418 DOCTRINE OF THE SAINTS' PERSEVERANCE. [CHAP.
But he adds, " It must needs be physical, because it is produced by the physical working of the Spirit of God, which, being a physical action, cannot produce a moral effect."
Ans. By physical operation of God on and with the will, we un- derstand only that which is really and effectually so, as different from that which is only moral and by way of motive and persuasion. Now, this we say is twofold ; the first consisting in the concourse of God, as the first cause and author of all beings, to the producing of every entity, such as the acts of the wills of men are, and this in such a way as is not only consistent with the liberty of the Avill in all its acts and actings whatever, but also as is the foundation of all the liberty that the will hath in its actings. And in respect of this influence of God, the effect produced is only physical or natural, having such a being as is proper to it; as also it is in respect of the will itself, and its concurrence in operation. The other is that which Mr Goodwin here calls " The irresistible force or power of the Spirit," distinguishing the efficacy of the Spirit and grace of God in their working in us to will and to do, producing those effects as they are good and gracious, in reference to their rise, end, and rule, where- unto they are related. This, then, is that which by Mr Goodwin is here asserted, " That if there be such an effectual real working of the Spirit and grace of God in us to the producing of any acts of the wills of men, they cannot be moral;" that is, they cannot have any goodness in them beyond that which is entitative. And so far are we now arrived : All efficacious working of the Spirit of God on us must be excluded, or all we do is good for nothing. Away with all promises, all prayers, yea, the whole covenant of grace; they serve for no other end but to keep us from doing good. Let us hear the Scripture speak a little in this cause : Deut. xxx. 6, " The LORD thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live." Jer. xxxi, 33, " This shall be the covenant that I will make with the house of Israel ; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people." Chap, xxxii. 39, " I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them." Ezck. xxxvi. 26, 27, "A new heart also will I give you, and a new spirit will I put within you : and I will take away the stony heart out of your fiesli, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Acts xvi. 14, " The Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul." Phil. i. 29, "Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his
XII.] OBJECTIONS TO THE DOCTRINE REFUTED. 449
sake;" and chap. ii. 13, " It is God which worketh in you both to will and to do of his good pleasure." As also Eph. i. 18-20, " That ye may know what is the exceeding greatness of his power to us- ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead." And, 2 Thess. i. 11, " We pray always for you, that our God would fulfil all the good pleasure of his goodness, and the work of faith with power." So also in 2 Cor. v. 1 7, " If any man be in Christ, he is a new creature;" for, Eph. ii. 4, 5, "God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ," causing us, chap. iv. 24, to " put on the new man, which after God is created in righteousness and true holiness;" with the like assertions, John iii. 3; James i. 18; 1 Pet. i. 23; John v. 21; 2 Cor. iii. 5, etc.
What may be thought of these and the like expressions? Do they hold out any real, effectual, internal work of the Spirit and grace of God distinct from moral persuasion, or do they not? If they do, how comes any thing so wrought in us and by us to be mortally good? If they do not, we may bid farewell unto all renewing, regenerating, assisting, effectual grace of God. That God, then, by his Spirit and grace, cannot enable us to act morally and according to a rule, is not yet proved. What follows? '