THe Truth which I have proposed to handle,§. 1. and whose defence I have undertaken in the insuing discourse,Iud. 3. is commonly called, the PERSEVERANCE OF SAINTS;2 Cor. 13. 8. A Doctrine,Isai. 4. 5, 6. where­of nothing ordinary, Low, or Common is spoken by any,Ierem. 31. 31, 32, 33, 34, 35. that have ingaged into the consideration of it. To some it is the very Salt of the Cove­nent of Grace, Ier. 32. 39, 40 the most distinguishing mercy communicated in the blood of Christ,Isa. 59. 21. so enterwoven into,Heb. 8. 10, 11. and lying at the bottome of all that consolation, [Page 2] which God is abundantly willing, that all the Heires of the promise should receive; That it is utterly impossible it should be safe guarded one moment,1 Cor. 1. 9. without a perswasion of this truth, Phil. 1. 6. which seales up all the mercy and grace of the new Covenant, Rom. 8. 32, 33, 34, 35. with the unchangeableness and faithfulness of God. To others, it is no grace of God,Pelag. Armin. Socin. Papist. Thomson de Intercis. Ju­stif. Diatrib. Bertius Apost. Sanct. Remon-Coll. Hag. Scripta Sinod. no part of the purchase of Christ, no doctrine of the Go­spell, no foundation of consolation, but an invention of men, a delusion of Sa­tan, an occasion of dishonour to God, disconsolation and perplexity to belie­vers, a powerfull temptation unto sinne and wickednesse in all that doe re­ceive it.

A Doctrine it is also, whose right apprehension is on all hands confessed, to be of great importance, upon the accompt of that effectuall influence, which it hath and will have,§. 2. into our walking with God, which say some, is, to Love, Gen. 17. 1. Humility, Thankefulness, Feare, Fruitfulness: To Folly, Stubborness, Rebellion, Psal. 23. 6. Dissolnteness, Negligence, say others. The great confidence expressed by men concerning the evidence and certainty of their severall perswasions,Phil. 2. 12, 13. whether defending or opposing the Doctrine under consideration,Heb. 10. 16, 17, 18, 19, 20, 21, 22. the one part professing the truth thereof to be of equall stability with the promises of God,2 Cor. 7. 1. and most plentifully delivered in the Scripture;2 Pet. 1. 3, 4, 5, 6, 7. &c. others (at least one who is thought to be pars magna of his Companions) that if it be asserted in any place of the Scripture, it were enough to make wise & impartiall men to call the authority thereof into question; must needs invite men to turne aside to see about what this earnest contest is: & quis is est tam potens, who dares thus undertake to remove not only antient Landmarkes & boundaries of doctrines among the Saints, but mountains of brass, & the hils about Ierusalem, which we hoped would stand fast for ever? The concernement then of the Glory of God, and the Honour of the Lord Iesus Christ, with the interest of the soules of the Saints, being so wrapt up, and that confessedly on all hands, in the Doctrine proposed, I am not out of hope that the plaine discoursing of it from the word of truth, may be as ae word in season, like apples of gold in Pictures of silver.

Moreover,§. 3. besides the generall importance of that doctrine in all times and seasons, the wretched practizes of many in the daies wherein we live, and the industrious attempts of others in their Teachings, for the subverting, and casting it downe from its excellency, and that place which it hath long held in the Churches of Christ, and hearts of all the Saints of God, have rendred the consideration of it, at this time necessary.

For the First: these are daies, wherein we have as sad and tremendious ex­amples of Apostacy, §. 4. back-sliding, and falling from high and glorious pitches in profession, as any Age can parallell: As many starres cast from heaven, As many trees pluckt up by the rootes,Revel. 12. 4. as many stately buildings by winde, raine, and storme,Jud. 12. cast to the ground, as many Sons of perdition discovered, as many washed swine returning to their mire,Math. 7. 26, 27. as many Demases going after the present evill World,2 Thes. 2. 8. and men going out from the Church which were never truly and properly of it,2 Pet. 1. 20, 21, 22. as many Sonnes of the morning and Children of high illumi­nation & gifts setting in darkness,2 Tim. 4. 10. & that of all sorts; as ever, in so short a space of time,1 Joh. 2. 19. since the name of Christ was known upon the Earth. What through the deviating of some to the wayes of the World, Heb. 6. 4, 5. 6. and the Lusts of the flesh; what of others, to spirituall wickednesses and abominations: it is seldome that we see a Professor to hold out in the Glory of his Profession to the end. I shall not now discourse of the particular causes hereof, with the temptations and advantages of Satan, that seem to be peculiar to this season, but only thus take notice of the thing it selfe, as that which presseth for, and rendreth the consideration of the doctrine proposed not only seasonable but necessary.

[Page 3] That this is a stumbling block in the way of them, that seeke to walke with God,§. 5. I suppose that none of them will deny. It was so of old and it will so continue untill the end. And therefore our Saviour predicting and dis­coursing of the like season, Mathew 24. Foretelling that Many should be deceived, ver. 11. That Iniquity should abound, and the love of many wax cold, v. 12. that is, visibly and scandalously to the contempt and seeming disadvantage of the Gospell, adds as a preservative consolation, to his own chosen select ones, who might be shaken in their comforts & confidence to see so many that walked in the House of God and took sweet counsell together with them to fall headlong to destruction, that the Elect shall not be seduced; Let the attempts of Seducers be what they will, and their Advantages never so many, or their successes never so great, they shall be preserved; the House upon the Rocke shall not be cast downe; Against the Church built on Christ the Gates of Hell shall not prevaile. And Paul mentioning the Apostacy of Hyme­naeus and Philetus, who seeme to have beene teachers of some eminency and Starrs of some considerable magnitude in the Firmament of the Church, with the eversion of the Faith of some who attended unto their abominations, 2 Tim. 2, 17, 18. Least any disconsolation should surprize believers in refe­rence to their owne condition, as though that should be lubricous, uncer­taine, and such as might end in destruction and their Faith in an over­throw: he immediately adds that effectuall cordiall, for the reviving & sup­portment of their confidence and comfort, v. 19. Neverthelesse (notwith­standing all this Apostasy of eminent professors yet) The foundation of God standeth sure, the Lord knoweth who are his; Those who are built upon the foundation of his unchangeable purpose and love, shall not be prevailed a­gainst. John likewise doth the same; for having told his little Children, that there were many Antichrists abroad in the world, and they for the most part Apostates, he adds in the first Epist: second Chap: verse the 19. They went out from us because they were not of us, for if they had been of us they would no doubt have continued with us; but they went out that they might be made manifest that they were not all of us. He lets thē know that by their being Apostates, they had prooved themselves to have beene but Hypocrits; and therefore believers dwelling in safety was no way prejudiced by their backsliding. The like occasi­on now calls for the like Application, & the same disease for the same preven­tion or remedy; That no sound persons may be shaken, because unhealthy ones are shattered, that those may not tremble who are built on the Rock, because those are cast downe who are built on the sand, is one part of my ayme and intendment in handling this doctrine. And therefore I shall as little dabble in the waters of strife or insist upon it in way of controversy as the importunity of the adversary & that truth which we are obliged to con­tend for, will permit. One Scripture in its own plainesse & simplicity, will be of more use for the end I aime at, then twenty Scholasticall Arguments pressed with never somuch accuratenesse and subtility.

A Temptation then this is,§. 6. and hath been of old to the Saints, disposed of by the manifold wisdome of God,Rom. 11. 20. to stir them up to take heed least they fall, 1 Cor. 10. 12. to put them upon trying and examining,1 Cor. 11. 19. whether Christ be in them or no, 2 Cor. 13. 5. and also to make out to those Fountains of establishment in his eternall Pur­pose and Gratious Promises, Revel. 2. 24, 25. wherein their refreshments and reserves under such temptations do lye.Isa. 45. 22. And yet though our doctrine inforces us to concludeMal. 3. 6. all such never to be sound believers in that peculiar notion and sence of that expression which shall instantly be declared,2 Pet. 3. 17. who totally and finally apostatize and fall off from the wayes of God,Heb. 3. 12. yet is it excedingly remote from being any true ground of shaking the Faith of those,Hab. 3. 17. 18. who truly believe [Page 4] any farther then shaking is usefull for the right and thorough performance of that great Gospell duty of tryall and selfe examination.

Mr Goodwin indeed contends,§ 7. Chapter 9. Sect. 8, 9, 10, 11. Pag. 108, 109, 110:) that if we judge all such as fall away to perdition never to have been true Believers (that is with such a Faith as bespeakes them to enjoy union with Christ and acceptance with God,) it will administer a thousand Fears and Jea­lousies concerning the soundnesse of a mans owne Faith whether that be sound or no; and so it will be indifferent as to consolation, whether true believers may fall away or no, seeing it is altogether uncertaine whether a man hath any of that true Faith which cannot perish. But

First,Ans. 1. God who hath promised to make all things worke together for good to them that love him, Rom. 8. 28. in his infinite Love and Wisdome is pleased to exercise them with great variety,Psal. 30. 6, 7. both within and without, in refe­rence to themselves and others,Isa. 8. 17. for the accomplishing towards them all thech. 54. 7. 8, 9. good pleasure of his goodnesse & carrying them on in that holy humble depen­ding1 Pet. 3. 7. frame,1 Cor. 3. 13. which is needfull for the receiving from him those gratious sup­plyes,1 Pet. 4. 12. 2 Cor. 7. 5. without which it is impossible they should be preserved.2 Thes. 1. 11. To this end are they often exposed to winnowings of feirce winds and shakings by more dreadfull blasts,Heb. 12. 25, 28, 29. then any breathes in this consideration of the Apostatizing of professours though of Eminency.Isa. 57. 15. & 66. 2. Not that God is delighted with their fears & jelousies, Jam. 4. 6. which yet he knows under such dispensations they must con­flict with all,1 Pet. 5. 5. but with the tryall and exercise of their Graces whereunto he calls them; that's his Glory,Mat. 7. 24, 25. where in his soule is delighted. It is no singular thing for the Saints of God to bee exercised with a thousand fears & jealousies and through them to grow to great establishment;Amos. 9. 9. If indeed they were such as were unconquerable,Luk. 22. 31. such as did not worke together for their good,Ephe. 6. 11, 12, 13. such as must needs be endlesse, Ephe. 4. 14. all meanes of satisfaction and establishment beeing rescinded by the causes of them,Isa. 49. 14, 15, 16. & 63. 9. then were there weight in this exception: but neither the Scriptures, Acts 9. 5. not the experience of the Saints of God do give the least hint to such an assertion.Psal. 103. 13.

Secondly,1 Pet. 1. 7. It is denied that the fall of the most glorious Hypocrites is in­deed an efficacious engine in the hands of the adversary,Rom 8. 38. to ingenerate any other feares and Jealousies, or to expose them to any other shakings, 1 Cor. 10. 13. then what are common to them in other temptations of daily incursion, which God doth constantly make way for them to escape; It is true indeed, that if true believers had no other foundation of their perswasion that they are so, but what occurres visibly to the observation of men in the outward conversa­tion of thē that yet afterward fall totally away, the Apostasie of such (notwith­standing the generall assurance they have, that those who are borne of God cannot, shall not sinne unto deaths, 1 Joh. 3. 9. seeing their own interest in that estate and condition may be clouded, (at least for a season) and their consolation there­upon depending interrupted) might occasion thoughts in them of very sad consideration: but whilest besides all the beams & raies that ever issued from a falling starre, all the leaves and blossomes with abortive fruit, that ever grew on an unrooted tree, all the goodly turrets and ornaments of the fairest house that ever was built on the sand,1 Joh. 5. 7, 8. there are moreover three that beare witness in Heaven, the Father, Sonne, and Spirit; and three that beare witness on Earth, the Water, Bloud, and Spirit; 1 Joh. 2. 20, 21▪ whilst there is a teaching, anoynting, and assuring earnest, a firme sealing to the day of redemption, a knowledge that we are passed from death to life: 2 Cor. 1. 21, 22. the temptation arising from the Apostasie of Hypocrites is neither so potent nor unconquerable,2 Cor. 5. 5. but that by the grace of him through whom we can doe all things, Ephes. 1. 14. it may be very well dealt withall.Ephes. 4. 30. This I say,Rom. 8. 16. supposing the ordinary presence and operation of the spirit of [Page 5] grace, in the hearts of believers, with such shines of Gods countenance upon them, as, they usually enjoy. Let these be interrupted, or turned aside, and there is not the least blast or breath, that proceeds from the mouth of the weakest enemy,Psal 30. 6, 7. they have to deale withall, but is sufficient to cast them downe from the excellency of their joy and consolation.

The evidence of this truth is such,§ 8. that M. Goodwin is forced to sayVerè fidelit uti pro tempo­re praesenti de fidei & consci­entiae suae inte­gritate certus esse potest, ita & de salute sui & de sa­lutiferâ Dei erga ipsum be­nevolentiâ pro illo tempore certus esse po­test & debet. Farre be it from me to deny but that a man may very possibly attaine unto a very strong and potent assurance, and that upon grounds every way sufficiently warrantable and good, that his faith is sound and saving: Cap: 9. Sect: 9. but unto this con­cession: he puts in a double exception.

First, That there is not one true believer of an hundred, yea of many thousands, who hath any such assurance of his Faith as is built upon solid and pregnant foun­dations.

I must (by his leave) enter my dissent hereunto, and as we have the liber­ty of our respectiue apprehensions so neither the one, nor the other prove a­ny thing in the cause. Setting aside causes of desertion, great temptations, and tryalls, I hope through the riches of the grace, and tenderness of the love of their father,Act. Synod. p. 182. decl. sent. Thes. 7. the condition is otherwise then is apprehended by M. Goodwin with the generality of the Family of God. The reasons given by him of his thoughts to the contrary, doe not sway me from my hopes, or byas my for­mer apprehensions in the least; His reasons are,

First, Because though the testimony of a mans heart and conscience touching his 1 uprightness towards God, or the soundness of any thing that is saving in him, be comfortable and chearing, yet seldome are these properties built upon such founda­tions which are sufficient to warrant them; at least upon such whose sufficiency in that kind is duely apprehended. For the testimony of the conscience of a man touch­ing any thing which is spiritually and excellently good, is of no such value, unlesse it be first excellently inlightned with the knowledge, nature, proprieties and con­dition of that on which it testifieth; and (Secondly) be in the actuall contemplati­on consideration, or remembrance of what he knoweth in this kind. Now very few believers in the World come up to this height and degree.

First,Ans. 1. There is in this reason couched a supposition which if true, would be farre more effectuall to shake the confidence and Resolution of beleevers, then the most serious consideration of the Apostasies of all professors, that e­ver fell from the glory of their profession from the beginning of the World; and that is, that there is no other pregnant foundation of Assurance, but the testi­mony of a mans own heart, and conscience, touching his uprightness towards God, and therefore before any can attaine that assurance upon abiding foundations they must be excellently inlightened in the nature, properties, and condition of that which their consciences testifie unto; (as true faith and uprightnesse of heart) and be cleare in the disputes and Questions about them, being in the actuall contempla­tion of them when they give their Testimony. I no way doubt but many thou­sands of believers,1 Cor. 1. 26. whose apprehensions of the nature, properties, and conditi­ons of things,Jam. 2. 5. as they are in themselves, are low, weake, and confused; yet hauing received the Spirit of Adoption bearing witness with their spirits, Rom. 8. 16. that they are the Children of God, 1 Joh. 5. 10. and having the Testimony in themselves, have been taken up into as high a degree of comforting and cheering assurance, and that upon the most infallible foundation Imaginable,1 Joh. 5. 6. (for the spirit witnesseth be­cause the spirit is truth) as ever, the most seraphically illuminated person in the World, attained unto. Yea in the very graces themselves of Faith and uprightnesse of heart, there is such a seale and stamp impressing the image of God upon the soule, as without any reflex act, or actuall contemplation of those graces themselves, have an influence into the establishment of the soules [Page 6] of men, in whom they are, unto a quiet comfortable assured repose of them­selves upon the love and faithfulnesse of God: neither is the spirituall confi­dence of the Saints shaken,Math. 7. 25. much lesse cast to the ground, by their conflicting with feares,Math. 16. 18. scruples, and doubtfull apprehensions; seeing in all these conflicts, they have the pledge of the faithfulness of God,Psal. 77. 10. that they shall be more then conquerours. 1 Cor. 1. 9. Though they are exercised by them,1 Thes. 5. 23, 24. they are not dejected with them:1 Cor. 10. 13. nor deprived of that comforting assurance and joy which they have in believing.Rom. 8. 37. But yet suppose, that this be the condition practically of many Saints of God, & that they never attaine to the state of the primitive Christi­ans, 1 Pet. 1. 8. to whose joy and consolation in believing the Holy Ghost so plentifully witnesseth, nor doe live up to that full rate of plenty, which their Father hath provided for them in his Family, and sworne that he is abundantly willing, they should enjoy and make use of; Heb. 6. 17, 18. what will hence follow as to the businesse in hand, I professe I know not. Must that little evidence which they have of their acceptance with God, be therefore necessarily built upon such bottomes (or rather topps) as are visible to them in hypocrites, so that upon their Apo­stasie they must needs not only trye and examine themselves, but conclude to their disadvantage and disconsolation, that they have no true faith? Credat Apella.

Secondly, §. 9. the comfortablenesse he tells us of the testimony of a mans con­science concerning his uprightnesse with God, depends mainly and princi­pally upon his uniforme and regular walking with God; now this being by the neglects of the Saints often interupted with many staines of unworthinesse, the te­stimony it selfe must needs be often suspended: now true believers finding them­selves outgon in wayes of obedience by them, that impenitently Apostatize, if from hence they must conclude them Hypocrites, they have no evidence left for the soundnesse of their owne Faith, which their consciences beare Testimony unto, upon the fruitfullnesse of it, which is inferiour by many degrees to that of them who yet finally fall away. This is the substance of one long Section pag. 109, 110. But

1 First, here is the same supposall included as formerly, that the only Evidence of a true Faith and acceptance with God, is the testimony of a mans conscience concerning his regular & upright walking with God; For, an obstruction in this being supposed, his comfort and consolation is thought to vanish; but that the Scripture builds up our assurance on other foundations is evident, and the Saints acknowledge it, as hath been before delivered; Nor

2 Secondly, doth the Testimony of a mans owne conscience as it hath an in­fluence into his consolation, depend solely (nor doth Mr Goodwin affirme it so to doe) on the constant regularity of his walking with God.Job. 35. 10. It will also wit­nesse what former experience it hath had of God,Psal. 77. 5, 6. 7. calling to mind its song in the night, all the tokens and pledges of its fathers love, all the gracious visits of the holy and blessed Spirit of grace,Isa. 40. 28, 29, 30. all the imbracements of Christ, all that intimacy and communion it hath formerly been admitted unto,Canti. 3. 1, 2. & 5. 4, 5. the healing and recovery it hath had of wounds, Psal 42. 6, 7, 8, 9, 10, 11. and from back-slidings, with all the spiri­tuall intercourse it ever had with God,Hos. 2. 7. & 14. 2. 8. to confirme and strengthen it selfe in the beginning of its confidence to the end. And

3 Thirdly, in the testimony that it doth give from its walking with God, and the fruits of Righteousnesse, it is very farre and remote from giving it only or chiefly, Heb. 3. 14. or indeed at all, from those waies, workes, and fruits which are expo­sed to the eyes of men,Isa. 38. 3. and which, in others, they who have that Testimony, may behold.Psal. 139. 23, 24. It resolves it selfe herein in the frame, principles, and life of the hidden man of the heart, Revel. 3. 1. which lies open and naked to the eyes of God,1 Pet. 3. 4. but is lodged in depths not to be fathom'd by any of the Sons of Men:2 Cor. 2. 12. There is [Page 7] no comparison to be instituted between the obedience and fruites of Righte­ousnes in others, whereby a believer makes a judgement of them, and that in himselfe from whence the testimony mentioned doth flow: that of other men being their visibly practicall conversation, his being the hidden habituall frame of his heart and spirit in his waies and actings; so that though through the fallings of them, he should be occasioned to question his own faith, as to triall and examination; yet nothing can thence arise sufficient to inforce him to let goe even that part of his comfort, which flowes from the weakest witnesse, and one of the lowest voyces of all his store. Hee eyes others without doores, but himself within.

Fourthly,§. 10. whereas 1 Iohn 3. 7. Little Children let no man deceive you, he th [...]t doth righteousnesse is righteous, is produced, and two things argued from thence, First, that the caveat (be not deceived) plainly intimates, that true be­lievers may very possibly be deceived in the estimate of a righteous man, and se­condly that this is spoken of a man judging himselfe, and that emphatically and exclusively, he and he only is to be judged a righteous man. I say,

1. That though I grant the first,Ans. that we may very easily be, and often are deceived in our estimate of righteous persons, yet I doe not conceive the infe­rence to be inforced from that expression, (let no man deceive you) the Holy Ghost using it frequently, or what is equivalent thereunto, not so much to caution men in a dubious thing, wherein possibly they may be mistaken, as in a way of detestation, scorne, and rejection of what is opposite to that which he is urging upon his Saints, which he presseth as a thing of the greatest evidence and cleernesse, as 1 Cor: 6. 9. chap: 15. 32. Gal: 6. 7. neither is any thing more intended in this expression of the Apostle, then in that of 1 Cor: 6. 9. be not deceived, no unrighteous person shall inherit the Kingdome of heaven: so here, no person not giving himselfe up to the pursuit of righteousnesse in the Gene­rall drift and scope of his life, (cases extraordinary and particular acts, being alway in such rules excepted) is, or is to be accounted a righteous man.

Secondly also it may be granted, (though the intendment of the place leads us another way) that this is so farre a Rule of selfe judging, that he, whose frame and disposition suits it not, or is opposite unto it, cannot keep up the power or vigor of any other comfortable evidence of his state and condition; But that it should be so farre extended, as to make the only solid and pregnant foundation that any man hath of assurance and consolation, to arise and flow from the Testimony of his own conscience, concerning his own regular walk­ing in waies of Righteousness, (seeing persons that walk in darkness and have no light are called to stay themselves on God, Isai: 50. 10. and when both heart & flesh faileth, yet God is the strength of the heart, Psal: 73. 6.) is no way cleare in it selfe, and is not by M. Goodwin afforded the least contribution of assi­stance for its confirmation. To returne then from this digression: a Tempta­tion we acknowledge, and an offence to be given to the Saints by the Apo­stasie of Professors: yet not such, but as the Lord hath in Scripture made gra­cious provision against their suffering by it, or under it, so it leaves them not without sufficient testimony of their own acceptance with God, and sincerity in walking with him. This then was the state of old, thus it is in the daies wherein we live.

As the practice and waies of some,§. 11. so the principles and teachings of others, have an eminent tendance unto offence and scandall. Indeed ever since the Reformation, there have been some indeavours against this truth to corrode it, and corrupt it: The first serious attempt for the totall intercision of the faith of true believers, though not a final excision of the faith of elect belie [...]ers, was made by one in the other University, who being a man of a debauched [Page 8] & vicious conversation, no small part of the growing evils of the daies where­in he lived, did yet cry out against the doctrines of others as tending to loos­nesse and profanenesse, upon whose breasts & teachings was written Holinesse to the Lord all their daies' AfterwardsArmin. Anti­perk. Arminius with his Quinquarticulan Fol­lowers,Rem. Coll. takeing up the matter, though they laboured with all their might to answer sundry of the Arguments whereby the truth of this doctrine is de­monstrated,Hag. Artic. 5. yet for a season were very faint and dubious in their own asser­tions: not daring to breake in at once upon so great a Treasure of the Church of God:Nos cùm mentem nostram super hoc argumento categori­cè & dogmaticè in alteram par [...]em definivimus, nullo jure levitatis insimulari posse, propterea quod novem ab hinc annis, eam non ita disertè & rotundè enunciaverimus, sed solummodo disquirentium adhuc in morem professi simus. Declar. sent. Rem. circa 5. Artic. and therefore in their Synodalia are forced to Apologise for their Haesitation nine years before in their Conference at the Hague. But now of late since the glorious light of Socinianisme hath broken forth from the pit, men by their new succours, are Socin. Praelect. Theol. cap. 6. art. 7. &c. grown bold to defie this great truth of the Gospell and grace of the Covenant, as an abomination for ever to be abhorred. Audax omnia perpeti Gens humana, ruit per vetitum nefas.

In particular,§ 12. the late studious indeavours of a Learned man in his Treatise Intituled Redemption Redeemed, for to dispoyle the spouse of Christ of this most Glorious pearl where with her beloved hath adorned her, cals for a particular Consideration. And this (discharging a regard unto any other motives) upon (cheifly) this accompt, that he hath with great paines and travell gathered together what ever hath been formerly given out, and dis­persed by the most considerable Adversaries of this Truth (especially not o­mitting any thing of moment in the Synodall defence of the fifth Article, with an exact translation of the dramaticall Prosopopoeias, with whatsoever looks towards his designe in hand from their fourth at­tempt about the manner of conversion) giving it a new not only an elegant dresse, and varnish of Rhetoricall expressions, but moreo­ver reinforcing the declining cause of his Pelagian Friends with not to be despised supplyes of appearing Reason,Col. 2. 4. and hidden Sophistry. So that though I shall handle this doctrine in my owne Method, (with the reason whereof, I shall instantly acquaint the Reader) & not follow that Author [...], yet handling not only the main of the Doctrine it selfe, but all the concernments and consequences of it in the severall branches of the Method intended, I hope not to leave any thing considerable in that whole Treatise (as to the Truth in hand) Undiscussed, no Argument Unvindicated, no Objection Un­answered, no Consequence Unweighed, with a speciall eye to the Comparison instituted betweene the Doctrines in contest, as to their direct and cau­sall influence into the obedience and Consolation of the Saints.

That we may know then what we speake and whereof we doe affirme, § 13. I shall breifly State the Doctrine under consideration, that the difference a­bout it may appeare. Indeed it seemes strange to me among other things, that he of whom mention was lastly made, who hath liberally dispended so great a Treasure, of Paines, Reading, and Eloquence, for the subverting of the Truth, whose explanation and defence we have undertaken; did not yet once attempt fairely to fixe the State of the difference about it, but in a ve­ry tumultuary manner, fell in with prejudices swelling over all bounds and limits of ordinary reasoning,Chap. 9. Rhetoricall amplifications upon a doctrine not attempted to be brought forth and explayned, that it might be weighed in the Ballance, as in it selfe it is. Whereas there may be many Reasons, of such a proceeding, it may well be questioned whether any of them be candid & commendable. Certainly the advantages thence taken for the improve­ing [Page 9] of many Sophisticall Reasons and pretended Arguments are obvious to every one that shall but peruse his ensuing discourse.

Although the Substance of this Doctrine hath been by sundry delivered,§ 14. yet least the termes, wherein it is usually done, may seeme to be somewhat too Generall, and some advantages of the Truth, which in it selfe it hath, to have been omitted, I shall breifely state the whole matter under those Termes, wherein it is usually received.

