doubtless the word iva, must denote the event of the thing, and not only an intention that might fail of accomplishment. For let all, or any individuals, behave themselves how they will, it is certain, as to the accomplishment and event, that the Spirit of God shall be continued in the world, in the sense pleaded for. But it is not what is congruous to his own thoughts, but what may oppose ours (that is, the plain and obvious sense of the words), that he is concerned to make use of. It being not the sense of the place, but an escaping our argument from it, that lies in his design, he cares not how many contrary and inconsistent interpretations he gives of it: 'hæc non successit, alia aggrediemur via.' The word "va denotes (as is confessed), the intention of Christ in sending the Spirit: that is, that he intends to send him to believers, so as that he should abide with them for ever. Now, besides the impossibility in general, that the intention of God, or of the Lord Christ, as God and man, should be frustrate, whence in particular should it come to pass he should fail in this his intention? I will send ye the Holy Spirit to abide with you for ever;' that is, 'I intend to send you the Holy Spirit, that he may abide with you for ever." What now should hinder this? Why, it is given them, upon 'condition that they be true to their own interest, and take care to retain him;' what is that I pray? Why that they continue in faith, obedience, repentance, and close walking with God; but to what end is it that he is promised unto them? Is it not to teach them, to work in them faith, obedience, repentance, and close walking with God, to sanctify them throughout, and preserve them blameless to the end, making them meet for the inheritance with the saints in light?' In case they obey, believe, &c. the Holy Ghost is promised unto them, to abide with them to cause them to obey, believe, repent, &c.

4. The intention of Christ for the sending of the Spirit, and his abiding for ever, with them to whom he is sent, is but one and the same. And if any frustration of his intention do fall out, it may most probably interpose, as to his sending of the Spirit, not as to the Spirit's continuance with them to whom he is sent; which is asserted absolutely upon the account of his sending him. He sends him iva μévy: his abode is the end of his sending: which, if he be sent,

shall be obtained. Upon the whole doubtless it will be found, that the doctrine of perseverance finds so much for its establishment in this place of Scripture and promise of our Saviour, that by no art or cunning it will be prevailed withal, to let go its interest therein. And though many attempts be made to turn and wrest this testimony of our Saviour several ways, and those contrary to, and inconsistent with, one another, yet it abides to look straight forward to the proof and confirmation of the truth, that lies not only in the womb and sense of it, but in the very mouth and literal expression of it also. I suppose, it is evident to all, that Mr. Goodwin knows not what to say to it, nor what sense to fix upon. At first, it is made to the apostles, not all believers; then when this will not serve the turn, there being a concession in that interpretation, destructive to his whole cause, then it is made as a privilege to the church, not to any individual persons; but yet for fear that this privilege must be vested in some individuals, it is denied that it is made to any, but only is a promise of the Spirit's abode in the world with the word: but perhaps some thoughts coming upon him, that this will no way suit the scope of the place, nor be suited to the intendment of Christ, it is lastly added, that let it be made to whom it will, it is conditional, though there be not the least intimation of any condition in the text, or context, and that by him assigned, be coincident with the thing itself promised. But hereof so far: and so our second testimony; the testimony of the Son abides still by the truth, for the confirmation whereof it is produced: and in the mouth of these two witnesses,' the abiding of the Spirit with believers to the end is established.

Add hereunto, thirdly, The testimony of the third that bears witness in heaven, and who also comes near, and bears witness to this truth in the hearts of believers, even of the Spirit itself, and so I shall leave it sealed under the testimony of the Father, Son, and Holy Ghost. As the other two gave in their testimony in a word of promise, so the Spirit doth in a real work of performance; wherein as he bears a distinct testimony of his own, the saints having a peculiar communion and fellowship with him therein, so he is as the common seal of Father and Son, set unto that truth, which by their testimony they have confirmed. There are indeed

