First, It is all along magnificently supposed that there is the same power and abiUty in a rational, enlightened man to deliberate and conclude of things in reference unto the j^ractical condition of his spiritual estate as there is of his natural, and that this ability is con- stantly resident with him, to make use of upon all occasions, what- ever our Saviour say to the contrary, — namely, that " without him we can do nothing," John xv. 5.
Secondly (to make way for that). That such an one is able to know and to desire the things of his peace in a spiritual and useful manner, notwithstanding the vanity of those many seemingly fervent prayers of the saints in the Scripture, that God would give them understand- ing in these things, and his manifold promises of that grace.^
Thirdly, That upon such deliberation, men are put into a capa- city and liberty, or are enabled, to work themselves to what strength or (]egree 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 strength and the vigour and power of their inclination thereto. That they have a law in their members rebelling against the law of their minds, and leading them captive under the law of sin, needs not to be taken notice of. This sufficiency, it seems, is of themselves. He was a weak, rmskilful man who supposed that of ourselves we could not think a good thought, seeing we are such perfect lords and masters of all good thoughts and actings whatsoever.^
Fourthly, The whole sum of this discourse of the means aftbrded believers to enable them to persevere amounts to this, that being rational men, they may, first, consider that some kinds of sins will destroy them and separate them from God, and that by obedience they shall come to the greatest good imaginable ; whereupon it is in their power so strongly to incline their hearts unto obedience that
» 1 Pet. i. 5; Eph. i. 17-20; Col. i. 11, 12. » Ps. cxix. 144 ; 1 Cor. ii. 14.
» Horn. vii. 8-24 ; 2 Cor. iii. 5.
I.] MR G/S GROUNDS OF THE saints' PERSEVERANCE, 111
they shall be in no more clanger of departing from God than a wise and rational man is of killing or wilfully destroyiog himself: the first paii; 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 and giacious and faithful promises of God, intercession of Christ, sealing of the Spirit, and all those sandy and trivial supports of their faith which hitherto they have rejoiced in? And whatever experience they have, or testimony from the word they do receive, of the darkness and weak- ness of their minds, the stubbornness of their wills, with the strong inclinations that are in them to sin and falling away, — whatever be the oppositions from above them, about them, within them, on the right hand and on the left, that they have to wrestle withal,^ — let them give up themselves to the hand of their own manlike con- siderations 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 ponderiug and considering, and that rationally (it matters not whether these things are fruits of the Spirit of grace or no, nay, it is clear they must not be so), that such and such evil 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 work inclinations in themselves, answerable, in strength, vigour, and power, to any degree of goodness which they apprehend in what they see and ponder.
The whole of the "ample sufficient means" afforded by God to the saints to enable them to persevere branching itself into these two heads, — first. The rational considering what they have to do ; secondly, Their vigorous inclination of their hearts to act suitably and answerably to their considerations, — I shall, in a word, consider them apart.
First, The considerations mentioned, of evil to be avoided and good to be attained (I mean that which may put men upon creating those strong inclinations: for such considerations may be without any such consequence, as in her that cried, " Video meliora proboque, deteriora sequor"), are either issues and products of men's own na- tural 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 both to will and to do of his good pleasure."^ If they be the latter, I ask, seeing all grace is of promise, whether hath God promised to give and con- tinue this grace of self-consideration unto believers or no? If he hath, whether absolutely or conditionally? If absolutely, then he
• Eph. vi. 12; Heb. xii. 1 ; Eom. vii. 17. ' Phil. ii. 13.
112 DOCTRINE OF THE SAINTS' PERSEVERANCE. [CHAP.