The Doctrine of the Saints Perseverance, Chapter 1

The Doctrine of the Saints Perseverance · Chapter 1

Errata in the Preface.

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p. 1CAP. I.

1. The various thoughts of men concerning the Doctrine proposed to consideration. 2. The great concernment of it (how ever stated) on all hands confessed. 3. Some speciall causes pressing to the present handling of it. 4. The fearfull Back-sliding of many in these daies. 5: The great offence given, and taken thereby: with the provision made for its removeall. 6: The nature of that offence and temptation thence arising considered. 7: Answer to some Arguings of Mr G. c: 9. §. 8, 9, 10, 11. from thence against the truth proposed. The use of trialls and shakings: Grounds of believers assurance that they are so. 8. The same farther argued and debated. 9: Of the Testimony of a mans owne conscience concerning his uprightnesse, and what is required thereunto. 10. 1 Ioh: 3. 7. considered: of the rule of selfe-judging, with principles of settlement for true Believers, notwithstanding the Apostasies of eminent Professors. (2) 11. Corrupt teachings rendring the handling of this Doctrine necessary: its enemies of old and of late. 12: The particular undertaking of Mr G. proposed to consideration. 13: An entrance into the stating of the Question. 14. 15. The termes of the Question explained: of Holinesse in its severall acceptations. Created holinesse, Originall or Adventitious. Compleate or Inchoate. Typicall by dedications, Reall by purification. 16. Holinesse Evangelicall, either so indeed, or by estimation. 17. Reall Holinesse, partiall or universall. 18, 19. The partakers of the first or Temporary Believers, not true Believers: maintained against Mr G. Ground of judging professors to be true believers. 20. Mat. 7. 20. Considered, what is the rule of judging men therein given. 21, 22. What knowledge of the Faith of others is to be obtained. 23: What is meant by Perseverance: How in Scripture it is expressed. 24. The grounds of it pointed at. 25: What is intended by falling away: whether it be possible the Spirit of Grace may be lost: or 26, 27, 28: The habit of it, and how. 29, 30: The state of the Controversy as laid downe by Mr G. 31: The vanity thereof discovered. 32, 33, 34: His judgement about Believers falling away examined: what principles and meanes of Perseverance he grants to them. 35: The enemies of our Perseverance: Indwelling sin in particular considered: 36: No possibility of preservation upon Mr G grounds, demonstrated. 37, 38, 39, 40, 41, 42: The meanes and waies of the Saints preservation in Faith, asserted by Mr G: at large examined, weighed & found light: 43: The Doctrine of the Saints Perseverance, & way of teaching it cleard from Isa: 4: 44, 45: That Chapter opened. 47, 48, 49: The 43 verse particularly insisted on and discussed. 50: The whole state and Method of the Controversy thence educed.

THe Truth which I have proposed to handle,§. 1. and whose defence I have undertaken in the insuing discourse,Iud. 3.Judg 3 is commonly called, the PERSEVERANCE OF SAINTS;2 Cor. 13. 8.2 Cor 13:8 A Doctrine,Isai. 4. 5, 6.Isa 4:5Isa 4:6 whereof nothing ordinary, Low, or Common is spoken by any,Ierem. 31. 31, 32, 33, 34, 35.Jer 31:31Jer 31:32Jer 31:33Jer 31:34Jer 31:35 that have ingaged into the consideration of it. To some it is the very Salt of the Covenent of Grace, Ier. 32. 39, 40Jer 32:39Jer 32:40the most distinguishing mercy communicated in the blood of Christ,Isa. 59. 21.Isa 59:21 so enterwoven into,Heb. 8. 10, 11.Heb 8:10Heb 8:11 and lying at the bottome of all that consolation, p. 2which God is abundantly willing, that all the Heires of the promise should receive; That it is utterly impossible it should be safe guarded one moment,1 Cor. 1. 9.1 Cor 1:9 without a perswasion of this truth, Phil. 1. 6.Phil 1:6which seales up all the mercy and grace of the new Covenant, Rom. 8. 32, 33, 34, 35.Rom 8:32Rom 8:33Rom 8:34Rom 8:35with the unchangeableness and faithfulness of God. To others, it is no grace of God,Pelag. Armin. Socin. Papist. Thomson de Intercis. Justif. Diatrib. Bertius Apost. Sanct. Remon-Coll. Hag. Scripta Sinod. no part of the purchase of Christ, no doctrine of the Gospell, no foundation of consolation, but an invention of men, a delusion of Satan, an occasion of dishonour to God, disconsolation and perplexity to believers, a powerfull temptation unto sinne and wickednesse in all that doe receive it.

A Doctrine it is also, whose right apprehension is on all hands confessed, to be of great importance, upon the accompt of that effectuall influence, which it hath and will have,§. 2. into our walking with God, which say some, is, to Love, Gen. 17. 1.Gen 17:1Humility, Thankefulness, Feare, Fruitfulness: To Folly, Stubborness, Rebellion, Psal. 23. 6.Ps 23:6Dissolnteness, Negligence, say others. The great confidence expressed by men concerning the evidence and certainty of their severall perswasions,Phil. 2. 12, 13.Phil 2:12Phil 2:13 whether defending or opposing the Doctrine under consideration,Heb. 10. 16, 17, 18, 19, 20, 21, 22.Heb 10:16Heb 10:17Heb 10:18Heb 10:19Heb 10:20Heb 10:21Heb 10:22 the one part professing the truth thereof to be of equall stability with the promises of God,2 Cor. 7. 1.2 Cor 7:1 and most plentifully delivered in the Scripture;2 Pet. 1. 3, 4, 5, 6, 7. &c.2 Pet 1:32 Pet 1:42 Pet 1:52 Pet 1:62 Pet 1:7 others (at least one who is thought to be pars magna of his Companions) that if it be asserted in any place of the Scripture, it were enough to make wise & impartiall men to call the authority thereof into question; must needs invite men to turne aside to see about what this earnest contest is: & quis is est tam potens, who dares thus undertake to remove not only antient Landmarkes & boundaries of doctrines among the Saints, but mountains of brass, & the hils about Ierusalem, which we hoped would stand fast for ever? The concernement then of the Glory of God, and the Honour of the Lord Iesus Christ, with the interest of the soules of the Saints, being so wrapt up, and that confessedly on all hands, in the Doctrine proposed, I am not out of hope that the plaine discoursing of it from the word of truth, may be as ae word in season, like apples of gold in Pictures of silver.

Moreover,§. 3. besides the generall importance of that doctrine in all times and seasons, the wretched practizes of many in the daies wherein we live, and the industrious attempts of others in their Teachings, for the subverting, and casting it downe from its excellency, and that place which it hath long held in the Churches of Christ, and hearts of all the Saints of God, have rendred the consideration of it, at this time necessary.

For the First: these are daies, wherein we have as sad and tremendious examples of Apostacy, §. 4.back-sliding, and falling from high and glorious pitches in profession, as any Age can parallell: As many starres cast from heaven, As many trees pluckt up by the rootes,Revel. 12. 4.Rev 12:4 as many stately buildings by winde, raine, and storme,Jud. 12.Judg 12 cast to the ground, as many Sons of perdition discovered, as many washed swine returning to their mire,Math. 7. 26, 27.Matt 7:26Matt 7:27 as many Demases going after the present evill World,2 Thes. 2. 8.2 Thess 2:8 and men going out from the Church which were never truly and properly of it,2 Pet. 1. 20, 21, 22.2 Pet 1:202 Pet 1:212 Pet 1:22 as many Sonnes of the morning and Children of high illumination & gifts setting in darkness,2 Tim. 4. 10.2 Tim 4:10 & that of all sorts; as ever, in so short a space of time,1 Joh. 2. 19.1 John 2:19 since the name of Christ was known upon the Earth. What through the deviating of some to the wayes of the World, Heb. 6. 4, 5. 6.Heb 6:4Heb 6:5Heb 6:6and the Lusts of the flesh; what of others, to spirituall wickednesses and abominations: it is seldome that we see a Professor to hold out in the Glory of his Profession to the end. I shall not now discourse of the particular causes hereof, with the temptations and advantages of Satan, that seem to be peculiar to this season, but only thus take notice of the thing it selfe, as that which presseth for, and rendreth the consideration of the doctrine proposed not only seasonable but necessary.

p. 3That this is a stumbling block in the way of them, that seeke to walke with God,§. 5. I suppose that none of them will deny. It was so of old and it will so continue untill the end. And therefore our Saviour predicting and discoursing of the like season, Mathew 24. Foretelling that Many should be deceived, ver. 11. That Iniquity should abound, and the love of many wax cold, v. 12. that is, visibly and scandalously to the contempt and seeming disadvantage of the Gospell, adds as a preservative consolation, to his own chosen select ones, who might be shaken in their comforts & confidence to see so many that walked in the House of God and took sweet counsell together with them to fall headlong to destruction, that the Elect shall not be seduced; Let the attempts of Seducers be what they will, and their Advantages never so many, or their successes never so great, they shall be preserved; the House upon the Rocke shall not be cast downe; Against the Church built on Christ the Gates of Hell shall not prevaile. And Paul mentioning the Apostacy of Hymenaeus and Philetus, who seeme to have beene teachers of some eminency and Starrs of some considerable magnitude in the Firmament of the Church, with the eversion of the Faith of some who attended unto their abominations, 2 Tim. 2, 17, 18. Least any disconsolation should surprize believers in reference to their owne condition, as though that should be lubricous, uncertaine, and such as might end in destruction and their Faith in an overthrow: he immediately adds that effectuall cordiall, for the reviving & supportment of their confidence and comfort, v. 19. Neverthelesse (notwithstanding all this Apostasy of eminent professors yet) The foundation of God standeth sure, the Lord knoweth who are his; Those who are built upon the foundation of his unchangeable purpose and love, shall not be prevailed against. John likewise doth the same; for having told his little Children, that there were many Antichrists abroad in the world, and they for the most part Apostates, he adds in the first Epist: second Chap: verse the 19. They went out from us because they were not of us, for if they had been of us they would no doubt have continued with us; but they went out that they might be made manifest that they were not all of us. He lets thē know that by their being Apostates, they had prooved themselves to have beene but Hypocrits; and therefore believers dwelling in safety was no way prejudiced by their backsliding. The like occasion now calls for the like Application, & the same disease for the same prevention or remedy; That no sound persons may be shaken, because unhealthy ones are shattered, that those may not tremble who are built on the Rock, because those are cast downe who are built on the sand, is one part of my ayme and intendment in handling this doctrine. And therefore I shall as little dabble in the waters of strife or insist upon it in way of controversy as the importunity of the adversary & that truth which we are obliged to contend for, will permit. One Scripture in its own plainesse & simplicity, will be of more use for the end I aime at, then twenty Scholasticall Arguments pressed with never somuch accuratenesse and subtility.

A Temptation then this is,§. 6. and hath been of old to the Saints, disposed of by the manifold wisdome of God,Rom. 11. 20.Rom 11:20 to stir them up to take heed least they fall, 1 Cor. 10. 12.1 Cor 10:12to put them upon trying and examining,1 Cor. 11. 19.1 Cor 11:19 whether Christ be in them or no, 2 Cor. 13. 5.2 Cor 13:5and also to make out to those Fountains of establishment in his eternall Purpose and Gratious Promises, Revel. 2. 24, 25.Rev 2:24Rev 2:25wherein their refreshments and reserves under such temptations do lye.Isa. 45. 22.Isa 45:22 And yet though our doctrine inforces us to concludeMal. 3. 6.Mal 3:6 all such never to be sound believers in that peculiar notion and sence of that expression which shall instantly be declared,2 Pet. 3. 17.2 Pet 3:17 who totally and finally apostatize and fall off from the wayes of God,Heb. 3. 12.Heb 3:12 yet is it excedingly remote from being any true ground of shaking the Faith of those,Hab. 3. 17. 18.Hab 3:17Hab 3:18 who truly believe p. 4any farther then shaking is usefull for the right and thorough performance of that great Gospell duty of tryall and selfe examination.

Mr Goodwin indeed contends,§ 7. Chapter 9. Sect. 8, 9, 10, 11. Pag. 108, 109, 110:) that if we judge all such as fall away to perdition never to have been true Believers (that is with such a Faith as bespeakes them to enjoy union with Christ and acceptance with God,) it will administer a thousand Fears and Jealousies concerning the soundnesse of a mans owne Faith whether that be sound or no; and so it will be indifferent as to consolation, whether true believers may fall away or no, seeing it is altogether uncertaine whether a man hath any of that true Faith which cannot perish. But

First,Ans. 1. God who hath promised to make all things worke together for good to them that love him, Rom. 8. 28.Rom 8:28in his infinite Love and Wisdome is pleased to exercise them with great variety,Psal. 30. 6, 7.Ps 30:6Ps 30:7 both within and without, in reference to themselves and others,Isa. 8. 17.Isa 8:17 for the accomplishing towards them all thech. 54. 7. 8, 9. good pleasure of his goodnesse & carrying them on in that holy humble depending1 Pet. 3. 7.1 Pet 3:7 frame,1 Cor. 3. 13.1 Cor 3:13 which is needfull for the receiving from him those gratious supplyes,1 Pet. 4. 12.1 Pet 4:12 2 Cor. 7. 5.2 Cor 7:5without which it is impossible they should be preserved.2 Thes. 1. 11.2 Thess 1:11 To this end are they often exposed to winnowings of feirce winds and shakings by more dreadfull blasts,Heb. 12. 25, 28, 29.Heb 12:25Heb 12:28Heb 12:29 then any breathes in this consideration of the Apostatizing of professours though of Eminency.Isa. 57. 15. & 66. 2.Isa 57:15Isa 66:2 Not that God is delighted with their fears & jelousies, Jam. 4. 6.Jas 4:6which yet he knows under such dispensations they must conflict with all,1 Pet. 5. 5.1 Pet 5:5 but with the tryall and exercise of their Graces whereunto he calls them; that's his Glory,Mat. 7. 24, 25.Matt 7:24Matt 7:25 where in his soule is delighted. It is no singular thing for the Saints of God to bee exercised with a thousand fears & jealousies and through them to grow to great establishment;Amos. 9. 9.Amos 9:9 If indeed they were such as were unconquerable,Luk. 22. 31.Luke 22:31 such as did not worke together for their good,Ephe. 6. 11, 12, 13.Eph 6:11Eph 6:12Eph 6:13 such as must needs be endlesse, Ephe. 4. 14.Eph 4:14all meanes of satisfaction and establishment beeing rescinded by the causes of them,Isa. 49. 14, 15, 16. & 63. 9.Isa 49:14Isa 49:15Isa 49:16Isa 63:9 then were there weight in this exception: but neither the Scriptures, Acts 9. 5.Acts 9:5not the experience of the Saints of God do give the least hint to such an assertion.Psal. 103. 13.Ps 103:13

Secondly,1 Pet. 1. 7.1 Pet 1:7 It is denied that the fall of the most glorious Hypocrites is indeed an efficacious engine in the hands of the adversary,Rom 8. 38.Rom 8:38 to ingenerate any other feares and Jealousies, or to expose them to any other shakings, 1 Cor. 10. 13.1 Cor 10:13then what are common to them in other temptations of daily incursion, which God doth constantly make way for them to escape; It is true indeed, that if true believers had no other foundation of their perswasion that they are so, but what occurres visibly to the observation of men in the outward conversation of thē that yet afterward fall totally away, the Apostasie of such (notwithstanding the generall assurance they have, that those who are borne of God cannot, shall not sinne unto deaths, 1 Joh. 3. 9.1 John 3:9seeing their own interest in that estate and condition may be clouded, (at least for a season) and their consolation thereupon depending interrupted) might occasion thoughts in them of very sad consideration: but whilest besides all the beams & raies that ever issued from a falling starre, all the leaves and blossomes with abortive fruit, that ever grew on an unrooted tree, all the goodly turrets and ornaments of the fairest house that ever was built on the sand,1 Joh. 5. 7, 8.1 John 5:71 John 5:8 there are moreover three that beare witness in Heaven, the Father, Sonne, and Spirit; and three that beare witness on Earth, the Water, Bloud, and Spirit; 1 Joh. 2. 20, 21▪1 John 2:201 John 2:21whilst there is a teaching, anoynting, and assuring earnest, a firme sealing to the day of redemption, a knowledge that we are passed from death to life: 2 Cor. 1. 21, 22.2 Cor 1:212 Cor 1:22the temptation arising from the Apostasie of Hypocrites is neither so potent nor unconquerable,2 Cor. 5. 5.2 Cor 5:5 but that by the grace of him through whom we can doe all things, Ephes. 1. 14.Eph 1:14it may be very well dealt withall.Ephes. 4. 30.Eph 4:30 This I say,Rom. 8. 16.Rom 8:16 supposing the ordinary presence and operation of the spirit of p. 5grace, in the hearts of believers, with such shines of Gods countenance upon them, as, they usually enjoy. Let these be interrupted, or turned aside, and there is not the least blast or breath, that proceeds from the mouth of the weakest enemy,Psal 30. 6, 7.Ps 30:6Ps 30:7 they have to deale withall, but is sufficient to cast them downe from the excellency of their joy and consolation.