sundry things, whereby he confirms and establisheth the saints in the assurance of his abode with them for ever: I shall at present mention that one eminent work of his, which being given unto them, he doth accomplish to this very end and purpose; and that is his sealing of them to the day of redemption. A work it is, often in the Scripture mentioned, and still upon the account of assuring the salvation of believers; 2 Cor. i. 22. By whom also ye are sealed.' Having mentioned the certainty, unchangeableness, and efficacy of all the promises of God in Christ, and the end to be accomplished and brought about by them, namely, the 'glory of God in believers;' ver. 20. (All the promises of God are yea and amen in him, to the glory of God by us'), the apostle acquaints the saints with one foundation of the security of their interest in those promises, whereby the end mentioned, the glory of God by them,' should be accomplished. This he ascribes to the efficacy of the Spirit bestowed on them, in sundry works of his grace, which he reckoneth; ver. 21, 22. Among them this is one, that he seals them; as to the nature of this sealing, and what that act of the Spirit of grace is, that is so called, I shall not now insist upon it. The end and use of sealing-is more aimed at in this expression, than the nature of it; what it imports, than wherein it consists. Being a term forensical, and translated from the use and practice of men in their civil transactions, the use and end of it may easily from the original rise thereof be demonstrated. Sealing amongst men hath a twofold use. First, To give secrecy and security (in things that are under present consideration) to the things sealed. And this is the first use of sealing, by a seal set upon the thing sealed. Of this kind of sealing chiefly have we that long discourse of Salmasius, in the vindication of his Jus Atticum against the animadversions of Heraldus. And, secondly, To give an assurance, or faith, for what is by them that seal, to be done. In the first sense, are things sealed up in bags, and in treasuries, that they may be kept safe, none daring to break open their seals. In the latter, are all promissory engagements, confirmed, established, and made unalterable, wherein men either in conditional compacts, or testamentary dispositions do oblige themselves. These are the Sigilla appensa, that are yet in use in all deeds, enfeoffments, and the like instruments in

law. And with men, if this be done, their engagements are accounted inviolable. And because all men have not that truth, faithfulness, and honesty, as to make good even their sealed engagements, the whole race of mankind hath consented unto the establishment of laws and governors, amongst others, to this end, that all men may be compelled to stand to their sealed promises; hence, whatsoever the nature of it be, and in what particular soever it doth consist, the end and use of this work in this special acceptation, is taken evidently in the latter sense, from its use amongst men. Expressed it is upon the mention of the promises; 2 Cor. i. 20. To secure believers of their certain and infallible accomplishment unto them, the apostle tells them of this sealing of the Spirit, whereby the promises are irrevocably confirmed unto them, to whom they are made, as is the case among the sons of men; suitably, Eph. i. 13. he saith, they are 'sealed by the Holy Spirit of promise;' that is, that is promised unto us, and who 'confirms to us all the promises of God. That the other end of security also, safety and preservation, is designed therein, secondarily, appears from the appointed season, whereunto this sealing shall be effectual: it is, 'to the day of redemption;' Eph. iv. 30. until the saints are brought to the enjoyment of the full, whole, and complete purchase made for them by Christ, when he obtained for them eternal redemption. And this is a real testimony which the Holy Spirit gives to his own abiding with the saints for ever: the work he accomplisheth in them, and upon them, is on set purpose designed to assure them hereof, and to confirm them in the faith of it.

Unto an argument from this sealing of the Spirit thus proposed; Those who are sealed, shall certainly be saved;' Mr. Goodwin excepts sundry things, chap. 11. sect. 42. pp. 255-257. which, because they are applied to blur that interpretation of the words of the Holy Ghost, which I have insisted on, I shall briefly remove out of the way, that they may be no farther offensive to the meanest sealed one.

He answers then, first, by distinguishing the major proposition thus: They who are sealed, shall certainly be saved, with such a sealing, which is unchangeable by any intervenience whatsoever, as of sin and apostacy, so that they can

f Heb. ix. 14.

not lose their faith; but if the sealing be only such, the continuance whereof depends on the faith of the sealed, and consequently may be reversed or withdrawn, it no way proves that all they who are partakers of it, must of necessity retain their faith: therefore,' saith he, secondly, 'We answer farther, that the sealing with the Spirit spoken of, is the latter kind of sealing, not the former, (i. e.) which depends upon the faith of those that are sealed; as in the beginning or first impression of it, so in the duration or continuance of it; and consequently there is none other certainty of its continuance, but only the continuance of the said faith, which being uncertain, the sealing depending on it must needs be uncertain also that the sealing mentioned, depends upon the faith of the sealed, is evident, because it is said, in whom also, after ye believed, ye were sealed with the Spirit of promise.'

Ans. I dare say, there is no honest man that would take it well at the hand of Mr. Goodwin, or any else, that should attempt by distinctions, or any other way, to alleviate, or take off the credit of his truth and honesty, in the performance of all those things, whereunto, and for the confirmation whereof, he hath set his seal. What acceptation and like attempt in reference to the Spirit of God, is like to find with him, he may do well to consider: in the meantime he prevails not with us to discredit this work of his grace in the least. For,

1. First, This supposal of such interveniencies of sin and wickedness in the saints, as are inconsistent with the life of faith, and the favour of God, as also of apostacy, are but a poor mean insinuation, for the begging of the thing in question, which will never be granted of any such terms. An interveniency of apostacy, that is defection from the faith, is not handsomely supposed, whilst men continue in the faith.

2. That which is given for the confirmation of their faith, and, on set purpose to add continuance to it, as this is, cannot depend on the condition of the continuance of their faith. The Holy Ghost seals them to the day of redemption, confirming and establishing thereby an infallible continuance of their faith, but it seems upon condition of their continuance in the faith. Cui fini? Of what hitherto is said