; which yet hinders not but that by Exhortations, men may be provoked and stirred up to the performance of Acts as such, and to the performance of them, as good and gracious.

This being not the direct Controversy in hand,§. 31. I do but touch upon it; Concerning that which followes, I should perhaps say, we have found Anguem in herba, but being so toothlesse and stinglesse as it is to any that in the least attend to it, it may be only tearmed, the padde in the straw. Physicall and Morall are taken to be tearmes, it seemes, Equipollent to Necessary, and Not-necessary; which is such a wresting of the tearmes themselves, and their knowne use, as men shall not likely meet withall: Hence is it that Acts Physicall and Necessary are the same; Every Act of the most free agent under Heaven, yea in Heaven or Earth, is in its owne Nature, and Being, Physicall; Acts also are Morall, i. e. good or evill, consequently in order of Nature to their existence, (of which Necessary or Not-necessary are the Adjunct manner,) in reference to the Rule, or Law, whereunto their conformity is required; How Morall and Not-necessary come to be tearmes of the same import, Mr Goodwin will declare perhaps heareafter, when he shall have leisure to teach as much new Philosophy, as he hath already done Divinity; In the meane time we deny that any influence from God on the wills of men, doth make any Act of them Necessary as to the manner of its production; And so this first Argument for the Inconsistency, of the use of Exhortations with the reall efficiency of the Grace, and Spirit of God, is concluded.

That which followes in this Section to the end,§. 32. is a pretended Answer to an Objection of our Authors owne framing; being only introduced, to give farther Advantage, to expresse himselfe against any reall efficiency of the Spirit, or Grace of God, in the hearts or on the wills of men; Not to insist upon his darkening the Discourse in hand, from his miserable confounding of those tearmes Physicall and Morall, formerly discovered, I shall as neare as I can, close with his aime in it, for the more cleare consideration thereof.

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

But First,§: 33. if a man should aske Mr Goodwin, what he intends by this Operation of God on the will of man, to the end intended, I feare he would be very hard put to it, to instance in any particular: It is sufficiently evident, he acknowledgeth none in this kind, but what consists in the Exhortations of the VVord.

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

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

But an objection presents its selfe to our Author,§. 34. which he sees a Necessity to attempt the removall of, least an Apprehension of its truth, should prove prejudiciall to the receiving of his dictates; And this it is, That if it be so, that God worketh on the will of man by the way of perswasion only, he doth no more then the Ministers of the Gospell do, who perswade men by the Word to that which is good; To this he tells you, That it indeed followes, that God & Ministers work on the Will of man, in the same way, with the same kind of efficiency, but yet in respect of degrees, God may perswade more effectually than a Minister.

That all really efficient,§. 35. internall working grace of God, was denied by M. Goodwin, was before discovered; there only tis more plainely asserted. All the workings of God on the Wills of men unto good, are meerely by perswasion: Perswasion we know gives no strength, addes no power, to him that is perswaded to any thing; it only provokes him, and irritates him, to put forth, exert, and exercise the power which is in himselfe, unto the things whereunto he is perswaded, upon the motives & grounds of perswasion proposed to him; and the whole effect produced on that account, is in Solidum, to be ascribed to the really efficient cause of it, howsoever incited, or stirred up; whereas then, men by Nature are dead, blind, unbelieving, enemies to God, he perswades them only to exert the power that is in them, & thereby to live, see, believe, and be reconciled to him, And this is to exalt the free grace of God by Jesus Christ; We know full well who have gone before you in these paths, but shall heartily pray, that none of the Saints of God may follow after you, into this contempt of the work of his Grace. But Secondly;

If nothing but Perswasion be allowed to God in the work of mens Conversion,§: 36. & in the carrying on of their obedience to the end, Wherein doth the Perswasion of God consist, in distinction from the Perswasion used in, & from the Word by Ministers, which it is pretended that it may excell (though tis not affirmed that it doth) many degrees; Let it be considered (I say) in what Acts of the will, or power of God his perswasion, so distinct as above mentioned, doth consist: Let us know what Arguments he useth, by what Meanes he applies them, how he conveyes them to the Wills of men, that are not coincident, with those of the Ministry; I suppose at last 'twill be found, that there is no other operation of God in Perswading men, as to the ends under consideration, but only what lies, or consists in the perswading of the Word, by the Ministers thereof; God looking on, without the exerting of any efficacy whatever, which is indeed that which is aimed at, & is really exclusive of the Grace of God, from any hand in the Conversion of sinners, or Preservation of Believers.

3. He doth not indeed assert any such Perswading of God;§: 37. but only tels 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 perswade to one and the same Action, one may be more effectuall in his perswading than another: but that God is so, or how he is so, or wherein his peculiar perswasions 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, farre more eminent, and effectuall than others, according to their skill and proficiency in Oratory and Perswasive Arts; this only is ascribed to God, that he so excells us, as one man excells another; But how that Excellency of his is exerted, thats not to be understood; But there is proofe tendered you of all this, from 1 Cor: 3. 9. Where Ministers are said, to cooperate with God, which they cannot do, unlesse it be with the same kind of efficiency; (well said) And that when one workes Necessitatingly, and another by Perswasion; they cannot be said to cooperate, no more then one that runnes, or another that walkes, can be said to walke together: Certainly our Author never dreamed that any man whatever, would put himselfe 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 endeavour of proofe or confirmation.