The evidence of this truth is such,§ 8. that M. Goodwin is forced to say**Verè fidelit uti pro tempore praesenti de fidei & conscientiae suae integritate certus esse potest, ita & de salute sui & de salutiferâ Dei erga ipsum benevolentiâ pro illo tempore certus esse potest & debet. Farre be it from me to deny but that a man may very possibly attaine unto a very strong and potent assurance, and that upon grounds every way sufficiently warrantable and good, that his faith is sound and saving: Cap: 9. Sect: 9. but unto this concession: he puts in a double exception.

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

I must (by his leave) enter my dissent hereunto, and as we have the liberty of our respectiue apprehensions so neither the one, nor the other prove any thing in the cause. Setting aside causes of desertion, great temptations, and tryalls, I hope through the riches of the grace, and tenderness of the love of their father,Act. Synod. p. 182. decl. sent. Thes. 7. the condition is otherwise then is apprehended by M. Goodwin with the generality of the Family of God. The reasons given by him of his thoughts to the contrary, doe not sway me from my hopes, or byas my former apprehensions in the least; His reasons are,

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

First,Ans. 1. There is in this reason couched a supposition which if true, would be farre more effectuall to shake the confidence and Resolution of beleevers, then the most serious consideration of the Apostasies of all professors, that ever fell from the glory of their profession from the beginning of the World; and that is, that there is no other pregnant foundation of Assurance, but the testimony of a mans own heart, and conscience, touching his uprightness towards God, and therefore before any can attaine that assurance upon abiding foundations they must be excellently inlightened in the nature, properties, and condition of that which their consciences testifie unto; (as true faith and uprightnesse of heart) and be cleare in the disputes and Questions about them, being in the actuall contemplation of them when they give their Testimony. I no way doubt but many thousands of believers,1 Cor. 1. 26.1 Cor 1:26 whose apprehensions of the nature, properties, and conditions of things,Jam. 2. 5.Jas 2:5 as they are in themselves, are low, weake, and confused; yet hauing received the Spirit of Adoption bearing witness with their spirits, Rom. 8. 16.Rom 8:16that they are the Children of God, 1 Joh. 5. 10.1 John 5:10and having the Testimony in themselves, have been taken up into as high a degree of comforting and cheering assurance, and that upon the most infallible foundation Imaginable,1 Joh. 5. 6.1 John 5:6 (for the spirit witnesseth because the spirit is truth) as ever, the most seraphically illuminated person in the World, attained unto. Yea in the very graces themselves of Faith and uprightnesse of heart, there is such a seale and stamp impressing the image of God upon the soule, as without any reflex act, or actuall contemplation of those graces themselves, have an influence into the establishment of the soules p. 6of men, in whom they are, unto a quiet comfortable assured repose of themselves upon the love and faithfulnesse of God: neither is the spirituall confidence of the Saints shaken,Math. 7. 25.Matt 7:25 much lesse cast to the ground, by their conflicting with feares,Math. 16. 18.Matt 16:18 scruples, and doubtfull apprehensions; seeing in all these conflicts, they have the pledge of the faithfulness of God,Psal. 77. 10.Ps 77:10 that they shall be more then conquerours. 1 Cor. 1. 9.1 Cor 1:9Though they are exercised by them,1 Thes. 5. 23, 24.1 Thess 5:231 Thess 5:24 they are not dejected with them:1 Cor. 10. 13.1 Cor 10:13 nor deprived of that comforting assurance and joy which they have in believing.Rom. 8. 37.Rom 8:37 But yet suppose, that this be the condition practically of many Saints of God, & that they never attaine to the state of the primitive Christians, 1 Pet. 1. 8.1 Pet 1:8to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth, nor doe live up to that full rate of plenty, which their Father hath provided for them in his Family, and sworne that he is abundantly willing, they should enjoy and make use of; Heb. 6. 17, 18.Heb 6:17Heb 6:18what will hence follow as to the businesse in hand, I professe I know not. Must that little evidence which they have of their acceptance with God, be therefore necessarily built upon such bottomes (or rather topps) as are visible to them in hypocrites, so that upon their Apostasie they must needs not only trye and examine themselves, but conclude to their disadvantage and disconsolation, that they have no true faith? Credat Apella.

Secondly, §. 9.the comfortablenesse he tells us of the testimony of a mans conscience concerning his uprightnesse with God, depends mainly and principally upon his uniforme and regular walking with God; now this being by the neglects of the Saints often interupted with many staines of unworthinesse, the testimony it selfe must needs be often suspended: now true believers finding themselves outgon in wayes of obedience by them, that impenitently Apostatize, if from hence they must conclude them Hypocrites, they have no evidence left for the soundnesse of their owne Faith, which their consciences beare Testimony unto, upon the fruitfullnesse of it, which is inferiour by many degrees to that of them who yet finally fall away. This is the substance of one long Section pag. 109, 110. But

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

2Secondly, doth the Testimony of a mans owne conscience as it hath an influence into his consolation, depend solely (nor doth Mr Goodwin affirme it so to doe) on the constant regularity of his walking with God.Job. 35. 10.Job 35:10 It will also witnesse what former experience it hath had of God,Psal. 77. 5, 6. 7.Ps 77:5Ps 77:6Ps 77:7 calling to mind its song in the night, all the tokens and pledges of its fathers love, all the gracious visits of the holy and blessed Spirit of grace,Isa. 40. 28, 29, 30.Isa 40:28Isa 40:29Isa 40:30 all the imbracements of Christ, all that intimacy and communion it hath formerly been admitted unto,Canti. 3. 1, 2. & 5. 4, 5. the healing and recovery it hath had of wounds, Psal 42. 6, 7, 8, 9, 10, 11.Ps 42:6Ps 42:7Ps 42:8Ps 42:9Ps 42:10Ps 42:11and from back-slidings, with all the spirituall intercourse it ever had with God,Hos. 2. 7. & 14. 2. 8.Hos 2:7Hos 14:2Hos 14:8 to confirme and strengthen it selfe in the beginning of its confidence to the end. And

3Thirdly, in the testimony that it doth give from its walking with God, and the fruits of Righteousnesse, it is very farre and remote from giving it only or chiefly, Heb. 3. 14.Heb 3:14or indeed at all, from those waies, workes, and fruits which are exposed to the eyes of men,Isa. 38. 3.Isa 38:3 and which, in others, they who have that Testimony, may behold.Psal. 139. 23, 24.Ps 139:23Ps 139:24 It resolves it selfe herein in the frame, principles, and life of the hidden man of the heart, Revel. 3. 1.Rev 3:1which lies open and naked to the eyes of God,1 Pet. 3. 4.1 Pet 3:4 but is lodged in depths not to be fathom'd by any of the Sons of Men:2 Cor. 2. 12.2 Cor 2:12 There is p. 7no comparison to be instituted between the obedience and fruites of Righteousnes in others, whereby a believer makes a judgement of them, and that in himselfe from whence the testimony mentioned doth flow: that of other men being their visibly practicall conversation, his being the hidden habituall frame of his heart and spirit in his waies and actings; so that though through the fallings of them, he should be occasioned to question his own faith, as to triall and examination; yet nothing can thence arise sufficient to inforce him to let goe even that part of his comfort, which flowes from the weakest witnesse, and one of the lowest voyces of all his store. Hee eyes others without doores, but himself within.

Fourthly,§. 10. whereas 1 Iohn 3. 7. Little Children let no man deceive you, he th…t doth righteousnesse is righteous, is produced, and two things argued from thence, First, that the caveat (be not deceived) plainly intimates, that true believers may very possibly be deceived in the estimate of a righteous man, and secondly that this is spoken of a man judging himselfe, and that emphatically and exclusively, he and he only is to be judged a righteous man. I say,

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

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

As the practice and waies of some,§. 11. so the principles and teachings of others, have an eminent tendance unto offence and scandall. Indeed ever since the Reformation, there have been some indeavours against this truth to corrode it, and corrupt it: The first serious attempt for the totall intercision of the faith of true believers, though not a final excision of the faith of elect belie…ers, was made by one in the other University, who being a man of a debauched p. 8& vicious conversation, no small part of the growing evils of the daies wherein he lived, did yet cry out against the doctrines of others as tending to loosnesse and profanenesse, upon whose breasts & teachings was written Holinesse to the Lord all their daies' AfterwardsArmin. Antiperk. Arminius with his Quinquarticulan Followers,Rem. Coll. takeing up the matter, though they laboured with all their might to answer sundry of the Arguments whereby the truth of this doctrine is demonstrated,Hag. Artic. 5. yet for a season were very faint and dubious in their own assertions: not daring to breake in at once upon so great a Treasure of the Church of God:**Nos cùm mentem nostram super hoc argumento categoricè & dogmaticè in alteram par…em definivimus, nullo jure levitatis insimulari posse, propterea quod novem ab hinc annis, eam non ita disertè & rotundè enunciaverimus, sed solummodo disquirentium adhuc in morem professi simus. Declar. sent. Rem. circa 5. Artic. and therefore in their Synodalia are forced to Apologise for their Haesitation nine years before in their Conference at the Hague. But now of late since the glorious light of Socinianisme hath broken forth from the pit, men by their new succours, are ††Socin. Praelect. Theol. cap. 6. art. 7. &c.grown bold to defie this great truth of the Gospell and grace of the Covenant, as an abomination for ever to be abhorred. Audax omnia perpeti Gens humana, ruit per vetitum nefas.

In particular,§ 12. the late studious indeavours of a Learned man in his Treatise Intituled Redemption Redeemed, for to dispoyle the spouse of Christ of this most Glorious pearl where with her beloved hath adorned her, cals for a particular Consideration. And this (discharging a regard unto any other motives) upon (cheifly) this accompt, that he hath with great paines and travell gathered together what ever hath been formerly given out, and dispersed by the most considerable Adversaries of this Truth (especially not omitting any thing of moment in the Synodall defence of the fifth Article, with an exact translation of the dramaticall Prosopopoeias, with whatsoever looks towards his designe in hand from their fourth attempt about the manner of conversion) giving it a new not only an elegant dresse, and varnish of Rhetoricall expressions, but moreover reinforcing the declining cause of his Pelagian Friends with not to be despised supplyes of appearing Reason,Col. 2. 4.Col 2:4 and hidden Sophistry. So that though I shall handle this doctrine in my owne Method, (with the reason whereof, I shall instantly acquaint the Reader) & not follow that Author foreign, yet handling not only the main of the Doctrine it selfe, but all the concernments and consequences of it in the severall branches of the Method intended, I hope not to leave any thing considerable in that whole Treatise (as to the Truth in hand) Undiscussed, no Argument Unvindicated, no Objection Unanswered, no Consequence Unweighed, with a speciall eye to the Comparison instituted betweene the Doctrines in contest, as to their direct and causall influence into the obedience and Consolation of the Saints.

That we may know then what we speake and whereof we doe affirme, § 13.I shall breifly State the Doctrine under consideration, that the difference about it may appeare. Indeed it seemes strange to me among other things, that he of whom mention was lastly made, who hath liberally dispended so great a Treasure, of Paines, Reading, and Eloquence, for the subverting of the Truth, whose explanation and defence we have undertaken; did not yet once attempt fairely to fixe the State of the difference about it, but in a very tumultuary manner, fell in with prejudices swelling over all bounds and limits of ordinary reasoning,Chap. 9. Rhetoricall amplifications upon a doctrine not attempted to be brought forth and explayned, that it might be weighed in the Ballance, as in it selfe it is. Whereas there may be many Reasons, of such a proceeding, it may well be questioned whether any of them be candid & commendable. Certainly the advantages thence taken for the improveing p. 9of many Sophisticall Reasons and pretended Arguments are obvious to every one that shall but peruse his ensuing discourse.

Although the Substance of this Doctrine hath been by sundry delivered,§ 14. yet least the termes, wherein it is usually done, may seeme to be somewhat too Generall, and some advantages of the Truth, which in it selfe it hath, to have been omitted, I shall breifely state the whole matter under those Termes, wherein it is usually received.