The title of it is,§ 15. the PERSEVERANCE OF SAINTS; A short discovery of whom we meane by Saints, the Subject whereof we speake, and what by Perseverance, which is Affirmed of them, will state the whole for the Judgement of the Reader. God only is essentially holy, and on that ac­count,Isa. 6. 3. losh. 24. 19. the only holy One. In his Holynesse as in his Beeing, and all his Glorious Attributes,Revel. 15. 4. there is an actuall permanency or samenesse. Heb. 1. 10, 11, 12. No­thing in him is subject to the least shaddow of change:Exod. 3. 14. not his Truth, not his Faithfullnesse,Deut. 32. 4. Isa. 40. 38. not his Holinesse; all principles, causes, and reasons of alteration stand at no lesse infinite distance from him,Ch. 41. 4. then not being.Ch. 43. 10. His Properties are the same with himselfe and are spoken of one ano­ther,Ch. 44. 6. Ch. 48. 12. as well as of his nature. His Eternall Power is mentioned by the Apostle Rom. 1.Reve. 1. 4, 17. So is his Holinesse Eternall, Immutable. Of this we may have use afterwards;Mal. 3. 6. Iam. 1. 18. for the present I treat not of it. The Holinesse of all Creatures is Accidentall and Created; 1 Sam. 15. 29. to some it is innate or Originall, as to the Angels, the first man, Gen. 1. 26. our Saviour Christ as to his humane nature; of whom we treat not.Math. 19. 17. Adam had originall holinesse and lost it; so had many Angells, who kept not their first habitation: It is hence argued by Mr Goodwin, Eccles. 7. 29. that Spirituall gifts of God being bestowed, Heb. 7. 25. Ezek. 36. 26, 27, 28. may be taken away, nowithstanding the seeming con­trary engagement of Rom. 11. 29. From what proportion or Analogy this Argu­ment doth flow,Isa. 4. 3, 4. Rom. 6. 4, 5. 6 is not intimated: The grace Adam was endowed with, was intrusted with himselfe,Ephes. 4. 22, 23, 24, 25. and his own keeping, in a covenant of Workes: that of the Saints since the fall, is purchased for them, laid up in their head, dispen­sed in a covenant of grace; whose eminent distinction from the former, con­sists in the permanency and abidingness of the fruits of it. But of this after­wards. To others, adventitious and added, as to all that have contracted any qualities contrary to that Originall Holinesse, wherewith at first they were indu­ed, as have done all the sonnes of men, who have sinned and come short of the glory of God. Now the Holiness of these is either compleate, as it is with the spi­rits of just men made perfect: or inchoate, and begunne only, as with the resi­due of Sanctified ones, in this life. The certain Perseverance of the former in their present condition being not directly opposed by any, though the foundation of it be attempted by some, we have no need as yet to engage in the defence of it. These latter are said to be sanctified or holy two waies: upon the twofold account of the use of the word in the Scripture.

1. For (first) some Persons, as well as Things, are said to be holy, especially in the old Testament, and in the Epistle to the Hebrewes, almost constantly using the termes of Sanctifying and Sanctifyed in a legall or Temple signification, in refe­rence unto their being separated from the residue of men, with relation to God and his worship;Exod. 28. 36, 38. or being consecrated, and dedicated peculiarly to the performance of any part of his will,Levit. 5. 15. Ezek. 22. 8. or distinct injoyment of any portion of his mercy:Heb. 2. 11. thus the Arke was said to be holy, and the Altar holy, the Temple was holy and all the utensils of it,ch. 10. 10. Ioh. 17. 19. with the vestments of its officers. So the whole people of the Iewes, were said to be holy: the particular respects of Co­venant, Worship, Separation, Law, Mercy, & the like, upon which this denomi­nation of Holinesse and Saintship was given unto them, & did depend, are known to all: yea persons Inherently uncleane, and personally notoriously [Page 10] wicked, in respect of their designement to some outward work, which by them God will bring about are said to be sanctified: distinguishing gifts, with designation to some distinct employment, is a bottome for this Apel­lation; though their gifts may be recalled, and the employment taken from them. Isai 13. 3. We confesse Perseverance, not to be a proper and insepara­ble adjunct of this subject, nor to belong unto such persons as such: though they may have a right to it, it is upon another account: yet in the pursuit of this businesse, it will appeare that many of our adversaries Arguments, smite these men only, and prove that Such as they, may be totally rejected of God which none ever denied.

Againe,§. 16. the Word is used in an Evangelicall sence, for inward purity and reall Holynesse, whence some are said to be Holy, Luk. 1. 15. and that also two wayes: for either they are so really, Rom. 6. 19. 22. and in the Truth of the thing it selfe, or in estimation only,2 Cor. 7. 1. and that either of themselves, or others. That many have accounted themselves to be holy,Ephes. 1. 4. & 4. 24. and been pure in their owne eyes, who yet were never wa­shed from their iniquity, & have thereupon cryed peace to themselves, I suppose needs no proving.1 Thes. 5. 13. & 4. 7. It is the case of thousands in the world, at this day: they thinke themselves Holy, Heb. 12. 14. [...] they professe themselves Holy, and our Adversaries proove (none gainesaying) that such as these may backslyde from what they have, and what they seeme to have, and so perish under the sinne of A­postacy.Prov. 30. 12. Isa. 65. 5. Againe some are sayd to be Holy, upon the score of their being so in the steeme of others,Isa. 7. 48, 49. which was and is the condition of Many false Hy­pocrites in the Churches of Christ both primitive and Moderne.Isa. 9. 40, 41. 1 Thes. 5. 3. Like them who are said to believe in Christ upon the account of the profession they made so to doe,Math. 25. 29. 2 Pet. 2. 21 Ioh. 6. 16. yet he would not trust himselfe with them, because he knew what was in them. Such were Judas, Simon Magus and sundry others of whom these things are spoken, which they professed of themselves, and were bound to answer, and which others esteemed to be in them. These some labour with all their strength,2 Pet. 2. 1. Act. Synod. Dec. sent. Art. 5. p: 266, 267. &c: to make true believers, that so they may cast the stumbling-block of their Apostacy in the way of the Saints of God, closing with the Truth we have in hand. But for such as these we are no Advocates: let them goe to their owne place according to the Tenor of the Arguments leuyed against them from Heb. 6. 4. 2 Pet. 2. And other places.

Moreover of those,§. 17. who are said to believe, and to be holy really, and in the Truth of the thing it selfe; there are two sorts. First such as having received sundry common gifts and Graces of the Spirit,Heb. 6. 4. 1 Sam. 10. 10. 2 Pet. 2. 20. 1 King. 21. 27. 2 Cor. 7. 10. as Illumination of the Mind, Change of affections, and thence Amendment of life, with sorrom of the World, legall Repentance, temporary Faith and the like, which are all True and Reall in their kind, do thereby become Vessells in the great house of God,Math. 17. 3, 4. Math. 13. 20. Marke 6. 20. 2 Kings 10. 16. being changed as to their use, though not in their Nature, con­tinueing Stone, and Wood still, though hewed and turned to the serviceable­nesse of Vessels, and on that account are frequently termed Saints & believers. On such as these their is a lower (and in some a subordinate) work of the Spirit effectually producing (in and on all the faculties of their Soules) somewhat that is true, Hos. 6. 4. 2 Tim. 2. 20. good, and usefull in it selfe, answering in some likenesse and suta­blenesse of operation unto the great worke of Regeneration which faileth not.Ioh. 6. 34. Acts 26. 28. Math. 7. 26, 27. There is in them Light, Love, Joy, Faith, Zeale, Obedience &c. All true in their kind, which make many of them in whom they are, do worthily in their Ge­neration, Revel. 3. 1. Marke, 4. 16. howbeit they attaine not to the Faith of Gods Elect, neither doth Christ live in them, nor is the life which they lead, by the Faith of the Sonne of God: as shall hereafter be fully declared. If ye now casheere these from the roll of those Saints and Believers about whom we contend, [Page 11] seeing that they are no where said to be Vnited to [...] Christ, Quickned and Ju­stified, partakers of the first Resurrection, Accepted of God, &c. You doe al­most put an issue to the whole Controversy, and at once overturne the stron­gest Forts of the opposers of this truth: some men are truly ready to think, that they never had experience of the nature of true Faith, or Holinesse, who can suppose it to consist in such like common gifts, and Graces, as are ascribed to this sort of men. Yet, as was said before, if these may not passe for Saints, if our Adversaries cannot proove these to be true Believers in the strictest notion and sence of that terme or expression, actum est, the very subject about which they contend is taken away: such as these alone are concerned in the Arguments from Heb: 6. 4, 5. 2 Pet. 2. 1. &c. yea all the Testimonies whch they produce for the supportment of their cause from Antiquity, flow from hence, that their Witnesses thought good to allow persons Baptized and professing the Gospell, the name of Believers, and being Regenerate (that is, as to the participation of the outward Symbol thereof) whom yet they expressely di­stinguished from them, whose Faith was the Fruit of their Eternall Election, which they constantly maintained should never faile.

Of such as these M. §. 18. Goodwin tells us Cap. 9. Sect. 7. pag. 107, 108. That if there be any persons under Heaven, who may upon sufficient grounds, and justifia­ble by the word of God, be judged true believers, many of the Apostates we speake of, were to be judged such, all the visible lineaments of a true faith, wherein their faces,Adde hos de quibus hic agimus, non vulgares & plebeios, sed antesignanos & eximios ac eminentes fuisse. as farre as the eye of man is able to pierce, they lived Godly, righteously and soberly in this present World: doth any true believer act zealously for his God? So did they: is any true believer fruitfull in good workes? they were such: yea there is found in those we now speake of, not only such things upon the sight and knowledge whereof in men, we ought to judge them true believers, * but even such things fur­ther, which we ought to reverence and honour, as lovely and Majestick chara­cters of God and holinesse,Rem. Ac. Syn. p. 267. therefore it is but too importune a pretence in men to de­ny them to have been true believers.

If the proofe of the first confident assertion concerning the grounds of judg­ing such as afterwards have apostatized, Ans. to be true believers, were called into question, I suppose it would prove one instance, how much easier it is confi­dently to affirme any thing, then soundly to confirme it. And perhaps it will be found to appeare, that in the most, if not all of those glorious apostates of whom he speakes,Psal. 78. 34, 35, 36. if they were throughly traced and strictly eyed, even in those things which are exposed to the view of men, for any season or conti­nuance, Job. 27. 9, 10. 2 Kings. 10. 29. such warpings and flawes might be discovered, in positives, or nega­tives, as are incompatible with truth of grace. But if this be granted, that they have all the visible lineaments of a true faith in their faces, Ezek. 33. 31. Titus. 1. 16. as farre as the eye of man is able to judge, and therefore men were bound to esteeme them for true believers, doth it therefore follow, that they were such indeed? This at once instates all secret hypocrites in the ancient and present Churches of Christ, into a condition of sanctification and justification, which the Lord knowes they were, and are remote from. Shall the esteeme of men translate them from death to life, and really alter the state wherein they are? What ever honour then and esteeme we may give to the characters of holinesse and faith instamped, or rather painted on them, as tis meet for us to judge well of all, who professing the Lord Christ, walke in our view in any measure sutable to that profession, and with Jonadab to honour Jehu, in his fits and hasty passions of zeale, yet this (alas) is no evidence unto them, nor discovery of the thing it selfe, that they are in a state of faith and holinesse. To say, that we may not be bound to judge any to be believers, and Godly, unlesse they are so in­deed and in the thing it selfe, is either to exalt poore wormes into the [Page 12] throne of God, and to make them searchers of the hearts and tryers of the reynes of others, who are so often in the darke to themselves, and never in this life sufficiently acquainted with their owne inward chambers: or else at once to cut off and destroy all communion of Saints, by rendring it impossible for us to attaine satisfaction, who are so indeed, so farre as to walke with them upon that account,Rom. 12. 9. in Love without dissimulation. Doubtlesse the Disciples of Christ were bound to receive them for Believers, of whom it is said, that they did beleive, because of their profession so to doe, & that with some hazard & dan­ger; loh. 2. 23, 24. though he who knew what was in man, would not trust himself with them, because the roote of the matter was not in them.

I suppose I shall not need to put my selfe to the labour to proove, or evince this Ground of our charitable procedure,§. 19. in our thoughts of men professing the wayes of God, though their hearts are not upright with him; But, sayes Mr Goodwin, To say that whilst they stood, men were indeed bound to judge them Believers: but by their declining, they discover themselves not to have been the men, is but to begge the Question, and that upon very ill termes to obtain it.

For my part,Ans. I finde not in this Answer to that Objection (But they had the linea­ments of true Believers and therefore we were bound to judge them so,) that, this did not at all proove them to be so, any begging of the Question, but rather a fair Answer given to their importune Request,1 Sam. 16. 7. that the appearance of the face, as farre as the eyes of men can peirce, must needs conclude them in the eyes of God to answer that Appearance in the inward and hidden man of the heart.

But Mr Goodwin further pursues his designe in hand, §. 20. from the words of our Saviour Mat. 7. 20. By their fruit yee shall know them: if faith he, this rule be Authenticall, we doe not only stand bound by the law of Charity, but by the law of Righteousnesse or district Judgment it selfe, to judge the persons, we speake of, true Believers; whilst they adorne the Gospell with such fruits of Righteousnesse, as were mentioned; for our Saviour doth not say; by their fruits yee shall have grounds to conceive or conjecture them such or such, or to judge them in charity such or such, but ye shall know them; now what a man knowes, he is not bound to con­jecture, or to judge in a way of Charity to be that which he knoweth it to be, but positively to judge and conclude of it accordingly. If then it be possible for men by any such fruits, workes, or expressions, to know true Believers, the persons we speake of, may be known to have been such.

Though the words of our Saviour principally lye on the other side of the way, giving a Rule for a condemnatory Judgment of men,Ans. whose evill Fruits declare the Root to be no better; wherein we cannot well be deceived, the workes of the flesh being manifest, and he that worketh wickednesse openly, and brings forth the effects of sinne visibly,Gal. 2. 19. in a course, as a Tree doth its fruit, may safely be cōcluded,Rom. 6. 16. whatsoever pretence in words he makes, to be a false cor­rupt Hypocrite; yet by the way of Analogie and proportion, it is a Rule also, whereby our Saviour will have us make a Judgement of those Professors and Teachers, with whom we have to do, as to our Reception and Approba­tion of them. He bids his Disciples tast, & try the Fruit that such persons beare, and acording to that, (not any specious pretences they make, or innocent Ap­pearances which for a season they shew themselves in) let their Estimation of them be; Yea but, sayes Mr Goodwin, we doe not only stand bound by the Law of Charity, but by the Law of a Righteous and strict Judgment it selfe to judge such persons Believers. This distinction between the Law of Charity, and the Law of a Righteous Judgment, I understand not. Though Charity be the principle exerted eminently in such dijudications of men, yet doubtlesse [Page 13] it proceeds by the rules of Righteous Judgment; When we speake of the Judg­ment of Charity, we intend not a loose conjecture, much lesse a Judgment contradistinct from that which is Righteous; but a Righteous and strict Judg­ment, according to the exactest rules whatsoever, that we have to Judge by, free from evill surmises, and such like vices of the minde, as are opposed to the grace of Love. By saying it is of Charity, we are not absolved frō the most exact procedure (according to the Rules of judging given unto us) but only bound up from indulging to any Fnvy, Malice, or such like works of the flesh, which are opposite to Charity, in the subject wherein it is: Charity in this assertion de­notes only a gracious qualification in the subject, and not any condescension from the Rule: and therefore I something wonder, that Mr Goodwin should make a Judgment of Charity (as afterwards) a meere conjecture, and allow beyond it a Righteous and strict Judgement, which amounts to knowledg.

It is true our Saviour tells us,§. 21. that by their fruits we shall know them; But what knowledge is it that he intendeth? is it a certain knowledge by demon­stration of it? or an infallible assurance by revelation? I am confident M. Good­win will not say it is either of these, but only such a perswasion, as is the result of our thoughts concerning them, upon the profession they make, & the works they doe, upon which we may (according to the minde of Christ, who bare with them whom he knew to be no Believers, having taken on them the pro­fession of the faith) know how to demeane our selves towards them: so farre we may know them by their fruits and judge of them; other knowledge our Saviour intendeth not, nor I believe does M. Goodwin pretend unto. Now notwithstanding all this, even on this account, and by this rule, it is very pos­sible, yea very easy, and practically proved true in all places, and at all times, that we may judge, yea so farre know, men to be, or not to be seducers by their fruits, as to be able to order aright our demeanour towards them, according to the will of Christ, and yet be mistaken, (though not in the performance of our duty in walking regularly according to the lines drawne out for our paths) in the persons concerning whom our judgement is; the knowledge of them being neither by demonstration, nor from revelation, such as cui non po­test subesse falsum, we may be deceived.

The Saints then or believers,§. 22. of whom alone our discourse is, may be briefely delineated by these few considerable concernements of their Saint­ship.

1. That whereas by nature they are children of wrath as well as others, and dead in trespasses and sinnes, Rom. 8. 28, 29. that faith and holinesse which they are in due time invested withall, whereby they are made Believers and Saints, and di­stinguished from all others whatever, is an effect and fruit of, and flowes from God's eternall purpose concerning their salvation or election: Act. 13. 4. Eph. 1. 4. 1 Pet. 1. 2, 3, 4, 5. their faith being as to the manner of its bestowing peculiarly of the operation of God, and as to its distinction from every other gift, that upon any account what e­ver is so called,Tit 1, 1. in respect of its fountaine termed, The faith of Gods elect.

2. For the manner of their obtaining of this pretious faith, it is by Gods giving to them that holy Spirit of his,2 Pet. 1. 1. Rom. 8. 11. whereby he raised Jesus from the dead, to raise them from their death in sinne,Eph. 1. 19, 20. & 2. 1, 5, 5, 8, 10. to quicken them unto newnesse of life, endowing them with a new life, with a Spirituall gracious supernaturall habit, spreading it selfe upon their whole soules, making them new creatures throughout (in respect of parts) investing them with an abiding principle,Mat. 7. 17. & 12. 33. be­ing a naturall genuine fountaine of all those Spirituall acts,Galat. 2. 20. 1 Ioh. 5. 12. 2 Cor. 5. 17. 1 Thes. 5. 25. Gal. 5122, 23. 1 Ioh. 3. 9. Eph. 2. 10. 1 Pet. 1. 22. Philip. 12. v. 13. workes and duties, which he is pleased to worke in them and by them, of his own good plea­sure.

[Page 14] 3. That the holy and blessed Spirit, which effectually and powerfully workes this change in them,Ioh.4. 16, 26. & 15. 26. & 16. 7, 8, 9. Rom. 8. 10, 11. is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ, to dwell in them, and abide in them for ever: upon the account of which inhabitation of the Spirit of Christ in them, they have union with him,1 Cor. 6. 19. Rom. 5. 5. 1 Ioh. 4. 4, 13. i. e. one and the same spirit dwelling in him the Head, and them the Members.2 Tim. 1. 14. 1 Cor. 6. 17. & 12. 12, 13. Ephes. 4. 4.

4. By all which as to their actuall state and condition, they are really changed from1 Ioh. 3. 14. Eph. 2. 2. Col. 2. 13. Rom. 6. 11, 13. & 8. 2, 8, 9. death to life, fromAct. 26. 18. Eph. 5. 8. 1 Thes. 5. 4. Col. 1. 13. 1 Pet. 2. 9. darknesse to light, fromEzek. 36. 25. Zach. 13. 1. Isa. 4. 3, 4. Eph. 5. 6. 1 Cor. 6. 11. Tit. 3. 5. Heb. 10. 22. universall ha­bituall uncleannesse to holinesse, fromRom. 6. 10. Eph. 2. 12, 13, 14, 15. Col. 1. 21. Heb. 12. 22. a state of enmity, stubbornnesse, re­bellion, &c. into a state of love, obedience, delight, &c. and as to their rela­tive condition, whereas they wereEph. 2. 3. Galat. 3. 13. & 4. 4, 5, 6, 7. Rom. 8. 1. 2 Cor. 5. 21. Col. 2. 10. Rom. 5. 1. & 8. 32, 33. 1 Ioh. 3. 1, 2. Ephes. 3. 15. children of wrath under the curse and condemning power of the law, they are upon the score of him, who was made a curse for them, and is made righteousnesse to them, accepted, justifi­ed, adopted and admitted into that family of heaven and earth which is call­ed after the name of God.

These alone are they, of whom we treat; of whose state and condition Per­severance is an inseparable adjunct: wherein and in what particulars they are differenced from, and advanced above the most glorious Professors whatever, who are lyable and obnoxious to an utter and everlasting separation from God, shall be afterwards at large insisted upon: And though M. Goodwin hath thought good to affirme, that that description which we have Heb: 6, of such (as is supposed) may be Apostates, is one of the highest and most eminent, that is made of believers in the whole Scripture; I shall not doubt but to make it evident, that the Excellency of all the expressions there used, being extra­cted and laid together, doth yet come short of the meanest and lowest thing that is spoken of those, concerning whom we treat; as shall be manifest, when through Gods assistance we arrive unto that part of this contest.

That the other terme (to wit) Perseverance may be more briefely explicated,§. 23. I shall take the shortest path. For Perseverance in generall, he came neere the nature of it, who said it was in ratione bene fundatâ stabilis ac perpetua permansio. The words and termes, whereby it is expressed in Scripture, will afterwards fall in to be considered. The Holy Ghost restraines not himselfe to any one expression, in spirituall things of so great importance, but using that variety which may be suited to the instruction, supportment and consolation of Belie­vers, Rom. 15. 4. this grace (as is that of Faith it selfe in an eminent manner) is by him va­riously expressed,2 Sam. 7. 14, 15. To walke in the name of the Lord: for ever, to walke with Christ as we have received, to be confirmed or strengthened in the faith as we have been taught, Psal. 1. 3. 23. 6. 37. 24. 52. 10. 89. 31. 125. 1, 2. 3▪ 128. 5. to keep the waies of Gods commandements to the end, to runne sted­fastly the race set before us, to rule with God, to be faithfull with the Saints, to be faithfull to the death, to be sound and stedfast in the precepts of God, to abide or continue firme with Christ, in Christ, in the Lord, in the word of Christ, in the do­ctrine of Christ, in the faith, in the love and favour of God, in what we have lear­ned and received from the beginning,Isa. 46. 4. 54. 10. to endure, to persist in the Truth, to be roo­ted in Christ, Ierem. 31. 3. 32. 39, 40. to retaine or keepe faith and a good conscience, to hold fast our confidence and faith to the end,Zech. 10. 12. to follow God fully, to keep the word of Christs patience, Math. 7. 24, 25. & 12. 20. & 16. 18, & 24. 24. Luk. 8. 5. & 22. 23. Ioh. 6. 35, 39, 56, 57. & 8. 12. & 10. 27, 28, 29. & 14. 16, 17. & 17. 20, 18, 28. Rom. 8. 1. 16. 29. 34. 36, 37. 1 Cor. 3. 8, 9, 10, 13. 15. 58. to be built upon and in Christ, to keep our selves that the wicked one [Page 15] touch us not, not to commit sinne, to be kept by the power of God through faith unto salvation, 1 Ioh. 5. 17. 3. 9. to stand fast as mount Syon that can never be removed, to stand by faith, to stand fast in the faith, to stand fast in the Lord, to have the good work begun, 1 Pet. 1. 5. Rom. 11. 20. 1 Cor. 16. 13. perfected: to hold our profession, that none take our crowne. These (I say) and the like, are some of those expressions whereby the holy Ghost holds forth that doctrine which we have in hand,Phil. 4. 1. Phil. 1. 6. Ephes. 1. 13, 14. which is usually called the Perseverance of Saints, regarding principally their abiding with God, through Christ in faith and obedience, which yet is but one part of this truth.

The reasons & causes investing this proposition,4. 39. that Saints, such as we have described,Gal. 2. 20. Phil. 1. 6. shall so Persevere, with a necessity of consequence, and on which the truth of it doth depend,1 Thes: 5. 24. both negatively considered, and positively, with the limitation of Perseverance,2 Tim. 2. 12. what it directly asserts, what not, with what fail­ing, 1 Pet: 1. 2, 3, 4. backsliding, & declensions on the one hand, and other, it is consistent, and what is destructive of the nature and being of it,1 Joh. 2. 19, 27. &c. the difference of it, as to be­ing and apprehension, in respect the subject in whom it is, with the way and manner whereby the causes of this Perseverance have their operation on,§ 24. and effect in them that persevere, not in the least prejudicing their liberty, but e­stablishing them in their voluntary obedience, will afterwards be fully clea­red, And hereon depends much of the life and vigor of the Doctrine we have in hand: it being oftner in the Scripture held forth in its fountaines, and springs and causes, then in the thing it selfe, as will upon examination ap­peare.

As to what is on the other side affirmed,§. 25. that Believers may fall totally, & fi­nally away, something may be added to cleare up what is intended thereby, & to enquire how it may come to passe. We doe suppose (which the scripture a­bundantly testifieth) that such believers haveEzek: 36. 27. Isa: 59. 21. Luk: 11. 13. Psal. 51. 11. Rom. 8: 9: 11▪ 15. 1 Cor: 2. 12. Gal: 4. 6. 1 Tim: 1. 14: Rom: 5. 5. Gal: 5. 22. Ioh: 14. 16, 17. Ioh: 16. 13. 1 Cor: 3. 16. 1 Cor: 6. 19. the holy Spirit dwelling in them, & by his implanting aMath: 12. 33. 2 Cor: 5. 17. 2 Pet: 1. 4: Gal: 5. 22, 23: Ephes. 4. 23, 24. new holy habit of Grace: the enquiry then is how believers may come utterly to loose this holy spirit, & to be made naked of the habit of Grace, or new nature bestowed on them. That and that only whereunto this effect is ascribed is sinne. Now there are two wayes whereby sinne may be supposed to produce such effects in reference to the Soules of Believers. 1. Efficiently by a reaction in the same subject, as frequent acts of Vice will debilitate and overthrow an acquired habit whereunto it is opposite. 2. Me­ritoriously, by provoking the Lord to take them away, in a way of punish­ment; for of all punishment sinne is the morally procuring cause. Let us a lit­tle consider which of those wayes it may probably be supposed that sinne ex­pelles the spirit, and habit of grace from the soules of Believers.

1. For the spirit of grace which dwells in them, it cannot with the least co­lour of reason be supposed, that sinne should have a naturall efficient reaction against the spirit which is a voluntary indweller in the hearts of his, he is in­deed grieved and provoked by it,Ephes. 4. 30. Heb: 3. 10, 11. Isa. 63: 10. but that is in a morall way in respect of its demerit; but that it should have a naturall efficiency by the way of oppositi­on against it, as Intemperance against the Mediocrity which it opposeth, is a madnesse to imagine.

The habit of Grace wherewith such believers are indued,§. 26. is infused: not ac­quired by a frequency of Acts in themselves: the root is made good and then the fruit, and the work of God. It is a new Creation planted in them by the exceeding greatnesse of his Power, as he wrought in Christ when he raised him from the dead, which he also strengthens with all might, and all power to the end. Is it now supposed, or can it rationally be so, that vitious acts, acts of sinne, should have in the soule a naturall efficiency for the expelling of an infused habit, Col. 2. 12. 2 Cor. 5. 17. Ephes. 1. 19. Col. 1. 11. and that implanted upon the soule by the exceeding greatnesse of the power of God? That it should be done by any one, or two acts is impossible: to suppose that a [Page 16] man, in whom there is an habit set on by so mighty an impression as, the Scrip­ture mentions, to act constantly contrary thereunto, is to think what we will, without troubling our selves to consider how it may be brought about. Farther, whilest this Principle, life, and habit of Grace is thus consuming, doth their God and Father look on and suffer it to decay, and their spirituall man to pine away day by day,Eph. 1. 23. Col. 2. 19. giving them no new supplies, nor increasing them with the increase of Gods hath he no pitty towards a dying child?Eph: 4. 16. 1 Thes: 3. 12. or can he not help him? doth he, of whom it is said that he is faithfull, and that he will not suffer us to be tempted above what we are able, Phil: 1. 6. 1 Cor. 10. 13. but with the very temptation will make way for us to escape, let loose such floodgates of Temptations upon them, as he knows his grace will not be able to stand before, but will be consumed and expelled by it? what also shall we suppose are the thoughts of Iesus Christ to­wards a withering member, Heb, 2. 17, 18. 3. 15. 7. 25. a dying brother, a perishing child, a wandring sheep? where is his zeale and his tender mercies, and the sounding of his bowells? are they restrained?Isa: 40. 11. & 63. 8. Will he not lay hold of his strength, and stirre up his Righte­ousnesse to save a poore sinking creature?Ezek: 34. 4, 12. Also He that is in us is greater then he that is in the world; and will he suffer himselfe to be wrought out of his habi­tation, and not stirre up his strength to keep possession of the dwelling place which he had chosen? So that neither in the nature of the thing it selfe, nor in respect of him, with whom we have to doe, doth this seem possible.