First,§. 38. That two Agents cannot concurre, or cooperate to the producing of the same effect, but with the same kind of efficiency, is a rare notion indeed; Was he never perswaded to doe any thing in his life? What thinks he of David's, & the Amorites killing of Vriah? of a Judge, & an Executioner slaying a Malefactor; of God & Satan, moving David to number the People; of God & Iosephs brethren, sending him to Egypt? But what need I mention Instances? Who knowes not that this so confounds all causes Efficient, & that principall, & Instrumentall, Materiall, Finall, Formall, which in their production of effects, have all their distinct efficiency, and yet their cooperation.

Secondly, The proofe from the Scripture mentioned, extends only to the interesting of Ministers in the great honour of Cooperating with God, in the work of begetting, & increasing Faith in their own spheare, according to the work to them committed. But that God, and they, do work with the same kind of efficiency, 'tis the maine 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 Gospell; 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 designe, (who every where abundantly informes us, that Faith is the gift of God wrought in us by the exceeding greatnesse of his Power,) to prove in this place, that though the dispensation of the Word of the Gospell be committed unto men, yet their whole Ministry will be vaine, and of none effect, unlesse by an immediate efficacy, or working of his Spirit, giving & bestowing Faith on his Elect, God do give an increase.

Thirdly, For the terme of [Necessitating] put upon the reall effectuall work of Gods 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 Morall 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 Reall efficient work of Grace, with perswasions, so farre 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 runne, and another goe softly, (as suppose one carrying a little loafe, another a great burthen 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 soone bring Heaven and Hell together as prove it: And why must reall 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)§: 39. which in the entrance frames an Objection, and pretends an Answer to it, there are three parts In the first he sayes that we affirme, 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 himselfe, have herein beene 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 himselfe unacquainted withall, is created in his owne imagination, where 'tis easy for every man to frame such notions as neither himselfe nor any else can bring to a consistency with Reason or Truth: Of Necessitating the Will to Election, wee have had occasion more than once already to treat, and shall not burthen the Reader with needlesse Repetitions.

In the second division of the Section, §. 40.he gives you his judgement of the manner of the worke of God upon the soule unto the doing of that which is good, and the effect produced thereby; Whereof the one as was said before consists in perswasions, which he sayes are thus farre irresistible, that they who are to be perswaded cannot hinder but that God may perswade them or exhort them, though he prevaile not with them; Which doubtlesse is a notable Exaltation of his Grace. Thus Mr Goodwin workes irresistibly with one or other, perhaps every day; And the effect of this perswasion is (that is, when it is effectuall,) that impression which it leaves upon the soule to the things whereunto it is perswaded: As the case is in the dealing of men one with an other, 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 Scripturall proofe, or indeavour to answer those innumerable cleare and expresse places of Scripture, which he knowes are every where and on all occasions produc'd 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 perswasion, which contributes no reall strength to the Person perswaded, concurring only Metaphorically in the producing of the effect. Let this at last then suffice; we are abundantly convinced of his deniall of the worke of Gods Grace in the Salvation of soules.

§. 41.In the third place we have a Rhethoricall flowrish over that which he hath been laying out his strength against all this while being a meere repetition of what hath been already tendered, and given into consideration over, and over; If God cause the Saints effectually to persevere (his tearmes 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 vaine; But why so? May not God injoyne the use of meanes, and promise by them the attainement of the End? May he not Promise that to us, which he will worke himselfe effectually in us? If God effectually worke in us, to give us by what meanes 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 sonne an inheritance & then perswade him to take heed that he may obtaine 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 Gods dealings with men? Are his thoughts as our thoughts, & his wayes as our wayes? Is not the wisdome of God foolishnesse with men, and theirs much more so with him? Are men bound in their dealings with others to consider them not only in their Naturall and Civill 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 sonne an Inheritance, and instated it on him, or assured it to him, should exhort & perswade him to be have himselfe worthy of his kindnesse, & to take heed that he come to the injoyment of the Inheritance which he hath provided for him, by the meanes that he hath appointed, (for the prescription of meanes for the injoyment of the Inheritance must be supposed to go along with the promise & assurance) is farre 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 setled on him by his Father; Of what God promiseth we have Faith only not Knowledge, properly so called; nor alwaies the Assurance of Faith as to the injoyment of the thing promised, but the Adherence of Faith, as to the Truth and Faithfulnesse of the Promiser. Nor

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

3. This Absolute ingagement to bestow an Inheritance, whether the meanes 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 meanes, w^ch meanes 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 himselfe effectually and Graciously, according to the tenour of that Covenant workes in them what he requires of them, bearing them forth, in the power of his Grace, to the use of the meanes appointed.

His Sections 8,§: 42. & 9, containe an endeavour for the taking off, an Instance usually given of pressing to the use of meanes, where the end is infallibly promised to be accomplished and brought about, in and by the use of those meanes. 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 ingaged, & 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 meanes 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 Kingdome of his Sonne 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 Faithfulnesse bring about, by Meanes 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 aime at. Farther on the fore mentioned account, that they are Rationall Creatures, endued with a rationall Appetite or Will, for the choosing of that which is good, and an Vnderstanding, to judge of it, & of the meanes for the attainment of the end, God reveales to them the meanes conducing to the end, proposing them to them to be chosen and embraced, and closed withall for the compassing of the end proposed; And that they may be yet dealt withall agreeably to their Nature, and those principles in them, which they are created withall, that God might have glory by their acting suitably to such a Nature, & such principles, He exhorts, and provokes them to choose those waies & meanes, which he hath so allotted, (as before mentioned) for the end aimed at; And that they should be thus dealt withall, their very Naturall condition of being free intellectuall 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 aime at, namely, in Spirituall things: And on that account, he puts forth towards them, and in them the Efficacy of his Power, for the immediate and speciall 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 Wisdome of God (though the Scripture expresly deliver it in innumerable places, as hath been shewen) is that which by Mr Goodwin is in this discourse attempted; His particular endeavour in the place under Consideration is, to manifest that, when God promiseth to bring about & effect any thing infallibly (by the use of meanes) 'tis in vaine altogether, that any Exhortation should be urged on them, who are to use the meanes so appointed, for the accomplishment of it. And to the instance above mentioned, concerning Paul he replies Ch. 13. Sect: 8.