The title of it is,§ 15. the PERSEVERANCE OF SAINTS; A short discovery of whom we meane by Saints, the Subject whereof we speake, and what by Perseverance, which is Affirmed of them, will state the whole for the Judgement of the Reader. God only is essentially holy, and on that account,Isa. 6. 3. losh. 24. 19.Isa 6:3 the only holy One. In his Holynesse as in his Beeing, and all his Glorious Attributes,Revel. 15. 4.Rev 15:4 there is an actuall permanency or samenesse. Heb. 1. 10, 11, 12. Nothing in him is subject to the least shaddow of change:Exod. 3. 14.Exod 3:14 not his Truth, not his Faithfullnesse,Deut. 32. 4. Isa. 40. 38.Deut 32:4Isa 40:38 not his Holinesse; all principles, causes, and reasons of alteration stand at no lesse infinite distance from him,Ch. 41. 4. then not being.Ch. 43. 10. His Properties are the same with himselfe and are spoken of one another,Ch. 44. 6. Ch. 48. 12. as well as of his nature. His Eternall Power is mentioned by the Apostle Rom. 1.Reve. 1. 4, 17.Rev 1:4Rev 1:17 So is his Holinesse Eternall, Immutable. Of this we may have use afterwards;Mal. 3. 6. Iam. 1. 18.Mal 3:6Jas 1:18 for the present I treat not of it. The Holinesse of all Creatures is Accidentall and Created; 1 Sam. 15. 29.1 Sam 15:29to some it is innate or Originall, as to the Angels, the first man, Gen. 1. 26.Gen 1:26our Saviour Christ as to his humane nature; of whom we treat not.Math. 19. 17.Matt 19:17 Adam had originall holinesse and lost it; so had many Angells, who kept not their first habitation: It is hence argued by Mr Goodwin, Eccles. 7. 29.Eccl 7:29that Spirituall gifts of God being bestowed, Heb. 7. 25. Ezek. 36. 26, 27, 28.Heb 7:25Ezek 36:26Ezek 36:27Ezek 36:28may be taken away, nowithstanding the seeming contrary engagement of Rom. 11. 29. From what proportion or Analogy this Argument doth flow,Isa. 4. 3, 4. Rom. 6. 4, 5. 6Isa 4:3Isa 4:4Rom 6:4Rom 6:5Rom 6:6 is not intimated: The grace Adam was endowed with, was intrusted with himselfe,Ephes. 4. 22, 23, 24, 25.Eph 4:22Eph 4:23Eph 4:24Eph 4:25 and his own keeping, in a covenant of Workes: that of the Saints since the fall, is purchased for them, laid up in their head, dispensed in a covenant of grace; whose eminent distinction from the former, consists in the permanency and abidingness of the fruits of it. But of this afterwards. To others, adventitious and added, as to all that have contracted any qualities contrary to that Originall Holinesse, wherewith at first they were indued, as have done all the sonnes of men, who have sinned and come short of the glory of God. Now the Holiness of these is either compleate, as it is with the spirits of just men made perfect: or inchoate, and begunne only, as with the residue of Sanctified ones, in this life. The certain Perseverance of the former in their present condition being not directly opposed by any, though the foundation of it be attempted by some, we have no need as yet to engage in the defence of it. These latter are said to be sanctified or holy two waies: upon the twofold account of the use of the word in the Scripture.

1. For (first) some Persons, as well as Things, are said to be holy, especially in the old Testament, and in the Epistle to the Hebrewes, almost constantly using the termes of Sanctifying and Sanctifyed in a legall or Temple signification, in reference unto their being separated from the residue of men, with relation to God and his worship;Exod. 28. 36, 38.Exod 28:36Exod 28:38 or being consecrated, and dedicated peculiarly to the performance of any part of his will,Levit. 5. 15. Ezek. 22. 8.Lev 5:15Ezek 22:8 or distinct injoyment of any portion of his mercy:Heb. 2. 11.Heb 2:11 thus the Arke was said to be holy, and the Altar holy, the Temple was holy and all the utensils of it,ch. 10. 10. Ioh. 17. 19.John 17:19 with the vestments of its officers. So the whole people of the Iewes, were said to be holy: the particular respects of Covenant, Worship, Separation, Law, Mercy, & the like, upon which this denomination of Holinesse and Saintship was given unto them, & did depend, are known to all: yea persons Inherently uncleane, and personally notoriously p. 10wicked, in respect of their designement to some outward work, which by them God will bring about are said to be sanctified: distinguishing gifts, with designation to some distinct employment, is a bottome for this Apellation; though their gifts may be recalled, and the employment taken from them. Isai 13. 3. We confesse Perseverance, not to be a proper and inseparable adjunct of this subject, nor to belong unto such persons as such: though they may have a right to it, it is upon another account: yet in the pursuit of this businesse, it will appeare that many of our adversaries Arguments, smite these men only, and prove that Such as they, may be totally rejected of God which none ever denied.

Againe,§. 16. the Word is used in an Evangelicall sence, for inward purity and reall Holynesse, whence some are said to be Holy, Luk. 1. 15.Luke 1:15and that also two wayes: for either they are so really, Rom. 6. 19. 22.Rom 6:19Rom 6:22and in the Truth of the thing it selfe, or in estimation only,2 Cor. 7. 1.2 Cor 7:1 and that either of themselves, or others. That many have accounted themselves to be holy,Ephes. 1. 4. & 4. 24.Eph 1:4Eph 4:24 and been pure in their owne eyes, who yet were never washed from their iniquity, & have thereupon cryed peace to themselves, I suppose needs no proving.1 Thes. 5. 13. & 4. 7.1 Thess 5:131 Thess 4:7 It is the case of thousands in the world, at this day: they thinke themselves Holy, Heb. 12. 14. foreignHeb 12:14they professe themselves Holy, and our Adversaries proove (none gainesaying) that such as these may backslyde from what they have, and what they seeme to have, and so perish under the sinne of Apostacy.Prov. 30. 12. Isa. 65. 5.Prov 30:12Isa 65:5 Againe some are sayd to be Holy, upon the score of their being so in the steeme of others,Isa. 7. 48, 49.Isa 7:48Isa 7:49 which was and is the condition of Many false Hypocrites in the Churches of Christ both primitive and Moderne.Isa. 9. 40, 41. 1 Thes. 5. 3.Isa 9:40Isa 9:411 Thess 5:3 Like them who are said to believe in Christ upon the account of the profession they made so to doe,Math. 25. 29. 2 Pet. 2. 21 Ioh. 6. 16.Matt 25:292 Pet 2:21John 6:16 yet he would not trust himselfe with them, because he knew what was in them. Such were Judas, Simon Magus and sundry others of whom these things are spoken, which they professed of themselves, and were bound to answer, and which others esteemed to be in them. These some labour with all their strength,2 Pet. 2. 1. Act. Synod. Dec. sent. Art. 5. p: 266, 267. &c:2 Pet 2:1 to make true believers, that so they may cast the stumbling-block of their Apostacy in the way of the Saints of God, closing with the Truth we have in hand. But for such as these we are no Advocates: let them goe to their owne place according to the Tenor of the Arguments leuyed against them from Heb. 6. 4. 2 Pet. 2. And other places.

Moreover of those,§. 17. who are said to believe, and to be holy really, and in the Truth of the thing it selfe; there are two sorts. First such as having received sundry common gifts and Graces of the Spirit,Heb. 6. 4. 1 Sam. 10. 10. 2 Pet. 2. 20. 1 King. 21. 27. 2 Cor. 7. 10.Heb 6:41 Sam 10:102 Pet 2:201 Kgs 21:272 Cor 7:10 as Illumination of the Mind, Change of affections, and thence Amendment of life, with sorrom of the World, legall Repentance, temporary Faith and the like, which are all True and Reall in their kind, do thereby become Vessells in the great house of God,Math. 17. 3, 4. Math. 13. 20. Marke 6. 20. 2 Kings 10. 16.Matt 17:3Matt 17:4Matt 13:20Mark 6:202 Kgs 10:16 being changed as to their use, though not in their Nature, continueing Stone, and Wood still, though hewed and turned to the serviceablenesse of Vessels, and on that account are frequently termed Saints & believers. On such as these their is a lower (and in some a subordinate) work of the Spirit effectually producing (in and on all the faculties of their Soules) somewhat that is true, Hos. 6. 4. 2 Tim. 2. 20.Hos 6:42 Tim 2:20good, and usefull in it selfe, answering in some likenesse and sutablenesse of operation unto the great worke of Regeneration which faileth not.Ioh. 6. 34. Acts 26. 28. Math. 7. 26, 27.John 6:34Acts 26:28Matt 7:26Matt 7:27 There is in them Light, Love, Joy, Faith, Zeale, Obedience &c. All true in their kind, which make many of them in whom they are, do worthily in their Generation, Revel. 3. 1. Marke, 4. 16.Rev 3:1howbeit they attaine not to the Faith of Gods Elect, neither doth Christ live in them, nor is the life which they lead, by the Faith of the Sonne of God: as shall hereafter be fully declared. If ye now casheere these from the roll of those Saints and Believers about whom we contend, p. 11seeing that they are no where said to be Vnited to… Christ, Quickned and Justified, partakers of the first Resurrection, Accepted of God, &c. You doe almost put an issue to the whole Controversy, and at once overturne the strongest Forts of the opposers of this truth: some men are truly ready to think, that they never had experience of the nature of true Faith, or Holinesse, who can suppose it to consist in such like common gifts, and Graces, as are ascribed to this sort of men. Yet, as was said before, if these may not passe for Saints, if our Adversaries cannot proove these to be true Believers in the strictest notion and sence of that terme or expression, actum est, the very subject about which they contend is taken away: such as these alone are concerned in the Arguments from Heb: 6. 4, 5. 2 Pet. 2. 1. &c. yea all the Testimonies whch they produce for the supportment of their cause from Antiquity, flow from hence, that their Witnesses thought good to allow persons Baptized and professing the Gospell, the name of Believers, and being Regenerate (that is, as to the participation of the outward Symbol thereof) whom yet they expressely distinguished from them, whose Faith was the Fruit of their Eternall Election, which they constantly maintained should never faile.

Of such as these M. §. 18.Goodwin tells us Cap. 9. Sect. 7. pag. 107, 108. That if there be any persons under Heaven, who may upon sufficient grounds, and justifiable by the word of God, be judged true believers, many of the Apostates we speake of, were to be judged such, all the visible lineaments of a true faith, wherein their faces,Adde hos de quibus hic agimus, non vulgares & plebeios, sed antesignanos & eximios ac eminentes fuisse. as farre as the eye of man is able to pierce, they lived Godly, righteously and soberly in this present World: doth any true believer act zealously for his God? So did they: is any true believer fruitfull in good workes? they were such: yea there is found in those we now speake of, not only such things upon the sight and knowledge whereof in men, we ought to judge them true believers, * but even such things further, which we ought to reverence and honour, as lovely and Majestick characters of God and holinesse,Rem. Ac. Syn. p. 267. therefore it is but too importune a pretence in men to deny them to have been true believers.

If the proofe of the first confident assertion concerning the grounds of judging such as afterwards have apostatized, Ans.to be true believers, were called into question, I suppose it would prove one instance, how much easier it is confidently to affirme any thing, then soundly to confirme it. And perhaps it will be found to appeare, that in the most, if not all of those glorious apostates of whom he speakes,Psal. 78. 34, 35, 36.Ps 78:34Ps 78:35Ps 78:36 if they were throughly traced and strictly eyed, even in those things which are exposed to the view of men, for any season or continuance, Job. 27. 9, 10. 2 Kings. 10. 29.Job 27:9Job 27:102 Kgs 10:29such warpings and flawes might be discovered, in positives, or negatives, as are incompatible with truth of grace. But if this be granted, that they have all the visible lineaments of a true faith in their faces, Ezek. 33. 31. Titus. 1. 16.Ezek 33:31Titus 1:16as farre as the eye of man is able to judge, and therefore men were bound to esteeme them for true believers, doth it therefore follow, that they were such indeed? This at once instates all secret hypocrites in the ancient and present Churches of Christ, into a condition of sanctification and justification, which the Lord knowes they were, and are remote from. Shall the esteeme of men translate them from death to life, and really alter the state wherein they are? What ever honour then and esteeme we may give to the characters of holinesse and faith instamped, or rather painted on them, as tis meet for us to judge well of all, who professing the Lord Christ, walke in our view in any measure sutable to that profession, and with Jonadab to honour Jehu, in his fits and hasty passions of zeale, yet this (alas) is no evidence unto them, nor discovery of the thing it selfe, that they are in a state of faith and holinesse. To say, that we may not be bound to judge any to be believers, and Godly, unlesse they are so indeed and in the thing it selfe, is either to exalt poore wormes into the p. 12throne of God, and to make them searchers of the hearts and tryers of the reynes of others, who are so often in the darke to themselves, and never in this life sufficiently acquainted with their owne inward chambers: or else at once to cut off and destroy all communion of Saints, by rendring it impossible for us to attaine satisfaction, who are so indeed, so farre as to walke with them upon that account,Rom. 12. 9.Rom 12:9 in Love without dissimulation. Doubtlesse the Disciples of Christ were bound to receive them for Believers, of whom it is said, that they did beleive, because of their profession so to doe, & that with some hazard & danger; loh. 2. 23, 24.though he who knew what was in man, would not trust himself with them, because the roote of the matter was not in them.

I suppose I shall not need to put my selfe to the labour to proove, or evince this Ground of our charitable procedure,§. 19. in our thoughts of men professing the wayes of God, though their hearts are not upright with him; But, sayes Mr Goodwin, To say that whilst they stood, men were indeed bound to judge them Believers: but by their declining, they discover themselves not to have been the men, is but to begge the Question, and that upon very ill termes to obtain it.

For my part,Ans. I finde not in this Answer to that Objection (But they had the lineaments of true Believers and therefore we were bound to judge them so,) that, this did not at all proove them to be so, any begging of the Question, but rather a fair Answer given to their importune Request,1 Sam. 16. 7.1 Sam 16:7 that the appearance of the face, as farre as the eyes of men can peirce, must needs conclude them in the eyes of God to answer that Appearance in the inward and hidden man of the heart.

But Mr Goodwin further pursues his designe in hand, §. 20.from the words of our Saviour Mat. 7. 20. By their fruit yee shall know them: if faith he, this rule be Authenticall, we doe not only stand bound by the law of Charity, but by the law of Righteousnesse or district Judgment it selfe, to judge the persons, we speake of, true Believers; whilst they adorne the Gospell with such fruits of Righteousnesse, as were mentioned; for our Saviour doth not say; by their fruits yee shall have grounds to conceive or conjecture them such or such, or to judge them in charity such or such, but ye shall know them; now what a man knowes, he is not bound to conjecture, or to judge in a way of Charity to be that which he knoweth it to be, but positively to judge and conclude of it accordingly. If then it be possible for men by any such fruits, workes, or expressions, to know true Believers, the persons we speake of, may be known to have been such.

