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more than can be made good. But, sopposing it true, as it is certain, that there is no propensity in them to fin, nor can they, by any temptation, be induced to it, it serves but to confirm what is contended for, that liberty does not consist in an indifference to

pod and evil. When it is further afferted, that their actions are not now rewardable, it is nothing to the purpose, fince this no ways affects the liberty of their actions ; tho' I see not why their actions, which are taken notice of with commendation, may not be rewarded now by the grace of God.

IV. The devils and damned spirits have ;. no inclination to, nor capacity of, doing that 23 which is good, but are wholly determined bit to that which is evil; and yet do all they to do freely and voluntarily. It is true, they Tyds are not in a state of trial, no more are Par men. But to say, they are not subject to 15 any farther punishment for the evil they coledo, is not consistent with the justice of God, mot and the dreadful expectation of the devils

themselves, who are not as yet in full tora encana m ent.

V. The liberty of the will of m every state he has been, is, or shall be i not in an indifference to good and evi

Whitby, p. 308. Ed. 2. 300.

b Ib.

his state of innocence, as he was made after the image, and in the likeness of God, so the biass of his soul was only to chać which is good, which he performed willingly, in obedience to the will of God. In his fallen state, he is averse to all that is fpiritually good, and is a fave to his finful lufts and pleasures, is wholly set upon them, and given up to them ; and yet serves and obeys them with the utmost willingness and freedom. In his regenerate state, there is, indeed, an inclination both to good and evil; but this arises from two different principles in the regenerate man. The new man, or principle of grace, is inclined, bent and determined to that which is good only; and yer freely serves the law of God. The old man, or corrupt nacure, is inclined, bent and determined to that which is evil only : and yet freely serves the law of fin, In the state of glorification, the saints will be impeccable, cannot fin, can only do that which is good; and yet what they do, or will do, is and will be done with the utmost freedom and liberty of their wills. Whence iç follows, that the liberty of man's will does not lie in an indifference or indetermination to good or evil; but is consistent both wich some kind of necessity, and a determination to one.

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VI. If

VI. If liberty is not consistent with ne-
I ceffity in any sense, then it is not consistent

with the decrees of God, nor even with the
foreknowledge of God; from whence must

follow some kind of necessity, not, indeed, il a necessity of co-action or force upon the My will of man, but of event; for if chere is

not a necessity of the things coming to pass,
which are foreknown and decreed by God,

then his foreknowledge is uncertain, and is it but mere fuppofition and conjecture, and is his decrees must be frustrable and precarious,

lc is faid, this “ was of old the chief argua ment of the Fatalists, espoused of late by 20 Mr. Hobbs, and is still made the refuge of on the Predeftinarians,Be it fo , if the Fa

talists and Mr. Hobbs meant no more by nei cessity than we do, namely, a necessity of Hi the immutability and unfrustrablenefs of

God's fore-knowledge and decrees, and not - of co-action or force upon the will of man'; h we have no reason to be ashamed of the ar-, e gument they made use of; and, instead of i making it a refuge, or mere shift, shall chink e our felves obliged to defend it, and abide 9 by it. . .

. .


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Of the Perseverance of the Saints.

O K Now proceed to consider the

arguments taken from reason,

against the doctrine of the saints

y perseverance : to which will be added, those that proceed upon racional accounts, in favour of it ; with a vindicacion of such as are excepted to. I shall begin with the arguments or objections againft it. And,

I. It is objected that this doctrine “ gives a great encouragement to those, who have once gotten an opinion that they are the children of God, to indulge themselves in the like iniquities, (that is, such 'as Lot, David, Solomon, and Peter commicted) as being never able to separate them from the love of God.To which may be replied, That tho' the fins committed by the persons mentioned, were of such a nature, that those who do the like, and die

Whitby, p. 487. Ed. 2. 466.


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without repentance for them, and Faith in the blood and sacrifice of Chrift, ber me inheritance in the kingdom of God and Cörift, to which the law of Moses threarned death, without admiffion of any atonement by tacrifice, and the severeft of God's judgments; yet the persons of these men being nigi in the favour of God, remained fo, wher thefe fins of theirs were abominable in his figir., displeasing to him, and resented by nim. He vihted tbeir transgression with a rod, and their iniquity with firedes 3 Puert beef bis loving-kindness be did not utterir, nor : al., take from them, nor fufer his fattoʻuines: to faile. These instances of the tales of o98 men, are not recorded to encourageme nt but to caution against it, and to te fort, the free, uachangeable, and everlafting 100 of God, in pardoning and accepting Li5 people, potwithstanding them aggiatured transgreffions, and so ID ENCOUT2X Louis distretied with fan. What uic ínco Derions may make of this doctrix, to indulge their selves in fin, who have only goner. 20 opinion that they are the children of God. I know Dot; however, I am sure, the chole wbo are the children of Gui pr faith or who have season is believe, and do bi lieve that they are te, of wiso have receive the spirit of adoption, winesnog licit

* Pal izziz, 32, 33.

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