First,§. 43. It is the generally received opinion of Divines, that Promises of Temporall good things, are still Conditionall, 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 Temporall Lives of Men.

Ans. That all Promises of Temporall things without exception, are Conditionall, that is, so as to be suspended on any Conditions, not promised to be wrought with equall Assurance to that w^ch depends on them, is not the judgment of any Divine I know, unlesse it be of Mr Goodwin, and those of the same perswasion 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 Conditionall? Let them that do say so assigne 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 Temporall thing; Though this may be accounted a generall 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. yeares, as also in those cases before mentioned? 'Tis true all such Promises have appointed meanes for their Accomplishment, but not Conditions whereon their fulfilling is Absolutely suspended.

But he adds Those words of Paul to the Centurion and Souldiers lately mentioned,§. 44. (except these abide in the ship ye cannot be safe) undeniably prove the said Promise to have beene not Absolute, but Conditionall; 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 meanes for the attainment of that End, and in that contradicts the Truth of Gods Promise, if it be not Conditionall; And why so? Who ever said that God promised that they should be safe and preserved in the neglect of meanes; They were men, and not stones that God promised so to safegard. And it was by his blessing upon meanes that he intended to preserve them; therefore he that stirred them up to the use of meanes, contradicted the promise, unlesse it were Conditionall, Paul saies indeed, they could not be safe unlesse the Mariners abode in the ship; not suspending the certainty of Gods Promise upon their continuance in the ship, but manifesting the meanes whereby God would bring about their safety.

That which insues in the two following Exceptions, (as Paul's perswading 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 meanes, and an Exhortation to the use of meanes with the actuall use of them on the account of their necessity as meanes, are inconsistent; which is plainely without the least shew of proofe or truth, to begge 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 generall Promises of Earthly Blessings made to the Obedience of the Jewes in the Land of Canaan, mentioned Deut. 28. 3, 4.

Of that which Sixtly followes 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 (meerly 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 sence of the place, may well deserve the consideration of them who have nothing else to do; for my part I have other imployment.

That which we affirme concerning the Words of God by his Angell, §. 45.to Paul, is, That that they were such a Promise as could not but infallibly be accomplished, according to the tenour of what is in those words exprest, nor in respect of the Faithfulnesse of God could it otherwise be, but that it must so fall out and come to passe as was appointed, although the accomplishment of it was to be brought about by the eminent Blessing of God, upon the meanes 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 worke whereunto he was designed Acts 9. 15. Fear not Paul thou must be brought before Caesar, Looke 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 meanes that Paul was kept a live to be brought before Caesar, yet can any one be so forsaken of common sence 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 successfull travell for the propagation of the Gospell, which he after this was ingaged in, VVas it all now cast upon the fall of an uncertaine 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 concernement to the Kingdome of his Sonne and his owne Glory in the everlasting wellfare of innumerable soules to such uncertaine hazards, which by various wayes obvious and naked before his eyes, he could have pretended.

Secondly,§. 46. 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 certaine Island, God having some worke for him there to do; Now was this part of the Promise Conditionall or no? If it be said that it was, Let the Condition on which it depended be assigned. Nothing can be imagined unlesse it be that the Wind sate in such or such a quarter; 'Tis 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 VVinds 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 yoake and soveraignty 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 Gods disposall? 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.§. 47. I believe God (saith he) foreign. It shall so come to passe in the same manner as it was told me; clearely ingaging the Truth and Faithfulnesse 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 bin wholly frustrated, He having undertaken for the lives of every one of them; but supposing that ingagement of his, he that sayes any one might have so perished, is more carefull doubtlesse to defend his owne Hypothesis than the honour of the Truth, and Faithfulnesse of God.

Evident then it is notwithstanding the Tortures, Rackes, and Wheeles applyed 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 cleare consistency with Exhortations to the use of free, and suitable meanes, for the Accomplishment of the thing so promised.

Sect. §. 48.10. He Objects farther to himselfe, 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 joyned together, and therefore men who deny a regular and due consistency between them do impute folly and weakenesse to the Holy Ghost; Whereunto he Answers sundry things to the end of the eleventh Section. As,

First they are many degrees neerer to the guilt of the crime specifyed, who affirme 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 mans vision, but his who hath darkenesse for vision.

Ans. If our Adversaryes ipse dixit may passe current we shall quickly have small hopes left of carrying on the Cause under consideration. All our Testimonies must be look't upon as cashired long since from attending any longer on the tryal in hand, & all our Arguments as blown away like flyes 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 Meanes 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 darkenesse for vision, are all confirmed by the renewed stampe of teste meipso; to which proofe, I shall only say Valeat quantum valere potest.