Though the words of our Saviour principally lye on the other side of the way, giving a Rule for a condemnatory Judgment of men,Ans. whose evill Fruits declare the Root to be no better; wherein we cannot well be deceived, the workes of the flesh being manifest, and he that worketh wickednesse openly, and brings forth the effects of sinne visibly,Gal. 2. 19.Gal 2:19 in a course, as a Tree doth its fruit, may safely be cōcluded,Rom. 6. 16.Rom 6:16 whatsoever pretence in words he makes, to be a false corrupt Hypocrite; yet by the way of Analogie and proportion, it is a Rule also, whereby our Saviour will have us make a Judgement of those Professors and Teachers, with whom we have to do, as to our Reception and Approbation of them. He bids his Disciples tast, & try the Fruit that such persons beare, and acording to that, (not any specious pretences they make, or innocent Appearances which for a season they shew themselves in) let their Estimation of them be; Yea but, sayes Mr Goodwin, we doe not only stand bound by the Law of Charity, but by the Law of a Righteous and strict Judgment it selfe to judge such persons Believers. This distinction between the Law of Charity, and the Law of a Righteous Judgment, I understand not. Though Charity be the principle exerted eminently in such dijudications of men, yet doubtlesse p. 13it proceeds by the rules of Righteous Judgment; When we speake of the Judgment of Charity, we intend not a loose conjecture, much lesse a Judgment contradistinct from that which is Righteous; but a Righteous and strict Judgment, according to the exactest rules whatsoever, that we have to Judge by, free from evill surmises, and such like vices of the minde, as are opposed to the grace of Love. By saying it is of Charity, we are not absolved frō the most exact procedure (according to the Rules of judging given unto us) but only bound up from indulging to any Fnvy, Malice, or such like works of the flesh, which are opposite to Charity, in the subject wherein it is: Charity in this assertion denotes only a gracious qualification in the subject, and not any condescension from the Rule: and therefore I something wonder, that Mr Goodwin should make a Judgment of Charity (as afterwards) a meere conjecture, and allow beyond it a Righteous and strict Judgement, which amounts to knowledg.

It is true our Saviour tells us,§. 21. that by their fruits we shall know them; But what knowledge is it that he intendeth? is it a certain knowledge by demonstration of it? or an infallible assurance by revelation? I am confident M. Goodwin will not say it is either of these, but only such a perswasion, as is the result of our thoughts concerning them, upon the profession they make, & the works they doe, upon which we may (according to the minde of Christ, who bare with them whom he knew to be no Believers, having taken on them the profession of the faith) know how to demeane our selves towards them: so farre we may know them by their fruits and judge of them; other knowledge our Saviour intendeth not, nor I believe does M. Goodwin pretend unto. Now notwithstanding all this, even on this account, and by this rule, it is very possible, yea very easy, and practically proved true in all places, and at all times, that we may judge, yea so farre know, men to be, or not to be seducers by their fruits, as to be able to order aright our demeanour towards them, according to the will of Christ, and yet be mistaken, (though not in the performance of our duty in walking regularly according to the lines drawne out for our paths) in the persons concerning whom our judgement is; the knowledge of them being neither by demonstration, nor from revelation, such as cui non potest subesse falsum, we may be deceived.

The Saints then or believers,§. 22. of whom alone our discourse is, may be briefely delineated by these few considerable concernements of their Saintship.

1. That whereas by nature they are children of wrath as well as others, and dead in trespasses and sinnes, Rom. 8. 28, 29.Rom 8:28Rom 8:29that faith and holinesse which they are in due time invested withall, whereby they are made Believers and Saints, and distinguished from all others whatever, is an effect and fruit of, and flowes from God's eternall purpose concerning their salvation or election: Act. 13. 4. Eph. 1. 4. 1 Pet. 1. 2, 3, 4, 5.Acts 13:4Eph 1:41 Pet 1:21 Pet 1:31 Pet 1:41 Pet 1:5their faith being as to the manner of its bestowing peculiarly of the operation of God, and as to its distinction from every other gift, that upon any account what ever is so called,Tit 1, 1.Titus 1:1 in respect of its fountaine termed, The faith of Gods elect.

2. For the manner of their obtaining of this pretious faith, it is by Gods giving to them that holy Spirit of his,2 Pet. 1. 1. Rom. 8. 11.2 Pet 1:1Rom 8:11 whereby he raised Jesus from the dead, to raise them from their death in sinne,Eph. 1. 19, 20. & 2. 1, 5, 5, 8, 10.Eph 1:19Eph 1:20Eph 2:1Eph 2:5Eph 2:8Eph 2:10 to quicken them unto newnesse of life, endowing them with a new life, with a Spirituall gracious supernaturall habit, spreading it selfe upon their whole soules, making them new creatures throughout (in respect of parts) investing them with an abiding principle,Mat. 7. 17. & 12. 33.Matt 7:17Matt 12:33 being a naturall genuine fountaine of all those Spirituall acts,Galat. 2. 20. 1 Ioh. 5. 12. 2 Cor. 5. 17. 1 Thes. 5. 25. Gal. 5122, 23. 1 Ioh. 3. 9. Eph. 2. 10. 1 Pet. 1. 22. Philip. 12. v. 13.Gal 2:201 John 5:122 Cor 5:171 Thess 5:251 John 3:9Eph 2:101 Pet 1:22 workes and duties, which he is pleased to worke in them and by them, of his own good pleasure.

p. 143. That the holy and blessed Spirit, which effectually and powerfully workes this change in them,Ioh.4. 16, 26. & 15. 26. & 16. 7, 8, 9. Rom. 8. 10, 11.John 4:16John 4:26John 15:26John 16:7John 16:8John 16:9Rom 8:10Rom 8:11 is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ, to dwell in them, and abide in them for ever: upon the account of which inhabitation of the Spirit of Christ in them, they have union with him,1 Cor. 6. 19. Rom. 5. 5. 1 Ioh. 4. 4, 13.1 Cor 6:19Rom 5:51 John 4:41 John 4:13 i. e. one and the same spirit dwelling in him the Head, and them the Members.2 Tim. 1. 14. 1 Cor. 6. 17. & 12. 12, 13. Ephes. 4. 4.2 Tim 1:141 Cor 6:171 Cor 12:121 Cor 12:13Eph 4:4

4. By all which as to their actuall state and condition, they are really changed fromaa1 Ioh. 3. 14. Eph. 2. 2. Col. 2. 13. Rom. 6. 11, 13. & 8. 2, 8, 9.1 John 3:14Eph 2:2Col 2:13Rom 6:11Rom 6:13Rom 8:2Rom 8:8Rom 8:9 death to life, frombbAct. 26. 18. Eph. 5. 8. 1 Thes. 5. 4. Col. 1. 13. 1 Pet. 2. 9.Acts 26:18Eph 5:81 Thess 5:4Col 1:131 Pet 2:9 darknesse to light, fromccEzek. 36. 25. Zach. 13. 1. Isa. 4. 3, 4. Eph. 5. 6. 1 Cor. 6. 11. Tit. 3. 5. Heb. 10. 22.Ezek 36:25Zech 13:1Isa 4:3Isa 4:4Eph 5:61 Cor 6:11Titus 3:5Heb 10:22 universall habituall uncleannesse to holinesse, fromddRom. 6. 10. Eph. 2. 12, 13, 14, 15. Col. 1. 21. Heb. 12. 22.Rom 6:10Eph 2:12Eph 2:13Eph 2:14Eph 2:15Col 1:21Heb 12:22 a state of enmity, stubbornnesse, rebellion, &c. into a state of love, obedience, delight, &c. and as to their relative condition, whereas they wereeeEph. 2. 3. Galat. 3. 13. & 4. 4, 5, 6, 7. Rom. 8. 1. 2 Cor. 5. 21. Col. 2. 10. Rom. 5. 1. & 8. 32, 33. 1 Ioh. 3. 1, 2. Ephes. 3. 15.Eph 2:3Gal 3:13Gal 4:4Gal 4:5Gal 4:6Gal 4:7Rom 8:12 Cor 5:21Col 2:10Rom 5:1Rom 8:32Rom 8:331 John 3:11 John 3:2Eph 3:15 children of wrath under the curse and condemning power of the law, they are upon the score of him, who was made a curse for them, and is made righteousnesse to them, accepted, justified, adopted and admitted into that family of heaven and earth which is called after the name of God.

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

That the other terme (to wit) Perseverance may be more briefely explicated,§. 23. I shall take the shortest path. For Perseverance in generall, he came neere the nature of it, who said it was in ratione bene fundatâ stabilis ac perpetua permansio. The words and termes, whereby it is expressed in Scripture, will afterwards fall in to be considered. The Holy Ghost restraines not himselfe to any one expression, in spirituall things of so great importance, but using that variety which may be suited to the instruction, supportment and consolation of Believers, Rom. 15. 4.Rom 15:4this grace (as is that of Faith it selfe in an eminent manner) is by him variously expressed,2 Sam. 7. 14, 15.2 Sam 7:142 Sam 7:15 To walke in the name of the Lord: for ever, to walke with Christ as we have received, to be confirmed or strengthened in the faith as we have been taught, Psal. 1. 3. 23. 6. 37. 24. 52. 10. 89. 31. 125. 1, 2. 3▪ 128. 5.Ps 1:3Ps 1:23Ps 1:6Ps 1:37Ps 1:24Ps 1:52Ps 1:10Ps 1:89Ps 1:31Ps 1:125Ps 1:1Ps 1:2Ps 1:128Ps 1:5to keep the waies of Gods commandements to the end, to runne stedfastly the race set before us, to rule with God, to be faithfull with the Saints, to be faithfull to the death, to be sound and stedfast in the precepts of God, to abide or continue firme with Christ, in Christ, in the Lord, in the word of Christ, in the doctrine of Christ, in the faith, in the love and favour of God, in what we have learned and received from the beginning,Isa. 46. 4. 54. 10.Isa 46:4Isa 46:54Isa 46:10 to endure, to persist in the Truth, to be rooted in Christ, Ierem. 31. 3. 32. 39, 40.Jer 31:3Jer 31:32Jer 31:39Jer 31:40to retaine or keepe faith and a good conscience, to hold fast our confidence and faith to the end,Zech. 10. 12.Zech 10:12 to follow God fully, to keep the word of Christs patience, Math. 7. 24, 25. & 12. 20. & 16. 18, & 24. 24. Luk. 8. 5. & 22. 23. Ioh. 6. 35, 39, 56, 57. & 8. 12. & 10. 27, 28, 29. & 14. 16, 17. & 17. 20, 18, 28. Rom. 8. 1. 16. 29. 34. 36, 37. 1 Cor. 3. 8, 9, 10, 13. 15. 58.Matt 7:24Matt 7:25Matt 12:20Matt 16:18Matt 24:24Luke 8:5Luke 22:23John 6:35John 6:39John 6:56John 6:57John 8:12John 10:27John 10:28John 10:29John 14:16John 14:17John 17:20John 17:18John 17:28Rom 8:1Rom 8:16Rom 8:29Rom 8:34Rom 8:36Rom 8:371 Cor 3:81 Cor 3:91 Cor 3:101 Cor 3:131 Cor 3:151 Cor 3:58to be built upon and in Christ, to keep our selves that the wicked one p. 15touch us not, not to commit sinne, to be kept by the power of God through faith unto salvation, 1 Ioh. 5. 17. 3. 9.1 John 5:171 John 5:31 John 5:9to stand fast as mount Syon that can never be removed, to stand by faith, to stand fast in the faith, to stand fast in the Lord, to have the good work begun, 1 Pet. 1. 5. Rom. 11. 20. 1 Cor. 16. 13.1 Pet 1:5Rom 11:201 Cor 16:13perfected: to hold our profession, that none take our crowne. These (I say) and the like, are some of those expressions whereby the holy Ghost holds forth that doctrine which we have in hand,Phil. 4. 1. Phil. 1. 6. Ephes. 1. 13, 14.Phil 4:1Phil 1:6Eph 1:13Eph 1:14 which is usually called the Perseverance of Saints, regarding principally their abiding with God, through Christ in faith and obedience, which yet is but one part of this truth.

The reasons & causes investing this proposition,4. 39. that Saints, such as we have described,Gal. 2. 20. Phil. 1. 6.Gal 2:20Phil 1:6 shall so Persevere, with a necessity of consequence, and on which the truth of it doth depend,1 Thes: 5. 24. both negatively considered, and positively, with the limitation of Perseverance,2 Tim. 2. 12.2 Tim 2:12 what it directly asserts, what not, with what failing, 1 Pet: 1. 2, 3, 4.backsliding, & declensions on the one hand, and other, it is consistent, and what is destructive of the nature and being of it,1 Joh. 2. 19, 27. &c.1 John 2:191 John 2:27 the difference of it, as to being and apprehension, in respect the subject in whom it is, with the way and manner whereby the causes of this Perseverance have their operation on,§ 24. and effect in them that persevere, not in the least prejudicing their liberty, but establishing them in their voluntary obedience, will afterwards be fully cleared, And hereon depends much of the life and vigor of the Doctrine we have in hand: it being oftner in the Scripture held forth in its fountaines, and springs and causes, then in the thing it selfe, as will upon examination appeare.

As to what is on the other side affirmed,§. 25. that Believers may fall totally, & finally away, something may be added to cleare up what is intended thereby, & to enquire how it may come to passe. We doe suppose (which the scripture abundantly testifieth) that such believers haveaaEzek: 36. 27. Isa: 59. 21. Luk: 11. 13. Psal. 51. 11. Rom. 8: 9: 11▪ 15. 1 Cor: 2. 12. Gal: 4. 6. 1 Tim: 1. 14: Rom: 5. 5. Gal: 5. 22. Ioh: 14. 16, 17. Ioh: 16. 13. 1 Cor: 3. 16. 1 Cor: 6. 19.Ps 51:11Rom 8:9Rom 8:11Rom 8:15 the holy Spirit dwelling in them, & by his implanting abbMath: 12. 33. 2 Cor: 5. 17. 2 Pet: 1. 4: Gal: 5. 22, 23: Ephes. 4. 23, 24.Eph 4:23Eph 4:24 new holy habit of Grace: the enquiry then is how believers may come utterly to loose this holy spirit, & to be made naked of the habit of Grace, or new nature bestowed on them. That and that only whereunto this effect is ascribed is sinne. Now there are two wayes whereby sinne may be supposed to produce such effects in reference to the Soules of Believers. 1. Efficiently by a reaction in the same subject, as frequent acts of Vice will debilitate and overthrow an acquired habit whereunto it is opposite. 2. Meritoriously, by provoking the Lord to take them away, in a way of punishment; for of all punishment sinne is the morally procuring cause. Let us a little consider which of those wayes it may probably be supposed that sinne expelles the spirit, and habit of grace from the soules of Believers.

1. For the spirit of grace which dwells in them, it cannot with the least colour of reason be supposed, that sinne should have a naturall efficient reaction against the spirit which is a voluntary indweller in the hearts of his, he is indeed grieved and provoked by it,Ephes. 4. 30. Heb: 3. 10, 11. Isa. 63: 10.Eph 4:30Isa 63:10 but that is in a morall way in respect of its demerit; but that it should have a naturall efficiency by the way of opposition against it, as Intemperance against the Mediocrity which it opposeth, is a madnesse to imagine.