But secondly,§. 27. Sinne procureth by the way of merit, the taking away of the Spirit, and removeall of the Habit graciously bestowed; Believers deserve by sinne, that God should take his Spirit from them, and the Grace that he hath bestowed on them: They doe so indeed, it cannot be denied: but will the Lord deale so with them?Isa: 48. 9. Will he judge his house with such fler and vengeance? Is that the way of a Father with his Children? untill he hath taken away his Spirit and grace? although they are Rebellious Children, yet they are his Chil­dren still: and is this the way of a tender Father to cut the throats of his Chil­dren, when it is in his power to mend them? The casting of a wicked man in­to Hell, is not a punishment to be compared to this: the losse of Gods presence is the worst of Hell. How infinitely, must they needs be more sensible of it who have once enjoyed it,Isa: 49. 15, 16 Isa: 66. 13. then those who were strangers to it from their wombe? Certainly the Lord bears another Testimony concerning his kind­nesse to his Sonnes and Daughters,Ierem: 2. 14. Hos. 2. 14. &c. then that we should entertaine such dis­mall thoughts of him. He chastises his Children indeed, but he doth not kill them; he corrects them with rodds, but his Kindnesse he takes not from them: notwithstanding of the attempt made by the Remonstrants in their Synodalia, I may say that I have not as yet met with any tolerable extrication of those difficulties: more to this purpose will afterwards be insisted on.

3. That which we intend, when we mention the Perseverance of Saints, is their continuance to the end in the condition of Saintship, whereunto they are called. Now in the state of Saintship, there are two things concurring, 1. That Holinesse which they receive from God, and 2. That Favour which they have with God, being justified freely by his grace, through the blood of Christ: and their continuance in this condition to the end of their lives, both to their reall Holinesse, and gracious Acceptance, is the Perseverance whereof we must treat. The one respecting the reall estate, the other their relative, of which more particularly afterwards.

And this is a briefe delineation of the Doctrine,§. 28. which, the Lord assisting, shall be explained, confirmed, and vindicated in the insuing discourse, which being first set forth as a meere Skeleton, its Symetry and Complexion, Its Beauty and Comelinesse, Its Strength and Vigor, Excellency and Vsefulnesse will [Page 17] in the description of the severall parts and branches of it, be more fully ma­nifested.

Now because Mr Goodwin, §. 29. though he was not pleased to fixe any orderly state of the Question under debate; (a course he hath also thought good to take in handling those other Heads of the Doctrine of the Gospell, where­in he hath chosen to walke (for the maine with the Arminians) in Paths of difference from the Reformed Churches) yet having scatterd up and downe his Treatise, what his conceptions are of the Doctrine he doth oppose, as also what he asserts in the place & roome thereof, and Upon what Princi­ples, I shall briefly call, what he hath so delivered, both on the one hand, & on the other, to an account: to make the clearer way for the proofe of the Truth, which indeed we own, and for the discovery of that which is brought forth to contest for Acceptance with it, upon the score of Truth and use­fullnesse.

First then, §. 30. for the Doctrine of the Saints Perseverance, how it stands stated in Mr Goodwins thoughts, and what he would have other men apprehend thereof, may from sundry places in his Booke, especially Cap. 9. be collected, and thus summarily presented. It is (saith he Cap. 9. Sect. 3.) a promising unto men, and that with height of assurance, under what loosnesse or vile practises so ever, exemption and freedome from punishment: so Sect. 4. It is in vaine to per­swade or presse men unto the use of such meanes, in any kinde which are in them­selves displeasing to them, seeing they are ascertained and secured before hand that they shal not fail of the end however, whether they use such means or no: a lushous, & Fulsome conceit (Sect. 5.) intoxicating the flesh, with a perswasion, that it hath Goods layed up for the daies of Eternity; A notion comfortable and betideing peace to the flesh (Sect. 15.) in administring unto it certaine hope, that it shall however escape the wrath and vengeance which is to come, yea though it disporteth it selfe in all manner of loosnesse, and licentiousnesse in the meane time. A presumption it is that men (Sect. 18.) may or shall injoy the love of God and Salvation it selfe, under practises of all manner of sinne and wickednesse. Representing God (Sect. 20.) as a God, in whose sight he is Good that doth evill: promising his love, favour and ac­ceptance as well unto doggs returning to their vomit, or to swine wallowing (af­ter their washing) in the mire (that is to Apostates which that believers shall not be, is indeed the Doctrine he opposeth) as unto Lambs aud sheepe. A Doctrine whereby' tis possible for me certainly to know, that how loosly, how pro­fanely, how debauchedly soever I should behave my selfe, yet God will love me, as he doth the holdest and most righteous man under Heaven.

With these and the like Expressions doth Mr Goodwin adorne and Gilde over that Doctrine, which he hath chosen to oppose: with these Garlands & flo­wers doth he surround the Head of the Sacrifice, which he intends instantly to slay, that so it may fall an undeplored Victim, if not seasonably rescued from the hands of this sacred Officer. Neither through his whole Treatise, do I find it delivered in any other sence, or held out under any other notion to his Reader: The Course here he hath taken in this case, and the paths he walkes in towards his Adversaries, seeme to be no other, then that which was traced out by the Bishops at Constance, when they caused Divells to be pain­ted upon the Cap they put on the Head of Huss, before they cast him into the fire; I do somthing doubt (though I am not altogether Ignorant, how a­bominably the Tenents and Opinions of those, who first opposed the Papacy, are represented and given over to posterity, by them, whose interest it was to have them thought such, as they gave them out to be) whether ever any man, that undertooke to publish his Conceptions to the world, about any opinion, or parcell of Truth, debated amongst Professors of the Gospell of [Page 18] Christ, did ever so dismember, disfigure, defile, wrest, and pervert that which he opposed, as Mr Goodwin hath done the Doctrine of Perseverance which he hath undertaken to destroy; Me thinks a man should not be much delighted in casting filth and dung upon his Adversary, before he begin to graple with him; In one word, this being the account he gives us of it, if he be able to name one Author, ancient or moderne, any one sober person of old, or of late, that ever spent a pen full of Inke, or once opened his mouth in the defence of that Perseverance of Saints, or rather profane walking of dogs and swine, which he hath stated, not in the words, and termes, but so much as to the mat­ter, or purpose here intimated by him; and it shall be accepted as a just de­fensative against the Crime, which we are inforced to charge in this particu­lar, and which otherwise will not easily be warded. If this be the Doctrine, which with so great an indeavour, and a Contribution of so much Paines and Rhetorique he seeks to oppose, I know not any that will thinke it worth while, to interpose in this fierce contest between him and his man of straw. Neither can it with the least colour of Truth be pretended, that these are Consequences, which he urgeth the Doctrine he opposeth withall, and not his Apprehensions of the Doctrine it selfe. For neither doth he in any place in his whole Treatise, hold it out in any other shape, but is uniforme, and constant to himselfe, in expreffing his notion of it; nor doth he indeed almost use any Argument a­gainst it, but those that suppose this to be the true state of the Cōtroversy, which he hath proposed. But whether this indeed be the Doctrine of the Perseve­rance of Saints, which Mr Goodwin so importunately cryes out against, upon a briefe consideration of some of the particulars mentioned, will quickly ap­peare.

First then,§. 34. doth this Doctrine promise with height of Assurance, that under what loosnesse, or vile practices soever men doe live, they shall have Exemption from punishment? wherein I pray? in that it promiseth the Saints of God, that through his Grace they shall be preserved from such loosenesse and evill practises, as would expose them to Eternall punishment?Psal. 23. 6. Doth it teach men, that it is vain to use the meanes of mortification because, Jerem. 31. 33. 1 Cor. 10. 13. they shall certainly attaine the end, whe­ther they use the meanes or no? Or may you not as well say, that the Doctrine you oppose is, that all men shall be saved whether they believe or no, with those other comfortable and chearing associate doctrines you mention? Or is this a Regular Emergency of that Doctrine which teaches,1 Pet. 1. 5. that there is no attaining the End, but by the meanes, between which there is such a Concatenation by Divine appointment, that they shall not be separated? Doth it speake peace to the flesh, in Assurance of Blessed Immortality, though it disport it selfe in all fol­ly in the meane time? Doe the Teachers of it, expresse any such thing? Doth any such Abomination issue from their Arguings in the defence thereof? Or doth the Doctrine which teaches Believers (Saints who have tasted of the love, and pardoning mercy of God, and are taught to valew it infinit­ly above all the world) that such is the Love, and goodwill of God towards them, in the Covenant of mercy in the blood of Christ, that having appointed Good works for them to walke in,Ephes. 2. 10. 2 Cor. 3. 5. for which of themselves they are insuffici­ent, he will graciously continue to them such supplyes of his Spirit, and Grace, as that they shall never depart from following after him, in wayes of Gospell Obedience? Doth this I say incourage any of them to continue in sinne that this Grace may abound? Or are any Doctrines of the Gospell to be measured by the rules, and lines of the use, or abuse that the flesh is apt to make of them? Or rather by their suitablenesse to the Divine nature, whereof the Saints are made partakers, and servicablenesse to their carrying on to perfection in that Attainment? Or is this an Argument of validity against an Evangelicall Truth, [Page 20] that the carnall unbelieving part is apt to turne it into wantonesse? And whe­ther Believers walking after the Siprit, in which frame the Truthes of God in the Gospell are savory and sweet to them,Rom. 8. 1, 14. doe experience such attendan­cies of the Doctrine under consideration, as are here intimated; I am perswa­ded Mr Goodwin will one day finde, that he hath not a little grieved the holy Spirit of God, by these reproaches cast upon the worke of his Grace. Further, Doth this perswasion assure men that they shall injoy the Love & Favour of God under the practises of all manner of sinne? Or can this be wrested, by any racks or wheeles from this Assertion, that none indeed injoy the love and favour of God, but only they, towards whom it is effectuall to turne them from the pra­ctises of all manner of sinne and wickednesse; to translate them from Dark­nesse into marvelous light, and from the power of Satan into the Kingdome of Jesus Christ; whom the Grace that appears unto them, teacheth to deny all ungodlinesse and worldly lusts to live soberly, righteously, and Godly in this present world: whom that Love constraines not to live vnto them selves, but unto him that dyed for them? Doth it promise the love and favour of God to doggs turning to their vomit, & swine wallowing in their mire? when the very discriminating difference of it from that Doctrine which advanceth it selfe into Competition with it, is, that such returning doggs and wallowing Swine did indeed in their best estate and Condition, never truly and properly partake of the Love and favour of God: but notwithstanding their disgorging and washing of themselves, they were doggs and swine still: But to what end should I longer insist on these things? I am fully perswaded, Mr Goodwin himselfe cannot make roome in his under­standing to apprehend that this is indeed the true notion of the Doctrine which he doth oppose; Something hath been spoken of it already, and more the Lord asslisting, will be discussed in the progresse of our Discourse, abun­dantly sufficient to manifest to the consciences of men, not possest with pre­judice against the Truth, that it is quite of another nature, & consistency, of another Complexion and usefullnesse, then what is here represented; I cannot but adde, that this way of handling Controversies in Religion, namely in pro­posing Consequences and Inferences of our owne framing, (wierdrawne with violence and subtility from Principles farr distant from them, disowned, disa­vowed, and disclaimed by them, on whom they are imposed) as the Judgment of our Adversaries, loading them with all manner of reproaches, is such, as (beeing of all men in the world most walked in by the Arminians,) I desire not to be Competitor with any in: haud defensoribus istis &c.

Let us now a little (in the next place) consider what Mr Goodwin gives in for that Perswasion,§ 32. which in Opposition to the other before by him dis­played, he contendeth with all his strength to advance; I doe not doubt but all that are acquainted with his way of expression, (elato cothurno) will (as they may reasonably) expect to have it brought forth [...], ador­ned with all the Gallantry and Ornaments, that Words can contribute thereunto: for of them there is with him store to be used on all occasions: [...].

The summe of the Doctrine he is so inamoured on, §. 33. he gives us Chap. 9. Sect. 21. Pag. 115. Longa est Fabula longae Ambagis) this is Caput reir;Quidam sunt, qui jam aliquamdia lu­ce veritatis collustrati fuerunt, & in ejus cognitione pietatisque studio tantùm profecerunt, ut habitum tandem credendi sanctè (que) vivendi comparaverint: Hos non tan­tum ad finem usque vitae perseverare posse, sed facile posse, ac libenter & cum voluptate perseverare velle credimus, adeó ut non nisi cum luctâ & molestiâ ac difficultate desicere possint. Act. synod. Decl. Sen. A. 5. p. 189, 190. It is not any danger of falling away in them, that are Saints and Believers, or probability of it, that he mainetaines but only possibility of it, such as there is, that sober and carefull men may voluntarily throw themselves downe from the topps of Hou­ses [Page 20] or Steeples, though perhaps they never come there) or runne into the fier or water and be burned, or drowned having the use of their reason and understand­ing to preserve them from such unusuall and dismall accidents; which seemes to be an instance of as remote and infirme a possibility, as can likely be ima­gened. Yea he tells you farther (Sect. 22.) That the Saints have as good security of their Perseverance, as he could have of his life, to whom God should grant a lease of it for so long upon condition that he did not thrust a sword through his bow­ells, or cast himselfe headlong downe a Tower; so that his Doctrine indulgeth to the Saints as much assurance, as that of Perseverance; but only it grants them not a liberty of sinning which I presume his owne Conscience told him that neither the other doth.

But is this inded Mr Goodwins Doctrine?§. 34. Is this all that he intends his Ar­guments and proofs shall amount unto? Ad populum phaleras: strange that when there is not so much as a probabillity or danger of falling away, yet so many, and so Eminent Saints should so fall? How seldome is it, that we heare of wise and sober men running into the fier, throwing themselves headlong from Towers thrusting swords through their owne bowels? and nothing more fre­quent then the Apostacy of Saints, If these things stood upon equall tearmes of unlikelyhood and improbability?Math. 13. The stony field in the Parable seemes to be every whit as large as the good ground, whose fruit abideth. That Ground in Mr Goodwins sence is true Believers; so that a moyety at least must be granted to fall away, and never come to perfection: Doubtlesse this is not easy to be received, that one halfe of a Company of men in succession, should constantly from one Generation to another, fall into ruine in such a way, as wherein there is no Danger of it, or probability that it should so come to passe. Me­thinks, we should scarce dare to walke the streets, least at every steppe we be strucken downe by sober men, voluntarily tumbling themselves frō the topps of houses, and hardly keepe our selves from being wounded with the swords wherewith they runne themselves through. Was this inded the case with David, Solomon, Peter? and others who totally Apostatized from the Faith? But if it be so, if they are thus secure, whence is it, that it doth arise? what are the Fountaines, Springs and causes of this generall Security? Is it from the weakenesse of the Opposition, and slightnesse of all Meanes of diversion from walking with God to the End, that they meet withall? Or is it from the na­ture of that Faith, which they have, and Grace wherewith they are indued? Or is it that God hath gracionsly undertaken to safegard them, and to preserve them in their abiding with him, that they shall not fall away? Or is it that Christ intercedeth for them, that their Faith faile not, but be preserved, and their Soules with it, by the Power of God unto the End? Or from what other Principle doth this Security of theirs arise? From what Fountain do the streams of their Consolation Flow? Where lye the Heads of this Nilus?

That it is not upon the first account, I suppose cannot enter into the Ima­gination of any person, who ever had the least experience of walking with God, or doth so much as assent to the letter of the Scripture. How are our Enemies there discribed as to their Number, Nature, Power, Policy, Subtility, Malice, Restlessenes, and Advantages? With what inimaginable and unex­pressible variety of Meanes, Temptations, Baites, Allurements, Inticements, Terrors, Threats, doe they fight against us? Such & so many are the enemies that oppose the Saints of God in their abiding with him; so Great & Effectual the Means, & weapons, wherewith they fight against thē; so unwearied and watchfull are they for the improovement of all Advantages & Opportunityes for their ruine; that upon the supposall of the Rejection of those Principles, and those meanes of of their Preservation, which we shall finde Mr Goodwin to attempt, they will [Page 21] be found to be so farre from a state of no danger, and litle probability of Falling, or only under a remote Possibility of so doing, that it will appeare utterly im­posible for them to hold out, and abide unto the end. Had the choisest Saint of God, with all the Grace that he hath received, but one of the many Ene­mies, and that the weakest, of all them which oppose every Saint of God, even the feeblest, to deale withall, separated from the Strength of those Principles and Supportments, which M^r Goodwin seeketh to cast downe, (let him lye under continuall exhortations, to watchfulnesse, & close walking with God) he may as easily move Mountaines with his finger, or climbe to Heaven by a Ladder, as stand before the strength of that one enemy. Adam in Paradise had no Lust within to intice him, no World under the Curse to seduce him, yet at the first assault of Sathan, who then had no part in him, he fell quite out of Covenant with God. Psal. 30. 6, 7.

I shall give one instance in one of the many enemies,§. 35. that fight against the welfare of our soules, and (ex hoc uno) we may guesse at the residue of its companions. This is indwelling sinne, whose power, and policy, strength and prevalency, neerenesse and trechery, the Scripture exceedingly setts out, and the Saints daily feele; I shall only poynt at some particulars.

First concerning its Neerenesse to us, it is indeed in us: and that not as a thing different from us, but it cleaveth to all the faculties of our soules; it is an Enemy borne with us,Psal. 51. 5. bred up [...]with us, carried about in our bosomes; by nature,Math. 5. 29, 30. our familiar friend, our guide and councellor, deare to us as our right eye, usefull as our right hand, our wisdome, strength, &c. The Apostle 7. Rom. 17:20. calleth it the sinne that dwelleth in us, Iam. 3. 15. 6. it hath in us, in the faculties of our soules, its abode and station. It doth not passe by, and away, but there it dwelles, so as that it never goes from home, is never out of the way, when we have any thing to doe; whence v, 21. he calls it, the evill that is present with him. When we goe about any thing that is good or have opportunity for, or temptation unto any thing that is evill, it is never absent; but is ready to pluck us back, or to put us on, according as it serves its ends; it is such an Inmate, that we can never be quit of its company, and so intimate unto us, that it puts forth it selfe, in every acting of the ming, will, or any other faculty of the soule. Though men would faine shake it off, yet when they would doe good, this evill will be present with them. Then,

2. Secondly, Its Vniversality and compasse. Act. 26. 18. 2 Cor. 6. 14. Ephes. 5. 8. Isa. 29. 18. 35. 5. 42. 7. It is not straightned in a cor­ner of the soule: 'tis spread over the whole, all the faculties, affections. and passions of it. That which isIoh. 5. 6. Math. 6. 23. ch. 11. 79. Luk. 11. 34, 35, 36. borne of the flesh is flesh: tis all flesh, and nothing but flesh; it is Darknesse in the Vnderstanding, keeping us at best that we know but in part, and are still dull and slow of heart to believe; naturally we are all Darknesse,Rom. 2. 19. nothing but Darknesse, and though the Lord, shine into our mind, to give us in some measure the knowledge of his Glory in the face of Jesus Christ, Col. 1. 13. 1 Pet. 2. 9. yet we are still very darke, & it is a hard work to bring in a little Light,Luk. 4. 8. Eph. 4. 18. Revel. 3. 17. upon the soule; especially this is seen in particular practicall things; though in Ge­nerall, Math. 23. 16. we have very cleare light and eviction, yet when we come to particu­lar Acts of obedience.Math. 4. 16. How often doth our light grow dimme and failes us, causing us to judge amisse of that which is before us,Ioh. 1. 5. 2 Cor. 4. 6. by the rising of that na­turall darknesse, which is in us? It is perversenesse, stubbornnesse, obstinacy in the Will, Luk. 4. 18. Ioh. 8. 34. that carries it with violence, to disobedience and sinne. It is sen­suality upon the Affections, Rom. 6. 16. bending them to the things of the World, aliena­ting them from God;Rom. 7. 18. 8. 7, 8. It is slipperinesse in the memory, making us like leaking vessells, lerem. 6. 16. that the things that we heare of the Gospell, doe suddainly slip out, when as other things abide firme in the Cells and Chambers thereof.Gen: 6. 5. It is senselesnesse and errour in the Conscience, lerem. 13. 23. Heb. 2. 1. staving it off from the performance [Page 22] of that duty, which in the Name and Authority of God, it is to accomplish: and in all these, is dayly enticing, and seducing the heart to Folly, conceiving & bringing forth sinne.Iam. 1. 14, 15.

3. Thirdly, Its Power; the Apostle calls it a Law, a Law in his members, a Law of sinne, Rom. 7. 21, 23. Such a Law as Fights, makes warre, and leads cap­tive, selling us under sinne: not suffering us to doe the good we would, forceing us to the evill we would not, drawing us off from that we delight in, bring­ing us under bondage to that which we abhorre; a powerfull, unmercifull, cruell Tyrant it is: Oh! wretched men that we are, vers. 24. There is no Saint of God, but in the inward man doth hate sinne, every sinne more then Hell it selfe, knowing the world of evills, that attend the least sinne; yet is there not one of them, but this powerfull Tyrant hath compelled and forced to so ma­ny, as have made them a burthen to their own Soules.

4. Fourthly: Its Cunning, Craft, and Policy. It is called in Scripture the Old Man, not from the weaknesse of its strength, but from the strength of its Craft: Heb. 3. 13. Take heed, saith the Apostle, least any of you be hardened by the deceit­fulnesse of sinne. There is abundance of deceitfulnesse in it; being ready, fit, and prompt to beguile: lying in wayt for advantages, furnished for all op­portunities, and ready to close with every temptation; yea the wayes of it are so large & various, its Wiles and Methods for deceiving so innumerable, its fruitfulnesse in conceiving and bringing forth of sinne so abundant, its ad­vantages and opportunities so many, that it is like the way of a Serpent upon a stone, there is no tracing or finding of it out.

A serious consideration of the opposition made unto our Perseverance, by this one Enemy, which hath so much ability, and is so restlesse in its warfare, never quiet conquering nor conquered, which can be kept out of none of our Councells, excluded from none of our actings, is abundantly sufficient to evince, that it is not want, or weaknesse of Enemies, which putteth Believers out of danger of falling away.

But all this perhaps will be granted: Enemies they have enough,§. 36. and those much more diligent and powerfull every one of them, then all we have spo­ken of that now described, amounteth unto: but the meanes of Preservation, which God affords the Saints, is that which puts them almost out of Gun­shot, and gives them that Golden security mentioned, which cometh not (in administring consolation) one steppe behind that which ariseth from the Do­ctrine of absolute Perseverance; Let then this be a little considered, and per­haps it will allay this whole contest. Is it then, that such is the Grace that is bestowed upon them, in respect of the Principle whence it is bestowed, (the e­ternall Love of God) and the way whereby it is for them procured (the Blood­shedding and Intercession of Christ) with the nature of it, (being the seed of God, which abideth and withereth not) and that such seemes to be the na­ture of infused Habits, that they are not removed, but by the power, and immediate hand of him, by whom they are bestowed? Is it from hence, that their Assurance and security doth arise? Alas, all this is but a fiction: there is no Faith that is the fruit of Election, Christ purchased it not for any, by his Death: Infused Habits are not: the Grace that perisheth, and that, that abid­eth are the same: these things are but pretences. Is it then, that God hath purposed from Eternity, to continue Constant in his Love towards them, ne­ver to Leave them nor Forsake them? Nay but of all things Imaginable, this is the greatest Abomination, which if the Scriptures did any where Affirme, it were sufficient to make a rationall considering man, to Question their Authority.

What then, hath the Lord Promised to give themsuch continued supplyes of his Spirit & Grace in Jesus Christ, as that they shall be supported against all oppo­sition, [Page 23] and preserved from all, or any such sinnes as will certainely make a separation betweene God and their Soules? Nay there is not one such Pro­mise in all the Booke of God; they are Conditionall, for the injoyment of the good things, whereof Believers stand all their dayes upon their good behavi­our? Is it then that the Lord Jesus, who is alwais heard of his Father, intercedes for them, that their Faith faile not, & that they may be preserved by the power of God unto Salvation, & that not only upon Condition of their Believing, but cheefly, that they may be kept and preserved in Believing? Or is it that their Enemies are so conquered for them, and on their behalfe, in the Death and Resurrection of Christ, that they shall never have dominion over them, that their Security doth arise? Neither the one, nor the other, nor any, nor all of these, are the Grounds, and Foundations of their Establishment, but they are wholy given up to the powerfull hand of some Considerations, which M. Good­win expresseth and setteth out to the life, Cap. 9. Sect. 32, 33, 34. Pag. 174, 175.

Now because the Remonstrants have always told us,§. 37. that God hath provided sufficiently for the Perseverance of the Saints, Coll Hag. A. 5. Act. Synod. Decl. sent. A. 5. Thes. 2. if they be not supinely wanting to themselves in the use of them, but have not hitherto, either joyntly, or severally (that I know of) taken the paines to discover in particular, wherein that Sufficiency of Provision for their safety doth consist, or what the meanes are that God offords them to this end and purpose; Mr Goodwin who is a lear­ned Mystes of all their Councels, having exactly and fully layd them forth, as a solid Foundation of his Assertion, concerning only a remote Possibility of the Saints totall Defection, let it not seeme Tedious or Impertinent, if I Transcribe, for the clearer Debate of it before the Reader, that whole Dis­course of his, and consider it in order as it lyes. If (saith he) it be Demanded, what are the Meanes which God hath given so abundantly to the Saints, to make themselves so free, so strong in inclinations to avoid things so apparantly destru­ctive to the Spirituall Peace, and Salvation of their Soules, as naturally men are to forbeare all such occasions, which are apparantly destructive to their naturall lives, so that they need not to be any more, any whit more afraid of loosing their Soules through their owne actings, then men are, or need to be of de­stroying their naturall lives upon the same termes. I Answer

1. First, he hath given them Eyes wherewith, & Light whereby Clearaly, & evi­dently to see and know, that it is not more rationall, or manlike for men to re­fraine all such acts, which they know they cannot performe, but to the present and unavoidadle destruction of their naturall lives, then 'tis to forbeare all sinfull Acts whatsoever, and especially such, which are apparantly destructive to their Soules.