But he addes,§: 49. That in none of the places cited, is there any Promise of Perseverance, is evident to him that shall duly consider the tenour 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 beare; another to make a Promise of Absolvte Perseverance; yea those very words, That yee may be able to beare it, clearly import that all that is here promised unto the Believing Corinthians, is an exhibiting of meanes 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, plainely 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 groundlesse conceit of the Goodnesse of their condition Godward is evident, because t'were better that such men should fall from their present standing of a groundlesse 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 meanes at least no necessary meanes 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 vaine; men have no need of being admonish't 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. §. 50.This last divison of the tenth Section labours 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 meanes 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 Faithfull 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 beare 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 dependance 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 denyed to bee 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 connexion of words. But yet

Secondly, I say there is in the place forenamed a most patheticall Exhortation to the use of the meanes whereby we may persevere, & a most infallible Promise, that we shall so persevere, and not by any Temptation whatever, bee utterly cast downe or separated from God in Christ; The first in v. 12. Wherefore let him that thinkes he standeth take heed least he fall: and v. 14. Wherefore my dearely 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 meanes for Perseverance, is not denyed by our Author, but granted with an attempt to improve it for the furtherance of his owne designe: That there is a Promise also of Perseverance is no lesse 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 euer it proceed) turnes from God, more or lesse, in part or in whole, as is imagined, is temptation; Now the Apostle here ingageth the Faithfulnesse of God in the preservation of Believers from the power of Temptations, so as it shall not prevaile against them to the ends before specified; God (saith he) is Faithfull; 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, foreign & foreign 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 beare them. So that not only sufficiency of meanes to persevere, but Perseverance it selfe by those meanes, and Gods ordering all things so in his Faithfulnesse, that no assault shall befall them above the power of the strength given them to beare, is here asserted. Now the Promise here given is either Absolute or Conditionall. If Absolute, that is, so farre as that it shall infallibly be accomplished, not so depending on any thing 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 Conditionall, 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 aske whether the strength and Ability that God affords to his Saints to resist Temptations, be not in the strengthning and confirming their Wills against them? And if so, whether this Promise so interpreted doth not resolve it selfe into this proposition, I will not suffer my Saints to be overborne by Temptations, above the strength I will give them to beare, 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 assaultes of any new Temptations.

3. This being established that here is a firm Promise of Perseverance, against which M. G. opposeth scarce any thing at al, & nothing at all to the purpose, his whole insuing Discourse falls of it selfe; for frō the caveat used at the entrance of this Promise, and the Exhortation at the close, both tending to stirre 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 carefull in using the meanes of Perseverance, and avoiding the sinnes that in their owne 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 Faithfulnesse 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 bottome 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 appeares in the 1 Cor. 10, 11, 12, 13, & 14. verses, there is a Conjunction of a gracious Promise of Perseverance, with effectuall Exhortations to the use of meanes whereby we may persevere; and consequently they who deny a due consistency between them, do impute folly or weakenesse to the Holy Ghost; foreign.

He proceedes to the next place pointed to by himselfe,§: 51. to prove a consistency between Promises and Exhortations under Consideration: to wit Phil. 2. 12, 13. Wherefore my beloved as ye have alwayes obeyed, not as in my presence only, but now much more in my absence, worke out your own Salvation with Feare 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 patheticall an Exhortation, as He almost any where useth in the Scripture, with an Assertion of Grace, as eminently operative and effectuall, as by any meanes can be exprest.

But saith he 'Tis one thing to affirme 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 selfe, another to Promise or worke infallibly, and without all possibility of frustration in men, Perseverance; There is little or no affinity between these: But how and in what sence God is said to be foreign, working in men both to will and to doe 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 himselfe 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 doe, that is, perhaps neither the one nor the other? who taught him to render foreign, as to will, so to doe? But Secondly, the chiefe of the sport made with the words, consists in the Exposition given of them, as they lye in this new Translation, to work in them as to will, so to doe, that is, to do, what they first will, not that he workes 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 elicite 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 perswasion 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, shew what else is required to Perseverance, but to will and doe, 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, untill his criticisme be ready to manifest, how God is said to be foreign, 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 shew; But if he be able to make foreign, God is working in you to will and to doe, forsooth from the Participall expression of the verbe, he will manifest more skill in Greeke, 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 meanes suited thereunto; which who so denies to have a just and sweet consistency, doe charge the Holy Ghost with folly or weaknesse; foreign.

Thirdly,§. 52. The verses pointed to out of Heb. 6. 4, 5, 9. doe not so directly expresse the conjunction insisted on, as those places already considered doe; only the discourse there used by the Apostle is peremptory, that men may without any disparagement to their wisdome or reason, earnestly deale with others and exhort them to avoid falling away from God, though they are fully perswaded, 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 perswasion of his, he might have found somthing to exercise the best of his skill upon. The words are, Beloved we are perswaded better things of you, & things that accompany Salvation, though we thus speake; for God is not unrighteous to forget your work & labour of Love which you have shewne towards his name, in that ye have Ministred to the S^ts & do Minister, and we desire that every of you do shew the same diligence to the full assurance of hope unto the end; he tels them v. 10. it is upon the account of the Righteousnesse of God, in carrying on the worke of their Labour of Love which was begunne in them, and which they had shewen or manifested, that he had this perswasion concerning them, which in the insuing verses, he farther pursues, clearing up the ingagement of the Rightcousnesse of God in his Oath, of which else where; So that notwithstanding any thing attempted to the contrary, evident it is that in carrying on the worke of our Salvation, the Holy Ghost doth make use of Promises of effectuall 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 wisdome from all the charges of folly and weakenesse, which poore weake and foolish men may under their Temptations, and in their darkenesse rise up against it withall; whether there are expresse 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 Lords 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 subjoyned about the Threatnings that are therein,§: 53. which as it is asserted are rendered uselesse & ineffectuall 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 vaine any Ordinance or institution of God as to the Ends and purposes wherereunto itis of him appointed, that, that Doctrine is not of God, whose pathes are all plaine and equall, and whose commands do not enterfere one with an other; Now that the principles of the Doctrine of Perseverance do destroy the efficiency of Threatnings, is attempted to be proved by an Induction of observations which being the summe of all that is spoken to this head, must be transcribed at large, and is as followeth.