The habit of Grace wherewith such believers are indued,§. 26. is infused: not acquired by a frequency of Acts in themselves: the root is made good and then the fruit, and the work of God. It is a new Creation planted in them by the exceeding greatnesse of his Power, as he wrought in Christ when he raised him from the dead, which he also strengthens with all might, and all power to the end. Is it now supposed, or can it rationally be so, that vitious acts, acts of sinne, should have in the soule a naturall efficiency for the expelling of an infused habit, Col. 2. 12. 2 Cor. 5. 17. Ephes. 1. 19. Col. 1. 11.Col 2:122 Cor 5:17Eph 1:19Col 1:11and that implanted upon the soule by the exceeding greatnesse of the power of God? That it should be done by any one, or two acts is impossible: to suppose that a p. 16man, in whom there is an habit set on by so mighty an impression as, the Scripture mentions, to act constantly contrary thereunto, is to think what we will, without troubling our selves to consider how it may be brought about. Farther, whilest this Principle, life, and habit of Grace is thus consuming, doth their God and Father look on and suffer it to decay, and their spirituall man to pine away day by day,Eph. 1. 23. Col. 2. 19.Eph 1:23Col 2:19 giving them no new supplies, nor increasing them with the increase of Gods hath he no pitty towards a dying child?Eph: 4. 16. 1 Thes: 3. 12. or can he not help him? doth he, of whom it is said that he is faithfull, and that he will not suffer us to be tempted above what we are able, Phil: 1. 6. 1 Cor. 10. 13.1 Cor 10:13but with the very temptation will make way for us to escape, let loose such floodgates of Temptations upon them, as he knows his grace will not be able to stand before, but will be consumed and expelled by it? what also shall we suppose are the thoughts of Iesus Christ towards a withering member, Heb, 2. 17, 18. 3. 15. 7. 25.a dying brother, a perishing child, a wandring sheep? where is his zeale and his tender mercies, and the sounding of his bowells? are they restrained?Isa: 40. 11. & 63. 8. Will he not lay hold of his strength, and stirre up his Righteousnesse to save a poore sinking creature?Ezek: 34. 4, 12. Also He that is in us is greater then he that is in the world; and will he suffer himselfe to be wrought out of his habitation, and not stirre up his strength to keep possession of the dwelling place which he had chosen? So that neither in the nature of the thing it selfe, nor in respect of him, with whom we have to doe, doth this seem possible.

But secondly,§. 27. Sinne procureth by the way of merit, the taking away of the Spirit, and removeall of the Habit graciously bestowed; Believers deserve by sinne, that God should take his Spirit from them, and the Grace that he hath bestowed on them: They doe so indeed, it cannot be denied: but will the Lord deale so with them?Isa: 48. 9. Will he judge his house with such fler and vengeance? Is that the way of a Father with his Children? untill he hath taken away his Spirit and grace? although they are Rebellious Children, yet they are his Children still: and is this the way of a tender Father to cut the throats of his Children, when it is in his power to mend them? The casting of a wicked man into Hell, is not a punishment to be compared to this: the losse of Gods presence is the worst of Hell. How infinitely, must they needs be more sensible of it who have once enjoyed it,Isa: 49. 15, 16 Isa: 66. 13. then those who were strangers to it from their wombe? Certainly the Lord bears another Testimony concerning his kindnesse to his Sonnes and Daughters,Ierem: 2. 14. Hos. 2. 14. &c.Hos 2:14 then that we should entertaine such dismall thoughts of him. He chastises his Children indeed, but he doth not kill them; he corrects them with rodds, but his Kindnesse he takes not from them: notwithstanding of the attempt made by the Remonstrants in their Synodalia, I may say that I have not as yet met with any tolerable extrication of those difficulties: more to this purpose will afterwards be insisted on.

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

And this is a briefe delineation of the Doctrine,§. 28. which, the Lord assisting, shall be explained, confirmed, and vindicated in the insuing discourse, which being first set forth as a meere Skeleton, its Symetry and Complexion, Its Beauty and Comelinesse, Its Strength and Vigor, Excellency and Vsefulnesse will p. 17in the description of the severall parts and branches of it, be more fully manifested.

Now because Mr Goodwin, §. 29.though he was not pleased to fixe any orderly state of the Question under debate; (a course he hath also thought good to take in handling those other Heads of the Doctrine of the Gospell, wherein he hath chosen to walke (for the maine with the Arminians) in Paths of difference from the Reformed Churches) yet having scatterd up and downe his Treatise, what his conceptions are of the Doctrine he doth oppose, as also what he asserts in the place & roome thereof, and Upon what Principles, I shall briefly call, what he hath so delivered, both on the one hand, & on the other, to an account: to make the clearer way for the proofe of the Truth, which indeed we own, and for the discovery of that which is brought forth to contest for Acceptance with it, upon the score of Truth and usefullnesse.

First then, §. 30.for the Doctrine of the Saints Perseverance, how it stands stated in Mr Goodwins thoughts, and what he would have other men apprehend thereof, may from sundry places in his Booke, especially Cap. 9. be collected, and thus summarily presented. It is (saith he Cap. 9. Sect. 3.) a promising unto men, and that with height of assurance, under what loosnesse or vile practises so ever, exemption and freedome from punishment: so Sect. 4. It is in vaine to perswade or presse men unto the use of such meanes, in any kinde which are in themselves displeasing to them, seeing they are ascertained and secured before hand that they shal not fail of the end however, whether they use such means or no: a lushous, & Fulsome conceit (Sect. 5.) intoxicating the flesh, with a perswasion, that it hath Goods layed up for the daies of Eternity; A notion comfortable and betideing peace to the flesh (Sect. 15.) in administring unto it certaine hope, that it shall however escape the wrath and vengeance which is to come, yea though it disporteth it selfe in all manner of loosnesse, and licentiousnesse in the meane time. A presumption it is that men (Sect. 18.) may or shall injoy the love of God and Salvation it selfe, under practises of all manner of sinne and wickednesse. Representing God (Sect. 20.) as a God, in whose sight he is Good that doth evill: promising his love, favour and acceptance as well unto doggs returning to their vomit, or to swine wallowing (after their washing) in the mire (that is to Apostates which that believers shall not be, is indeed the Doctrine he opposeth) as unto Lambs aud sheepe. A Doctrine whereby' tis possible for me certainly to know, that how loosly, how profanely, how debauchedly soever I should behave my selfe, yet God will love me, as he doth the holdest and most righteous man under Heaven.

With these and the like Expressions doth Mr Goodwin adorne and Gilde over that Doctrine, which he hath chosen to oppose: with these Garlands & flowers doth he surround the Head of the Sacrifice, which he intends instantly to slay, that so it may fall an undeplored Victim, if not seasonably rescued from the hands of this sacred Officer. Neither through his whole Treatise, do I find it delivered in any other sence, or held out under any other notion to his Reader: The Course here he hath taken in this case, and the paths he walkes in towards his Adversaries, seeme to be no other, then that which was traced out by the Bishops at Constance, when they caused Divells to be painted upon the Cap they put on the Head of Huss, before they cast him into the fire; I do somthing doubt (though I am not altogether Ignorant, how abominably the Tenents and Opinions of those, who first opposed the Papacy, are represented and given over to posterity, by them, whose interest it was to have them thought such, as they gave them out to be) whether ever any man, that undertooke to publish his Conceptions to the world, about any opinion, or parcell of Truth, debated amongst Professors of the Gospell of p. 18Christ, did ever so dismember, disfigure, defile, wrest, and pervert that which he opposed, as Mr Goodwin hath done the Doctrine of Perseverance which he hath undertaken to destroy; Me thinks a man should not be much delighted in casting filth and dung upon his Adversary, before he begin to graple with him; In one word, this being the account he gives us of it, if he be able to name one Author, ancient or moderne, any one sober person of old, or of late, that ever spent a pen full of Inke, or once opened his mouth in the defence of that Perseverance of Saints, or rather profane walking of dogs and swine, which he hath stated, not in the words, and termes, but so much as to the matter, or purpose here intimated by him; and it shall be accepted as a just defensative against the Crime, which we are inforced to charge in this particular, and which otherwise will not easily be warded. If this be the Doctrine, which with so great an indeavour, and a Contribution of so much Paines and Rhetorique he seeks to oppose, I know not any that will thinke it worth while, to interpose in this fierce contest between him and his man of straw. Neither can it with the least colour of Truth be pretended, that these are Consequences, which he urgeth the Doctrine he opposeth withall, and not his Apprehensions of the Doctrine it selfe. For neither doth he in any place in his whole Treatise, hold it out in any other shape, but is uniforme, and constant to himselfe, in expreffing his notion of it; nor doth he indeed almost use any Argument against it, but those that suppose this to be the true state of the Cōtroversy, which he hath proposed. But whether this indeed be the Doctrine of the Perseverance of Saints, which Mr Goodwin so importunately cryes out against, upon a briefe consideration of some of the particulars mentioned, will quickly appeare.

First then,§. 34. doth this Doctrine promise with height of Assurance, that under what loosnesse, or vile practices soever men doe live, they shall have Exemption from punishment? wherein I pray? in that it promiseth the Saints of God, that through his Grace they shall be preserved from such loosenesse and evill practises, as would expose them to Eternall punishment?Psal. 23. 6.Ps 23:6 Doth it teach men, that it is vain to use the meanes of mortification because, Jerem. 31. 33. 1 Cor. 10. 13.Jer 31:331 Cor 10:13they shall certainly attaine the end, whether they use the meanes or no? Or may you not as well say, that the Doctrine you oppose is, that all men shall be saved whether they believe or no, with those other comfortable and chearing associate doctrines you mention? Or is this a Regular Emergency of that Doctrine which teaches,1 Pet. 1. 5.1 Pet 1:5 that there is no attaining the End, but by the meanes, between which there is such a Concatenation by Divine appointment, that they shall not be separated? Doth it speake peace to the flesh, in Assurance of Blessed Immortality, though it disport it selfe in all folly in the meane time? Doe the Teachers of it, expresse any such thing? Doth any such Abomination issue from their Arguings in the defence thereof? Or doth the Doctrine which teaches Believers (Saints who have tasted of the love, and pardoning mercy of God, and are taught to valew it infinitly above all the world) that such is the Love, and goodwill of God towards them, in the Covenant of mercy in the blood of Christ, that having appointed Good works for them to walke in,Ephes. 2. 10. 2 Cor. 3. 5.Eph 2:102 Cor 3:5 for which of themselves they are insufficient, he will graciously continue to them such supplyes of his Spirit, and Grace, as that they shall never depart from following after him, in wayes of Gospell Obedience? Doth this I say incourage any of them to continue in sinne that this Grace may abound? Or are any Doctrines of the Gospell to be measured by the rules, and lines of the use, or abuse that the flesh is apt to make of them? Or rather by their suitablenesse to the Divine nature, whereof the Saints are made partakers, and servicablenesse to their carrying on to perfection in that Attainment? Or is this an Argument of validity against an Evangelicall Truth, p. 20that the carnall unbelieving part is apt to turne it into wantonesse? And whether Believers walking after the Siprit, in which frame the Truthes of God in the Gospell are savory and sweet to them,Rom. 8. 1, 14.Rom 8:1Rom 8:14 doe experience such attendancies of the Doctrine under consideration, as are here intimated; I am perswaded Mr Goodwin will one day finde, that he hath not a little grieved the holy Spirit of God, by these reproaches cast upon the worke of his Grace. Further, Doth this perswasion assure men that they shall injoy the Love & Favour of God under the practises of all manner of sinne? Or can this be wrested, by any racks or wheeles from this Assertion, that none indeed injoy the love and favour of God, but only they, towards whom it is effectuall to turne them from the practises of all manner of sinne and wickednesse; to translate them from Darknesse into marvelous light, and from the power of Satan into the Kingdome of Jesus Christ; whom the Grace that appears unto them, teacheth to deny all ungodlinesse and worldly lusts to live soberly, righteously, and Godly in this present world: whom that Love constraines not to live vntounto them selves, but unto him that dyed for them? Doth it promise the love and favour of God to doggs turning to their vomit, & swine wallowing in their mire? when the very discriminating difference of it from that Doctrine which advanceth it selfe into Competition with it, is, that such returning doggs and wallowing Swine did indeed in their best estate and Condition, never truly and properly partake of the Love and favour of God: but notwithstanding their disgorging and washing of themselves, they were doggs and swine still: But to what end should I longer insist on these things? I am fully perswaded, Mr Goodwin himselfe cannot make roome in his understanding to apprehend that this is indeed the true notion of the Doctrine which he doth oppose; Something hath been spoken of it already, and more the Lord asslisting, will be discussed in the progresse of our Discourse, abundantly sufficient to manifest to the consciences of men, not possest with prejudice against the Truth, that it is quite of another nature, & consistency, of another Complexion and usefullnesse, then what is here represented; I cannot but adde, that this way of handling Controversies in Religion, namely in proposing Consequences and Inferences of our owne framing, (wierdrawne with violence and subtility from Principles farr distant from them, disowned, disavowed, and disclaimed by them, on whom they are imposed) as the Judgment of our Adversaries, loading them with all manner of reproaches, is such, as (beeing of all men in the world most walked in by the Arminians,) I desire not to be Competitor with any in: haud defensoribus istis &c.

Let us now a little (in the next place) consider what Mr Goodwin gives in for that Perswasion,§ 32. which in Opposition to the other before by him displayed, he contendeth with all his strength to advance; I doe not doubt but all that are acquainted with his way of expression, (elato cothurno) will (as they may reasonably) expect to have it brought forth foreign, adorned with all the Gallantry and Ornaments, that Words can contribute thereunto: for of them there is with him store to be used on all occasions: foreign.

The summe of the Doctrine he is so inamoured on, §. 33.he gives us Chap. 9. Sect. 21. Pag. 115. Longa est Fabula longae Ambagis) this is Caput reir;**Quidam sunt, qui jam aliquamdia luce veritatis collustrati fuerunt, & in ejus cognitione pietatisque studio tantùm profecerunt, ut habitum tandem credendi sanctè que vivendi comparaverint: Hos non tantum ad finem usque vitae perseverare posse, sed facile posse, ac libenter & cum voluptate perseverare velle credimus, adeó ut non nisi cum luctâ & molestiâ ac difficultate desicere possint. Act. synod. Decl. Sen. A. 5. p. 189, 190. It is not any danger of falling away in them, that are Saints and Believers, or probability of it, that he mainetaines but only possibility of it, such as there is, that sober and carefull men may voluntarily throw themselves downe from the topps of Houses p. 20or Steeples, though perhaps they never come there) or runne into the fier or water and be burned, or drowned having the use of their reason and understanding to preserve them from such unusuall and dismall accidents; which seemes to be an instance of as remote and infirme a possibility, as can likely be imagened. Yea he tells you farther (Sect. 22.) That the Saints have as good security of their Perseverance, as he could have of his life, to whom God should grant a lease of it for so long upon condition that he did not thrust a sword through his bowells, or cast himselfe headlong downe a Tower; so that his Doctrine indulgeth to the Saints as much assurance, as that of Perseverance; but only it grants them not a liberty of sinning which I presume his owne Conscience told him that neither the other doth.