2. Secondly, God hath not only given them the Eyes, and the Light we speake of, wherewith, and whereby cleerely to see, & vnderstand the things ma­nifested, but hath farther indued them with a faculty of Consideration, where­with to reflect upon, and review, and ponder, so oft as they please, what they See, Vnderstand, and Know in this kind. Now what soever a man is capable, First, of Seeing and Knowing: (Secondly) of Pondering and Considering, he is capable of raising or working an inclination in himselfe towards it, answerable in Strength, Vigour and Power, to any degree of Goodnesse, or Desireableness, which he is able to apprehend therein: for what is an inclination towards any thing, but a propension, and laying out of the heart and soule towards it? So that if there be worth, and good­ness sufficient in any object whatsoever to beare it; and (Secondly) if a man be in a capacity of discovering and apprehending this good clearly; and (Thirdly) be in a like capacity of considering this vision, certainly he is in a capacity and at liberty to worke himselfe to what strength, or degree of desire and inclination to­wards [Page 28] it he pleaseth, now 'tis certaine to every man, that there is more good in ab­staining from things either Eminently dangerous, or Apparantly destru­ctive to his Soule, then in forbearing things Apparantly destructive to his natu­turall being. (Secondly,) as evident it is, that every man is capable of attai­ning or comeing to the certaine knowledge of, and cleare apprehending this ex­cesse of good to him in the former Good, then in the latter. Thirdly, neither is it a thing lesse evident then either of the former, that every man is as capable of ru­minating or reapprehending the said excess of Good as much & as oft, as he pleaseth as he is simply of apprehending it at all; which supposed as undeniably true, it fol­lowes with an high hand & above all contradiction, that the Saints may (and have meanes and opportunityes faire and full for that purpose) plant inclinations or dispositions in themselves to refraine all manner of sinnes, apparently dangerous & destructive to the safety of their Soules, fuller of energie, vigor, life, strength, power then the naturall inclination in them, which teacheth them to refraine all occasi­ons which they know must needs be accompanied with the destructiō of their natu­rall beings. Therefore if they be more or so much afraid of destroying their lives vol­luntarily & knowingly, (as by the casting thēselves into the fier, or the water or the like) then they are of falling away through sin; the fault or reason thereof is not at all in the Doctrine, which affirmes or informes them, that there is a possibility that they fall away, but in themselves, and their owne voluntary negligence: they have meanes and opportunityes (as we have prooved) in abundance to render themselves every whit as secure, yea and more secure touching the latter, as they are, or reaso­nably can be, concerning the former.

When I first cast an eye on this Discourse of Mr Goodwin, § 38. Ans. I confesse I was surprized to as high a degree of Admiration, & some other Affections also, as by any thing I had observed in his whole Booke: as having not met (if with­out offence I may be allowed to speake my Apprehensions) with any dis­course whatsoever, of so transcendent a derogation from, and direct ten­dency to the overthrow of the Grace of Christ, but only in what is remem­bred by Austin, Hilary, Pulgentius, with some others, of the disputes of Pelagi­us, Coelestius, Julianus, with their followers, and the Socinians of late, with whom Mr Goodwin would not be thought to have Joyned in their Oppositi­on to the Merit and Grace of Christ; As I said then before, if this should proove in the issue to be the summe of the meanes afforded to preserve the Saints from Apostacy and falling away into ruine, I shall be so farre from op­posing a possibility of their defection, that I shall certainely conclude their Perseverance to be impossible. Being fully perswaded that withall the contribu­tion of strength, which the considerations mentioned are able of themselves to afford unto them, they are no more able to meet their Adversaries who come against them with tweuty thousand subtilties and Temptations, then a man with a straw and a feather, is to combate with, and overcome a royall Army; The Scripture tells us, and we thought it had been so, that we are kept by the power of God unto Salvation, and that to this end, he putts forth the exceeding greatnesse of his power in them that Believe, 1 Pet. 1. 5. Ephes. 1. 17, 18. 19. 20. Col. 1. 11. according to the migh­ty Workings, which wrought in Christ when he raised him from the Dead, whereby he strengthens them with all might according to his Glorious Power, making them meet partakers of the inheritance of the Saints Light; It seemes, though there be a Glorious sound of words in these, & innumerable the like Expressions of the ingagement of the Power and faithfullnesse of God, for the safegarding of his Saints, yet all this is but an empty noyse, and beating of the ayre: That which is indeed materiall to this Purpose, consisting in certaine Considerations, which rationall men may have concerning their present State, & future Con­dition: But let us a little consider the Discourse it selfe.

[Page 25] 1. First, it is all along Magnificently supposed, that there is the same Power and Ability in a Rationall Inlightened man to Deliberate and Conclude of things in reference unto the Practicall Condition of his Spirituall Estate, as there is of his Naturall, and that this Ability is constantly resident with him to make use of upon all occasions, what ever our Saviour say to the con­trary viz. That without him we can doe nothing. Joh. 15. 5.

2. Secondly, (to make way for that,) that such a one is able to know,Ps. 119. 144. 1 Cor. 2. 14. and to desire the things of his Peace in a Sprirituall and usefull manner, not­withstanding the vanity of those many seemingly fervent Prayers of the Saints in the Scripture, that God would give them understanding in these things, and his manifold Promises of that Grace.

3. Thirdly, that upon such deliberations men are put into a capacity and li­berty, or are inabled to worke themselves to what strength or degree 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 strengh and the vigour and power of their in­clinations thereto.Rom. 7. [...]8, 9, 10, 11, &c. That they have a Law in their members, rebelling against the Law of their minds, & leading them captive under the Law of sinne, needs not to be taken notice of.2 Cor. 3. 5. This sufficiency it seemes is of themselves: He was a weake unskilfull man, who supposed that of our selves we could not think a good thought, seeing we are such perfect Lords and Masters of all good thoughts and actings whatever.

4. Fourthly, the whole summe of this Discourse of the means afforded Believers to inable them to Persevere, amounts to this, that being rationall men, they may, First consider that some kinds of sinnes will destroy them, and separate them from God, and that by Obedience they shall come to the Greatest Good Imaginable, where upon it is in their Power so strong­ly to incline their hearts unto Obedience, that they shall be in no more dan­ger of departing from God, then a Wise and Rationall man is of killing or willfully destroying himselfe: The first part 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 Gracious and Faithfull Promises of God, Intercession of Christ, Sealing of the Spirit, and all those Sandy and triviall supports of their Faith, which hither­to they have rejoyced in. And what ever experience they have, or Testimo­ny from the Word they doe recieve, of the Darkenesse, and Weakenesse of their Minds, the stubbornesse of their Wills, with the strong inclinations that are in them to sinne and falling away, what ever be their Oppositions from aboue them,Ephes. 6. 12. Heb. 12. 1. Rom. 7. 17. about them, within them, on the right Hand, and on the Left that they have to wrestle withall; let them give up them selves to the hand of their owne manlike Considerations 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 pondering and considering, and that rationally, (it matters not, whether these things are Fruits of the Spirit of Grace or no, nay 'tis cleare they must not be so) that such, and such evill 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 worke inclinations in themselves answerable in strength, vigour, and power, to any degree of goodnesse, which they apprehend, in what they see and ponder.

The whole of the Ample sufficient Meanes, §. 40. afforded by God to the Saints to inable them to Persevere, branching it selfe into these two heads, (First) The rationall considering what they have to doe, (Secondly) Their vigorous Inclination of their Hearts, to act suitably and answera­ble [Page 26] to their Considerations, I shall (in a word) consider them apart.

1. First the Considerations mentioned, of Evill to be avoided, and Good to be attained, (I meane that which may put men upon Creating those strong inclinations: For such considerations may be without any such Conse­quence as in her that cryed video meliora probo (que) deteriora sequor) are either Is­sues and products of mens owne naturall 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 to will and to doe of his owne good Pleasure. 2 Pet. 1. 3, 4. If they be the latter, I aske, seeing all Grace is of Promise, whether hath God promised to give and continue this Grace of selfe-consideration unto Believers or noe? If he hath, whether abso­lutely, or conditionally? If absolutely, then he hath promised absolutely to conti­nue some Grace in them, which is all we desire. If Conditionally, then would I know what that Condition is, on which God hath promised that Believers shall so consider things mentioned? And of the Condition which shall be ex­pressed, it may farther be enquired, whether it be any Grace of God, or only a meer Act of the Rationall Creature as such, without any immediate Inworking of the Will and Deed by God? Whatsoever is answered, the Question will not goe to Rest, untill it be granted that, either it is a Grace Absolutely promised of God, which is all we desire, or a pure Act of the Creature contra-distinct thereunto, which Answers the first inquiry: Let it then be granted, that the Considerations intimated are no other, but such as a Rationall man, who is in­lightened to an assent to the Truth of God, may so exert and exercise, as he pleaseth; then is here a Foundation layd▪ of all the Ground of Perseverance that is allowed the Saints, in their owne indeavours, as men without the As­sistance of any Grace of God; Now these Considerations, be they what they will, must needs be beneath one single good thought, (for as for that we have no sufficiency of our selves) yea Vanity and nothing (for without Christ, we can doe nothing) yea evill and displeasing to God,2 Cor. 3. 3. Ioh. 15. 5. Gen. 8. 21. as are all the thoughts and imaginations of our Hearts, that are only such▪ I had supposed that no man, in the least acquainted with what it is to serve God under Tempta­tions, and what the worke of Saving Soules is, but had been sufficiently con­vinced of utter the insufficiency of such Rationall Considerations, flowing only from Conviction, to be a solid Foundation of abiding with God unto the end. If mens Houses of profession are built on such Sands as these, we need not wonder to see them so frequently falling to the ground.

2. Secondly,§. 41. suppose these Considerations to act their parts upon the stage rai­sed for them, to the Greatest Applause that can be expected or desired, yet that, which comes next upon the Theater, will, I feare, foully miscarry, and spoyle the whole Plot of the Play: That is, mens vigorous inclination of their hearts to the good things pondered on, to what height they please: For besides that

1. First, it is liable to the same Examinations, that passed upon it's Associ­ate before, or an inquiry from whence he comes, whether from Heaven or Men? upon which I doubt not, but he may easily be discovered to be a Vaga­bond upon the earth, to have no Passe from Heaven, and so be rendred liable to the Law of God.

2. Secondly, it would be inquired, whether it hath a Consistency with the whole designe of the Apostle Rom. 7. and therefore,

3. Thirdly, it is utterly denied, that Men, the Best of Men, have in them­selves and of themselves, arising upon the account of any Considerations whatsoever, a Power, Ability, or Strength, vigorously or at all acceptably to God, to incline their Hearts to the performance of any thing that is spiritual­ly good, or in a Gospell tendency to walking with God; All the Promises of [Page 27] God, all the Prayers of the Saints, all their Experience, the whole designe of God in laying up all our stores of Strength and Grace in Christ, joyntly cry out against it, for a counterfeit pretence. In a word, that men are able to plant in themselves Inclinations and Dispositions to refraine all manner of Sinne destructive to the safety of their soules, fuller of Energie, Vigor, Life, Strength, Power, then those that are in them, to avoid things Apparantly tending to the destruction of their naturall lives, is an Assertion as full of Ener­gy, Strength, and Vigor, Life and Poyson, for the destruction and eversion of the Grace of God in Christ, as any can be invented.

To shut up this Discourse and to proceed:§. 42. If these are the solid Foundations of Peace and Consolation, which the Saints have concerning their Perseve­rance, if these be the means sufficient, abundantly sufficient afforded them, for their Preservation, that are laid in the ballance, as to the giving of an Evangelicall Genuine Assurance, with the Decrees, and Purposes, the Cove­nant, Promises and Oath of God, the Blood and Intercession of Christ, the An­noynting and Sealing of the spirit of Grace, I suppose we need not care, how soone we enter the Lists with any, as to the comparing of the Doctrines un­der contest, in reference to their Influence into the Obedience and Consolati­on of the Saints, which with it's Issue, in the close of this discourse shall God willing be put to the triall.

Now that I may lay a more cleere Foundation for what doth insue,§. 43. I shall briefely deduce, not only the Doctrine it selfe, but also the Method, wherein I shall handle it, from a portion of Scripture, in which the whole is summarily comprized, and branched forth into suitable Heads, for the Confirmation and vindication thereof. And this also is required to the mayne of my de­signe, being not so directly to Convince stout Gaine-sayers, in vanquishing their Objections, as to Strengthen Weak Believers, in helping them against Temptations, & therefore shall at the entrance hold out that, whereinto their Faith must be ultimately resolved; the Authority of God in his Word, being that Arke alone whereon it can rest the sole of its foot. Now this is the Fourth chap. of Isaiah, of which take this short account: It is a Chapter made up of Gracious Promi­ses, given to the Church, in a Calamitous season: the Season it selfe is described, verses 25, and 26. of the third Chapter, and the first of this; all holding out, a distressed estate, a low condition; it is indeed Gods Method, to make out gracious Promises to his People, when their condition seems most deplored, to sweeten their soules with a sence of his Love, in the multitude of the per­plexing thoughts, which in distracted times, are ready to tumultuate in them.

The Foundation of all the following promises lies in the second verse,§. 44. even the giving out of the Branch of the Lord, and the Fruit of the earth for Beau­ty and Glory, to the remnant of Israel: Who it is, who is the Branch of the Lord, the Scripture tells us in sundry places, Isaiah 11. 1. Ier. 23. 5. & 33. 15. Zach. 3. 8. The Lord Jesus Christ, the Promise of whom is the Churches on­ly Supportment in every tryall or distresse, it hath to undergoe; He is this Branch and Fruit, and he is placed in the Head here, as the great Fountain Mercy, from whence all others doe flow: In those that follow, the Persons, to whom those promises are made, and the Matter or Substance of them are ob­servable; the Persons have various Appellations, and descriptions in this Chap­ter; They are called (First) the Escaping of Israell: v. 2. They that are left in Sion, v. 3. Jerusalem it selfe, v. 4 The Dwelling places and Assemblies of Mount Sion. v. 5. That the same individuall Persons, are intended in all these seve­rall Appellations, is not questionable; It is but in reference to the severall Acts of Gods dwelling with them, and outgoing of his Love and Goodwill [Page 28] both eternall, and temporall towards them, that they come under this varie­ty of Names, and Descriptions. First, in respect of his Eternall Designation of them to Life and Salvation, they are said to be written among the living, or unto life in Jerusalem: Revel. 3. 12. 13. 8. their names are in the Lambs book of life, from the foun­dation of the World, Luke 10. 20. and they are recorded in the purpose of God from all e­ternity. Secondly in respect of their Deliverance, and actuall Redemption from the bondage of death & Satan, which for ever prevaile upon the grea­test number of the Sonnes of Men, shadowed out by their deliverance from the Babilonish Captivity,Revel. 5. 9. (pointed at in this place) they are said to be, a Rem­nant, Eph. 5. 25. 26. an Escaping, such as are Left, and Remaine in Jerusalem: From the peri­shing Lump of Man-kind,Zech. 3. 2. God doth by Christ, snatch a Remnant (whom he will preserve) like a Brand out of the fire. John 17. 9. Thirdly, in respect of their injoy­ment of Gods Ordinances and Word,Rom. 8. 38. and his Presence with them, therein, they are called,Psal. 48. 11, 12, 13, 14. 16. 1, 2, 3. &c. the Daughter of Sion, and the Dwelling places thereof. There did God make known his Mind and Will,Jerem. 50. 5. and Walked with his People in those Beauties of Holinesse; Zecl. 8. 2. These are they to whom these promises are made: the Elect, John. 12. 17. Redeemed and Called of God: or those who being Elected, and Redee­med, Psal. 110. 3. shall in their severall Generations be Called, according to his Purpose, who worketh all things, Isa 49. 14. according to the Councell of his own will.

For the Matter of these promises,§. 45. they may be reduced to these three Heads. First of Justification. vers. 2. Secondly, of Sanctification v. 3, & 4. Thirdly, of Perseverance vers. 5, & 6. First, of Justification, Christ is Made to them, or Given unto them, for Beauty and Glory: which how it's done, the Holy Ghost tells us Isaiah 61 10. I will greatly rejoyce in the Lord, my soule shall be joyfull in my God, for he hath cloathed me with the Garment of salvation, he hath covered me with the Robes of Righteousnesse, saith the Church: he puts upon poore deformed Creatures, the Glorious Robe of his own Righteous­nesse, to make us Comely in his Presence, and the Presence of his Father. Zac. 13. 3, 4. Through Him, 1 Cor 1 20. 54. 17. his being given unto us, made unto us of God Righteous­nesse, Isa. 45. 24, 25. becoming, the Lord our Righteousnesse, doe we find free acceptation, as Beautifull and Glorious in the eyes of God.Jer. 23. 6. But this is not all: He doth not only Adorne us without,Rom. 5. 1. 8. 1. but also Wash us within: the Apostle acquaints us, that,Col. 2. 10. that was his designe, Ephes. 5. 25, 26. and therefore you have (Second­ly) the promise of Sanctification added, verses 3, 4. v. 3. you have the thing it selfe, they shall be called holy, Made so, called so by him, who calleth things that are not as though they were, and by that Call, gives them to be that which he calls them;2 Cor. 4. 6. he said, let there be light, and there was light. And then the man­ner how it becomes to be so. v. 4. first setting out the Efficient cause:Ezek. 11. 19. the spirit of Judgment and Burning, Joh. 3. 5. that is of Holinesse, and Light: & (Secondly) the way of his producing this great effect,Rom. 8. 2. washing away filth, and purging away blood: Spirituall filth and blood,Joh. 16. 9, 10, 11. is the defilement of sinne; the Scripture to set out it's abhomination,Psal. 38. 5. 7. comparing it to the things of the greatest Abhorrency to our nature,Prov. 13. 5, 6. even as that is to the nature of God. And this is the second pro­mise, Isa. 1. 5, 6. that in, and by,Isa. 64. 6. the Branch of the Lord, is here made to them, who are written unto life in Jerusalem. Ezek. 16. 4. 5. & 24. 6. But now, least any should suppose that both these are for a season only,Hos: 8. 8. that they are Dying priviledges, Perishing mercies, Jewells that may be lost,Zech. 13. 1. so that, though the persons to whom those promises are made,Rom. 3. 13. 2 Pet. 2. 22. are once made Glorious and Comely, being in Christ freely accepted, yet they may againe become odious in the sight of God, and be utterly reje­cted, that being once Washed, Purged, Cleansed, they should yet returne to wal­low in their mire, and so become wholly defiled and abhominable: In the Third place, He gives a promise of Perseverance, in the two last verses, and that expressed with Allusion to the Protection afforded unto the people of the [Page 29] Jewes in the Wildernesse, by a Cloude and Pillar of fier: which as they were cre­ated, and Instituted signes of the presence of God, so they gave assured prote­ction, preservation, and direction to the People in all their waies. The summe of the whole intendment of the Holy Ghost in these two verses, seeming to be comprized in the last words of the Fift, and they being a suitable bottome unto the ensuing discourse, comprising as they stand in Relation to the verses foregoing, the whole of my ayme, with the way, or method wherein it may conveniently be delivered I shall a little insist upon them: Vpon all the glory shall be a defence.

The words are a Gospell Promise, Expressed in Law termes, or a New Testa­ment Mercy, §. 47. in Old Testament Clothes: the subject of it is, all the Glory, and the thing Promised, is a defence over it, or uppon it. By the Glory some take the People themselves to be intended, who are the Glory of God, Isa. 46. 13. In whom he will be Glorifyed, and who are said to be made Glorious, v. 2. But the Pillar of fier, and the Cloud lead us an other way. As the Protection here Promised, must Answer the Protection given by them of olde; so the Glory here mentioned, must answer that which was the Glory of that People, when they had their Preservation and Direction from those Signes of the presence of God, in the midst of them. It is very true the signe of Gods Presnce among them it selfe, and the Protection received thereby, is sometimes called his glo­ry, Ezek, 10. 10. But here it is plainely differenced from it, that being af­terwards called a defence. That which most frequently was called the Glory in the Ancient dispensation of God to his People, was the Arke: when this was taken by the Philistims, the Wife of Phineas calls her sonne Johabod, and sayes the Glory is departed from Israell 1 Sam. 4. 2. & 22. Which the holy Ghost mentions againe Psal. 78. 61. And delivered his Strength into Captivity and his Glory into his Enemies hand. The Tabernacle, or the Tent wherein it was placed is mentioned, v. 60. He forsooke the Tabernacle of Shiloh the Tent which he had placed among them. And the People to whom it was given, v. 62. He gave the People over also to the Sword. That Arke being the Glory and Strength which went into Captivity, when he forsooke the Tabernacle, and gave his People to the Sword. That this Arke, the Glory of Old was a Tipe of Jesus Christ (besides the end and ayme of its Institution, with its use and place of its abode) appears from the Mercy seat or Plate of Gold that was layd upon it, which Jesus Christ is expresly said to be Rom. 3. 25, 26. compared with Heb. 10. 5. It is he who is the Glory here mentioned, not considered absolutely and in his owne Person, but as he is made Beauty, and Glory unto his People: as he is made unto them Righteousnesse and Holynesse according to the tenor of the Promises insisted on before;Isa. 45. 25. and this is indeed, all the Glory of the Elect of God, even the presence of Christ with them, as their Justification, and San­ctification, their Righteousnesse and Holynesse.

The matter of the Promise made in reference to his Glory and them upon whom it doth abide,§. 48. Is, that they shall be a defence upon it: the word Translated here a defence comes from a root, that is but once read in Scrip­ture. Deut. 33. 12. Where it is rendred to cover: The Lord shall cover him all the day long. So it properly signifyes. From a Covering, to a Protection, or a defence, is an easy Metaphor, a covering being given for that end and purpose. And this is the native signification of the word Protego, Psal. 17. 8. 36. 7. 57. 1. 63. 7. 121. 5. to defend by covering, as Abimelek called Abraham the covering of Sarahs eyes, or a protection to her Gen. 20. 16. The Allusion also of a Shade, which in Scripture is so often taken for a defence, Isa. 30. 2. 49. 2. ariseth from hence. This word it selfe is used twice more, and in both places signifye a Bridechamber, Ezek. 31. 6. &c. Psal. 19. 6. Joell 2. 16. From the peace, covert, and protection of such a place. The name of the Mercy seate is also of [Page 30] the same root with this. In this place it is by common consent rendered, a defence or protection, being so used, either by Allusion to that refreshment, that the Lord Christ the great Bridegroome gives to his Bride in his Banque­ting House, Cant. 2. 4. or rather in pursuit of the former similitude of the Cloude, that was over the Tabernacle, and the Arke, which represented the Glory of that People. Thus this defence or covering is said to be upon, or above the Glory, as the Cloude was over the Tabernacle, and as the Mercy seate lay upon the Arke. Adde only thus much to what hath been spoken (which is also affirmed in the beginning of the verse) viz. That this defence is created, or is an immediate product of the mighty Power of God, not requiring unto it the least concurrence of Creature Power, and the whole will manifest the intendment of the Lord everlastingly to safegarde the Spirituall Gloryes of his Saints in Christ.

As there was before shewn,§. 49. there are two parts of our Spirituall Glory: the one purely Extrinsecall, to wit, the Love and Favour of God unto us, his free and Gracious Acceptation of us in Christ; on this part of our Glory, there is this defence Created, it shall abide for ever it shall never be removed. His owne Glory and Excellencies are ingaged for the preservation of this excellency and glory of his People. This Sunne, though it may be for a while eclipsed, yet shall never set, nor give place to an evening, that shall make long the shade thereof: whom God once freely accepts in Christ, he will never turne away his Love from them, nor cast them Vtterly out of his Favour. The other is within us, and that is our Sanctification: our Portion from God by the Spirit of Holinesse, and the fruits thereof, in our Faith, Love, and Obedience unto him; And on this part of our Glory, there is this Defence, that this Spirit shall never Vtterly be dislodged from that Soule, wherein he makes his resi­dence, nor resigne his habitation to the Spirit of the World, that his fruit shall never so decay, as that the Fruits of Sodome, and the Grapes of Gomorra should grow in their roome, nor they, wherein they are Everlastingly, Utter­ly and wickedly grow barren, in departing from the Living God; these two make up that Perseverance, whereof we speake: Whom God accepts in Christ, he will continue to doe so for ever: whom he quickens to walke with him, they shall doe it to the end. And these three things, Acceptance with God, Ho­linesse from God, and a Defence upon them both, unto the end; all Free▪ and in Christ, are that threefold cord of the Covenant of Grace, which cannot be broken.

In the handling then of the Doctrine proposed unto consideration,§ 50. I shall (the Lord assisting) shew, First, that the Love and Favour of God, as to the free Acceptation of Believers with him in Christ, is constant, abiding, and shall never be turned away; handling at largethe Principles, both of its being and manifestation. Secondly, that the Spirit and grace of Sanctification, which they freely receive from him, shall never utterly be extinguished in them, but so remaine, as that they shall abide with him for ever: the Sophisticall sepa­ration of which two parts of our Doctrine, is the greatest advantage our Ad­versaries have against the whole. And demonstrate Thirdly, the Reall, and Causall influences, which this Truth hath, into the Obedience and Consolation of the Saints, considered both absolutely, and compared with the Doctrine, which is set up in competition with it: In the pursuit of which particulars, I shall in­deavour to Inforce and presse those places of Scripture, wherein they are a­bundantly delivered, and vindicate them from all the Exceptions put in to our inferences from them by M. Goodwin in his Redemption Redeemed; as also Answer all the Arguments, which he hath with much labour and industry, collected and improved, in opposition to the Truth in hand: Take then on­ly these few Previous observations, and I shall insist fully upon the proofe and [Page 31] Demonstration of the first Position, concerning the Vnchangeablenesse of the Love of God towards his, to whom he gives Iesus Christ, for Beauty and Glory, and freely accepts them in him.

First,§. 51. as to their Inherent Holinesse, the Question is not concerning Acts, either as to their vigour,Revel. 2. 5. 3. 2. which may be abated, or as to their frequency, which may be interrupted,Isa. 57. 17. but only as to the Spirit & Habit of it which shall never de­part: Hos. 14. 4. We doe not say they cannot sinne, fall into many sinnes, great sinnes, which the Scripture plainely affirmes of all the Saints,Isa. 59. 21. that went before: and who of them living doth not this day labour under the Truth of it?Ioh. 14. 16. But through the Presence of God with them,1 Ioh. 3. 9. upon such Grounds and Principles, as shall afterwards be insisted on,1 Ioh. 1. 8. they cannot, shall not, sinne away the Spirit and Habit of Grace,Iam. 3. 2. (which without a miracle cannot be done away by any one Act,1 King. 8. 38. and God will not worke Miracles for the destruction of his Children,) so as to fall into that state,Isa. 64. 5, 6. wherein they were, before they were Regenerate, and of the Children of God, become Children of the Devill, tasting of the second Death, Rev. 20. 6. after they have been made Partakers of the first Resurrection.

Secondly, the Question is not about the decay of any Grace, but the losse of all; not about sicknesse and weakenesses, but about death it selfe; which alone we say, they shall be preserved from. Neither doe we say, that Believers are endowed with any such rich and plentifull Stock of Grace,Psal. 23. 6. as that they may spend upon it without new supplyes all their dayes,Isa. 35. 1, 2. &c. but grant that they stand in continuall need of the renued communication of that Grace,Ioh. 15. 3, 4, 5, 6. 7. which hath its abode and residence in their Soules,Rom. 11. 18. and of that actuall Assistance, whereby any thing that is truly and Spiritually good,Ioh. 1. 16. is wrought in them. Thirdly, whereas there is a twofold Impossibility.Col. 2. 19. (First) that which is absolutely and simply so in its own nature:Luk. 17. 5. And (Secondly) that which is so only upon some suposition,Phil. 2. 13. we say the totall falling away of the Saints is imppossible only in this latter sence. The unchangeable Decree and Purpose of God, his faith­full Promises, and Oathes, the Mediation of the Lord Jesus being in the Asser­tion supposed: And Fourthly, whereas we affirme, they shall assuredly con­tinue unto the end, the Certainty and Assurance intimated, is not mentis but entis, Isa. 49. 14, 15, 16. not subjective, but objective, not alwayes in the person persevering, but alwayes relating to the thing it selfe.Isa. 5. 17. Fiftly, that the three things, formerly mentioned,Cantt 5. 2, 6. Acceptance with God,Psal. 73. 26. Holinesse from God, and the Defence upon them both unto the end, are that threefold corde of the Co­venant, which cannot be broken. This will appeare, by compare­ing those two eminent places together, which afterwards must more fully be insisted on; Jerem. 31. 34, 35. Cap. 32. 38, 39, 40. In gene­rall God undertakes to be their God and that they shall be his People, Cap. 31. 31. Cap. 32. 38. And this he manifests in three things. First, that he will Accept them freely, give them to finde great Favour before him, in the forgivenesse of their sinnes, for which alone he hath any quarrell with them. I will (saith he) forgive their iniquities and remember their sinnes no more, cap: 31. 34. As 'tis againe repeated, Heb. 8. 12. Secondly, that they shall have sanctification and Holinesse from him, I will put my Law in their inward parts and write it in their Hearts, cap. 31. 33. I will put my feare in their Hearts, v: 40. with Ezek. 66. 67. calls the putting his Spirit in them, who is the Author of that Grace and Ho­linesse which he doth bestow: Thirdly that in both these, there shall be a continuance for ever, cap: 32. 40. I will not turne away from them to doe them good, and I will put my feare in their Hearts and they shall not depart from me; Or as v: 39: They shall feare me for ever; which distin­guisheth this Covenant from the former, made with their Fathers, in that that was broken, which this shall never be. Cap: 21: 32: This [Page 32] is the Crowning Mercy, that renders both the other glorious: As to Acceptation he will not depart from us: as to Sanctification we shall not de­part from him.