Sect. 12.§. 54. If the principles of the Doctrine we speake of, dissolve the efficiency of the said Threatnings towards the end, for the accomplishment whereof they are given, then they render them unsavoury, uselesse and vaine; But the principles of this Doctrine are guilty of this offence: Ergo, The tearmes of the Major proposition are sufficient witnesses of the truth thereof; in order to the proofe of the Minor, we suppose first that the end intended by God in such Threatnings, which threaten those that shall Apostatize, with eternall death, is to prevent Apostacy in the Saints, & to worke or cause them to persevere; 2. That this is one of the principles of the common Doctrine of Perseverance, God hathabsolutely promised finall Perseverance unto the Saints; and this another, God will certainely, infrustably, & infallibly worke this Perseverance in the Saints. These two things only supposed, the light of the truth ef the said Minor proposition breakes forth from between them with much evidence and power: For First if the said Threatnings be intended by God for the prevention of the Apostacy 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 Feare, or Apprehension in the Saints of Eternall Death; it being the native property of Feare, mixed with hope to awaken and provoke men to the use of such meanes which are proper to prevent the danger or evill feared; there is no otherway imaginable how or whereby the Threatnings we speake of should operate towards the Perseverance of the Saints for the preventing of their Apostacy, but that mentioned, viz. by Working in them a feare or dread of the evil threatned. Therefore Secondly evident it is that such Promises made, and made knowne unto the Saints by which they are made uncapeable of any such Feare, are absolutely destructive of the efficiency, which is proper to the said threatnings, to exhibit towards the prevention of Apostacy 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 feare of Eternall Death, and consequently are apperently obstructive of, and destructive unto the native tendency of the said Threatnings towards, and about the Perseverance of the Saints; these Threatnings can doe nothing, contribute nothing towards the Perseverance of the Saints, but by the mediation of the Feare of evill in them, upon their nonpersevering; therefore whatsoever hardens them against this feare, or renders them uncapeable of it, supersedes all the virtue and vigour which are to be found in these Threatnings, for or towards the effecting of their Perseverance.

Ans. §. 55.First, be it granted that one end of God in his threatnings, is to prevent Apostacy in the S^ts, by stirring them up to take carefull heed to the wayes and meanes whereby they may persevere, and that they no otherwise worke or cause Perseverance, but as they so stirre 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 sinne, and that it is his Judgement, that they who commit it are worthy of death.

Secondly, If by Absolute Promises of Finall Perseverance, you intend such Promises of Perseverance, in, and by the use of meanes, instituted and appointed by God himselfe 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 adde also, that God will certainely, effectually and infallibly worke 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 worke it as that his Counsell and Purpose shall not in the end be frustrated or disappointed, we grant that also, for he hath said his Counsell 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 beare the weight of this charge.

To the first Assumption then and Inference I say, there is a twofold feare of eternall death and destruction. 1. An Anxious perplexing Feare, in respect of the End it selfe; 2. A Watchfull carefull Feare in respect of the meanes leading thereunto; In respect of the first, it is utterly denyed, that the use and end of the Threatnings of God, in respect of his Saints, are to ingenerate any such Feare in them, it being directly opposed to that Faith, Assurance, Peace, Boldnesse Consolation, and Joy, that God is pleased to afford to them and abundantly exhorts them to live up unto; Yea an Anxious abiding Feare of Hell, is fully contrary to that very Conditionall Assurance of Salvation, which Mr Goodwin hinselfe in respect of their present Condition allowes 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 effectuall to beget opposite and contrary frames and principles. For the other, or a Watchfull heedfull Feare for the avoiding of the way & meanes, 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 Meanes, helpes, and Advantages, as he hath appointed for the effectuall Accomplishment thereof. And therefore nothing is in vaine, or useleslly applied to them, which according to his appointment is suited to the stirring of them up to the use of the meanes 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 knowne to the Saints of the Promises of God, that will worke 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 cleare Promises of Perseverance which are made, and made knowne 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 Feare mentioned, which yet is the proper issue of unbeliefe, 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 Feare which is the proper product and effect of Gods 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 Proofe; unlesse he would have it look't upon as a Conclusion from the premises, whose weakenesse being discovered as to the intent and purpose in hand, we need not farther trouble our selves 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 insuing Discourse.

First then,§: 56. 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 dayes to mix them with Faith (although their interest & portion lyes in them, no lesse than theirs who through Grace attaine the greatest Assurance) and on that account do never all their dayes get free from some bondage by reason of the Feare of Death and destruction: And in respect of such as these, the Comminations and threatnings 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 dayes, from that bondage which the Feare of Death for since doth keepe the soules of men in and under, but that it followes and will follow upon their darkenesse and weaknesse of Faith.

