paths of looseness and folly.' An observation which, if true (though Mr. Goodwin is pleased to assert, that any considering man, like himself, will laugh it to scorn), will not easily be digested in the thoughts of them, that are willing to weigh aright the usual presence of God with his truths, especially at the first embracement and entertainment of them. Neither will this observation be diverted from pursuing the doctrine against which it is lifted up, by comparing it with that of the unhappiness of marriages made between cousingermans,' there being nothing in that relation, that should be a disposing cause, to any such issue as is pretended; much less with that farther observation, that some 'apostatize from the Protestant religion, yea, from Christianity itself;" there being not the least parity, or indeed analogy, in the instances. If it might be affirmed of men, that after their embracing of Christianity or the Protestant religion, they generally decline and grow worse (as to their moral conversation), than they were before, I do not know at present what apology could be readily fixed on, that might free the one, and the other, from grievous scandal. To fall from a profession of any religion, or any head or part of a religion, upon the account of the corruption that is in them, that so fall from it, is rather an honour than a reproach to the religion so deserted. But in and upon the embracement of any religion or doctrine in religion, for men to decline from that, which is the proper end of all true religion (which is the observation that riseth up against the doctrine Mr. Goodwin asserteth in reference to very many that embrace it), doubtless is not the crown and glory of that which they profess. Neither is this observation built on so slight experience, as to be muzzled with proverbs of swallows and woodcocks. The streets of our cities and paths of our villages being full of those fowls, or rather foul spirits, that give strength unto it.

This is the whole of what Mr. Goodwin thought good to tender for the protection of his doctrine, from the charge laid down at the entrance of this digression; on the consideration whereof, I doubt not but it is evident how unable he is to shield it from the wound intended unto it thereby. And shall we now, can we, entertain any other thoughts of it, but that (having constantly hitherto been denied and op

posed by the most zealous, painful, godly, successful preachers of the gospel, that these latter ages have been, through the goodness of God, blessed withal, entertained chiefly by men of loose dissolute principles and practices, enemies to the power of godliness, and the profession thereof, and strongly suspected to corrupt the minds and conversations of men that do embrace it) it is the only serviceable relief and assistance for the making of the ministry of the gospel useful and fruitful, ingenerating holiness and obedience in the lives and ways of men.

CHAP. XIV.

Mr. G.'s third argument proposed and considered. The drama borrowed by Mr. G. to make good this argument. The frame of speech ascribed to God according to our doctrine by the remonstrants weighed and considered. The dealing of God with man, and the importance of his exhortations, according to the doctrine of the saints' perseverance manifested. In what sense, and to what end, exhortations and threatenings are made to believers. The fallacious ground of this argument of Mr. G. Mr. G.'s. fourth argument proposed to consideration, considered. Eternal life, how and in what sense a reward of perseverance. The enforcement of the major proposition considered. The proposition new moulded, to make it of concernment to our doctrine, and denied: from the example of the obedience of Jesus Christ. Efficacy of grace not inconsistent with reward. The argument enforced with a new consideration; that consideration examined, and removed. Farther of the consistency of effectual grace, and gospel exhortations.

A THIRD argument is proposed, sect. 18. chap. 13. in these words: That doctrine which representeth God as weak, incongruous, and incoherent with himself, in his applications unto men, is not from God, and consequently that which contradicteth it, must needs be the truth: but the doctrine of perseverance, opposed by us, putteth this great dishonour upon God, representeth him weak, incongruous,' &c. ergo. For the proof of the minor proposition, to make good the charge in it exhibited against the doctrine of perseverance, there is a dramatical scheme induced, to whose framing and application Mr. Goodwin contributed no more but the pains of a translator, taking it from the Anti-synod, pp. 276, 277. in