THE Certain Infallible continuance of the Love and Favour of God unto the end,§. 1. towards his, those whom he hath once freely accepted in Jesus Christ, notwithstanding the interposition of any such supposalls, as may truly be made, having foundation in the things themselves, being the first thing proposed, comes now to be demonstrated.

Now the foundation of this the Scripture layes upon Five unchangeable things, §. 2. which eminently have an influence into the Truth thereof. (First) of the Nature: (Secondly) Purposes: (Thirdly) the Covenant: (Fourthly) the Promises: (Fiftly) the Oath of God. Every one whereof being ingaged herein, the Lord makes use of to manifest the Vnchangeablenesse of his Love towards those, whom he hath once graciously accepted in Christ.

First he hath layd the shoulders of the Vnchangeablenesse of his owne nature to this worke:§. 3. Malac. 3. 6. I am the Lord, and I change not: therefore ye Sonnes of Jacob, Rom. 9. 6. 11. 4, 5, 6. are not consumed. These Sonnes of Jacob are the Sonnes of the Faith of Jacob, the Israel of God, not all the seed of Jacob according to the flesh: the Holy Ghost in this Prophesy makes an eminent distinction betweene these two. Cap. 3. 16. Cap. 4. 1, 2. The begining of this Chapter containes a most evident and cleare prediction and Prophesye of the bringing in of the King­dome of Christ,Mat. 3. 12. in the Gospell, wherein he was to purge his floore, and throw out the Chaffe to be burnt: This his appearance makes great worke in the Visible Church of the Jewes, Isa. 49. 3, 4, 5, 6. very many of those who looked and waited for that coming of his,Luk. 2. 34. are cut off, and cast out, as persons that have neither Lot nor Portion in the Mercy wherewith it is attended.Rom. 9. 30, 31. Though they sayd within themselves, that they had Abraham to their Father, and were the Chil­dren and Posterity of Jacob: Yea v. 5. To them who are only the carnall seed and doe also walke in the wayes of the flesh, he threatens a sore Revenge, [Page 33] and swift destruction, when others shall be invested with all the eminent Mercies, which the Lord Christ brings along with him, least the true Sonnes of Jacob should be terrifyed with the dread of the approaching Day, and say, as David did,Isa. 54. 4, 5, 61 when the Lord made a breach upon Vzzah, who can stand before so holy a God? Shall not we also in the issue be consumed? He discovereth to them the Foundation of their preservation to the end, even the Vnchan­geablenesse of his owne nature and being, whereunto his Love to them is con­formed: Plainely intimating, that unlesse himselfe and his everlasting Deity be subject and lyable to Alteration and Change (which once to imagine, were, what lyeth in us, to cast him downe from his Excellency,) it could not be, that they should be cast of forever, and consumed. These are the Tribes of Jacob and the Preserved of Israel, which Jesus Christ was sent to raise up, Isaiah 50. 6. The House of Jacob, which he takes from the womb, and carries unto old Age, unto hoary hairs, and forsaketh not Isaiah 46. 3, 4.

This is confirmed,§. 4. James 1. 16, 17, 18. Doe not erre my beloved Brethren, eve­ry Good Guift and every perfect guift cometh downe from the Father of Lights; with whom is no variablenesse, nor shadow of turning: Of his owne will begat he us with the word of truth; He begets us of his owne will by the word of truth: For whatsoever men doe pretend, we are borne againe, not of blood nor of the will of the flesh, nor the will of man, but the will of God, John 1. 13. Now her­in saith the Apostle, we doe receive from him good and perfect Guifts: Guifts distinguished from the common endowments of others: Yea but they are fail­ing ones perhaps? Such as may slourish for a season, and be but Children of a night, like Jonas Gourde. Though God hath begotten us of his owne will, and bestowed good & perfect Guifts upon us, yet he may cast us off for ever. Doe not erre my beloved Brethren, saith the Apostle, these things come from the Father of Lights: God himselfe is the Fountaine of all Lights of Grace, which we have received; and with him, there is no Variablenesse nor shadow of Turning, not the least appearance of any change or Alteration. And if the Apostle did not in this place Argue from the Immutability of the Divine Nature, to the Un­changeablenesse of his Love, towards those, whom he hath begotten, and be­stowed such Light and Grace upon, there were no just Reason of mentioning that Attribute and Property there.

Hence Rom. 11. 29. The guifts and calling of God are said to be without Repentance: § 5. the guifts of his effectuall calling ( [...]) shall never be re­pented of: They are from him, with whom there is no change.

The words are added by the Apostle, to give Assurance of the certain Ac­complishment of the Purpose of God towards the Remnant of the Jewes, ac­cording to the Election of Grace. What the principle mercies were, that were in Gods intendment to them, and whereof by their effectuall calling they shall be made partakers, he tells us v. 26, 27. The Deliverer or Redeemer, which comes out of Sion, shall, according to the Covenant of Grace, turne them from un­godlinesse, the Lord taking away their sinne. Sanctification and Justification by Christ, the two maine Branches of the New Covenant: (Ierem. 31. 42. Ierem. 32. Ezek: 36. Heb: 8. 13, 14. chap: 10. 17, 18.) doe make up the Mercy purposed for them. The certainty of the Collation of this Mercy upon them, notwith­standing the interposition of any present obstruction (amongst which their Enmity to the Gospell was most eminent, and lay ready to be objected) the Apostle argueth frō the Unchangeablenesse of the Love of Election, wherewith the Lord embraced them from Eternity; as touching the Election they are belo­ved: and farther to manifest on that account, the fulfilling, of what he is in the proofe and Demonstration of, viz. that though the major part of Israel according to the flesh, were rejected, yet the Election should obtaine, and all [Page 34] Israell be saved, he tells them, that that calling of God, whereby he will make out to them those Eternally designed mercies, shall not be repented of eminent­ly in that Assertion, distinguishing the grace whereof he speakes, from all such common gifts, and such outward dispensations as might be subject to a removall from them on whom they are bestowed: and if upon any sup­position or consideration imaginable, the Mercies mentioned may be taken away, the Assertion comes very short of the proofe of that, for which it is pro­duced.

Against this plaine expression of the Apostle,§. 6. that the gifts and calling of God, are without repentance: Mr Goodwin puts in sundry Exceptions to weaken the Testimony it bears in this case, Cap: 8. Sect: 86. which because they have been already sufficiently evinced of Weakenesse, Falshood, and Impertinency, by his Learned Antagonist, I shall only take up that which he mainly insists up­on, and farther manifest its utter uselessenesse for the end for which it is pro­duced Thus then he pleads: The Gifts and Calling of God, may be said to be without repentance, because let men continue the same persons which they were, when the Donation or Collation of any gift was first made by God unto them, he never changes or altereth his Dispensations towards them, unlesse it be for the bet­ter, or in order to their farther good, in which case he cannot be said to repent of what he had given: but in case men shall change, and alter from what they were when God first dealt gratiously with them, especially if they shall notoriously dege­nerate or cast away the Principles, or divest themselves of that very qualification on which as it were God grafted his benefit or gift; in this case though he recall his gift, he cannot be said to repent of his giving it, because the termes on which he gave it please him still, only the Persons to whom he gave it, and who pleased him when he gave it them, have now rendred themselves unpleasing to him.

Two things are here Asserted: 1.§. 7. That if men continue the same, or in the same state and condition wherein they were, when God bestowed his gifts and graces upon them, then God never changeth nor altereth; his dispensations towards them abide the same. 2. That there are certain Qualifications in men, upon which God grafts his grace, which whilest they abide, his gifts and graces abide upon them also, and therefore are said to be without repen­tance; but if they are lost, God recalls his gifts, and that without any chang [...] Let us a little consider both these Assertions: and First, it being evident, that it is Spirituall grace, and Mercy, of which the Apostle speakes, as was manifested, (for they are such as flow from the Covenant of the Redeemer v. 26, 27.) San­ctification & Justification being particularly mentioned, let us consider what is the condition of men when God Invests them with these Mercies, that we may be able to instruct them how to abide in that condition, and so make good the possession of the Grace and Mercy bestowed on them: and to keep close to the Text, let our Instance be in the three eminent mercies of the Go­spell intimated in that place: 1. Vocation, 2. Sanctification, 3. Justificati­on.

The Gift and Grace of Vocation, is confessedly here intended, being ex­pressely mentioned in the words [...], that Calling which is an effect of the Covenant of Grace. v. 28. consider wee then what is the state of Men, when God first calls them, and gives them this gift and Favour, that if it seeme so good, we may exhort them to a continuance therein.

Now this Sate with the Qualifications of it,Isa. 65. 1. is a State, 1. of Death, Ioh. 5. 25. The Dead heare the voyce of the Sonne of God. Rom. 9. 25. Christ speakes to them who are dead,Hos. 2. 23. 1 Pet. 2. 10. and so they Live. 2. Of Darknesse, Acts 25. 26. God calls them out of Darknesse into his marvelous light, Ephes. 2. 12. 1 Pet. 29. a State of Ignorance and Alienati­on from God, Ephes: 4. 18. The grace of Vocation or effectuall calling, finding [Page 35] men in a state of Enmity to God, and Alienation from him, if they may be pre­vailed withall, to continue such still, this gift shall never be recalled, nor re­pented of.

But perhaps the Gift and Grace of Sanctification finds men in a better condi­tion, in a state,§. 8. wherein if they abide, them that also shall abide with them for ever. The Scripture abounds in the description of this state, that we shall not need to haesitate about it: Ephes: 2. 1, 2. you hath he quickned, who were dead in trespasses and sins: Quickning & renewing Grace is given to persons dead in sins: & is so farre from depending, as to its Unchangeablenesse, upon their Continu­ance in the State, wherein it finds them, that it consists in a reall change, and translation of them from that State or Condition. The Apostle sets out this at large, Titus 3. 3, 4, 5. wee our selves were sometimes foolish &c. the State of men, when God bestowes their Gifts upon them, is positively expressed in sundry particulars, v: 3. the Qualifications on which this Gift or Grace is grafted (of which M: Goodwin speaks afterwards) negatively v: 5. it is not of any work that we have done, which is unquestionably exclusive of all those stocks of Qualifications, which are intimated, whereon the Gifts and Graces of God should be grafted. The gift it selfe here bestowed, is the washing of Regenerati­on, and renewing of the Holy Ghost, saveing us through mercy from the state and Condition before described. In briefe that the Condition wherein this Grace of God finds the Sonnes of Men, is a state ofMat. 8. 27. Rom. 6. 13. Col. 2. 13. Death, Ezek. 17. 6. Isa. 4. 4. Job. 14. 4. Joh. 3. 6. Blood, Joh. 1. [...]. Ephes. 5. 8. Col. 1. 13. Luk. 4. 18. Darknesse, Rom. 8. l 6, 7, 8. Rom. 5. 10. Col. 1. 21. Gal. 3. 13. Joh. 3. 35. Bind­nesse, Enmity, curse, and Wrath, Disobedience, Rebellion, Impotency, and Vni­versall Alienation from God, is beyond all contradiction (by Testimonies plen­tifully given out here a little, and there a little, line upon line) manifest in the Scripture. Shall we now say, that this Grace of God is bestowed on men up­on the account of these Qualifications, and continued without revocation on condition that they abide in the same State, with the same Qualifications? Let then men continue in sinne, that grace may abound.

Is the case any other as to Iustification? doth not God justify the ungodly? Ro. 4. 5. are we not in filthy Robes, when he comes to cloath us with Robes of Righte­ousnesse? Zech: 3. 3. are we not reconciled to God, when alienated by wicked workes? Col: 1. 13. these are the Qualifications on which it seemes God, grafts his Gifts and Graces: and whose abode in the Persons, in whom they are, is the condition, whereon the irrevocablenesse of those Gifts and Graces does de­pend: Who would have thought, they had been of such reckoning and e­steeme with the Lord?

And this, considering what is learnedly discoursed elsewhere may suffice, as to the other Assertion;1 Cor. 4. 7. that God gives his Gifts and Graces to Qualifications, not to Persons. Those Qualifications are either Gifts of God, or not: if not, who made those men, in whom they are, differ from others? if they are, on what Qualifications, were those Qualifications bestowed? That God freely bestows on Persons, of his own good pleasure, not Grafting on Qualifications, his Gifts and Graces, we have Testimonies abundantly sufficient to out-ballance M. Goodwins Assertions. Rom: 9. 18. He hath Mercy, on whom he will have Mercy: he bestowes his Mercy and the fruits of it, not on this or that Qualification, but on whom or what Person he will, and to them it is given, saith our Saviour, to know the Mysteries of the Kingdome of God, but to others it is not given. I see no stock that his gift is grafted on, but only the Persons of Gods good will, whom he graciously designes to a Participation of it.

Truth is,§. 9. I know not any thing more directly contradictory to the whole Discovery of the worke of Gods Grace in the Gospell, then that which is cou­ched in these Assertions of M. Goodwin, neither is it any thing lesse, or more, then that which of old was phrased, The Giving of Grace according to merit, [Page 34] ascribing the primitive discriminating of persons as to Spirituall Grace, unto selfe indeavours, casting to the ground the free distinguishing good pleasure of God, and that Graciousnesse of every Gift of his, (I speake as to the first is­sue of his love in quickning, renewing, pardoning Grace) which eminently consists in this, that he is found of them that seeke him not, and hath Mercy on whom he will, because so it seemed good to him.

Not to digresse farther (in the discovery of the unsatisfactorinesse of this pretence) from the pursuit of the Argument in hand; Because Gods gifts are not repented of, therefore doe men continue, not in the condition where­in they find them, but wherein they place them: And all Qualifications in men whatever, that are in the least acceptable to God, are so farre from being stocks whereon God grafts his Gifts and Graces, that they are Plants them­selves, which he plants in whomsoever he pleaseth.

Yea the Tree is made good before it beare any good fruit, and the Branch im­planted into the True Olive, before it receive the sap, or juyce, of any one good Quali­fication. The summe of Mr Goodwins Answer amounts to this; let men be stedfast in a good condition, and Gods Gifts shall stedfastly abide with them, if they change, they also shal be revoked: which is directly opposite to the plain intendment of the place, viz. That the stedfastnesse of men, depends upon the irrevocablenesse of Gods Grace, and not è contra: there is not, in his sense, the least intimation in these words, of the permanency of any Gift or Grace of God with any one, on whom it is bestowed, for a Day, an Houre, or a Moment; but notwithstanding this Testimony of the Holy Ghost, they may be given one houre, and taken away the next, they may flourish in a man in the morning, and in the evening be cut downe, dried up, and withered: this is not to Answer the Arguings of men, but positively to deny what God affirms. To con­clude, God gives not his gifts to men (I mean those mentioned) because they please him, Jerem. 31. 32. but because it pleaseth him so to doe: he does not take them a­way, because they displease him, but gives them so to abide with them, that they shall never displease him, to the height of such a provocation. Neither are the Gifts of God otherwise to be repented of, then by taking them from the Persons, on whom they are bestowed: But this heape being removed, we may proceede.

Farthermore then,§. 10. in sundry places doth the Lord propose this for the Conso­lation of his, and to assure them, that there shall never be an everlasting sepa­ration between him and them; which shall be further cleared by particular instances; Things or Truthes proposed for Consolation, are of all others most clearely exalted above exception: without which, they were no way sutable (considering the promptnesse of our unbelieving hearts to rise up against the worke of Gods Grace and Mercy) to compasse the end for which they are proposed.

Isaiah. §. 11. 40. 27, 28, 29, 30, 31. Why sayest thou, O Jacob, and speakest O Israell, my way is hid from the Lord and my Judgment is passed over from my God? hast thou not knowen, hast thou not heard, that the everlasting God, the Lord, the Cre­ator of the ends of the earth fainteth not, neither is weary? there is no searching of his Vnderstanding. He giveth power to the faint, & to them that have no might, he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly faile, but they that wait upon the Lord, shall renue their strength, they shall mount up with wings as as Eagles, they shall runne and not be weary, they shall walke and not faint. v. 27. Jacob and Israel make a double complaint, both parts of it manifesting some feare, or dread of Separation from God: for though in Generall it could not be so, yet in particular, Believers under Temptation, may question their owne condition, with their right unto, and [Page 35] interest in all the things, whereby their state and Glory is safegarded. My way (say they) is hid from the Lord: The Lord takes no more notice, sets his heart no more upon my way, my walking, but lets me goe and passe on as a stranger to him: And farther, My judgement is passed over from my God: Mine enemies prevaile, perhaps Lusts, and Corruptions are strong, and God doth not appeare in my behalfe: Judgment is not executed on them, and what will be the issue of this my sad estate? What the Lord proposeth and holdeth out unto them for their Establishment in this condition, and to assure them that what they feared should not come upon them, he ushers in by an effectuall expostulation, v. 27. Hast thou not heard? Hast not thou been taught it by the Saints that went before thee? Hast thou not knowne? Hast thou not found it true by experience? What it is he would have them take notice of, and which he so Pathetically insinuates into their understandings and affecti­ons, for their establishment, is an Exurgency of that Description of him­selfe, which he gives v. 28. (1.) From his Eternity, he is the Everlasting God: (2.) From his Power, he is the Creator of the ends of the Earth: (3.) From Vnchangeablenesse, he fainteth not, he waxeth not weary, and therfore there is no reason, he should relinquish or give over any designe that he hath under­taken; especially considering that he layes all his purposes in that, whereby he describes himselfe in the last place, even his Wisdome, there is no end of his Vnderstanding. He establisheth (I say) their Faith upon this fourefold descrip­tion of himselfe, or Revelation of these foure Attributes of his Nature, as in­gaged for the effecting of that, which he incourageth thē to expect. Who is it ô Jacob, with whom thou hast to doe, that thou shouldest feare or complain that thou art rejected? He is Eternall, Almighty, Vnchangeable, Infinitely Wise, & if he be ingaged in any way of doing thee good, who can turne him aside, that he should not accomplish all his pleasure towards thee? He will worke, who shall let him? It must be either want of Wisdome, and fore sight to lay a designe, or want of Power to execute it, that exposeth any one to variable­nesse in any undertaking. Therefore that they may see how unlikely, how impossible a thing it is, that their wayes should be hid from the Lord, and their judgment passed over from their God, he accquaints them, who and what he is, who hath undertaken to the contrary; but alasse! They are poore faint Creatures, they have no might, no strength to walke with God; Vnstable as water, they cannot excell: It is impossible they should hold out in the way wherein they are ingaged, unto the end. To obviate or remove such fears, and misgiving thoughts, he lets them know, v. 29. That though they have, or may have many decayes (for they often faint they often faile, wherof we have Examples and Complaints in the Scripture, made lively by our owne experience) yet from him they shall have supplyes, to preserve them from that which they feare: He is Eternall, Almighty, Unchangeable and infinitely Wise, he will give out Power, & increase Strength, when they Faint & (in them­selves) have no might at all; The Lord doth not propose himselfe under all these considerations, to let them know what he is in himselfe, only, but also that he will expert and act sutably to these Properties, in dealing with them, and making out supplyes unto them, notwithstanding all their misgiving thoughts, which arise from the consideration of their owne faintings and to­tall want of might; Though in themselves they are weake and faint, yet their springs are in him, and their supplyes from him, who is such as he hath here described himselfe to be. Hereupon also he anticipates an Objection, by way of Concession, v. 30. Even the youth shall faint and be weary, and the young men shall utterly faile. Men that seeme to have a great stock of strength and Ability, may yet faile and perish utterly: An objection which, as I formerly [Page 38] observed, these daies have given great force unto: We see many, who seem to have the vigor of youth, and the strength of young men, in the wayes of God, that have fainted in their course, and utterly failed; they began to runne well, but lay downe almost at the entrance; and be it so, saith the Lord, it shall so come to passe indeed: many that goe out in their own strength, shall so fall and come to nothing: But what is that to thee, O Jacob, my chosen, thou that waitest upon the Lord? v. 31. The unchangeable God will so make out strength to thee, that thou shalt never utterly faint, nor give over, but abide flying, running, walking, with speed, strength, and stedfastnesse, unto the end. That expression, they that wayt upon the Lord, is a Description of the Persons, to whom the Promise is made, and not a condition of the Promise it selfe. It is not, if they waite upon the Lord, but, they that waite on the Lord: if it were a Condition of this Promise, there were nothing promised; it is only said, if they wait on the Lord, they shall waite on the Lord: But of the vanity of such condi­tionalls I shall speak afterwards.

A Scripture of the like importance you have Isaiah 44.§. 12. 1, 2, 3, 4, 5, 6, 7, 8. verses, Yet now heare O Jacob my servant, and Israel, whom I have chosen: thus saith the Lord, that made thee, and framed thee from the wombe, which will help thee; feare not O Jacob my servant, Iessurun whom I have chosen, for I will pour water upon him that is thirsty, and stoods upon the dry ground, and I will put my Spirit upon thy seed, and my blessing upon their off-spring, and they shall spring up as among the grasse, as Willowes by the water courses: One shall say, I am the Lords, and another shall call himselfe by the name of Iacob, and another shall subscribe with his hand unto the Lord, and surname himselfe by the name of Israel, thus saith the Lord, the King of Israel, and his redeemer, the Lord of Hosts, I am the first, and I am the last, besides mee there is no God, &c. I shall not need to insist long on the opening of these words: the generall designe of them, is to give Consolation and Assurance unto Israel, from the Eternity, Vnchangeablenesse, and Absolutenesse of God: with some peculiar references, to the Second Per­son, the Redeemer, who is described, (Rev. 1. 8.) with the titles, for the substance of them, whereby the Lord here holds out his own Excellency. I shall only observe some few things from the words, for the Illustration of the Truth, we have in hand, contained in them. The State and Condition wherein Iacob, Israell, Iessurun, (severall titles upon severall accounts given to Believers) are described to be, is two fold; First, of Feare and Disconsolation, as 'tis inti­mated in the redoubled Prohibition of that frame in them: v. 2. feare not, and v. 8. feare ye not, neither be afraid: some temptation of farther distance or se­paration from God, (the only thing to be feared) was fallen upon them. This they are frequently exercised withall; 'tis the greatest, and most pres­sing temptation, whereunto they are lyable and exposed; To conclude be­cause some Believers, in Hypothes [...], may, under temptation, feare their own se­paration from God, therefore Believers in Thesi, may be forsaken, yea that unlesse this be true, the other could not befall them, may passe for the Argu­ing of men, who are unacquainted with that variety of Temptations, spiritu­all motions, and commotions, which Believers are exercised withall. This I say is the First part of that State, wherein they are supposed to be: a Condi­tion of the greatest difficulty in the World, for the receiving of Satisfaction; Secondly, of Barrennesse, Vnprofitablenesse, and withering, which seems and that justly, to be the cause of their feare: v. 3. They are as the thirsty and dry ground, parched in it selfe, fruitlesse to its owners, withering in their owne Soules, and bringing forth no fruit to God. A sad condition on both hands; within they find decayes, they find no active principles of bringing forth fruit unto God: and without desertion, fears at least, that they are forsaken; upon [Page 39] this ye have the foundation that the Lord layes for the refreshment of their spirits in this condition, and reducing of them into an established Assurance of the continuance of his love; and that is his free gratious Election, and choosing of them; thou art Jacob whom I have chosen. (vers: 1. Iesurun whom I have chosen: even from Eternity, when he appointed the antient people, and the things that are comming and shall come, v. 7. When he purposed mercy for the Fathers of old, whom long since he had brought upon that account unto himselfe: This is the foundation of doing them good, which standeth sure, as the Apostle makes use of it to the same purpose: 2 Tim: 2. 19. This Founda­tion being laid v. 3. he gives them a twofold promise, suited to the double state wherein they were: (First) for the removall of their drought and barren­nesse: he will give them waters, and floods, for the taking of it away: which in the following words, he interpreteth of the Spirit, as likewise doth the Apo­stle Iohn 7. 39. He is the great Soule Refresher, in him are all our springs. Saith the Lord then, feare not you Poore thirsty Soules, you shall have him as a Flood, in great abundance untill all his Fruits be brought forth in you. (Secondly) For the removall of the other evill, or Feares of desertion and ca­sting off,Gen. 17. 7. he minds them of his Covenant, or the blessing of their off-spring, of them and their seed, according to his promise, when he undertook to be their God; and then (Fourthly,) there is a two fold Issue of Gods thus dealing with them. First, Of reall Fruitfulnesse, v. 4. They shall be as grasse under perpetu­all showres, which cannot possibly wither and decay, or drie away, and as trees planted by the rivers of water, Psal. 1. 3, 4. that bring forth fruit in their season, whose leafe does not wither. Secondly, Of Zealous Profession, and owning of God, with the ingagement of their hearts and hands unto him, which you have in v. 5. Every one for himselfe shall give up himselfe to the Lord, in the most solemne ingagement, and professed subjection that is possible; They shall say, and subscribe, and Surname themselves, by names and termes of Faith and obedience, to follow the Lord in the Faith of Jacob or Israell in the inhe­ritance of the promises which were made to him. But now what Assurance is there, that this happy beginning shall be carried on to perfection, that this kindnesse of God to them, shall abide to the End, and that there shall not be a separation between him and his chosen Israel. In the Faith hereof the Lord confirmes them, by that Revelation which he makes of himselfe and his Pro­perties, verses 6, 7, 8. First, In his Soveraignty, he is the King. What shall ob­struct him, hath not he power to dispose of all things? He is the Lord and King, he will work, and who shall let him? But hath he kindnesse and ten­dernesse to carry him out hereunto? therefore 2^ly, He is their Redeemer: & doe but consider, what he doth for the glory of that Title, and what the Work of Redemption stood him in, and yee will not feare, as to this, not be afraid; And all this hee (Thirdly) Closeth with his Eternity, and Vnchangeablenesse, he is the First and the Last, and besides him there is none other: the First that chose them from Eternity, and the Last that will preserve them to the End; and still the same, he altereth not. I shall not adde more instances in this kind, that the Lord often establisheth, his Saints in the Assurance of the Un­changeablenesse of his Love towards them, from the Immutability of his own nature, is very evident; Thence comparing himselfe and his Love with a ten­der Mother, and her love, he affirmes, that hers may be altered, but his shall admit of no variablenesse nor shadow of turning, Isai: 49. v. 14. 15, 16.

To wind up this Discourse,§. 13. the sum of this first part, of our first Scripturall demonstration of the Truth under Debate, amounts to this Argument; That which God affirmes, shall be certainely and infallibly fulfilled upon the ac­count of the Immutability of his own nature, and incourageth men to expect [Page 40] it, as certainely to be fulfilled, as he is Vnchangeable; that shall infallibly not­withstanding all oppositions and difficulties, be wrought & perfected; now that such, and so surely bottomed, is the Continuance of the Love of God unto his Saints, and so would he have them to expect &c. hath been proved by an induction of many particular instances, wherein those ingagements from the Immutability of God, are fully expressed.