Secondly, that the Promises of Perseverance being of the effecting and accomplishment of it, by and in the use of meanes, do not, nor will give deliverance to them to whom they are made from feare of death and Hell, but only whilst they conscientiously use the meanes appointed for them to walke in: so that upon their deflexion from the Rule which is attended with Mercy and Peace, the threatnings of God to sinne and sinners, to Apostacy and Apostates, do lay hold on them in their full force and efficacy; especially to the ingene rating in them a Terrour of the Lord (as the Apostle speakes) & an abhorrency of their wayes, 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 mens Certainty that they shall Persevere (which some never attaine unto some loose either in whole, or in part, oftentimes) are not to the businesse in hand.

Thirdly, that eternall death and destruction is not the only subject of God's Threatnings, nor all the evill that they may have a feare of, whom he deals withall by them; Desertion, Rejection, Rebukes, sharpe and keene arrowes, blowes of Gods hand, Temporall death it selfe, with the like, are also threatned; yea and so often in an eminent and dreadfull manner, have been inflicted, that though they might be supposed to have alwayes some comfortable Assurance of Deliverance from the wrath that is to come, yet the Threatnings of God may be suited to beget in them this feare of evill to such an heigth, as may make their bowels to flow like water, rottemesse to enter into their bones and all their joynts to tremble.

Fourthly, that the end of the Threatnings of God, being to discouer to men the connexion that is by his Appointment, between the sinnes exagitated and the punishment threatend, whence the Feare mentioned doth consequently insue, they may obtaine their full & primary effect, though that Feare be not ingenerated, If they be prevailed on, by any other Considerations, so that the sinne be avoided.

Fiftly, that when The Saints do walke orderly, regularly, and closely with God, in the use of meanes 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 usefull in it selfe, nor are they intended of God to be their portion. But if at any time they turne aside from the holy Commandement, and thereby faile of the perswasion of their Perseverance (as their Faith will be by such meanes impaired) though the certainty of the thing it selfe be no lesse infallible than formerly, yet by the Threatnings of God to them it may be needfull, to rouze them (by the terrours 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 appeare that there may be, and is an harmonious consistency between the Promises and Threatnings of the Scripture, notwithstanding the mist that is raised in a long and tedious Discourse, to interrput the evidence thereof.

In the 13 Section,§. 57. under pretence of Answering an Objection, a long Discourse is drawen forth farther to varnish over what was before spoken, Nothing of importance to my best observation being added; It may be reduced to these foure heads.

First an Assertion, hat the Threats against Apostacy 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 peice 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 selfe 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 entred upon; So that notwithstanding any thing sayd to the contrary, the comminations under consideration may principally belong to some kind of professours, who notwithstanding all their guifts and common Graces which they have received, yet in a large sence may be termed Hypocrites, as they are opposed to them who have received the Spirit, with true and saving Grace.

Secondly he saies 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 threatnings made to Apostacy, than what can be drawne 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 aime of God in these threatnings is the good of Believers; Of which as farre as they are concerned in them, I much lesse doubt, than I do of the clearenesse of the proofe of this Assertion, from Psal. 85. 8. I will heare what God the Lord will speake, for he will speake peace to his people and to his S^ts but let them not turne againe 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 lookes so hardly on the Doctrine which our Author hath undertaken to defend; But let this passe also.

His fourth Assertion which he pursues at large, or rather with many words, is, That these Threatnings have no tendency to the good of Believers, but only by begetting in them a feare of Hell and Destruction; which that they ought to do is strongly proved from Luke 12. 4, 5. Where we are bidde to feare him who can cast both body and soule into Hell-fire; Now though the Logicke of this Argument doth scarce appeare 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 soule into Hell-fire, and fearing of Hell-fire; between fearing God for his Severity and Power, in Opposition to the weakenesse and limitednesse of Persecutors, (even whilst we feare not their feares, but sanctify the Lord of hosts in our hearts, making him our dread and our feare) and such a feare 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 feare here injoyned, is taken from the power of God to cast into Hell, yet the whole of the Argument thence amounts but thus farre, because such who are threatned to be persecuted by men who can only kill their bodyes, ought rather to feare God who can extend his power of punishing to the destruction of body and soule: of those that offend him, therefore there is such a feare ingenerated in the Saints by the Threatnings of the Word as is inconsistent with the truth of Gods stedfastnesse in his Covenant with them, to keepe them up to Obedience unto the end.

Sect.§. 59. the 14. he farther pleades from Heb. 11. 7. 2 Kings 22. 19, 20. That the eminentest and Holyest men that live may do many things from a principle of feare or of being afraid of the Judgments of God that they should come upon them, and upon that account have beene put upon wayes that were acceptable to God.

Ans. We know that the Feare of the Lord is the beginning of Wisdome: and that the Feare of the Lord and his Goodnesse, 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 removeall of the ten tribes, and frightened by Lyons that destroyed some of them, who did yet continue to worship their owne Idolls, under the dread of God which was upon them, which is called the Feare of the Lord. To compleat this feare 'tis required that a man have such an Apprehension of the comeing 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 finde deliverance, from that which he feares; How farre this kind of Feare, the feare of Hell, not as declarative of the terrour of the Lord, but as probable to betide, and befall the persons so fearing it, and that solely considered as an evill to himselfe, may be a principle of any act of acceptable Gospell Obedience is not cleared by Mr Goodwin, nor easily will be so. For

1. That it is not the intendment of any divine Threatnings to beget such a Feare in reference to them that believe, hath beene declared.