But is this inded Mr Goodwins Doctrine?§. 34. Is this all that he intends his Arguments and proofs shall amount unto? Ad populum phaleras: strange that when there is not so much as a probabillity or danger of falling away, yet so many, and so Eminent Saints should so fall? How seldome is it, that we heare of wise and sober men running into the fier, throwing themselves headlong from Towers thrusting swords through their owne bowels? and nothing more frequent then the Apostacy of Saints, If these things stood upon equall tearmes of unlikelyhood and improbability?Math. 13.Matt 13 The stony field in the Parable seemes to be every whit as large as the good ground, whose fruit abideth. That Ground in Mr Goodwins sence is true Believers; so that a moyety at least must be granted to fall away, and never come to perfection: Doubtlesse this is not easy to be received, that one halfe of a Company of men in succession, should constantly from one Generation to another, fall into ruine in such a way, as wherein there is no Danger of it, or probability that it should so come to passe. Methinks, we should scarce dare to walke the streets, least at every steppe we be strucken downe by sober men, voluntarily tumbling themselves frō the topps of houses, and hardly keepe our selves from being wounded with the swords wherewith they runne themselves through. Was this inded the case with David, Solomon, Peter? and others who totally Apostatized from the Faith? But if it be so, if they are thus secure, whence is it, that it doth arise? what are the Fountaines, Springs and causes of this generall Security? Is it from the weakenesse of the Opposition, and slightnesse of all Meanes of diversion from walking with God to the End, that they meet withall? Or is it from the nature of that Faith, which they have, and Grace wherewith they are indued? Or is it that God hath gracionsly undertaken to safegard them, and to preserve them in their abiding with him, that they shall not fall away? Or is it that Christ intercedeth for them, that their Faith faile not, but be preserved, and their Soules with it, by the Power of God unto the End? Or from what other Principle doth this Security of theirs arise? From what Fountain do the streams of their Consolation Flow? Where lye the Heads of this Nilus?

That it is not upon the first account, I suppose cannot enter into the Imagination of any person, who ever had the least experience of walking with God, or doth so much as assent to the letter of the Scripture. How are our Enemies there discribed as to their Number, Nature, Power, Policy, Subtility, Malice, Restlessenes, and Advantages? With what inimaginable and unexpressible variety of Meanes, Temptations, Baites, Allurements, Inticements, Terrors, Threats, doe they fight against us? Such & so many are the enemies that oppose the Saints of God in their abiding with him; so Great & Effectual the Means, & weapons, wherewith they fight against thē; so unwearied and watchfull are they for the improovement of all Advantages & Opportunityes for their ruine; that upon the supposall of the Rejection of those Principles, and those meanes of of their Preservation, which we shall finde Mr Goodwin to attempt, they will p. 21be found to be so farre from a state of no danger, and litle probability of Falling, or only under a remote Possibility of so doing, that it will appeare utterly imposible for them to hold out, and abide unto the end. Had the choisest Saint of God, with all the Grace that he hath received, but one of the many Enemies, and that the weakest, of all them which oppose every Saint of God, even the feeblest, to deale withall, separated from the Strength of those Principles and Supportments, which M^r Goodwin seeketh to cast downe, (let him lye under continuall exhortations, to watchfulnesse, & close walking with God) he may as easily move Mountaines with his finger, or climbe to Heaven by a Ladder, as stand before the strength of that one enemy. Adam in Paradise had no Lust within to intice him, no World under the Curse to seduce him, yet at the first assault of Sathan, who then had no part in him, he fell quite out of Covenant with God. Psal. 30. 6, 7.

I shall give one instance in one of the many enemies,§. 35. that fight against the welfare of our soules, and (ex hoc uno) we may guesse at the residue of its companions. This is indwelling sinne, whose power, and policy, strength and prevalency, neerenesse and trechery, the Scripture exceedingly setts out, and the Saints daily feele; I shall only poynt at some particulars.

First concerning its Neerenesse to us, it is indeed in us: and that not as a thing different from us, but it cleaveth to all the faculties of our soules; it is an Enemy borne with us,Psal. 51. 5.Ps 51:5 bred up…with us, carried about in our bosomes; by nature,Math. 5. 29, 30.Matt 5:29Matt 5:30 our familiar friend, our guide and councellor, deare to us as our right eye, usefull as our right hand, our wisdome, strength, &c. The Apostle 7. Rom. 17:20. calleth it the sinne that dwelleth in us, Iam. 3. 15. 6.Jas 3:15Jas 3:6it hath in us, in the faculties of our soules, its abode and station. It doth not passe by, and away, but there it dwelles, so as that it never goes from home, is never out of the way, when we have any thing to doe; whence v, 21. he calls it, the evill that is present with him. When we goe about any thing that is good or have opportunity for, or temptation unto any thing that is evill, it is never absent; but is ready to pluck us back, or to put us on, according as it serves its ends; it is such an Inmate, that we can never be quit of its company, and so intimate unto us, that it puts forth it selfe, in every acting of the ming, will, or any other faculty of the soule. Though men would faine shake it off, yet when they would doe good, this evill will be present with them. Then,

2. Secondly, Its Vniversality and compasse. Act. 26. 18. 2 Cor. 6. 14. Ephes. 5. 8. Isa. 29. 18. 35. 5. 42. 7.Acts 26:182 Cor 6:14Eph 5:8Isa 29:18Isa 29:35Isa 29:5Isa 29:42Isa 29:7It is not straightned in a corner of the soule: 'tis spread over the whole, all the faculties, affections. and passions of it. That which isaaIoh. 5. 6. Math. 6. 23. ch. 11. 79. Luk. 11. 34, 35, 36.John 5:6Matt 6:23Luke 11:34Luke 11:35Luke 11:36 borne of the flesh is flesh: tis all flesh, and nothing but flesh; it is Darknesse in the Vnderstanding, keeping us at best that we know but in part, and are still dull and slow of heart to believe; naturally we are all Darknesse,Rom. 2. 19.Rom 2:19 nothing but Darknesse, and though the Lord, shine into our mind, to give us in some measure the knowledge of his Glory in the face of Jesus Christ, Col. 1. 13. 1 Pet. 2. 9.Col 1:131 Pet 2:9yet we are still very darke, & it is a hard work to bring in a little Light,Luk. 4. 8. Eph. 4. 18. Revel. 3. 17.Luke 4:8Eph 4:18Rev 3:17 upon the soule; especially this is seen in particular practicall things; though in Generall, Math. 23. 16.Matt 23:16we have very cleare light and eviction, yet when we come to particular Acts of obedience.Math. 4. 16.Matt 4:16 How often doth our light grow dimme and failes us, causing us to judge amisse of that which is before us,Ioh. 1. 5. 2 Cor. 4. 6.John 1:52 Cor 4:6 by the rising of that naturall darknesse, which is in us? It is perversenesse, stubbornnesse, obstinacy in the Will, Luk. 4. 18. Ioh. 8. 34.Luke 4:18John 8:34that carries it with violence, to disobedience and sinne. It is sensuality upon the Affections, Rom. 6. 16.Rom 6:16bending them to the things of the World, alienating them from God;Rom. 7. 18. 8. 7, 8.Rom 7:18Rom 7:8Rom 7:7 It is slipperinesse in the memory, making us like leaking vessells, lerem. 6. 16.that the things that we heare of the Gospell, doe suddainly slip out, when as other things abide firme in the Cells and Chambers thereof.Gen: 6. 5. It is senselesnesse and errour in the Conscience, lerem. 13. 23. Heb. 2. 1.Heb 2:1staving it off from the performance p. 22of that duty, which in the Name and Authority of God, it is to accomplish: and in all these, is dayly enticing, and seducing the heart to Folly, conceiving & bringing forth sinne.Iam. 1. 14, 15.Jas 1:14Jas 1:15

3. Thirdly, Its Power; the Apostle calls it a Law, a Law in his members, a Law of sinne, Rom. 7. 21, 23. Such a Law as Fights, makes warre, and leads captive, selling us under sinne: not suffering us to doe the good we would, forceing us to the evill we would not, drawing us off from that we delight in, bringing us under bondage to that which we abhorre; a powerfull, unmercifull, cruell Tyrant it is: Oh! wretched men that we are, vers. 24. There is no Saint of God, but in the inward man doth hate sinne, every sinne more then Hell it selfe, knowing the world of evills, that attend the least sinne; yet is there not one of them, but this powerfull Tyrant hath compelled and forced to so many, as have made them a burthen to their own Soules.

4. Fourthly: Its Cunning, Craft, and Policy. It is called in Scripture the Old Man, not from the weaknesse of its strength, but from the strength of its Craft: Heb. 3. 13.Heb 3:13Take heed, saith the Apostle, least any of you be hardened by the deceitfulnesse of sinne. There is abundance of deceitfulnesse in it; being ready, fit, and prompt to beguile: lying in wayt for advantages, furnished for all opportunities, and ready to close with every temptation; yea the wayes of it are so large & various, its Wiles and Methods for deceiving so innumerable, its fruitfulnesse in conceiving and bringing forth of sinne so abundant, its advantages and opportunities so many, that it is like the way of a Serpent upon a stone, there is no tracing or finding of it out.

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

But all this perhaps will be granted: Enemies they have enough,§. 36. and those much more diligent and powerfull every one of them, then all we have spoken of that now described, amounteth unto: but the meanes of Preservation, which God affords the Saints, is that which puts them almost out of Gunshot, and gives them that Golden security mentioned, which cometh not (in administring consolation) one steppe behind that which ariseth from the Doctrine of absolute Perseverance; Let then this be a little considered, and perhaps it will allay this whole contest. Is it then, that such is the Grace that is bestowed upon them, in respect of the Principle whence it is bestowed, (the eternall Love of God) and the way whereby it is for them procured (the Bloodshedding and Intercession of Christ) with the nature of it, (being the seed of God, which abideth and withereth not) and that such seemes to be the nature of infused Habits, that they are not removed, but by the power, and immediate hand of him, by whom they are bestowed? Is it from hence, that their Assurance and security doth arise? Alas, all this is but a fiction: there is no Faith that is the fruit of Election, Christ purchased it not for any, by his Death: Infused Habits are not: the Grace that perisheth, and that, that abideth are the same: these things are but pretences. Is it then, that God hath purposed from Eternity, to continue Constant in his Love towards them, never to Leave them nor Forsake them? Nay but of all things Imaginable, this is the greatest Abomination, which if the Scriptures did any where Affirme, it were sufficient to make a rationall considering man, to Question their Authority.

What then, hath the Lord Promised to give themsuch continued supplyes of his Spirit & Grace in Jesus Christ, as that they shall be supported against all opposition, p. 23and preserved from all, or any such sinnes as will certainely make a separation betweene God and their Soules? Nay there is not one such Promise in all the Booke of God; they are Conditionall, for the injoyment of the good things, whereof Believers stand all their dayes upon their good behaviour? Is it then that the Lord Jesus, who is alwais heard of his Father, intercedes for them, that their Faith faile not, & that they may be preserved by the power of God unto Salvation, & that not only upon Condition of their Believing, but cheefly, that they may be kept and preserved in Believing? Or is it that their Enemies are so conquered for them, and on their behalfe, in the Death and Resurrection of Christ, that they shall never have dominion over them, that their Security doth arise? Neither the one, nor the other, nor any, nor all of these, are the Grounds, and Foundations of their Establishment, but they are wholy given up to the powerfull hand of some Considerations, which M. Goodwin expresseth and setteth out to the life, Cap. 9. Sect. 32, 33, 34. Pag. 174, 175.

Now because the Remonstrants have always told us,§. 37. that God hath provided sufficiently for the Perseverance of the Saints, Coll Hag. A. 5. Act. Synod. Decl. sent. A. 5. Thes. 2.if they be not supinely wanting to themselves in the use of them, but have not hitherto, either joyntly, or severally (that I know of) taken the paines to discover in particular, wherein that Sufficiency of Provision for their safety doth consist, or what the meanes are that God offords them to this end and purpose; Mr Goodwin who is a learned Mystes of all their Councels, having exactly and fully layd them forth, as a solid Foundation of his Assertion, concerning only a remote Possibility of the Saints totall Defection, let it not seeme Tedious or Impertinent, if I Transcribe, for the clearer Debate of it before the Reader, that whole Discourse of his, and consider it in order as it lyes. If (saith he) it be Demanded, what are the Meanes which God hath given so abundantly to the Saints, to make themselves so free, so strong in inclinations to avoid things so apparantly destructive to the Spirituall Peace, and Salvation of their Soules, as naturally men are to forbeare all such occasions, which are apparantly destructive to their naturall lives, so that they need not to be any more, any whit more afraid of loosing their Soules through their owne actings, then men are, or need to be of destroying their naturall lives upon the same termes. I Answer

1. First, he hath given them Eyes wherewith, & Light whereby Clearaly, & evidently to see and know, that it is not more rationall, or manlike for men to refraine all such acts, which they know they cannot performe, but to the present and unavoidadle destruction of their naturall lives, then 'tis to forbeare all sinfull Acts whatsoever, and especially such, which are apparantly destructive to their Soules.

2. Secondly, God hath not only given them the Eyes, and the Light we speake of, wherewith, and whereby cleerely to see, & vnderstand the things manifested, but hath farther indued them with a faculty of Consideration, wherewith to reflect upon, and review, and ponder, so oft as they please, what they See, Vnderstand, and Know in this kind. Now what soever a man is capable, First, of Seeing and Knowing: (Secondly) of Pondering and Considering, he is capable of raising or working an inclination in himselfe towards it, answerable in Strength, Vigour and Power, to any degree of Goodnesse, or Desireableness, which he is able to apprehend therein: for what is an inclination towards any thing, but a propension, and laying out of the heart and soule towards it? So that if there be worth, and goodness sufficient in any object whatsoever to beare it; and (Secondly) if a man be in a capacity of discovering and apprehending this good clearly; and (Thirdly) be in a like capacity of considering this vision, certainly he is in a capacity and at liberty to worke himselfe to what strength, or degree of desire and inclination towards p. 28it he pleaseth, now 'tis certaine to every man, that there is more good in abstaining from things either Eminently dangerous, or Apparantly destructive to his Soule, then in forbearing things Apparantly destructive to his natuturall being. (Secondly,) as evident it is, that every man is capable of attaining or comeing to the certaine knowledge of, and cleare apprehending this excesse of good to him in the former Good, then in the latter. Thirdly, neither is it a thing lesse evident then either of the former, that every man is as capable of ruminating or reapprehending the said excess of Good as much & as oft, as he pleaseth as he is simply of apprehending it at all; which supposed as undeniably true, it followes with an high hand & above all contradiction, that the Saints may (and have meanes and opportunityes faire and full for that purpose) plant inclinations or dispositions in themselves to refraine all manner of sinnes, apparently dangerous & destructive to the safety of their Soules, fuller of energie, vigor, life, strength, power then the naturall inclination in them, which teacheth them to refraine all occasions which they know must needs be accompanied with the destructiō of their naturall beings. Therefore if they be more or so much afraid of destroying their lives volluntarily & knowingly, (as by the casting thēselves into the fier, or the water or the like) then they are of falling away through sin; the fault or reason thereof is not at all in the Doctrine, which affirmes or informes them, that there is a possibility that they fall away, but in themselves, and their owne voluntary negligence: they have meanes and opportunityes (as we have prooved) in abundance to render themselves every whit as secure, yea and more secure touching the latter, as they are, or reasonably can be, concerning the former.