One of these Testimonies,§. 14. even that mentioned in the first place: Mal. 3. 6. from whence this Argument doth arise, is proposed to be considered, and answered by Mr Goodwin, Cap. 10. Sect. 40, 41. Pag. 205, 206, 207. A briefe re­movall of his Exceptions to our inference frō hence, will leave the whole to its native vigour, & the truth therein contained to its own stedfastnes in the hand and power of that Demonstration. Thus then he proposeth that place of the Prophet, and our Argument from thence, whereunto he shapes his Answer: For the words of Mal: I am the Lord, I change not; from which it is wont to be argued, that when God once Loves a person, he never ceaseth to love him, because this must needs argue a changeablenesse in him, in respect of his Affection: and consequently the Saints cannot fall away sinally from his Grace, (so he.)—

It is an easy thing so to frame the Argument of an Adversary,Ans. as to con­tribute more to the weakening of it, in its proposeing then in the Answer af­terwards given there unto; and that it is no strange thing with Mr Goodwin, to make use of this Advantage in his Disputations in this Booke, is discerned, and complayned of by all not ingaged in the same contest with himselfe; that he hath dealt noe otherwise with us in the place under Consideration, the insuing Observations will clearely manifest.

(First) all the strength,§. 15. that Mr Goodwin will allow to this Argument, ari­seth from a naked consideration of the Immutability of God, as 'tis an essenti­all Property of his nature: when our Arguing is from his ingagement to us, by, and on the account of that Property; that God will doe such and such a thing, because he is Omnipotent, though he shall not at all manifest any pur­pose of his will to lay forth his Omnipotency, for the accomplishment of it, is an inference, all whose strength is vaine presumption But when God hath ingaged himselfe for the Performance of any thing, thence to conclude to the certaine accomplishment of it, from his power, whereby he is able to doe it, is a deduction, that Faith will readily close withall. So the Apostle as­sures us of the reimplanting of the Jewes, upon this account; God (saith he) is able to plant them in againe, having promised so to doe. Rom. 11. 23. There are two considerations, upon which the Vnchangeablenesse of God, hath a more effectuall influence into the continuance of his Love to his Saints, then the meere objected thought of it, will lead us to an acquaintance withall.

1. God Proposeth his Immutability to the Faith of the Saints,§. 16. for their establishment & consolation, in this very case of the stability of his Love unto them: we dare not draw conclusions in reference to our selves, from any Property of God, but only upon the account of the Revelation, which he hath made thereof unto us, for that end and purpose: But this being done, we have a sure anchor firme and stedfast, to fix us against all blasts of Temp­tation or opposition whatsoever; When God proposes his Immutability or Unchangeablenesse, to assure us of the continuance of his Love unto us, if we might truly aprehend, yea & ought so to doe, that his Unchangeablenesse may be preserved, and himselfe vindicated from the least shadow of Turning, though he should change his Mind, Thoughts, Love, Purposes concerning us every day, what conclusion for consolation could possibly arise from such Proposalls of Gods Immutability unto us? Yea would it not rather appeare to be a way suited to the delusion of poore Soules, that when they shall [Page 41] think they have a solid Pillar, no lesse then an Essentiall Property of the na­ture of God to rest upon, they shall finde themselves leaning on a Cloud, or Shadow, or on a broken Reed, that will runne into their hands, insteed of yeil­ding them the least supportment. God deales not thus with his Saints: His discoveries of himselfe in Christ, for the Establishment of the Hearts of his, are not such Flints, as from whence the most skilfull, and exercised Faith cannot expect one drop of Consolation. Whatsoever of his Name he holds out to the Sonnes of men, it will be a strong Tower, and place of Refuge and safety to them, that flye unto it.

Secondly, the Consideration of that Love in its continuance, wherein the Lord settles and puts out of doubt the Soules of his, by the ingagement of his Vnchangeablenesse, or the calling of them to the Consideration of that Proper­ty in him, from whom that Love doth flow, adds strength also to the way of arguing we insist upon. Were the Love of God to his nothing but the de­claration of his Approbation of such and such things, annext to the Law and Rule of Obedience, it might stand firme like a Pillar in a River, though the water be not thereby caused to stand still one moment, but only touch it, and so passe on; there were some colour of Exception to be layd against it: And this is indeed the [...] of Mr Goodwin in this whole Controversy, that he acknowledgeth no other Love of God to Believers, but what lyes in the outward Approbation of what is good, and mens doing it: upon which ac­count, there is no more Love in God to one, then another; to the choicest Saint, then to the most profligate Villain in the world: nay it is not any Love at all, properly so called, being no internall vitall Act of Gods will, the seat of his Love; but an externall Declaration of the issue of our Obedience. The declaration of Gods Will, that he approoves Faith and Obedience, is no more Love to Peter, then it is to Judas. But let now the Love of God to Believers be considered, as it is in it selfe, as a vitall Act of his will, willing if (I may so speake) good things to them; as the Immanent purpose of his Will, & also joyned with an Acceptation of them in the Effects of his Grace, Favour, and Love in Jesus Christ, and it will be quickly evidenced, how an Alteration therein will entrench upon the Immutability of God, both as to his Essence and Attributes and Decrees.

Having thus reinforced our Argument from this place of Scripture,§. 17. by re­storing unto it those considerations, which being its maine strength, it was maymed, and deprived of by Mr Goodwin in his proposall thereof, I shall briefly consider the Answers, that by him are suggested thereunto.

Thus then he proceedeth; By the Tenour of this Arguing it will as well follow that in case God should at any time withdraw his Love, and his Favour from a Nation, or body of a People, which he sometimes Favoured, or Loved, he should be changed: But that no such change of dispensation as this towards one, or the same People or Nation, argueth any change at all in God, at least any such change, which he disclaimeth, as incompetent to him, is evident from those instances without number recorded in Scripture, of such different dispensations of his, towards sundry Nations, and more especially towards the Iewes, to whom somtimes he gives Peace, somtimes consumes them with Warrs, sometimes he makes them the Head, and sometimes again the Tayle of the Nations round about them.

The Love and favour of God to a Nation or People,Ans. here brought into the lists of Comparison with the peculiar Love of God to his Saints, which he Secures them of, upon the account of his Immutability, is either the outward Dispensation of Good things to them, called his Love, because it expresseth and holds out a fountaine of Goodnesse, from whence it flowes, or it is an Eternall act of Gods will towards them, of the same nature with the Love [Page 42] to his owne formerly described. If it be taken in the first sence, as apparantly it is intended, and so made out from the instance of Gods dealing with the Iewes in outward Blessings, and Punishments, Mr Goodwin doth playnely ( [...]) fall into a thing quite of another nature, insteed of that, which was first proposed. (Amphora cùm caepit Institui cur urceus exit?) There is a wide difference betweene outward Providentiall Dispensations, and Eter­nall Purposes and acts of Grace and Good will; To deale in the instance in­sisted on by Mr Goodwin: there being frequent mention in the Scripture (as afterwards shall be fully declared) of a difference & distinction in, and of that People,Rom. 9. 4, 5. (for they are not all Israel, that are of Israel) the whole lump & body of them being the People of God, in respect of separation from the rest of the world, & dedication to his Worship & externall profession yet a Remnant on­ly, a hidden Remnant, being his People upon the account of Eternall designa­tion, and actuall Acceptation into Love and Favour in Jesus Christ: there must needs be also a twofold Dispensation of God, and his will, in reference to that People: The First Common & Generall, towards the whole body of them in outward Ordinances and Providentiall Exercises of Goodnesse or Justice: In this there was Great variety, as to the Latter part, comprehending only externall Effects, or products of the Power of God; in which regard he can pull downe what he hath set up, and set up what he hath pulled downe, without the least shadow of turning: These various Dispensations working Uniformely towards the accomplishment of his Unchangeable Purpose; And this is all that Mr Goodwins Exceptions reach too: Even a change in the outward dispensation of Providence, which none ever denied, being that which may, nay is done for the bringing about and accomplishment (in a way sutable to the advancement of his Glory) of his unchangeable Purpose. What proportion there is to be argued from▪ betweene the generall effects of various Dispensations, and that peculiar Love, and Grace of the Covenant thereof, wherein God assures his Saints of their Stability upon the account of his own Unchangeablenes I know not: Because he may remove his Candle­stick from a fruitlesse, Faithlesse People, and give them up to desolation, may he therfore take his holy Spirit from them that Believe? For whilst that continues the root of the matter is in them. So that (Secondly) there is a pe­culiar Dispensation of Grace, exerted towards those peculiar ones, whom he owneth and receiveth as above mentioned; wherein there are such ingage­ments of the Purpose, Decrees and Will of God, as that the streame of them cannot be forced back, without as Great an Alteration & change in God, as the thoughts of the heart of the meanest worme in the world, are lyable unto; And on this the Lord asserts the stedfastnesse of his Love to them, in the midst of the changes of outward Dispensations towards the body of that People, wherein also their Externall concernments were wrapt up, 1 Sam. 12. 22. But this will afterwards be more fully cleared. The Substance of this Ex­ception amounts only to thus much; there are changes wrought in the workes which outwardly are of God, as to generall and common administrations; therefore also are his Eternall purposes of Spirituall Grace lyable to the like Alterations. Whereas Mr Godwin sayes that this will not import any alterati­on in God, at least any such alteration as is incompetent to him; I know not of any shadow of alteration, that may be ascribed to him, without the grea­test and most substantiall derogation from his Glory, that you can ingage into.

And this farther clears,§. 18. what is farther excepted, to the end of the Sect. 40. in these words; Therefore neither the Vnchangeablenesse, nor Changeablenesse of God are to be estimated, or measured, either by any variety, or uniformity of di­spensation [Page 43] towards one and the same Object; and consequently, for him to express himselfe, as this day, towards a Person, Man or Woman, as if he intended to save them, or that he really intended to save them, and should on the morrow, as the alteration in the interim may be, or how ever may be supposed in these Persons, expresse himselfe to the contrary, as that he verily intends to destroy them, would not argue or imply the least Alteration in him.

It is true,Ans. such Dispensations of God, as are morally declarative of what God approves, of what he rejects, not ingagements of any particular intēdment, de­signe, or purpose of his Will, or such as are meerely outward Acts of his Pow­er, may in great variety be subservient to the accomplishment of his Purpose, & may undergoe (the first, in respect of the Object; the latter, of the Works themselves) many alterations, without prejudice to the Immutability of God. The first in themselves, are everlastingly unchangeable; God alwaies approves the Obedience of his Creatures, according to that Light and knowledge, which he is pleased to communicate unto them: and alway condemnes, disallowes their Rebellions; yet the same Persons may doe sometimes what he approves, and sometimes what he condemnes, without the least shadow of change in God. Whilest they thus change, his Purposes concerning them, and what he will doe to them, and for them, are unchangeable, as is his Law concerning Good and Evill. For the latter, take an instance in the case of Pharaoh; God purposeth the destruction of Pharaoh, and suites his Dispensations in great va­riety, and with many changes, for the bringing about, and accomplishing of that his unchangeable Purpose; he Plagues him, and Frees him, he Frees him, and Plagues him againe: all these things doe not in the least proove any alte­ration in God, being all various effects of his Power, suited to the accom­plishment of an unchangeable Purpose. So in respect of Persons, whom he in­tends to bring, (through Christ,) infallibly to himselfe, how various are his Di­spensations both Temporall and Spirituall? He Afflicts them, and Relieves them, sends them Light and Darkenesse, Strength and Weakenesse, Forsakes and Appears to them againe, without the least alteration in his thoughts, and purposes towards them: all these things, by his infinite Wisdome, working together for their good. But now, if by Dispensation, you understand and comprehend also, the thoughts and Purposes of God towards any, for the bringing of them to such and such an end, if these be altered, and the Lord doth change them continually, I know no reason, why a poore Worme of the Earth may not lay an equall claime (absit Blasphemia) to Immutability and Unchangeablenesse, with him who Asserts it, as his Essentiall Property, and Prerogative, whereby he distinguisheth himselfe from all Creatures what­soever.

There is also an Ambiguity in that expression,§. 19. that God expresseth himselfe this day towards a Man or Woman, that he really intends to save them, and on the morrow expresseth himselfe to the contrary: If our Author intends only Gods Morall approbation of Duties and Performances, as was said before, with the Conditionall approbation of Persons, with respect to them, there being there­in no Declaration of any Intention, or Purpose of God properly so called, the instance is not in the least looking toward the businesse, we have in hand. But if withall, he intend the Purposes and Intentions of the will of God, as those termes really intend, and verily intend doe import; I know not what to call or account Alteration and Change, if this be not; surely if a man, like our selves, doe really intend one thing one day, and verily intend the cleane con­trary the next day, we may make bold to think and say, he is Changeable; & what Apology will be found, on such a supposall, for the Immutability of God, doth not fall within the compasse of my narrow apprehension; neither [Page 44] is that Parentheticall Expression of a change, imagined in the Persons, concern­ing whom Gods intentions are, any Plea for his Changeablenesse upon this supposall: For he either foresaw that change in them, or he did not; if he did not, where is his Prescience? Yea where is his Deity? If he did; to what end did he really and verily intend and purpose to doe so, and so, for a man, when at the same instant, he knew the man would so behave himselfe, as he should never accomplish any such intention towards him. We should be wary, how we ascribe such Lubricous thoughts to Wormes of the Earth, like our selves; But if a man sinne against the Lord, who shall plead for him? If one should really and verily intend or purpose, to give a man bread to eat to morrow, who he knows infallibly will be put to death to night, such a one will not perhaps be counted Changeable, but he will sCarce scape being estee­med a Changeling. Yet it seems it must be granted, that God verily intends, and really, to doe so, and so for men, if they be in such and such a condition, which he verily and really knowes they will not be in: But suppose all this might be granted, what is it at all to the Argument in hand, concerning the Lords ingaging his Immutability to his Saints, to secure them from perish­ing upon the account thereof? Either prove that God doth change, which he saith he doth not, or that the Saints may perish, though he change not, which he affirmes they cannot; or you speake not to the businesse in hand.

The 41.§. 20. Section containes a discourse, too long to be transcribed, unlesse it were more to the purpose in hand, then it is. I shall therefore briefely give the Reader a tast of some Paralogismes, that runne from one end of it, to the other, and then in particular rowle away every stone, that seemes to be of any weight, for the detaining captive the Truth, in whose vindication we are inga­ged. First, from the beginning to the ending of the whole Discourse, the thing in question, is immodestly begged, and many inferences made upon a suppo­sall, that Believers may become Impenitent Apostates, which being the sole thing under debate, ought not it selfe to be taken as granted, and so made a proofe of it selfe. It is by us Asserted, that those who are once freely accepted of God in Christ, shall not be so forsaken, as to become impenitent Apostates: and that upon the account of the Immutability of God, which he hath ingaged to give Assurance thereof. To evince the falsity of this, it is much pressed, that if they become impenitent Apostates, God, without the least shadow of muta­bility, may cast them off, and condemne them; which is a kind of reasoning, that will scarce conclude to the Understanding of an intelligent Reader: & yet this sandy Foundation is thought sufficient, to beare up many Rhetoricall ex­pressions, concerning the Changeablenesse of God, in respect of sundry of his Attributes, if he should not destroy such Impenitent Apostates, as 'tis splendidly supposed, Believers may be; (ô Famâ ingens, ingentior armis Vir Tro­jane) This way of Disputing will scarce succeed you, in this great underta­king.

The second Scene of this discourse,§. 21. is a grosse confounding of Gods Legall or Morall Approbation of duties, and Conditionall of Persons, in reference to them, (which is not Love properly so called, but a meere Declaration of Gods approving the thing, which he Commands and Requires) with the will of Gods Purpose and Intention, and actuall Acceptation of the Persons of Be­lievers in Jesus Christ, suited thereunto; Hence are all the comparisons used between God and a Judge, in his Love, and the expresse deniall, that Gods Love is fixt on any Materially, that is on the Persons of any (for that is the­intendment of it) but only Formally, in reference to their Qualifications. Hence also is that Instance, againe and insisted on in this and the former Se­ction, [Page 45] of the Love of God to the fallen Angells, whilest they stood in their o­bedience. Their Obedience no doubt (if any they actually yeilded) fell under the Approbation of God; but that it was the purpose and intention of God, to continue and preserve them in that Obedience, cannot be asserted with­out ascribing to him more palpable mutability, then can fall upon a wise and knowing man.

Thirdly the Discourse of this Section hath a contribution of strength, such as it is, from a squaring of the Love of God, unto the sweet nature and Loving disposition of men, which is perhaps no lesse grosse Anthropomorphisme, then they were guilty of, who assigned him a Body and Countenance like to ours; And upon these three stilts, whereof the first is called Petitio Principii, the se­cond Ignoratio Elenchi, and the third Fallacia non causae pro caus [...], is this Dis­course advanced.

I shall not need to transcribe,§. 22. and follow the Progresse of this Argumen­tation: the Observation of the Fallacies before mentioned, will helpe the meanest capacity to unravell the Sophistry of the whole; The close only of it may seeme to deserve more particular consideration: so then it prooceedeth. The Vnchangeablenesse assumed by God himselfe, unto himselfe, in the worke in hand, I am the Lord I change not, is, I conceive, that which is found in him in respect of his Decrees; the reason is, because it is assigned by him as the reason why they were not utterly destroyed: I am the Lord, I change not; therefore yee Sonnes of Jacob are not consumed; In the beginning of the Chapter, he did declare unto them his purpose and Decree of sending his only begotten Sonne, whom he there calls the Messenger of the Covenant unto them. He predicteth, v. 3, 4. The happy fruit or consequence of that his sending, in reference to their Nation and Posterity. To the Vnchangeablenesse of this his Decree he assignes the Patience, which he had for a long time exercised towards them under their great and continued provocations; whereby he implyes, that if he could have been turned out of the way of his Decree concerning the sending of his Sonne unto them in their Posterity, they would have done it by the greatnesse of their sinnes; but in so much as this his De­cree, or himselfe in this his Decree, was Vnchangeable, and it must have been chan­ged, in case they had been all destroyed (For the Decree was for the sending to their Nation, and Posterity) hence, saith he, it comes to passe, that though your sins other­wise abundantly have deserved it, yet I have spared you from a totall ruine, there­fore in these two last Scripture Arguments, there is every whit as much, or rather more against, then for the common Doctrine of Perseverance.

That the Vnchangeablenesse of God,Ans. which is mentioned in this Text, hath Relation to the Decrees of God, is granted; whatever then God Purposeth or Decreeth, is put upon a certainty of Accomplishment, upon the account of his Unchangeablenesse: There may be some use hereafter made of this con­cession, where (I suppose) the Evasions that will be used about the Objects of those Decrees, & their Conditionality, will scarce wave the force of our Ar­guing from it. For the present, though I willingly imbrace the Assertion, yet I cannot assent to the Analysis of that place of Scripture, which is introduced as the Reason of it. The designe of the Lord in that place, hath beene before con­sidered: That the Consolation here intended, is only this, that whereas God purposed to send the Lord Christ to the Nation of the Jewes, which he would certainly fulfill and accomplish, and therefore did not, nor could not utterly destroy them, will scarcely be evinced to the Judgement of any one, who shall consider the businesse in hand with so much liberty of Spirit, as to cast an eye upon the Scripture it selfe: That after the rehearsall of the great Pro­mise of sending his Sonne into the flesh to that People, he distinguisheth them into his Chosen ones, and those rejected; his Remnant, and the refuse of the [Page 46] Nation, being the maine Body thereof; threatning destruction to the latter, but ingaging himselfe into a way of Mercy and Love towards the former, hath been declared. To assure the last of his Continuance in these thoughts, & pur­poses of his Good will towards them, he minds thē of his Unchangeablenes in all such Purposes, & particularly, incourages them to rest upon it, in respect of his Love towards themselves. That God intended to administer Consolation to his Saints in the Expression insisted on, is not, cannot be denyed; now what Consolation could redound to them in particular from hence, that the whole Nation should not utterly be rooted out, because God purposed to send his Sonne to their Posterity; notwithstanding this, any individuall Person that shall fly to the Horns of this Altar for refuge, that shall lay hold on this Promise for succour, may perish everlastingly. There is scarce any place of Scripture where there is a more evident Distinction asserted between the Jewes who were so outwardly only, and in the flesh, and those who were inwardly also and in the Circumcision of the heart, then in this and the following Chapter: Their severall Portions are also clearely proportioned out to them in sundry particulars. Even this Promise of sending the Messiah respected not the whole Nation, and doubtlesse was only subservient to the Consolation of them, whose Blessednesse consisted in being distinguished from others; but let the Context be viewed, and the determination left to the Spirit of Truth in in the heart of him that reads.

Neither doth it appeare to me,§. 23. how the Decree of God concerning the sending of his Sonne into the world, can be asserted as absolutely Immu­table, upon that Principle formerly layd downe, and insisted on by our Au­thor. He sends him into the World to Dye, neither is any concernement of his Mediation so often affirmed to fall under the will and Purpose of God as his Death,Socin. Prael. Theol. cap. 10. But concerning this Mr G. disputes out of Socinus for a possibility of a contrary Event, and that the whole Councell of God might have been ful­filled by the Good will and intention of Christ,§. 8. though actually he had not Dyed. If then the purpose of God concerning Christ, as to that great, and and eminent part of his intendment therein, might have been frustrat, and was lyable to alteration, what Reason can be rendred, wherefore that might not upon some Considerations (which Mr Goodwin is able, if need were, to in­vent) have been the Issue of the whole Decree? And what then becomes of the Collaterall Consolation, which from the Immutability of that Decree is here asserted. Now this being the only Witnesse, and Testimony in the first part of our Scripturall Demonstration of the Truth in hand, whereunto any Exception is put in, and the Exceptions against it being in such a frame and composure, as manifest the whole to be a Combination of Beggers and Jug­lers, whose pleas are inconsistent with themselves, as it doth now appeare upon the Examination of them apart; it is evident, that, as Mr Goodwin hath little ground or incouragement for that Conclusion he makes of this Section, so that the light breaking forth from a Constellation of this, and other Texts men­tioned is sufficient to lead us into an Acknowledgment, and Imbracement of the Truth contended for.

[Page 48] HAving cleared the Truth in hand,§. 1. from the Immutability of the Na­ture of God, which himselfe holds out, as ingaged for us to rest upon, as to the Unchangeable Continuance of his Love unto us; Proceed we now to consider the Stedfastnesse, and Immutability of his Purpo­ses, which he frequently asserts, as another Ground of Assurance to the Saints, of his Safegarding their Glory of free Acceptation, to the end.

I shall not enter upon the consideration of the Nature, §. 2. and Absolutenesse of the Purposes of God, as to an expresse handling of them, but only a little un­fold that Property, and Concernement of them, whereon the strength of the in­ference we aime at, doth in some measure depend. Many needlesse, and curi­ous Questions have been, by the Serpentine witts of men, moved and agitated concerning them: wherein perhaps our Author hath not been outgon by many, as will be judged by those, who have weighed his Discourses concern­ing them, with his distinctions of Desires, Intentions, Purposes and Decrees in God; But this is not the businesse we have in hand; for what concerneth that, that which ensueth, may suffice; God himselfe being an Infinite Pure Act, those Acts of his Will and Wisdome, which are Eternall and Immanent, are not distinguished from his Nature and Being, but only in respect of the refe­rence and habitude, which they beare unto some thing to be produced out­wardly from him. The Objects of them all are such things, as might not be. Gods Purposes are not concerning any thing, that is in it selfe absolutely ne­cessary. He doth not purpose that he will be Wise, Holy, Infinitely Good, Just: all these things, that are of absolute necessity, come not within the compasse of his Purposes. Of things that might not be, are his Decrees and intentions; they are, of all the Products of his Power, all that outwardly he hath done, doth, or will doe to Eternity. All these things to the falling of a haire, or the withering of a Grasse, Mat. 6. 28, 29, 30. hath he determined from of old; now this divine Fore-appoyntment of all things,Luk 12. 6, 7. the Scripture assignes some times to the Knowledge & Vnderstanding, Jon. 4. 6. 7, 8. sometimes to the Will of God, known unto him are all his Works from the beginning of the World, Acts 15. 18. It is that Knowledge, which hath an influence into that most Infinitely wise disposall of them, which is there intimated: and the determination of things to be done is referred to the Counsell of God. Acts 4. 28. which denotes an Act of his Wisdome and Understanding, and yet withall, it is the Counsell of his Will, Eph. 1. 11.

I know that all things originally owe their Futurition to a free act of the Will of God:§. 3. He doth what ever he will and pleaseth. Their Relation there­unto, Isa. 14. 24. 19. 12. 23. 9. translates them out of that state of Possibility, and (being Objects of Gods absolute Omnipotency, and infinite simple Intelligence, or Undestanding, whereby he Intuitively beholdeth all things,Jerem. 51. 29. that might be produced by the exerting of his infinite Almighty Power) into a state of Futurition, Rom 8. 28. 9. 11, 19. making them Objects of Gods fore-Knowledge, Ps. 139. 11, 12. or Science of Vision as it is called. But yet the Scripture expresseth (as before) that Act of God,Isa. 40. 28. whereby he deter­mines the Beings, Issues, Heb. 4. 13. and Orders of things, to manifest the concurrence of his infinite Wisdome▪ and Vnderstanding in all his Purposes. Further, as to the way of expressing these things to our manner of apprehension, there are held out Intentions, and Purposes of God, distinctly suited to all Beings, Operations, and Events, yet in God himselfe they are not multiplyed. As all things are present to him in one most simple, and single Act of his Understan­ding, so with one individuall Act of his Will he determines concening all, [Page 49] but yet in reference to the things, that are disposed of, we may call them the Purposes of God: And these are the Eternall Springs of Gods Actuall Provi­dence which being (Ratio ordinis ad finē) the disposing of all things to their Ends in an appointed manner and order in exact correspondence unto them; these Purposes themselves must be the Infinitely Wise, Eternall, Immanent Acts of his Will, appointing and determining all Things, Beings, and Opperations, kinds of Beings, manners of Opperations free necessary, contingent as to their Exi­stence, and Event, into an Immediate tendency unto the exaltation of his Glory: Or as the Apostle calles them the Counsell of his Will, according where­unto he effectually worketh all things. Ephes 1. 11.

Our consideration of these Purposes of God being only in reference to the Businesse which we have in hand,§. 4. I shall doe these two things.

1. First manifest, that they are all of them Absolute and Immutable: wherein I shall be briefe, not going out to the Compasse of the Controversy therea­bout, as I intimated before. My intendment lyes another way.

2. Secondly shew, that God hath Purposed the continuance of his Love to his Saints, to bring them infallibly to himselfe, and that this Purpose of God in particular, is Vnchangeable; which is the second part of the Foundati­on of our Abiding with God in the Grace of Acceptation.

By the Purposes of God,§. 5. I meane (as I said before) the Eternall Acts of his Will concerning all things that outwardly are of him, which are the Rule (if I may so speake) of all his following Operations. All externall temporary Products of his Power universally answering those internall Acts of his Will. The Judgment of those who make these Decrees or Purposes of God, (for I shall constantly use these words promiscuously, as being purely of the same im­port as relating unto God) to be in themselves Essentiall to him, and his ve­ry Nature or Understanding and Will may be safely closed withall. They are in God as was sayd, but one: There is not a reall multiplication of any thing but Subsistence in the Deity. To us these lye under a double Consideration. First Simply as they are in God, and so it is impossible they should be dif­ferenced from his Infinite Wisdome and Will, whereby he determineth of any thing. Secondly in respect of the Habitude and Relation which they beare to the things Determined, which the Wisdome and Will of God might not have had. In the first sence, as was said, they can be nothing but the very nature of God: The [...] velle of God his Internall willing of any thing that is either Crea­ted or Increated; for those Termes distribute the whole nature of beings. Created they are not, for they are Eternall; (that no new immanent Act can possibly be ascribed to God, hath full well of late been demonstrated.) Farther If they are Created, then God willed that they should be Created; for he Created only what he will: If so, was he willing they should be Created or no? If he were, then a progresse will be given infinitely, for the Question will arise up to Eterni­ty. If Increated then doubtlesse they are God himselfe for he onely is so. 'Tis impossible that a Creature should be increated. Againe, Gods very willing of things is the cause of all things, and therefore must needs be Omnipotent, and God himselfe: that Voluntas Dei is Causa rerum, is taken for granted and may be prooved from Psa. 115. 3. Which the Apostle ascribes Omnipotency un­to Rom. 9. 19. Who hath resisted his Will? Doubtlesse it is the Property of God alone to be the Cause of all things and to be Almighty in his so being; but hereof at present no more. On this supposall, the Immutability of the De­crees of God, would plainely be coincident with the Immutability of his Na­ture before handled.