2. It is no fruit or product of the Spirit of Life and Love, which as hath beene showne 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 Gospell; For God hath not given us the Spirit of feare, but of …wer, of Love, and of a sound minde. 2. Tim. 1. 7. and Rom. 8. 15. We have not received the Spirit of bondage unto feare, but the Spirit of Adoption whereby we cry Abba Father. The Spirit of this Feare and Dreade, and the bondage that attends it, is at open variance with the Spirit of Liberty, Boldnesse, Power, Adoption, and a sound minde wherewith Belivers are indued. And

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

This feare 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 terrour in the hearts of any of his, for the hedging up their wayes from folly, and staving them off from any Actuall evill 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 any thing asserted in the Doctrine of the Saints Perseverance; Toward some who though they are perswaded of the Perseverance of the Saints Indefinitely, yet have no perswasion, or at least no prevailing chearing Assurance that themselves are Saints (which Mr Goodwin thinkes 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 minde wherein it is. Towards the residue, who upon abiding grounds and sure foundations have obtained a comfortable, Spirituall perswasion of their owne Interest in the Promises of God, That the consideration of Hell and Judgement as the due debt of sinne and necessary vindication of the Glory of God hath also its Effects and influence, as farre as God is pleased to exercise them therewith, acquainting them continually with his Terrour, and filling them with an abhorrency of those wayes which in and of themselves, tend to so dismall an end and issue, hath beendeclared.

Secondly,§. 60. the places of Scripture mentioned by Mr Goodwin doubtlesse will not reach his intendmend. Of Noah it is said, that he was foreign, after he was foreign; Being warned of God of that floud that was for to come upon the World of ungodly men, and the Salvation of himselfe and his Family by the Arke; being filled with the Reverence of God and assured of his owne preservation, he industriously sets himselfe about the use of the meanes, whereby it was to be accomplished. That because a man assured of an end from God himselfe, in and by the use of meanes, did with a Reverentiall Feare of God, not of any evill threatned which he was to be preserved from, set himselfe to a conscientious use of meanes whereby the promised end of God's owne institution is to be brought about; Therefore the Feare of Hell, (such a Feare 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 meanes 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 tendernesse 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 soules of the Saints duly considered,§: 61. 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 spurres for quickning, evident it is that Arguments or motives drawne from feare 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 (saies Solomon) a bridle for the Asse, and a rod for the Fooles backe; The flesh even in the wisest of men, is a foole, and would be unruly without a rod ever and a non shaken over it; nor should God have made such gracious, bountifull and effectuall provision, for the Perseverance of the Saints, as now he hath done, had he not ingaged as well the passion of Feare within them, as of Love to be their guardian keeper. 'Tis true perfect love casteth out Feare, but who amongst the Saints themselves can say either that his heart is cleane, or his Love perfect? Perfect Love casteth out flesh, as well as Feare, yea true Love untill flesh be cast out preserveth feare, for its Assistant and fellow helper; the flesh would soone make Love, a wanton and intice her unto folly, did not feare dissolve the inchantment 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 usefullnesse of the Feare 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 Feare: 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 Feare whereof we are speaking, is a Fleshly, Darke, Anti-evangelicall 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 lesse corrupt than what was before mentioned. Looke whatsoever Influence Flesh or Corruption hath into any of our Obedience, so far that Obedience is vitiated, corrupted, rendered uncleane and unacceptable before God; The Flesh is to be crucified, slaine, destroyed, not stirred up, and provoked to Obedience, being indeed Disobedience in the Abstract? enmity to God. You may as well perswade darkenesse to shine, as the Flesh to Ob…y; It is not a foole (as that Allusion bespeakes it from Prov. 26. 3.) that would ever and anon be unruly, were not a rod shaken over him; but it is folly it selfe, that is not to be cur'd, but kill'd, not stirred up, but mortifyed. How that is to be done, hath been formerly at large declared: It is by the Spirits bringing the Crosse 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 sinne, to the end of the world) that this worke is to be wrought.

Secondly, that which is added of God's bountifull provision for the Perseverance of the Saints by ingaging the passion of Feare, as well as Love, is of no better a frame, or Constitution than that which went before. That our gratious Father hath made fuller, larger, and more certaine provision for our Perseverance, than any can be afforded by the ingaging 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 Feare of God, than the ingaging of those naturall 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 Feare contended about, of the Spirit of Bondage: which though it be not pressed on us as our duty, yet we hope that bountifull 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 Sonne, and are kept through Faith by his power to Salvation. If this be the end of Mr Goodwin's Preaching the threatnings of God at any time, viz. that the naturall passion of Feare, 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 Ioh: 4. 18. That perfect Love casts out feare,§. 62. First, That it may be so, but whose Love is perfect. Secondly, That Love cherisheth Feare, untill the Flesh be quite cast out. Thirdly, That the Flesh would make Love wanton, and intice it to folly, did not Feare dissolve the inchantment: 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 Uprightnesse and Sincerity, which is all that is here intended, and all that is required to it, for the casting out of that Tormenting Feare of which the Apostle speaks. Feare (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 daies, or be fill'd with joy & Consolation in believing; which would frustrate the glorious designe of God, which he hath sworne himselfe 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 Feare, that Love cherisheth; the Feare that God hath promised in the Covenant of Grace, to preserve in our hearts all our daies; But to say, it cherisheth the Feare we speake of, and which the Holy Ghost in this place intendeth, is expressely to make the Holy Ghost a lyar, and … contradict him to his face.

Thirdly; What Love in us, is that, that the Flesh can or may intice 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 inticed to uncleannesse and folly? And is it possible that such a thought should enter into the heart of a man, professing the Doctrine of the Gospell? that inke should staine paper, with such filth cast upon the Spirit and Grace of God? The Feare of Hell ere-while was suited to the use of the Flesh, but now (it seems) it serves to keep the Love of God it selfe in order, that otherwise would wax wanton, fleshly, and foolish. Foolish Love, that will attempt to cast out this tormenting Feare, not being able to preserve it selfe from folly, without its assistance.