these words: You that truly believe in my Son, and have been once made partakers of my Holy Spirit, and therefore are fully persuaded and assured from my will and command given unto you in that behalf, yea, according to the infallible word of truth which you have from me, that you cannot possibly, no not by all the most horrid sins and abominable practices, that you shall or can commit, fall away either totally or finally from your faith; for in the midst of your foulest actions and courses there remains a seed in you which is sufficient to make you true believers, and to preserve you from falling away finally, that it is impossible you should die in your sins; you that know and are assured, that I will by an irresistible hand work perseverance in you, and consequently that you are out of all danger of condemnation, and that heaven and salvation belong unto you, and are as good as yours already, so that nothing but giving of thanks appertains to you, which also you know that I will, do what you will in the meantime, necessitate you unto; you, I say, that are fully and thoroughly persuaded and possessed with the truth of all these things, I earnestly charge, admonish, exhort, and beseech, that ye take heed to yourselves, that ye continue in the faith, that there be not at any time an evil heart of unbelief in any to depart from the living God, that you fall not from your own steadfastness; yea, I declare and profess unto you, that if you shall draw back, my soul shall have no pleasure in you, that if you shall deny me, I will deny you, that if you be again overcome of the lusts of the world, and be entangled herewith, that your latter end shall be worse than your beginning, that if you shall turn away, all your former righteousness shall not be remembered, but you shall die in your sins, and suffer the vengeance of eternal fire. On the other hand, if you shall continue to the end, my promise is, that you shall be saved; therefore, strive to enter in at the strait gate, quit yourselves like men, labour for the meat that endureth unto everlasting life, and be not slothful, but followers of them, who through faith and patience inherit the promises. He that shall duly weigh and consider what a senseless and indeed ridiculous incongruity there is, between these exhortations, adjurations, threatenings, and latter promises, and those declarations, applications, and former promises, doubtless will confess, that

either the one or the other of them are not from God, or according to the mind of God.'

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

First, The whole foundation of this fanatic fabric, is ridiculous in itself, and ridiculously imposed on the doctrine of perseverance. For whereas it says, not that all saints have any comfortable assurance of their perseverance, and so may, by all gospel ways whatever, by promises and threatenings, be stirred up to the use of those means whereby perseverance is wrought, and assurance obtained; so it says, that no one saint in the world, ever had, can have, or was, taught to expect his perseverance, or the least sense or assurance of it, under such an uncouth supposition, as falling into and continuing in sins and abominations; the promises they have to assure them of their inseparable abode with God to the end, are, 'that he will write his law in their hearts, and put his fear in their inward parts; that they shall never depart from him;' and they shall be kept up thereto, by the use of means suitable as appointed of God for the attaining of the end proposed, being 'kept by the power of God, but through faith, unto salvation.' God doth not call (nor doth the doctrine of perseverance of the saints, or of the stability and unchangeableness of his promises in Christ to believers, assert it) any to believe that they shall never fall away from him, what sins and rebellions soever they fall into; neither hath he promised any such things unto them, but only that he will, through his grace, preserve them in the use of means from such rebellions, as are inconsistent with his love and free acceptation through Christ, according to the tenor of the covenant of grace; so that instead of the first part of this fiction, whose inconsistency with the latter is after argued, let this, according to the analogy of our doctrine, be instituted.

You that truly believe in my Son Jesus Christ, and are made partakers of my Holy Spirit, who being heirs of the promises, and so have a right to that abundant consolation, that joy in believing, which I am willing all of you should receive; I know your fears, doubts, perplexities, and temptations, your failings, sins, and backslidings, and what sad

thoughts on the account of the evil of your own hearts and ways you are exposed to, as that you shall never abide, nor be able to continue with me, and in my love, to the end: let the feeble knees be strengthened, and the hands that hang down be lifted up: behold, I have ordained good works for you to walk in, as the way wherein you are to walk for the attainment of the end of your faith, the salvation of your souls; and to quicken you and stir you up hereunto, I have provided and established effectual ordinances, revealed in the word of my grace, whereunto you are to attend, and in the use of them, according to my mind, to grow up into holiness, in all manner of holy conversation, watching, fighting, resisting, contending with, and against, all the spiritual enemies of your souls. And as for me, this is my covenant with you, that my Spirit, which gives efficacy to all the means, ordinances, and advantages of gospel obedience, which I have afforded unto you, by whom I will fulfil in you all the good pleasure of my goodness, and the work of faith with power, so making you meet for the inheritance of the saints in light, and preserving you to my heavenly kingdom, shall never depart from you; so that you, also, having my law written in your hearts, shall never utterly and wickedly depart from me. And for such sins and follies as you shall be overtaken withal, I will graciously heal your backslidings, and receive you freely.'

This is the language of the doctrine we maintain, which is not (we full well know) obnoxious to any exceptions or consequences whatever, but such as bold and prejudiced men, for the countenance of their vain conceits and opinions, will venture at any time to impose and fasten on the most precious truths of the gospel. That God should say to believers, as is imposed on him, 'Fall into what sins they will, or abominations they can, yet he will have them believe, that by an irresistible hand, he will necessitate them to persevere;' that is, in and under their apostacy (which is evidently implied in their falling into sins and abominations in the manner insisted on), is a ridiculous fiction, to the imagination whereof the least colour is not supplied, by the doctrine intended to be traduced thereby.

Secondly, For the ensuing exhortations, promises, and threatenings, as far as they are really evangelical, whose use