When I first cast an eye on this Discourse of Mr Goodwin, § 38. Ans.I confesse I was surprized to as high a degree of Admiration, & some other Affections also, as by any thing I had observed in his whole Booke: as having not met (if without offence I may be allowed to speake my Apprehensions) with any discourse whatsoever, of so transcendent a derogation from, and direct tendency to the overthrow of the Grace of Christ, but only in what is remembred by Austin, Hilary, Pulgentius, with some others, of the disputes of Pelagius, Coelestius, Julianus, with their followers, and the Socinians of late, with whom Mr Goodwin would not be thought to have Joyned in their Opposition to the Merit and Grace of Christ; As I said then before, if this should proove in the issue to be the summe of the meanes afforded to preserve the Saints from Apostacy and falling away into ruine, I shall be so farre from opposing a possibility of their defection, that I shall certainely conclude their Perseverance to be impossible. Being fully perswaded that withall the contribution of strength, which the considerations mentioned are able of themselves to afford unto them, they are no more able to meet their Adversaries who come against them with tweuty thousand subtilties and Temptations, then a man with a straw and a feather, is to combate with, and overcome a royall Army; The Scripture tells us, and we thought it had been so, that we are kept by the power of God unto Salvation, and that to this end, he putts forth the exceeding greatnesse of his power in them that Believe, 1 Pet. 1. 5. Ephes. 1. 17, 18. 19. 20. Col. 1. 11.1 Pet 1:5Eph 1:17Eph 1:18Eph 1:19Eph 1:20Col 1:11according to the mighty Workings, which wrought in Christ when he raised him from the Dead, whereby he strengthens them with all might according to his Glorious Power, making them meet partakers of the inheritance of the Saints Light; It seemes, though there be a Glorious sound of words in these, & innumerable the like Expressions of the ingagement of the Power and faithfullnesse of God, for the safegarding of his Saints, yet all this is but an empty noyse, and beating of the ayre: That which is indeed materiall to this Purpose, consisting in certaine Considerations, which rationall men may have concerning their present State, & future Condition: But let us a little consider the Discourse it selfe.

p. 251. First, it is all along Magnificently supposed, that there is the same Power and Ability in a Rationall Inlightened man to Deliberate and Conclude of things in reference unto the Practicall Condition of his Spirituall Estate, as there is of his Naturall, and that this Ability is constantly resident with him to make use of upon all occasions, what ever our Saviour say to the contrary viz. That without him we can doe nothing. Joh. 15. 5.

2. Secondly, (to make way for that,) that such a one is able to know,Ps. 119. 144. 1 Cor. 2. 14.Ps 119:1441 Cor 2:14 and to desire the things of his Peace in a Sprirituall and usefull manner, notwithstanding the vanity of those many seemingly fervent Prayers of the Saints in the Scripture, that God would give them understanding in these things, and his manifold Promises of that Grace.

3. Thirdly, that upon such deliberations men are put into a capacity and liberty, or are inabled to worke themselves to what strength or degree of desire and inclination towards that Good considered, they please, and according as the good is, that men apprehend, (as abiding with God is the greatest Good) such will be the strengh and the vigour and power of their inclinations thereto.Rom. 7. …8, 9, 10, 11, &c.Rom 7:8Rom 7:9Rom 7:10Rom 7:11 That they have a Law in their members, rebelling against the Law of their minds, & leading them captive under the Law of sinne, needs not to be taken notice of.2 Cor. 3. 5.2 Cor 3:5 This sufficiency it seemes is of themselves: He was a weake unskilfull man, who supposed that of our selves we could not think a good thought, seeing we are such perfect Lords and Masters of all good thoughts and actings whatever.

4. Fourthly, the whole summe of this Discourse of the means afforded Believers to inable them to Persevere, amounts to this, that being rationall men, they may, First consider that some kinds of sinnes will destroy them, and separate them from God, and that by Obedience they shall come to the Greatest Good Imaginable, where upon it is in their Power so strongly to incline their hearts unto Obedience, that they shall be in no more danger of departing from God, then a Wise and Rationall man is of killing or willfully destroying himselfe: The first part whereof may be performed by them who are no Saints; the latter not by any Saint whatsoever. And is not this noble Provision for the Security and Assurance of the Saints, enough to make them cast away with speed all their interest in the unchangeable purposes Gracious and Faithfull Promises of God, Intercession of Christ, Sealing of the Spirit, and all those Sandy and triviall supports of their Faith, which hitherto they have rejoyced in. And what ever experience they have, or Testimony from the Word they doe recieve, of the Darkenesse, and Weakenesse of their Minds, the stubbornesse of their Wills, with the strong inclinations that are in them to sinne and falling away, what ever be their Oppositions from aboue them,Ephes. 6. 12. Heb. 12. 1. Rom. 7. 17.Eph 6:12Heb 12:1Rom 7:17 about them, within them, on the right Hand, and on the Left that they have to wrestle withall; let them give up them selves to the hand of their owne manlike Considerations and weighing of things, which will secure them against all danger or Probability of falling away; For if they be but capable (First) of seeing and knowing, (Secondly) of pondering and considering, and that rationally, (it matters not, whether these things are Fruits of the Spirit of Grace or no, nay 'tis cleare they must not be so) that such, and such evill is to be avoided, and that there is so, and so Great a Good to be obtained by continuing in obedience, they may raise and worke inclinations in themselves answerable in strength, vigour, and power, to any degree of goodnesse, which they apprehend, in what they see and ponder.

The whole of the Ample sufficient Meanes, §. 40.afforded by God to the Saints to inable them to Persevere, branching it selfe into these two heads, (First) The rationall considering what they have to doe, (Secondly) Their vigorous Inclination of their Hearts, to act suitably and answerable p. 26to their Considerations, I shall (in a word) consider them apart.

1. First the Considerations mentioned, of Evill to be avoided, and Good to be attained, (I meane that which may put men upon Creating those strong inclinations: For such considerations may be without any such Consequence as in her that cryed video meliora probo que deteriora sequor) are either Issues and products of mens owne naturall faculties, and deduced out of the power of them, so that, as men, they may put themselves upon them at any time; or they are Fruits of the Spirit of his Grace, who worketh in us to will and to doe of his owne good Pleasure. 2 Pet. 1. 3, 4.2 Pet 1:32 Pet 1:4If they be the latter, I aske, seeing all Grace is of Promise, whether hath God promised to give and continue this Grace of selfe-consideration unto Believers or noe? If he hath, whether absolutely, or conditionally? If absolutely, then he hath promised absolutely to continue some Grace in them, which is all we desire. If Conditionally, then would I know what that Condition is, on which God hath promised that Believers shall so consider things mentioned? And of the Condition which shall be expressed, it may farther be enquired, whether it be any Grace of God, or only a meer Act of the Rationall Creature as such, without any immediate Inworking of the Will and Deed by God? Whatsoever is answered, the Question will not goe to Rest, untill it be granted that, either it is a Grace Absolutely promised of God, which is all we desire, or a pure Act of the Creature contra-distinct thereunto, which Answers the first inquiry: Let it then be granted, that the Considerations intimated are no other, but such as a Rationall man, who is inlightened to an assent to the Truth of God, may so exert and exercise, as he pleaseth; then is here a Foundation layd▪ of all the Ground of Perseverance that is allowed the Saints, in their owne indeavours, as men without the Assistance of any Grace of God; Now these Considerations, be they what they will, must needs be beneath one single good thought, (for as for that we have no sufficiency of our selves) yea Vanity and nothing (for without Christ, we can doe nothing) yea evill and displeasing to God,2 Cor. 3. 3. Ioh. 15. 5. Gen. 8. 21.2 Cor 3Gen 8:21 as are all the thoughts and imaginations of our Hearts, that are only such▪ I had supposed that no man, in the least acquainted with what it is to serve God under Temptations, and what the worke of Saving Soules is, but had been sufficiently convinced of utter the insufficiency of such Rationall Considerations, flowing only from Conviction, to be a solid Foundation of abiding with God unto the end. If mens Houses of profession are built on such Sands as these, we need not wonder to see them so frequently falling to the ground.

2. Secondly,§. 41. suppose these Considerations to act their parts upon the stage raised for them, to the Greatest Applause that can be expected or desired, yet that, which comes next upon the Theater, will, I feare, foully miscarry, and spoyle the whole Plot of the Play: That is, mens vigorous inclination of their hearts to the good things pondered on, to what height they please: For besides that

1. First, it is liable to the same Examinations, that passed upon it's Associate before, or an inquiry from whence he comes, whether from Heaven or Men? upon which I doubt not, but he may easily be discovered to be a Vagabond upon the earth, to have no Passe from Heaven, and so be rendred liable to the Law of God.

2. Secondly, it would be inquired, whether it hath a Consistency with the whole designe of the Apostle Rom. 7. and therefore,

3. Thirdly, it is utterly denied, that Men, the Best of Men, have in themselves and of themselves, arising upon the account of any Considerations whatsoever, a Power, Ability, or Strength, vigorously or at all acceptably to God, to incline their Hearts to the performance of any thing that is spiritually good, or in a Gospell tendency to walking with God; All the Promises of p. 27God, all the Prayers of the Saints, all their Experience, the whole designe of God in laying up all our stores of Strength and Grace in Christ, joyntly cry out against it, for a counterfeit pretence. In a word, that men are able to plant in themselves Inclinations and Dispositions to refraine all manner of Sinne destructive to the safety of their soules, fuller of Energie, Vigor, Life, Strength, Power, then those that are in them, to avoid things Apparantly tending to the destruction of their naturall lives, is an Assertion as full of Energy, Strength, and Vigor, Life and Poyson, for the destruction and eversion of the Grace of God in Christ, as any can be invented.

To shut up this Discourse and to proceed:§. 42. If these are the solid Foundations of Peace and Consolation, which the Saints have concerning their Perseverance, if these be the means sufficient, abundantly sufficient afforded them, for their Preservation, that are laid in the ballance, as to the giving of an Evangelicall Genuine Assurance, with the Decrees, and Purposes, the Covenant, Promises and Oath of God, the Blood and Intercession of Christ, the Annoynting and Sealing of the spirit of Grace, I suppose we need not care, how soone we enter the Lists with any, as to the comparing of the Doctrines under contest, in reference to their Influence into the Obedience and Consolation of the Saints, which with it's Issue, in the close of this discourse shall God willing be put to the triall.

Now that I may lay a more cleere Foundation for what doth insue,§. 43. I shall briefely deduce, not only the Doctrine it selfe, but also the Method, wherein I shall handle it, from a portion of Scripture, in which the whole is summarily comprized, and branched forth into suitable Heads, for the Confirmation and vindication thereof. And this also is required to the mayne of my designe, being not so directly to Convince stout Gaine-sayers, in vanquishing their Objections, as to Strengthen Weak Believers, in helping them against Temptations, & therefore shall at the entrance hold out that, whereinto their Faith must be ultimately resolved; the Authority of God in his Word, being that Arke alone whereon it can rest the sole of its foot. Now this is the Fourth chap. of Isaiah, of which take this short account: It is a Chapter made up of Gracious Promises, given to the Church, in a Calamitous season: the Season it selfe is described, verses 25, and 26. of the third Chapter, and the first of this; all holding out, a distressed estate, a low condition; it is indeed Gods Method, to make out gracious Promises to his People, when their condition seems most deplored, to sweeten their soules with a sence of his Love, in the multitude of the perplexing thoughts, which in distracted times, are ready to tumultuate in them.

The Foundation of all the following promises lies in the second verse,§. 44. even the giving out of the Branch of the Lord, and the Fruit of the earth for Beauty and Glory, to the remnant of Israel: Who it is, who is the Branch of the Lord, the Scripture tells us in sundry places, Isaiah 11. 1. Ier. 23. 5. & 33. 15. Zach. 3. 8. The Lord Jesus Christ, the Promise of whom is the Churches only Supportment in every tryall or distresse, it hath to undergoe; He is this Branch and Fruit, and he is placed in the Head here, as the great Fountain Mercy, from whence all others doe flow: In those that follow, the Persons, to whom those promises are made, and the Matter or Substance of them are observable; the Persons have various Appellations, and descriptions in this Chapter; They are called (First) the Escaping of Israell: v. 2. They that are left in Sion, v. 3. Jerusalem it selfe, v. 4 The Dwelling places and Assemblies of Mount Sion. v. 5. That the same individuall Persons, are intended in all these severall Appellations, is not questionable; It is but in reference to the severall Acts of Gods dwelling with them, and outgoing of his Love and Goodwill p. 28both eternall, and temporall towards them, that they come under this variety of Names, and Descriptions. First, in respect of his Eternall Designation of them to Life and Salvation, they are said to be written among the living, or unto life in Jerusalem: Revel. 3. 12. 13. 8.Rev 3:12Rev 3:13Rev 3:8their names are in the Lambs book of life, from the foundation of the World, Luke 10. 20.Luke 10:20and they are recorded in the purpose of God from all eternity. Secondly in respect of their Deliverance, and actuall Redemption from the bondage of death & Satan, which for ever prevaile upon the greatest number of the Sonnes of Men, shadowed out by their deliverance from the Babilonish Captivity,Revel. 5. 9.Rev 5:9 (pointed at in this place) they are said to be, a Remnant, Eph. 5. 25. 26.Eph 5:25Eph 5:26an Escaping, such as are Left, and Remaine in Jerusalem: From the perishing Lump of Man-kind,Zech. 3. 2.Zech 3:2 God doth by Christ, snatch a Remnant (whom he will preserve) like a Brand out of the fire. John 17. 9.John 17:9Thirdly, in respect of their injoyment of Gods Ordinances and Word,Rom. 8. 38.Rom 8:38 and his Presence with them, therein, they are called,Psal. 48. 11, 12, 13, 14. 16. 1, 2, 3. &c.Ps 48:11Ps 48:12Ps 48:13Ps 48:14Ps 48:16Ps 48:1Ps 48:2Ps 48:3 the Daughter of Sion, and the Dwelling places thereof. There did God make known his Mind and Will,Jerem. 50. 5.Jer 50:5 and Walked with his People in those Beauties of Holinesse; Zecl. 8. 2.These are they to whom these promises are made: the Elect, John. 12. 17.John 12:17Redeemed and Called of God: or those who being Elected, and Redeemed, Psal. 110. 3.Ps 110:3shall in their severall Generations be Called, according to his Purpose, who worketh all things, Isa 49. 14.Isa 49:14according to the Councell of his own will.