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

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

Hereunto you have a threefold Answer returned.

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

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

The summe of this Answer amounts to these three things.

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

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

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

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

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

Thirdly, that as in Children there is an instinct, an inclination of nature, to induce them and carry them out to Obedience to their naturall Parents, which yet is directed, regulated, provoked, and stirred up, and they thereby, to that Obedince, by Motives and Considerations suited to worke upon their Minds and Consciences, to prevailewith them thereunto, so also in Believers, the Children of God who are begotten of the will of God, of the Word of Truth, and borne againe not of the Will of the flesh but of the will of God, there is a new Spirituall principle, a constituting principle of their Spirituall 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 wisdome hath fitted to prevaile on persons indued with such a principle from himselfe, as they are; It is not incumbent on me to enter upon the proofe 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 layes before them, and proposeth to them, for that end & purpose; And as he hath spread a principle of obedience over their whole soules, all their Facultyes & Affections, so he hath provided in his Word, motives & inducements to the Obedience he requires, which are suited unto, & fit to worke upon all that is within them (as the Prophet speakes) to live to him; Their Love, Feare, 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 Threatnings, to ingenerate such a Feare of Hell in them, as is inconsistent with an Assurance of his Faithfulnesse in his Promises not to leave them, but to preserve them to his Heaveuly Kingdome, I professe I know not: The Obedience of the Saints, we looke upon to proceed from a principle wrought in them with an higher Energy and efficacy, than meere desires of God to implant it by Arguments and Motives; that is by perswading them to it, without the least reall 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 any thing of God, of the Spirit of God, of the Wisdome of God, or the Goodnesse of God in it, being exceedingly remote from the way and manner of Gods working in the Saints, as held out in the Word of Truth, and ineffectuall to the end proposed, in that Condition wherein they are. The true use of the Threatnings 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, §. 64.he labours to prove that what is done from a principle of Feare may be done willingly and chearefully, as well as that which is done from a principle of Love. To which briefely I say

First, Neither Feare nor Love as they are meere naturall Affections, are any principle of Spirituall Obedience as such.

Secondly, That we are so farre from denying the usefulnesse of the Feare of the Lord to the Obedience of the Saints; That the continuance thereof in them to the end, is the great Promise for the certaine Accomplishment whereof, we do contend.

Thirdly, That Feare 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 Gods Grace.

Fourthly That yet Believers can never be delivered from it but by Faith in the Bloud of Christ, attended with sincere and upright walking with God; which when they faile of, though that Feare supposed to be predominant in the soule, be inconsistent with any comfortable chearing Assurance of the favour of God, yet it is not with the certaine continuance to them of the thing it selfe, upon the account of the Promises of God.

Section the sixteenth containes a large Discourse in answer to the Apostle,§. 65. affirming that Feare hath torment, which is denyed by our Author upon sundry Considerations; The Feare he intends is a Feare of Hell, and wrath to come; This he supposeth to be of such predominancy in the soule, 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 Feare is consistent with Hope, What incursions npon the soules of the Saints are made by dread and bondage, and Feare of Hell, and the use of such feares, How some are, though true Believers, scarcely delivered from such Feares, all their dayes, I have formerly declared: and that may suffice as to all our concernement in this Discourse.

In the seventeenth Section, somwhat is attempted as to Promises,§: 66. answerable to what hath been done concerning Exhortations and Threatnings; the words used to this end are many, the summe is, That the use of Promises in stirring men up to Obedience, is solely in the proposall of a good thing, or good things to them to whom the Promises are made which they may attaine, 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 meanes or no, how can they possibly be incited by the Promises to the use of meanes proposed for the injoyment of the end promised: That this is the substance of his Discourse, I presume himselfe will confesse, and it being the winding up of a tedious Argument, I shall briefely manifest its usefullnesse, 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 Holinesse of the Saints, hath been formerly declared. Neither is any thing there asserted of their genuine & naturall tendency to the ends expressed, enervated in the least by any thing here insisted on, or intimated by Mr Goodwin; so that without more trouble I might referre the Reader thither to evince the falsenesse 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 affirme 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 worke in.

Thirdly, we say that our Saviour was fully perswaded, that in the issue of his undertakings and sufferings, he should be Glorified with his Father, according to his Promise:Heb. 12. 2. and yet upon the account of that Glory which he was so assured of, being set before him, he addressed himselfe to the sharpest and difficultest passage to it, that ever any one entred on; He indured the Crosse, 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 Captaine of Salvation? Why may not the Glory and Reward set before them, though injoyed in a full Assurance of Faith, in the excellency of it when possessed, as promised, stirre them up to the meanes 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 meanes we use do lead (as is the Assurance that ariseth from the Promises of God,) the more eminently are we pressed in a Gospell way, if we walke in the Spirit of the Gospell, to give up our selves to Obedience to that God, and Father, who hath appointed so pretious and lovely meanes, as are the pathes 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 Goodwins 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 withall the meanes of Grace, especially those appointed by God to establish the Saints in Faith and Obedience, that is, to Worke Perseverance in them, but also to be eminently usefull to give Life, Vigour, Power and Efficacy in a peculiar Gospell manner, to all Exhortations, Threatnings and Promises appointed and applyed by God, to that end and purpose.

The Doctrine of the Saints Perseverance, Chapter 12

p. 261CAP. XII.

CAP. XII.