It is then of the Decrees and Purposes of God, with respect to the matter about which they are, whereof I speake, in which regard also they are Abso­lute [Page 50] and Immutable, not that they worke any essentiall Change in the Things themselves, concerning which they are, making that to be Immutable from thence, which in its owne Nature is Mutable, but only that themselves as Acts of the Infinite Wisdome and Will of God, are not lyable to, nor sus­pended on any Condition whatever forreigne to themselves, nor subject to change or Alteration (whence floweth an infallible certainty of actuall Ac­complishment in reference to the things Decreed or Purposed, be their owne nature what it will, or their next causes in themselves never so undeter­mined to their Production) whereof I treat. That the determining Purposes or Decrees of Gods will concerning any thing, or things, by him to be done, or effected, do not depend as to their Accomplishment, on any conditions, that may be supposed in, or about the things themselves, whereof they are, and therefore are Vnchangeable and shall certainely be brought forth unto the appointed Issue,Mat. 11. 25. 1 Cor. 26, 27, 28. is that, which we are to prove. Knowing for whose sakes, and for what End this labour was undertaken, I shall choose to lay the whole proofe of this Assertion upon plaine Texts of Scripture,Iam. 2. 5. 2 Tim. 2. 10. rather then mixe my Discourse with any such Philosophicall Reasonings, as are of little use to the most of them, whose benefit is hereby intended.

Isa. 46: 9, 10, 11. The Holy Ghost speakes expressly to our purpose;§. 7. Remem­ber the former things of old: for I am God, and there is none like me, declaring the End from the beginning, and from ancient times, the things that are not yet done, saying my Counsell shall stand, and I will doe all my pleasure, calling a ravenous Bird from the East, the man that executes my counsell from a far Country: Yea I have spoken it, I will also bring it to passe; I have purposed it, I will also doe it. v. 19. The Lord asserts his owne Deity and Eternall Being, in opposition to all false Gods and Idols, whom he threatens to destroy. v. 1. Of this he gives them a threefold Demonstration.

First, from his Patience or fore-Knowledge, there is none like me, declaring the end from the beginning and from ancient times, the things that are not yet done; In this am I infinitely discriminated from all the pretended Deityes of the Nations: All things from the Beginning to the End are naked before me, and I have declared them by my Prophets, even things that are future and contingent in themselves; soe are the things that I now speake of, the de­struction of Babylon by the Medes & Persians, a thing to be carried on through innumerable contingencies, and yet as I have seen it, so have I told it, and my counsell concerning it shall certainely be executed.

Secondly, by his Power in using what Instruments he pleaseth for the exe­cuting of his Purposes and bringing about his own designes; calling a ravenous Bird from the East: One that at first, when he went against Babylon, thought of of nothing lesse, then Executing the Counsell of God, but was wholly bent upon satisfying his owne Rapine and Ambition, not knowing then in the least by whom he was Anoynted & Sanctifyed for the Accomplishment of his Will. All the thoughts of this heart, all his Consultations & Actions, all his Progresses & Diversions, his Successe in his great and dreadfull undertaking to breake in pieces that Hammer of the whole Earth, with all the free deliberations and contingencies, wherwith his long Warre was attended, which were as many, strong, Ierem. 50. 51. and various, as the nature of things is capable to receive, were not only in every individuall Act,Isa. 44. 25, 26, 27, 28. with its minutest circumstances, by him foreseene, and much also fore told, but also managed in the hand of his Power in a regular subservience to that call, Phil. 45. 1, 2, 3, 4. which he so gave that Raveinous Bird, for the Accom­plishment of his Purpose and Pleasure.

Thirdly, by the Immutability of his Purposes which can never be frustra­ted, nor altered; My Counsell shall stand, and I will doe all my Pleasure, I have [Page 51] Purposed it, and I will also doe it. The Standing, or Fixednesse and Unchan­geablenesse of his Counsell he manifests by the accomplishment of the things, which therein he had determined: Neither is there any Salve for his Immu­tability in his Counsell, should it otherwise fall out. And if we may take his owne Testimony of himselfe, what he Purposeth, that he doth: And in the Actuall fulfilling, and the bringing about of things themselves Pur­posed, and as Purposed, without any possibility of diversion from the re­all and intended, is their Stability, and Unchangeablenesse in them manife­sted. An Imaginary Immutability in God's Purposes, which may consist and be preserved under their utter Frustration, as to the fulfilling of the things themselves, under which they are, the Scripture knowes not, neither can Reason conceive. Now this Vnchangeablenesse of his Purposes, the Lord brings as one Demonstration of his Deity, and those who make them lya­ble to Alteration upon any Account, or supposition whatsoever, doe depresse him what in them lyes, into the number of such Dungehill Gods, as he threa­tens to famish, and destroy.

Psa. 33. 9, 10, 11. He spake and it was done, §. 8. he commanded and it stood fast. The Lord bringeth the Counsell of the Heathen to nought, he maketh the devices of the People of none effect. The Councell of the Lord stands for ever, the thoughts of his Heart to all Generations. The Production and Establishment of all things, in that order wherein they are, are by the Psalmist ascribed to the Will, and power of God: By his Word, and Command, they not only are, but Stand fast;Heb. 1. 3. being fixt in that Order by him appointed: both the Making, Fixing, and Sustaining of all things,Revel. 4. 11. is by the VVord of his Power. As the first relates to their Being, Act. 17. 28. which they have from Creation, so the other to the order in subsistence and Operation,Act. 2. 23. 4. 28. which relates to his Actuall Providence. Herein they Stand fast. Gen. 50. 20. Themselves with their severall and respective relations, dependen­cies, Eccles. 3. 11. influences, circumstances, suited to that Nature, and Being, which was bestowed on them by his Word in their Creation, are set­led in an exact correspondency to his Purposes (of which afterwards) not to be shaken or removed. Men have their Devices and Counsells, also, they are free Agents, and worke by Counsell, and Advice; and therfore God hath not set all things so fast, as to overturne and overbeare them, in their Imaginati­ons, and undertakings. Saith the Psalmist, they Imagine and Devise indeed, but their Counsell is of nought, and their Devices are of none effect, but the Counsell of the Lord &c. The Counsell, & Purposes of the Lord, are set in op­position to the Counsell, and Purposes of men, as to Alteration, Change, and Frustration in respect of the Actuall Accomplishment of the things about which they are. Their Counsells are so, and so: But the Counsell of the Lord shall stand; he that shall cast v. 11. into the 10. and say The Counsell of the Lord that comes to nought, and the thoughts of his heart are of none effect, let him make what pretences he will, or flowrishes that he can, or display what sup­posalls and conditions he pleaseth, he will scarcely be able to keepe the field against him, who will contend with him about his Prerogative and Glory. And this Antithesis between the Counsells of men, and the Purposes of God upon the Account of Vnchangeablenesse, is againe confirmed Prov. 19. 21. There are many devices in a mans heart, neverthelesse the Counsell of the Lord that shall stand, Isa. 8. 9, 10. Herein is the difference betweene the Devices of men, and the Councell of God; men have many Devices to try what they can doe: If one way take not,Iob. 8. 9. they will attempt an other (hâc non successit, aliâ aggrediemur viâ) and are alwayes disappointed,Iob. 11. 12. but only in that, wherein they fall in with the Will of God.Eccles. 8. 7. 9. 12. The Shallownesse of their Vnderstanding, the Shortnesse of their Foresight, the Weakenesse of their Power, the Changeablenesse of their Minds, the Vn­certainty [Page 52] of all the meanes they use, puts them upon many Devices, and often to no purpose. But for him, who is Infinite in Wisdome and Power, to whom all things are present, and to whom nothing can fall out Vnexpected, yea what he hath not himselfe Determined; unto whom all Emergencyes are but the Issue of his owne good Pleasure, who proportions out what efficacy he pleaseth unto the meanes he useth, his Counsells, his Purposes, his Decrees shall stand, being (as Job telles us) as Montaines of Brasse. By this he differenceth himselfe from all others,Isa. 44. 7. 25. 26. Idols and men, as also by his certaine foreknowledge of what shall come to passe, and be accomplished upon those Purposes of his. Hence the Apostle Heb. 6. 17, 18. acquaints us, that his Promise and his Oath, those two Immutable things, doe but declare ( [...]) the Vnchangeablenesse of his Counsell, which God is abundantly willing to manifest, though men are a­bundantly unwilling to receive it. Job determines this businesse in the 23. Ch. v. 13, 14. He is of one minde, and who can turne him? What his soule desireth, even that he doth; for he performeth the thing, that is appointed for me. Desires are the least and faintest kind of Purposes, in Mr Goodwin's Distinctions. Yet the certaine accomplishment of them, as they are ascribed unto God, is here asserted by the Holy Ghost.

Were the confirmation of the matter of our present Discourse,§. 9. my designe in hand; I could farther confirme it, by inlarging these ensuing Reasons.

1. First, from the Immutability of God; the least questioning whereof falls foule on all the Perfections of the Divine Nature, which requireth a cor­respondent affection of all the Internall, and Eternall Acts of his Mind and Will.

2. Secondly, from his Soveraignty, in making and executing all his Purpo­ses; which will not admit of any such mixture of Consults or Cooperations of others, as should render his thoughts lyable to Alteration. Rom. 11. 34, 35, 36. The Lord in his Purposes is considered as the great Former of all things, who having his clay in the hand of his Almighty power, ordaines every parcell to what kind of vessell, and to what use he pleaseth; hence the Apostle con­cludes the consideration of them, and the distinguishing Grace flowing from them, with that admiration, [...], Oh the depth! &c.

3. Thirdly, from their Eternity, which exempts them from all shadow of change, and lifts them up above all those sphears, that either from within, and their owne nature, or from without, by the impression of others, are exposed to turning; that which is Eternall, is also Immutable. Acts 15. 18. 1 Cor. 2. 11.

4. Fourthly, from the Absolutenesse, and Independency of his Will, whereof they are the Acts and Emanations, Rom. 9. 15, 16, 17, 18, 19, 20. whatever hath any influence upon that, as to Move it, Cause it, Change it, must be Before it, Above it, Better then it, as every cause is, then its effect, as such. This Will of his, as was said, is the fountain of all beings, to which free and independent Act all Creatures owe their being and subsistence, their operations and man­ner thereof, their whole difference from those Worlds of beings, which his Power can produce, but yet shall lye bound up to Eternity, in their nothing­nesse and possibility, upon the account of his good Pleasure. Into this doth our Saviour resolve the disposall of himselfe, Math. 26. 42. and of all others, Math: 11. 25, 26, 27. certainly men in their wrangling Disputes and Contests about it, have scarce seriously considered, with whom they have to doe: shall the thing formed say to him, that formed it, why hast thou made nice thus?

5. Fiftly,§. 10. from the Ingagement of his Omnipotency, for the accomplish­ment of all his Purposes and Designes, as is emphatically expressed, Isa: 14. [Page 53] 24, 25, 26, 27. Surely the Lord of Hosts hath Sworne, saying, surely as I have thought, so shall it come to passe, and as I have purposed, it shall stand, that I will breake the Assyrian in my land: This is the purpose of God, that is purposed upon the whole Earth, and this is the hand, that is stretched out upon all the Nations; for the Lord of Hosts hath purposed, and who shall disanull it? And his hand is stretched out, and who shall turne it back? The Lord doth not only Assert the certain Accomplishment of all his Purposes, but also to prevent, and obviate the Vn­beliefe of them, who were concerned in their fulfilling, he manifests upon what account it is, that they shall certainly be brought to passe; and that is by the stretching out of his hand, or exalting of his mighty Power, for the doe­ing of it: so that if there be a fayling therein, it must be through the short­nesse of that Hand of his so stretched out, in that it could not reach the end aymed at. A Worme will put forth its Strength for the fullfilling of that, whereunto is is inclined: and the Sonnes of men will draw out all their Power for the compassing of their designes: if there be Wisdome in the laying of them, and foresight of Emergencyes, they alter not, nor turne aside to the right hand, or to the left, in the pursuit of them: And shall the Infinitely Wise, Holy, and Righteous thoughts, and Designes of God, not have his Power engaged for their accomplishment? His Infinite Wisdome, and Un­derstanding are at the foundation of them: they are the Counsells of his Will. Ephes. 7. 11. who hath known his minde (in them?) saith the Apostle, and who hath been his Counsellour? though no creature can see the paths, wherein he walks, nor apprehend the reason of the waies, he is delighted in; yet this he lets us know for the satisfying of our hearts, and teaching of our inquiries, that his owne Infinite Wisdome is in them all: I cannot but feare sometimes, that men have darkned counsell without knowledge in curious contests about the De­crees, & Purposes of God, as though they were to be measured by our rule & line, and as though by searching we could find out the Almighty to Per­fection. But he is Wise in heart; he that contendeth with him let him Instruct him. Adde, that this Wisdome in his Counsell is attended with infallible Pre­science of all, that will fall in by the way, or in the course of the accomplish­ment of his Purposes; and you will quickly see, that there can be no possible intervenience upon the account whereof the Lord should not ingage his Al­mighty Power for their accomplishment; He is of one minde, and who can turne him? he will worke, and who shall let him?

6. Sixtly, by demonstrating the Vnreasonablnesse, Folly, and Impossibility, of suspending the Acts, and Purposes of the Will of God, upon any actings of the Creatures whatsoever: seeing it cannot be done without subjecting Eternity to time, the first Cause to the second, the Creator to the Creature, the Lord to the Servant; disturbing the whole order of Beings and Operations in the world.

7. Seventhly, by the removeall of all Possible, or Imaginary Causes of Alte­ration and change: which will all be resolved into impotency in one kind, or other. Every Alteration being confessedly an imperfection, it cannot follow but from want and weaknesse, Upon the Issue of which Discourse, if it might be perused, these Corollaries would insue;

1. First, Conditionall Promises, and Threatnings, are not declarative of Gods Purposes concerning Persons, but of his Morall Approbation or Rejecti­on of Things.

2. Secondly, There is a wide difference betweene the Change of what is Conditionally pronounced, as to the things themselves, and the change of what is Determinately willed: the certainty of whose event is proportioned to the Immutable Acts of the Will of God it selfe.

[Page 54] 3. Thirdly, That no Purpose of God is Conditionall, though the things themselves, concerning which his Purposes are, are often times conditionalls one of another.

4. Fourthly, That conditionall Purposes concerning Perseverance, are either Impossible, implying contradictions, or Ludicrous, even to an unfitnes for a Stage. But of these and such like, as they occasionally fall in, in the insuing Discourse.

This foundation being laid,§. 11. I come to what was Secondly proposed, namely, to manifest by an Induction of particular Instances, the ingagement of these Ab­solute and Immutable Purposes of God, as to the Preservation of the Saints in his Favour to the End: and whatsoever is by Mr Goodwin excepted, as to the former Doctrine of the Decrees and Purposes of God, in that part of his Treatise, which falls under our consideration, shall in the vindication of the respective places of Scripture to be insisted on, be discussed.

The First particular Instance, that I shall propose, is, that Eminent place of the Apostle, Rom. 8. 28. where you have the Truth in hand meted out un­to us, full measure, shaken together, and running over. It doth not hang by the side of his discourse, nor is left to be gathered, and concluded from other Principles, and Assertions couched therein; but is the maine of the Apostoli­call drift, and Designe; it being proposed by him, to make good, upon unque­stionable Grounds, the Assurance he gives Believers, That all things work toge­ther for Good to them that love God, to them that are Called according to his Pur­pose: the reason whereof he farther addes in the following words▪ For whom he did fore-know, he also did Predestinate to be conformable to the Image of his Sonne, that he might be the first borne among many Brethren: moreover whom he did Predestinate, them he also called, and whom he called, them he also justified, & whom he justified, them he also Glorified. What the Good aimed at, is, for which all things shall worke together, and wherein it doth consist, he manifests in the Conclusion of the Argument produced to prove his first Assertion v. 35. 36, 37, 38, 39. Who shall separate us from the Love of God in Christ▪ shall tribula­tion &c. The Good of Believers, of them that love God, consists in the injoy­ment of Christ, and his Love: saith then the Apostle, God will so certainly or­der all things, that they shall be preserved in that injoyment of it, whereun­to in this life they are already admitted, and borne out through all oppositi­ons, to that perfect fruition thereof, which they ayme at; and this is so unque­stionable, that the very things, which seeme to lye in the way of such an At­tainment and event, shall work together, through the Wisdome, and Love of God to that end. To make good this Consolation, the Apostle layes downe two Grounds or Principles, from whence the Truth of it doth undeniably follow: the one, taken from the Description of the Persons, concerning whom he makes it; and the other, from the Acts of Gods Grace, and their respective concatena­tion in reference to those Persons.

The Persons,§. 12. he tells you, are those, who are called according to the Purpose of God: That their calling here mentioned, is the Effectuall call of God, which is answered, by Faith and Obedience, because it consists in the be­stowing of them on the Persons so called, taking away the Heart of stone and giving a Heart of flesh, is not only manifest from that place, which afterwards receives in the Golden Chaine of Divine Graces betweene Predestination and Justification, whereby the one hath infallible influencies into the other; but also from that precious description which is given of the same Persons, viz. that they Love God, which certainely is an Issue and fruit of Effectuall Calling, as shall afterwards be further Argued. For to that Issue are things driven in this Controversy, that proofs thereof are become needfull.

[Page 55] The Purpose according to which these persons are called, is none other then that, which the Apostle, cap. 9. 11. termes the Purpose of God according to Election, cap. 11. 5. The Election of Grace, as also the fore-Knowledge and Foundation of God, as will in the Progresse of our Discourse be made far­ther appeare, although I know not, that this is as yet questioned; The Im­mutability of this Purpose of God, cap. 9. 11, 12. The Apostle demon­strates from its Independency in any thing in them, or respect of them, concer­ning whom it is, it being Eternall, and expresly safegarded against apprehen­sions, that might arise, of any causall or occasionall influence from any thing in them given thereunto, they lying under this Condition alone unto God, as Persons that had done neither good nor evill. And this also the Apostle further pursues from the Soveraignity, Absolutenesse, and Vnchangeablenesse of the Will of God: But these things are of another Consideration.

Now this Vnchangeable Purpose and Election being the fountaine, from whence the effectuall Calling of Believers doth flow, the preservation of them to the End designed the Glory whereunto they are Chosen, by those Acts of Grace and Love, whereby they are prepared thereunto, hath coincidence of Infallibillity, as to the end aymed at, with the Purpose it selfe; nor is it lyable to the least exception, but what may be raised from the Mutability and Changeablenesse of God in his Purposes, and Decrees. Hence in the following verse upon the account of the Stability, and Immutability of this Purpose of God, the utmost, and most remote Ende in reference to the good thereby designed unto Believers, though having its present subsistence only in that Purpose of God, and Infalible Concatenation of meanes thereunto condu­cing, is mentioned as a thing actually acomplished, v. 30.

Herein also lyes the Apostles second Eviction of Consolation, §. 14. formerly layd downe, even in the indissoluble Concatenation of those Acts of Grace, Love, and Favour, whereby the Persons of Gods Purpose, or the remnant, accor­ding to the Election of Grace, shall be infallibly carried on in their present injoyment, and unto the full fruition of the Love of Christ. If we may take him upon his word (and he speakes in the name and Authority of God) those whom he doth fore-Know, or fixes his thoughts peculiarly upon, from Eter­nity, (for the terme these, is evidently discriminated: & the Act must needs be Eternall, which in order of Nature is previous unto Predestination, or the appointment to the end by meanes designed,) those I say he doth Prede­stinate, and appoint in the Immutable Purpose of his Will, to be conformed unto the Image of his Sonne, as in afflictions, so in Grace and Glory;

To fancy a suspension of these Acts of Grace, (some whereof are Eternall) upon conditionalls, and they not intimated in the least in the Text, nor con­sistent with the Nature of the things themselves, or the End intended, casting the Accomplishment and bringing about of the designes of God Proposed, as his, for our Consolation, upon the certaine lubricity of the Wills of men, and thereupon to propose an intercision of them, as to their Concattenation, and Dependance, that they should not have a certaine Influence on the one hand, descending; nor an Unchangeable dependance, on the other Ascending; may easily be made appeare, to be so plaine an opposition to the ayme and designe of the Apostle, as tis possibly capable of; But because these things are really insisted on by Mr Goodwin. I shall choose rather to remove them, as with much Rhetorick, and not without some Sophistry they are by him pressed, then further anticipate them, by arguments of the Text it selfe, of their invalidity and nullity.

The discussion of our Argument from this place of Scripture, he enters up­on Chap. 10. Sect. 42. pag. 207. and pursues it, being much in angled with [Page 56] what himselfe is pleased to draw forth as the strength of it, unto Sect. 52. pag. 219.

Now though Mr Goodwin hath not at all mentioned any Analysis of the place insisted on, for the making out of the Truth we believe to be intended in it, nor ever once shewed his Reader the face of our Argument from hence, but only drawn something of it forth, in such divided parcells, as he appre­hended himselfe able to blurre and obscure; yet to make it evident, that he hath not prevailed to foyle that part of the strength of Truth (his Adversary) which he voluntarily chose to grapple withall, I shall consider that whole dis­course, and manifest the nullity of his Exceptions unto this Testimony given in by the Apostle to the Truth we have in hand.

To obtaine his end,§. 16. Mr Goodwin undertaketh these two things,

1. First, to give in an Exposition of the place of Scripture insisted on, whence no such conclusion as that, which he opposeth (saith he) can be drawne.

2. Secondly, to give in Exceptions to our Interpretation of it, and the In­ferences thereupon by us deduced. The first in these words.

For the scope of the Apostle, in the sequell of this passage, is clearely this, as the particle for in the beginning of vers. 29. plainly sheweth, to prove and make good that Assertion of his v. 28. that all things work together for Good, to those that love God: to prove this, he sheweth by what Method, and degrees of Di­spensations God will bring it so to passe. Whom he fore-knowes (saith he) that is, pre-approves, (the word Knowledge frequently in Scripture importing Approbation) as he must needs doe those that love him, these he Predestinates to be conformed to the Image of his Sonne: and therefore as all things, even his deepest sufferings, wrought together for Good unto him; so must they needs doe unto those, who are Predestinated, or Preordinated by God to a Conformity with him; To give you yet, saith our Apostle, a farther and more particular account, how God in the secret of his Counsells, hath laid things in order to the bringing of them unto an actuall conformity with the Image of his Sonne, to wit, in Glory, whom he Predestinated thereunto, (who are such as love him, and thereupon are approved by him) you are to understand, that whom he hath so Predestinated, he hath also Called, (that is) hath Purposed or Decreed to Call to the knowledge of his Sonne, or of his Gospell, (that is) to afford a more plaine and effectuall discovery of him unto them, then unto others, whom he hath not so Predestinated: By the way, this Call doth not necessarily suppose a Saving Answer given unto it by the Called, no whit more, then the Calling mentioned Mat. 20. 16. Mat: 22. 14. It only supposeth a reall pur­pose on Gods part, to make it very sufficient to procure such an Answer to it, from those that are Called: The Apostle advanceth toward his proposed end, and addeth: Those whom he Calls, them he also Justified (that is) according to our last expesi­tion of the word Called, he hath Purposed or Decreed to Justify: to wit, in case the Called obstruct him not in his way, or by their unbeliefe render not them­selves uncapable of Justification: The clause following is likewise to be understood with the like proviso as this; Whom he hath Justified, them he also Glorified, that is, hath Purposed or Decreed to save, in case they retaine the Grace of Justificati­on, confirmed upon them to the end.

First:§. 17. Let it be granted, that the designe of the Apostle is to make good that Assertion,Ans. All things shall work together for Good, to them that love God, and the Consolation for Believers, which thence he holds forth unto them; yet he doth not only shew by what Method, Degrees, or Stepps, God will bring it to passe, but also, as the Fountaine of all that ensues, layes downe the unalterable Purpose of God concerning that End, which is attended in, and accomplisht by all those Stepps or Degrees of his effectuall Grace after men­tioned; [Page 57] This Mr Goodwin passeth over, as not to be wrested into any tolerable conformity with that sence (if there be any sence in the whole of what he insists upon for the sence of this place) which he intends to rack and presse the words unto. To save stumbling at the Threshold, (which is malum omen) he leaps at once over the consideration of this Purpose and Designe of God, as aiming at a certain end, without the least touch upon it. Farther that God will bring it to passe, that all things shall work together for Good to them that love him, is not intended by Mr Goodwin, as though it should infallibly be so indeed, but only that God will so way-lay them, with some Advantages, that it may be so, as well as otherwise. What Consolation Believers may receive from this whole Discourse of the Apostle, intended properly to administer it unto them, as it lies under the Glosse ensuing, shall be discovered in our fol­lowing Consideration of it: Thus then he makes it out.

Whom he fore-Knowes,§. 15. that is Preapprooves (the word Knowledge in Scripture frequently importing Approbation) as he mmst needs doe those that Love him, them he Predestinates.

1. (First) that to Know is sometimes taken in Scripture for to Approove, Ans. may be granted: But that the word here used must therefore signifie to Preap­proove, is an assertion, which I dare not pretend to so much foreknowledge as to think that any one besides himselfe will approove. Mr Goodwin (I doubt not) knowes full well that Prepositions in Greeke Compositions doe often restraine simple verbs formerly at liberty for other uses, to one precise signification. The word [...] in its constant sence in other Authors is praescio or prede­cerno; [...] it selfe for to determine or decree: so is scisco among the Latins, the ancient word,Plaut. in Cur­cul. to know. So he in Plautus, Rogitationes plurimas propter vos populus scivit, Cic. pro Flacco. [...] 2. de Legi [...]. quas vos rogatas rumpitis. And no thing more frequent in Cicero Quae scisceret plebs, aut quae populus juberet &c. and againe Quod multa perni­ciosè, multa pestiferè sciscuntur in populis: and,Pro Plan [...]io. Plancus primus legem scivit de Publicanis: Plutarchus in Alcibiad. In like manner is [...] frequently used [...] they determined not to doe that thing:Lucian in Prometh. [...], sayes he in Lu­cian. He hath determined unrighteous things against me. Hence [...] is of­ten taken for a Decree, or an established purpose as Budaeus manifesteth out of Plutarch: In Scripture, the word is sundry times used, and still in the sences before mentioned: sometimes for a simple fore-knowledge; so Paul uses it, of the Jewes, who knew him before his Conversion: Act. 26. 5. [...], it relates not to what they fore-knew, but what they knew before, or in former dayes. And as the simple verbe (as was shewed) is often taken, for Decerno, statuo, to decree, order, or determine, so with this composition it seemes most to be restrained to that sence. 1 Pet. 1. 20. It is said of Christ that he was [...], he was foreknowne, or fore ordained before the foundation of the world; which is opposed to that which followes [...] ▪ manifested in the last times for you, and relates to the Decree or fore purpose of God, concerning the giving of his Sonne. Hence [...] is joyned with [...], Gods Determinate Counsell, as a word of the same importance. Acts 2. 23. [...] &c. If there be any difference, the first designing the Wisdome, the latter the Will of God in this businesse: In the 11. Rom. 2. it hath againe the same signification, God hath not cast of [...] or the Remnant which among the obstinate and unbelieving Jewes, were under his everlasting purpose of Grace: In which place causelesly, and without any attempt of proofe the Remonstrants w [...]est the word to signify Preapprobation: Des. Sent. Art. 1. The whole contest and designe of the Apostle, the termes of Remnant and Election, whereby the same thing is afterward expressed, undeniably forcing the pro­per [Page 58] per acceptation of the word. Not only the originall sence, and Compo­sition of the word, but also the constant use of it in the Scripture, leads us a­way from the Interpretation here pinned upon it.