For the Matter of these promises,§. 45. they may be reduced to these three Heads. First of Justification. vers. 2. Secondly, of Sanctification v. 3, & 4. Thirdly, of Perseverance vers. 5, & 6. First, of Justification, Christ is Made to them, or Given unto them, for Beauty and Glory: which how it's done, the Holy Ghost tells us Isaiah 61 10. I will greatly rejoyce in the Lord, my soule shall be joyfull in my God, for he hath cloathed me with the Garment of salvation, he hath covered me with the Robes of Righteousnesse, saith the Church: he puts upon poore deformed Creatures, the Glorious Robe of his own Righteousnesse, to make us Comely in his Presence, and the Presence of his Father. Zac. 13. 3, 4. Through Him, 1 Cor 1 20. 54. 17.1 Cor 1:201 Cor 1:541 Cor 1:17his being given unto us, made unto us of God Righteousnesse, Isa. 45. 24, 25.Isa 45:24Isa 45:25becoming, the Lord our Righteousnesse, doe we find free acceptation, as Beautifull and Glorious in the eyes of God.Jer. 23. 6.Jer 23:6 But this is not all: He doth not only Adorne us without,Rom. 5. 1. 8. 1.Rom 5:1Rom 5:8 but also Wash us within: the Apostle acquaints us, that,Col. 2. 10.Col 2:10 that was his designe, Ephes. 5. 25, 26. and therefore you have (Secondly) the promise of Sanctification added, verses 3, 4. v. 3. you have the thing it selfe, they shall be called holy, Made so, called so by him, who calleth things that are not as though they were, and by that Call, gives them to be that which he calls them;2 Cor. 4. 6.2 Cor 4:6 he said, let there be light, and there was light. And then the manner how it becomes to be so. v. 4. first setting out the Efficient cause:Ezek. 11. 19.Ezek 11:19 the spirit of Judgment and Burning, Joh. 3. 5.John 3:5that is of Holinesse, and Light: & (Secondly) the way of his producing this great effect,Rom. 8. 2.Rom 8:2 washing away filth, and purging away blood: Spirituall filth and blood,Joh. 16. 9, 10, 11.John 16:9John 16:10John 16:11 is the defilement of sinne; the Scripture to set out it's abhomination,Psal. 38. 5. 7.Ps 38:5Ps 38:7 comparing it to the things of the greatest Abhorrency to our nature,Prov. 13. 5, 6.Prov 13:5Prov 13:6 even as that is to the nature of God. And this is the second promise, Isa. 1. 5, 6.Isa 1:5Isa 1:6that in, and by,Isa. 64. 6.Isa 64:6 the Branch of the Lord, is here made to them, who are written unto life in Jerusalem. Ezek. 16. 4. 5. & 24. 6.Ezek 16:4Ezek 16:5Ezek 24:6But now, least any should suppose that both these are for a season only,Hos: 8. 8. that they are Dying priviledges, Perishing mercies, Jewells that may be lost,Zech. 13. 1.Zech 13:1 so that, though the persons to whom those promises are made,Rom. 3. 13. 2 Pet. 2. 22.Rom 3:132 Pet 2:22 are once made Glorious and Comely, being in Christ freely accepted, yet they may againe become odious in the sight of God, and be utterly rejected, that being once Washed, Purged, Cleansed, they should yet returne to wallow in their mire, and so become wholly defiled and abhominable: In the Third place, He gives a promise of Perseverance, in the two last verses, and that expressed with Allusion to the Protection afforded unto the people of the p. 29Jewes in the Wildernesse, by a Cloude and Pillar of fier: which as they were created, and Instituted signes of the presence of God, so they gave assured protection, preservation, and direction to the People in all their waies. The summe of the whole intendment of the Holy Ghost in these two verses, seeming to be comprized in the last words of the Fift, and they being a suitable bottome unto the ensuing discourse, comprising as they stand in Relation to the verses foregoing, the whole of my ayme, with the way, or method wherein it may conveniently be delivered I shall a little insist upon them: VponUpon all the glory shall be a defence.

The words are a Gospell Promise, Expressed in Law termes, or a New Testament Mercy, §. 47.in Old Testament Clothes: the subject of it is, all the Glory, and the thing Promised, is a defence over it, or uppon it. By the Glory some take the People themselves to be intended, who are the Glory of God, Isa. 46. 13. In whom he will be Glorifyed, and who are said to be made Glorious, v. 2. But the Pillar of fier, and the Cloud lead us an other way. As the Protection here Promised, must Answer the Protection given by them of olde; so the Glory here mentioned, must answer that which was the Glory of that People, when they had their Preservation and Direction from those Signes of the presence of God, in the midst of them. It is very true the signe of Gods Presnce among them it selfe, and the Protection received thereby, is sometimes called his glory, Ezek, 10. 10. But here it is plainely differenced from it, that being afterwards called a defence. That which most frequently was called the Glory in the Ancient dispensation of God to his People, was the Arke: when this was taken by the Philistims, the Wife of Phineas calls her sonne Johabod, and sayes the Glory is departed from Israell 1 Sam. 4. 2. & 22. Which the holy Ghost mentions againe Psal. 78. 61. And delivered his Strength into Captivity and his Glory into his Enemies hand. The Tabernacle, or the Tent wherein it was placed is mentioned, v. 60. He forsooke the Tabernacle of Shiloh the Tent which he had placed among them. And the People to whom it was given, v. 62. He gave the People over also to the Sword. That Arke being the Glory and Strength which went into Captivity, when he forsooke the Tabernacle, and gave his People to the Sword. That this Arke, the Glory of Old was a Tipe of Jesus Christ (besides the end and ayme of its Institution, with its use and place of its abode) appears from the Mercy seat or Plate of Gold that was layd upon it, which Jesus Christ is expresly said to be Rom. 3. 25, 26. compared with Heb. 10. 5. It is he who is the Glory here mentioned, not considered absolutely and in his owne Person, but as he is made Beauty, and Glory unto his People: as he is made unto them Righteousnesse and Holynesse according to the tenor of the Promises insisted on before;Isa. 45. 25.Isa 45:25 and this is indeed, all the Glory of the Elect of God, even the presence of Christ with them, as their Justification, and Sanctification, their Righteousnesse and Holynesse.

The matter of the Promise made in reference to his Glory and them upon whom it doth abide,§. 48. Is, that they shall be a defence upon it: the word Translated here a defence comes from a root, that is but once read in Scripture. Deut. 33. 12. Where it is rendred to cover: The Lord shall cover him all the day long. So it properly signifyes. From a Covering, to a Protection, or a defence, is an easy Metaphor, a covering being given for that end and purpose. And this is the native signification of the word Protego, Psal. 17. 8. 36. 7. 57. 1. 63. 7. 121. 5.Ps 17:8Ps 17:36Ps 17:7Ps 17:57Ps 17:1Ps 17:63Ps 17:121Ps 17:5to defend by covering, as Abimelek called Abraham the covering of Sarahs eyes, or a protection to her Gen. 20. 16. The Allusion also of a Shade, which in Scripture is so often taken for a defence, Isa. 30. 2. 49. 2.Isa 30:2Isa 30:49ariseth from hence. This word it selfe is used twice more, and in both places signifye a Bridechamber, Ezek. 31. 6. &c.Ezek 31:6Psal. 19. 6. Joell 2. 16. From the peace, covert, and protection of such a place. The name of the Mercy seate is also of p. 30the same root with this. In this place it is by common consent rendered, a defence or protection, being so used, either by Allusion to that refreshment, that the Lord Christ the great Bridegroome gives to his Bride in his Banqueting House, Cant. 2. 4.Song 2:4or rather in pursuit of the former similitude of the Cloude, that was over the Tabernacle, and the Arke, which represented the Glory of that People. Thus this defence or covering is said to be upon, or above the Glory, as the Cloude was over the Tabernacle, and as the Mercy seate lay upon the Arke. Adde only thus much to what hath been spoken (which is also affirmed in the beginning of the verse) viz. That this defence is created, or is an immediate product of the mighty Power of God, not requiring unto it the least concurrence of Creature Power, and the whole will manifest the intendment of the Lord everlastingly to safegarde the Spirituall Gloryes of his Saints in Christ.

As there was before shewn,§. 49. there are two parts of our Spirituall Glory: the one purely Extrinsecall, to wit, the Love and Favour of God unto us, his free and Gracious Acceptation of us in Christ; on this part of our Glory, there is this defence Created, it shall abide for ever it shall never be removed. His owne Glory and Excellencies are ingaged for the preservation of this excellency and glory of his People. This Sunne, though it may be for a while eclipsed, yet shall never set, nor give place to an evening, that shall make long the shade thereof: whom God once freely accepts in Christ, he will never turne away his Love from them, nor cast them Vtterly out of his Favour. The other is within us, and that is our Sanctification: our Portion from God by the Spirit of Holinesse, and the fruits thereof, in our Faith, Love, and Obedience unto him; And on this part of our Glory, there is this Defence, that this Spirit shall never Vtterly be dislodged from that Soule, wherein he makes his residence, nor resigne his habitation to the Spirit of the World, that his fruit shall never so decay, as that the Fruits of Sodome, and the Grapes of Gomorra should grow in their roome, nor they, wherein they are Everlastingly, Utterly and wickedly grow barren, in departing from the Living God; these two make up that Perseverance, whereof we speake: Whom God accepts in Christ, he will continue to doe so for ever: whom he quickens to walke with him, they shall doe it to the end. And these three things, Acceptance with God, Holinesse from God, and a Defence upon them both, unto the end; all Free▪ and in Christ, are that threefold cord of the Covenant of Grace, which cannot be broken.

In the handling then of the Doctrine proposed unto consideration,§ 50. I shall (the Lord assisting) shew, First, that the Love and Favour of God, as to the free Acceptation of Believers with him in Christ, is constant, abiding, and shall never be turned away; handling at largethe Principles, both of its being and manifestation. Secondly, that the Spirit and grace of Sanctification, which they freely receive from him, shall never utterly be extinguished in them, but so remaine, as that they shall abide with him for ever: the Sophisticall separation of which two parts of our Doctrine, is the greatest advantage our Adversaries have against the whole. And demonstrate Thirdly, the Reall, and Causall influences, which this Truth hath, into the Obedience and Consolation of the Saints, considered both absolutely, and compared with the Doctrine, which is set up in competition with it: In the pursuit of which particulars, I shall indeavour to Inforce and presse those places of Scripture, wherein they are abundantly delivered, and vindicate them from all the Exceptions put in to our inferences from them by M. Goodwin in his Redemption Redeemed; as also Answer all the Arguments, which he hath with much labour and industry, collected and improved, in opposition to the Truth in hand: Take then only these few Previous observations, and I shall insist fully upon the proofe and p. 31Demonstration of the first Position, concerning the Vnchangeablenesse of the Love of God towards his, to whom he gives Iesus Christ, for Beauty and Glory, and freely accepts them in him.

First,§. 51. as to their Inherent Holinesse, the Question is not concerning Acts, either as to their vigour,Revel. 2. 5. 3. 2.Rev 2:5Rev 2:3Rev 2:2 which may be abated, or as to their frequency, which may be interrupted,Isa. 57. 17.Isa 57:17 but only as to the Spirit & Habit of it which shall never depart: Hos. 14. 4.Hos 14:4We doe not say they cannot sinne, fall into many sinnes, great sinnes, which the Scripture plainely affirmes of all the Saints,Isa. 59. 21.Isa 59:21 that went before: and who of them living doth not this day labour under the Truth of it?Ioh. 14. 16.John 14:16 But through the Presence of God with them,1 Ioh. 3. 9.1 John 3:9 upon such Grounds and Principles, as shall afterwards be insisted on,1 Ioh. 1. 8.1 John 1:8 they cannot, shall not, sinne away the Spirit and Habit of Grace,Iam. 3. 2.Jas 3:2 (which without a miracle cannot be done away by any one Act,1 King. 8. 38.1 Kgs 8:38 and God will not worke Miracles for the destruction of his Children,) so as to fall into that state,Isa. 64. 5, 6.Isa 64:5Isa 64:6 wherein they were, before they were Regenerate, and of the Children of God, become Children of the Devill, tasting of the second Death, Rev. 20. 6.Rev 20:6after they have been made Partakers of the first Resurrection.

Secondly, the Question is not about the decay of any Grace, but the losse of all; not about sicknesse and weakenesses, but about death it selfe; which alone we say, they shall be preserved from. Neither doe we say, that Believers are endowed with any such rich and plentifull Stock of Grace,Psal. 23. 6.Ps 23:6 as that they may spend upon it without new supplyes all their dayes,Isa. 35. 1, 2. &c.Isa 35:1Isa 35:2 but grant that they stand in continuall need of the renued communication of that Grace,Ioh. 15. 3, 4, 5, 6. 7.John 15:3John 15:4John 15:5John 15:6John 15:7 which hath its abode and residence in their Soules,Rom. 11. 18.Rom 11:18 and of that actuall Assistance, whereby any thing that is truly and Spiritually good,Ioh. 1. 16.John 1:16 is wrought in them. Thirdly, whereas there is a twofold Impossibility.Col. 2. 19.Col 2:19 (First) that which is absolutely and simply so in its own nature:Luk. 17. 5.Luke 17:5 And (Secondly) that which is so only upon some suposition,Phil. 2. 13.Phil 2:13 we say the totall falling away of the Saints is imppossible only in this latter sence. The unchangeable Decree and Purpose of God, his faithfull Promises, and Oathes, the Mediation of the Lord Jesus being in the Assertion supposed: And Fourthly, whereas we affirme, they shall assuredly continue unto the end, the Certainty and Assurance intimated, is not mentis but entis, Isa. 49. 14, 15, 16.Isa 49:14Isa 49:15Isa 49:16not subjective, but objective, not alwayes in the person persevering, but alwayes relating to the thing it selfe.Isa. 5. 17.Isa 5:17 Fiftly, that the three things, formerly mentioned,Cantt 5. 2, 6. Acceptance with God,Psal. 73. 26.Ps 73:26 Holinesse from God, and the Defence upon them both unto the end, are that threefold corde of the Covenant, which cannot be broken. This will appeare, by compareing those two eminent places together, which afterwards must more fully be insisted on; Jerem. 31. 34, 35. Cap. 32. 38, 39, 40. In generall God undertakes to be their God and that they shall be his People, Cap. 31. 31. Cap. 32. 38. And this he manifests in three things. First, that he will Accept them freely, give them to finde great Favour before him, in the forgivenesse of their sinnes, for which alone he hath any quarrell with them. I will (saith he) forgive their iniquities and remember their sinnes no more, cap: 31. 34. As 'tis againe repeated, Heb. 8. 12. Secondly, that they shall have sanctification and Holinesse from him, I will put my Law in their inward parts and write it in their Hearts, cap. 31. 33. I will put my feare in their Hearts, v: 40. with Ezek. 66. 67. calls the putting his Spirit in them, who is the Author of that Grace and Holinesse which he doth bestow: Thirdly that in both these, there shall be a continuance for ever, cap: 32. 40. I will not turne away from them to doe them good, and I will put my feare in their Hearts and they shall not depart from me; Or as v: 39: They shall feare me for ever; which distinguisheth this Covenant from the former, made with their Fathers, in that that was broken, which this shall never be. Cap: 21: 32: This p. 32is the Crowning Mercy, that renders both the other glorious: As to Acceptation he will not depart from us: as to Sanctification we shall not depart from him.