Further, what is the meaning of Preapprooving? Gods Approoving of any Person, as to their Persons, is his free and Gracious Acceptation of them in Christ. His Preapprooving of them in Answer hereunto, must be his Eternall Gracious Acceptation of them in Christ; But is this Mr Goodwin's intend­ment? Doth God accept any in Christ antecedently to their Predestination, Calling, and Justification (for they are all consequentiall to this act of Pre­approbation)? This then is that which is affirmed: God approoves and accepts of men in Christ; thereupon he Predestinates, Calls, and Justifies them. But what need all these, if they be Antecedently accepted? I should have expe­cted, that this fore-Knowledge should have been resolved rather into a middle, or Conditionate Prescience, then into this Preapprobation, but that our Great Masters were pleased (in the place newly cited) though without any attempt of proofe, to carry it another way. That God should approve of, love, accept persons antecedently to their Predestination, Vocation, & Justification, is doubtlesse not suitable to Mr Goowin's Principles. But that they should love God also, before they fall under these Acts of his Grace, is not only openly contra­dictious to the Truth, but also to it selfe. The phrase here of Loving God is confessedly a description of Believers: Now to suppose men Believers, that is to answer the Call of God, antecedently to his Call, will scarce be salved from a flat contradiction, with any reserved Considerations, that may be invented.

This Solid Foundation being laid,§. 16. he proceeds; Those who thus love him, and he approves of them, he Predestinates to be conformed to the Image of his Sonne. It is true, the Apostle speaks of them, and to them that Love the Lord; but doth not (in the least) suppose them, as such, to be the Objects of the Acts of his Soveraigne Grace after mentioned. If God Call none, but those that Love him Antecedently to his Call, that Grace of his must eternally rest in his own bosome, without the least exercise of it, towards any of the Sonnes of Men. It is those persons indeed, who in the processe of the Work of Gods Grace towards them, are brought to love him, that are thus Predestinated and Called: but they are so dealt withall, not upon the Account or Consideration of their Love of God (which is not only in order consequentiall to some of them, but the proper Effect and product of them) but upon the Account of the Unchan­geable Purpose of God, appoynting them to Salvation; which I doubt not but Mr Goodwin studiously and purposely omitted to insist upon, knowing its ab­solute inconsistency with the Conclusion, (and yet not able to wave it, had it been once brought under consideration) which from the Words he aimeth to extract. As then, to make mens Loving of God to be antecedent to the Grace of Vocation, is an expresse contradiction in it selfe; so to make it, or the Consi­deration of it, to be previous unto Predestination, is an insinuation of a grosse Pelagian figment, giving rise and spring to Gods Eternall Predestination, not in his owne Soveraigne Will, but the selfe-differencing Wills of men: La­tet anguis also in the adding grasse of that exegeticall terme, (Preordinated) Predestinated, that is Preordinated; Though the word being considered in the Language, whereof it is, seemes not to give occasion to any suspicion, yet the change of it from Preordained into Preordinated, is not to be supposed to be for nothing, in him who is expert at these Weapons. To ordaine, is either ordinare ut aliquid fiat, or ordinem in factis statuere; or according to some, sub­jectum disponere ad finem: to Preordaine, is of necessity, precisely tyed up to the first sence: to Preordinate, I feare, in Mr Goodwins sence, is but to Predispose men by some good inclinations in themselves: and men Preordinated, are but [Page 59] men so predisposed; which is the usuall Glosse, that men of this perswasion put upon Acts 13. 48.

Thus farre then we have carried on the sence affixed to these words,§. 17. if it may so be called, which is evidently contradictious in it selfe, and in no one particular suited to the minde of the Holy Ghost.

He proceeds, To give you yet, saith our Apostle, a farther and more particular Account, how God in the secret of his Counsell, hath belaid things in order &c.

This expression (God hath belaid things in order to the Salvation of them that love him,) is the whole of the Assurance here given by the Apostle, to the As­sertion formerly layd downe for the Consolation of Believers: and this, ac­cording to the Analogie and Proportion of our Authors Faith, amounts only thus farre: you that Love God, if you continue so to doe, you will fall under his Predestination; and if you abide under that, he will call you, so as that you may farther obey him, or you may not: if you doe obey him, and believe upon his Call (having lov'd him before) he will Justify you; not with that Justifi­cation which is finall, of which you may come short; but with initiall Justifi­cation, which if you continue in, and walke up unto, Solvite curas when you are dead in your graves: This is called Gods belaying of things in his secret Counsell, whereby the totall Accomplishment of the first ingagement is cut off from the Root of Gods Purposes, and Branches of his effectuall Grace in the pursuit thereof, and grafted upon the wild Olive of the Will of man, that never did, nor never will beare any wholsome fruit of it selfe to Eternity. What is afterward added, of the Qualification of those whom God Predesti­nates, being an intrusion of another false Hypothesis, for the Confirmation of an Assertion of the same alloy, is not of my present consideration; But he adds: ye are to understand, that whom he hath Predestinated, he hath also Called, hath purposed or Decreed to Call, to the Knowledge of his Sonne, or his Gospell, as be­fore &c.

Ans. How he hath Predestinated them, is not expressed; but being so Pre­destinated, God purposes to Call them; that is them, and only them; for it is an uniforme proceeding of God towards all, whom he attempts to bring to himselfe, which is here described; That is, when men Love him, and are ap­proved of him, and are there-upon Preordinated to Conformity with Christ, then he Decrees to call them, or, as the Calling here mentioned is described, (that ye may not mistake, as though any internall effectuall work of Grace were hereby intended, but only an outward morall perswasion, by a Revela­tion of the Object they should imbrace) he gives a more plaine and effectuall Discovery of Christ to them, then to any others. Doubtlesse 'tis evident to e­very one, that (besides the great Confusion, whereunto the proceedings of God in bringing sinners to himselfe, or belaying, their coming with some kind entertainments, are cast into,) the whole work of Salvation is resolved into the Wills of Men, and insteed of an Effectuall, Operative, Unchangeable Purpose of God, nothing is left on his part, but a morall Approbation of what is well done, and a proposing of other desirable things unto men, upon the Account of former worthy carriages. And this is no small part of the in­tendment of our Author in this undertaking.

That God decrees to call them,Deut. 7. 7. and only them, who love him,Ezek. 16. 6. and upon that accompt are approved of him,Math 11. 26. when all Faith and Love are the Fruites of that Calling of his, is such a figment,Ephes. 2. 1, 2. 3. as I shall not need to cast away wordes in the Confutation of it.

Yet,§. 18. least any should have too high thoughts of this Grace of Vocation, he tels them by the way, that it doth not necessarily suppose a saving Answer given to it by the called no whit more then the Calling mentioned Mat. 20. 21. Mat. 22. 14.

[Page 60] 1. (First) by Mr Goodwin's Confession here is as yet no great Advance made toward the proofe of the Assertion layd downe in the Entrance, and for the Confirmation whereof this Series, and Concatenation of Divine Graces is insisted on. Though men Love God, are Predestinated, and accepted, yet when it comes to Calling, they may stop there and perish everlastingly: for many are called, but few are chosen; They are indeed be-layd by a Calling, but they may misse the place of its Residence, or refuse to accept of its entertainment, and passe on to ruine. But

2. (Secondly) They are so called, as upon the account thereof to be Justified For whom he Calls, he Justifies. Yea in case they obay: But this is the Interpretation of the new Apostle, not the old; neither hath the Text any such supposition, nor will the Context beare it, nor can the designe of the Apostle consist with it, nor any more consolation be squeezed from this place upon the accompt of it, then of milk from a flint in the Rocke of stone. Neither

3. (Thirdly) doth the calling here mentioned, hold any Analogie with that of the many that are called, but not chosen, pointed at in the second place instanced in; being indeed the Effectuall, calling of the few who are chosen. For as our Saviour in those places of Mathew, mentioned two sorts of Persons, some that have a generall Call but are not Chosen: and others, that being Chosen, are therfore distinguished from the former, as to their Vocation; so Paul here tels yee, that the Calling he insists on, is the peculiar Call of God according to his Purpose (the same Purpose intimated by our Saviour) which being suited of God to the carrying on and accomplishing of that Pur­pose of his, must be effectuall, unlesse he through Mutability, and Impotency come short of accomplishing the designe of his Will and Wisdome.

Neither is this Salved by what followes that it is the Intention of God, to make this call sufficient for the end purposed: Yea this part of the Wallet is most filled with folly and falshood. For as generall Purposes of giving meanes for an End, with an intention to bring that end about, that may or may not attaine it, are most remote from God, and being supposed, are destructive to all his holy and blessed Atributes, and Perfections, as hath been shewn: So the thing it selfe, of sufficient Grace of Vocation, which is not Effectuall, is a grosse fig­ment, not whilst this world continues, by M. Goodwin to be made Good: The most of his Arguments being importunate sugestions of his owne false Hypo­theses and Conceptions. But he goes on,

The Apostle advanceth towards his proposed end,§. 19. and adds, those whom he called, them he also Justified, or decreed to Justifie, in case the called obstruct him not in his way, or by their unbeliefe render not themselves uncapable of Justifica­tion.

Ans. That exception (in case they obstruct him not) is a Clew, to lead us into all the corners of of this Labyrinth, and a key to the whole designe in hand. Such a supposall it is, as not only enervates the whole Discourse of the Apostle, and frustrats his designe, but also opens a dore for the Questioning of the Accomplishment of any Purpose, or Promise of God what ever; and in one word, rejects the whole Efficacy of the Grace of the Gospell, as a thing of nought. What strength is there in the Discourse and arguing of the Apo­stle from the Purpose, and insuing Series of Gods Grace, to proove that all things Should work together for good to them that Love God, if the whole issue and Event of things mentioned to that end, depend not on the efficacy or effectuall Influences of those Acts of God, one upon an other, and all upon the end; they being all and every one of them, Jointly, and severally suspen­ded upon the wills of the Persons themselves, concerning whom they are, (which yet here is concealed and intimated in the least?) How doth it proove [Page 61] at all, that they shall never be separated from the Love of Christ, that they shall be made conformable to him in Glory, notwithstanding all opposition, upon the account of the dispensation of Gods Eternall and Actuall Love towards them, when the whole of their usefulnesse to the End proposed, is resolved ultimately into themselves and their endeavours; and not into any purpose or Act of God? Such as is the foundation, such is the strength of the whole buil­ding. Inferences can have no more strength, then the Principle from whence they are deduced; If a man should tell another, that if he will goe a Journy of a hundred miles, at each twenty miles end, he shall meet with such and such refreshments: all the consolation he can receive upon the account of refresh­ment provided for him, is proportioned only to the thoughts he hath of his own strength for the performance of that Journy.

Farther, If in such Expressions of the Purposed Workes of God, we may put Cases, and trust in what supposalls we think good, where there is not the least Jot, Title, or Syllable of them in the Text, nor any roome for them, without destroying, not only the designe and meaning of the place, but the very sence of it; why may not we doe so in other undertakings of God, the certainty of whose Event, depends upon his Purpose and Promise only? For instance, The Resurrection of the Dead; may we not say God will raise up the dead in Christ, in case there be any necessity that their bodies should be glorified? What is it also that remaines of praise to the Glorious grace of God? This is all he effects by it: in case men obstruct him not in his way, it doth good. God calls men to Faith and Obedience: in case they obstruct not his way, it shall doe them good; But how doe they obstruct his way? By Unbeliefe, and Disobedience: take them away, and Gods calling shall be effectuall to them: that is, in case they Believe and Obey, Gods Calling shall be effectuall to cause them to Believe and Obey.

The Cases then foisted into the Apostles discourse,§. 20. in the close of this In­terpretation of the place (if I may so call it) namely, that God will justify the Called, in case they obstruct not his way; and will glorify them whom he hath justified, in case they continue and abide in the state of Justification, are First, thrust in without Ground, Warrant, or Colour of Advantage, or occa­sion given by any thing in the Text, or Context: and, Secondly, are destru­ctive to the whole designe of the Holy Ghost in the place whereinto they are intruded: injurious to the Truth of the Assertion intended to be made good, that all things shall work together for Good, proposed upon the account of the unchangeable purpose of God, and infallible Connexion of the Acts of his Love and Grace in the Pursuit thereof: and resolve the promised work and designed event, wholly into the uncertaine lubricous wills of men, ma­king the Assurance given, not only to be lyable to just Exceptions, but evi­dently to faile, and be falsified in respect of thousands: and, Thirdly, render the whole dispensation of the Grace of God to Lackey after the Wills of Men, and wholly to depend upon them, Giving in thereby (as was said) In­numerable Presumptions, that the word, for whose Confirmation all these Acts of Gods Grace are mentioned and insisted on, shall never be made good nor established.

Take then in few words the sence and scope of this place, as 'tis held out in the Exposition given of it by M. Goodwin, and wee will then proceed to consider his Confirmations of the said Exposition; Oh you that Love God, many Afflictions, Temptations, and Oppositions ye shall meet withall, but be of good com­fort, all shall work together for your Good, for God hath appoynted you to be like his Sonne, and you may triumph in every Condition on this account; for if yee be­fore any Act of his speciall Grace towards you, Love him, he Approves you, and then [Page 62] he Predestinates you: (what that is I know not) then it is in your power to conti­nue to love him, or to doe otherwise: if ye abide not, then ye perish; if ye abide, he will call you: and when he doth so, either ye may obey him, or ye may not; if you doe not, all things shall work together for your hurt, and ye will be like the Devill: if you doe, then he will justify you, and then if you abide with him, as perhaps ye may, perhaps ye may not, he will finally Justify you; and then all shall be well. This being the substance of the Interpretation of this place here given, let us now consider how 'tis confirmed.

That,§. 21. which in his own termes he undertaketh to Demonstrate, & to vindi­cate from all Objections in his ensuing Discourse, he thus expresseth, pag. 209. Sect: 43. These Decrees or purposed Acts of God here specified, are to be understood in their successive dependencies, with such a condition or proviso respectively, as those mentioned; and not absolutely, peremptorily, or without Condition.

Ans. The imposing of Conditions and Provisoes, upon the Decrees and Purposes of God, of which himselfe gives not the least intimation, and the suspending them, as to their Execution, on those conditions so invented and imposed, at the first view reflects so evidently on the Will, Wisdome, Power, Pre-science, and Unchangeablenesse of God, who hath said, his Purposes shall stand, and he will doe all his Pleasure, especially when the Interruption of them doth frustrate the whole designe and aime of God in the mentioning of those Decrees and Purposes of his; that there will be need of Demonstrations written with the Beames of the Sunne, to inforce men, tender, and regardfull of the Honour and Glory of God, to close with any in such an undertaking; let us then consider what is produced to this end, & try if it will hold weight in the ballance of the Sanctuary. This, saith he, appears, First,

1. By the like Phrase or manner of expression, frequent in the Scripture else­where. I meane, when such Purposes or Decrees of God, the respective Execution whereof, are suspended upon such and such conditions, are notwithstanding sim­ply and positively, without any mention of Condition, expressed and asserted. Wherefore the Lord God of Israel saith; I said indeed that thy House, and the House of thy Father shall walke before mee, (meaning in the Office and Dignity of the Priesthood) for ever. But now saith the Lord, be it farre from me; I said indeed, that is, I verily Purposed or Decreed, or I Promised; it comes much to one; When God made the Promise and so declared his Promise accordingly, that Eli and his Fathers house should walke before him for ever, he expressed no condition, as required to the Execution or performance of it, yet here it plainly appears, that there was a condition understood; In the same kind of Dialect Samuel speaks to Saul; Thou hast done foolishly, thou hast not kept the Commandment of the Lord thy God; for now the Lord had established thy Kingdome upon Is­rael for ever; but now thy Kingdome shall not continue: the Lord had esta­blished, that is, he verily purposed, or decreed to establish it for ever, to wit, in case his posterity had walked obediently with him.

Here we have the strength (as will be manifest in the progresse of our Dis­course) of what Mr Goodwin hath,§. 22. to make good his former strange Asserti­on; Whether it will amount to a necessary proofe or no, may appeare upon these ensuing Considerations.

1. First: The Reason intimated, being taken neither from the Text under debate, nor the Context, nor any other place, where any concernement of the Doctrine therein contained, is touched, or pointed at, there being also no Coincidence of phrase or expression in the one place and the other here compared: I cannot but admire by what Rules of Interpretation M. Goodwin doth proceed, to make one of these places exegeticall of the other. Though this way of Arguing hath been mainly, and almost solely insisted on of late, [Page 63] by the Socinians, viz. Such a word is in another place used to another pur­pose, or in another sence, therefore this cannot be the necessary sence of it in this: yet it is not only confuted over and over, as irrationall, and uncon­cluding, but generally exploded, as an Invention suited only to shake all Cer­tainty whatever in matters of Faith, and Revelation. Mr Goodwin in his in­stance goes not so farre, (or rather he goes farther, because his instance goes not so farre) there being no likelinesse, much lesse samenesse of Expressi­on in those Texts, which he produces to weaken the obvious, and literally exposed sence of the other insisted on therewith. To wave the force of the in­ference from the words of the Holy Ghost, (seeing nothing in the least intima­ted in the place will give in any assistance thereunto.) First,

1. This Thesis is introduced. The Purposes, and Decrees of God (confessedly ingaged in the place in hand) are, as to their respective Executions, suspended on conditions in men. An Assertion destructive to the Power-Goodnesse, Grace, Righteousnesse, Faithfulnesse, Wisdome, Unchangeablenesse, Providence, and Soveraignty of God, as might be demonstrated, did it now lye in our way. To prove that this must needs be so, and that that Rule must take place, in the mention that is made of the Purpose & Decrees of God, (Rom. 8. 1.) 1 Sam. 2. 30. is produced, being a Denunciation of Gods judgments upon the House of Eli, for their unworthy walking in the honour of the Priesthood, whereunto they were by him advanced and called, and which they were intrusted withall, expressely upon condition of their obedience; Let us then a little consider the Correspondency, that is between the places compared for their mutuall illustration.

1. (First,) in the one, there is expresse mention of the Purpose of God, and that his Eternall Purpose: in the other, only a Promise expressly Condi­tionall in the giving, of it, amounting to no more then a Law, without the least intimation of any Purpose or Decree.

2. (Secondly,) The one incompasseth the whole designe of the Grace of the Gospell; the other mention not any speciall Grace at all.

3. (Thirdly,) the one is wholy expressive of the Acts of God, and his de­signe therein; the other declarative of the Duty of man, with the issue there upon depending. This then is the strength of this Argument. God approo­ving the Obedience of a man tels him, that upon the Continuance of that Obedience in him, and his, he will continue them an Office in his service; (a temporall mercy, which might be injoyed without the least saving Grace) and which upon his Disobedience, he threatneth to take frō him: (both Promise & threatning being declarative of his approbation of obedience, & his annexing the Preisthood thereunto, in that family) therefore God intending the consola­tion of Elect Believers, affirming that all things shall work together for their good, upon this Account, that he hath Eternally Purposed to preserve them in his Love, and to bring them to him selfe by such Effectuall Acts of his Grace, as whose Immutable dependance one upon the other, & all upon his owne Pur­pose cannot be interrupted, and therefore such, as shall infallibly produce and worke in them all the obedience, which for the end proposed he requires. His Purposes I say thus mentioned, must be of the same Import with the decla­ration of his Will in the other place spoken of; If such a Confounding of the Decrees and Denuntiations, Absolute Purposes, and Conditionall Promises, Spirituall things with Temporall, & the Generall Administration of the Cove­nant of Grace in Christ, with Speciall Providentiall Dispensations may be allowed, there is no man needs to despaire of prooving any thing he hath a minde to assert.

[Page 64] 3. (Thirdly) there are two things, that Mr Goodwin insists upon to make good his arguing from this place.

First, that these words (I said indeed) hold out the reall Purpose and De­cree of God.

Secondly, that in the Promise mentioned, there was no Condition expressed, or required to the Execution, or Performance of it.

By the First he intends, that God did really Purpose and Decree from Eter­nity, that Eli and his House should hold the Preisthood for ever: By the Second, that no condition was expressed, neither in termes, or necessarily implyed in the thing it selfe, which is of the same import.

If neither of these now should prove true, what little advance hath M. Goodwin made for the weakning of the plaine intendment of the words in the place un­der consideration, or for the confirmation of his own glosse and interposed conditionals, either by this, or the following instances, that are of the same kind will plainly appeare. Now that these words (I said indeed) are not declara­tive of an Eternall Decree and Purpose of God, concerning the futurition and event of what is asserted to be the object of that Decree, the Continuance of the Priesthood in the house of Eli, may be evidenced, as from the generall nature of the things themselves, so from the particular explanation of the Act of God, whereunto this expression (I said indeed) doth relate.

1. First,§. 23. from the Generall nature of the thing it selfe, may this be mani­fested. To what hath been formerly spoken, I shall adde only some few Con­siderations, being not willing to insist long, on that which is but collaterall to my present designe.

1. First then, when God Decreed and Purposed this, (if so be he purpo­sed it, as it is said he did) he either foresaw what would be the issue of it, or he did not? If he did not? where is his infinite Wisdome & Understanding? If we may not be allowed to say his fore-knowledge? How are all his works known to him from the foundation of the World? How doth he declare the End from the Beginning, Acts 15. 18. Isa. and the things that are yet to come? Distinguishing him­selfe from all false gods on this account? If he did fore-see the Event, that it would not be so; Why did he Decree and Purpose it should be so? Doth this become the infinite Wisdome of God to Purpose and Decree from all Eter­nity, that that shall come to passe, which he knowes will never come to passe? Can any such Resolution fall upon the Sonnes of men, to whom God is plea­sed to continue the use of that little sparke of Reason, wherewith they are in­dued? If you say, God purposed it should continue, in case their disobedi­ence hindered it not; I aske againe, did God fore-see the Disobedience that would so hinder it, or did he not? If he did not, the same difficulties will a­rise which formerly I mentioned. If he did, then God decreed and purposed that the Priesthood should continue in the House of Eli, if they kept them­selves from that disobedience, which he saw and knew full well they would runne into. (Cui sint?)

2. Secondly, if God did thus Purpose and Decree, he was able to bring it about, and accomplish his designe by waies agreeable to his Goodnesse, Wis­dome, and Righteousnesse, or he was not. If he was not, where is his Omnipo­tency, who is not able to fullfill his Righteous Designes and Purposes, in waye, corresponding to that state of Agents & things, which he hath allotted them? How can it be said of him, he will worke, and none shall let him? That God ingageth his Power, for the Accomplishment of his Purposes was shewed be­fore; If he were able to accomplish it, why did he not doe it, but suffer him­selfe to be frustrated of his end? Is it suitable to the Soveraigne Will and Wisdome of God, eternally to purpose and Decree that, which by meanes [Page 65] agreeable to his Holinesse and Goodnesse, he is able to bring to passe, and yet not to doe it, but to faile and come short of his Holy and Gracious intend­ment.

3. Thirdly, the Obedience of the House of Eli, on which the Accomplish­ment of the pretended Decree is suspended, was such, as either they were a­ble of themselves to performe, or they were not? To say they were, is to exclude the necessary Assistance of the Grace of God, which Mr Goodwin hath not in termes declared himselfe to doe, not are we as yet arrived at that height, though a considerable progresse hath been made. If they were not a­ble to doe it, without the Assistance of the Spirit, and Concurrence of the Grace of God: did the Lord purpose to give them that Assistance, working in them both to will, and to doe of his own good pleasure? or did he not? If he did so purpose, why did the not doe it? If he did not purpose to doe it, to what end did he Decree, that that should come to passe, which he knew could not come to passe, without his doing that, which he was resolved never to doe? It is all one, as if a man knew that another were shut up in a prison, from whence it was impossible that any body, but himselfe, should deliver him; and should Resolve, and Purpose to give the poore prisoner an hundred pound, so that he would come out of prison to him, and resolve withall never to bring him out.

4. Fourthly, God from Eternity fore-saw, that the Priesthood should not be continued to the House of Eli: therefore he did not from Eternity Purpose and Decree, that it should. To know that a thing shall not be, and to de­termine that it shall be, is a [...], rather beseeming an halfe frantik Creature, then the infinitely Wise Creator. Againe, upon what account did God Fore­see, that it should not be so? Can the futurition of Contingent Events be re­solved in the Issue into any thing but Gods Soveraigne Determination? God therefore did not Determine and Purpose, that it should be so; because he Determined, and Purposed, that it should not be so. Whatsoever he doth in time, that he purposed, to doe from Eternity; Now in time he remooved the Priesthood from the House of Eli, therefore he Eternally Purposed, and De­termined so to do; which surely leaves no place for a contrary Purpose, and Decree, (not so much as Conditionall) that it should so continue for ever. The truth is, the mystery of this Abomination lyes in those things, which lye not in my way now to handle. A disjunctive Decree, a middle Science, Creature Dependency are Father, Mother, and Nurse of the Assertion wee oppose, whose monstrous Deformity, and desperate Rebellion against the Proper­tyes of God, I may (the Lord assisting) hereafter more fully Demon­strate.

But you will say;§. 24. doth not the Lord planely hold out a Purpose, and De­cree in these words, I said in deed? Did he say it? Will you assigne Hypocrisy to him, and doubling with the sonnes of men?

I say then secondly; that the expression here used holds out no intention nor Purpose of God, (as to the Futurition and Event of the thing it selfe) that the Priesthood should continue in the House of Eli, but only his Purpose and Intention that Obedience and the Priesthood should goe together. There is a Connexion of things, not an Intendment or Purpose of Events, in the words intimated. The latter cannot be ascribed to God, without the charge of as formall Mutability as the poorest Creature is liable to. Mr Good­win indeed tells yee, Sect. 43. pag. 209. That the Purpose of God it selfe considered, as an act, or conception of the minde of God, dependeth not on any Condition what soever, and all Gods Purposes, and Decrees without exception, are in such respect absolute, and independent: How weake and unable this is to [Page 66] free the Lord from a charge of Changeablenesse upon his supposalls, needs little paines to demonstrate. The Conceptions of the minds of the Sonnes of men & their Purposes, as such, are as absolutely free & inconditionall, as the nature of a Creature will admit: only the Execution of our Purposes and resolves is suspended upon the Intervention of other things, which render them all Conditionall; And this it seemes is the state with God himselfe; although in the Scripture he most frequently distinguisheth himselfe from the Sonnes of men, on this acompt, that they purpose at the greatest rate of uncertainty imaginable, as to the accomplishment of their thoughts, and therefore are frequently disappointed; but his Purposes and his Counsells stand for ever. so Psa. 33. 10, 11. The expression then here (I said) relates plainly to the in vestiture of Aaron and his seed in the Priesthood. There was a twofold ingage­ment made to the House of Aaron about that office: one in Generall to him and his Sonnes: the other in Particular, to Phinehas and his Posterity. The latter to Phinehas is farre more expressive and significant, then the other; you have it Numb. 25. 11, 12, 13. Phinehas the Sonne of Fleazar, the Sonne of Aaron the Priest, hath turned my Wrath away from the Children of Israel, while he was Zealous for my sake among them, that I consumed not the Children of Israel in my Jealousy: wherefore say I, Behold, I give unto him my Covenant of peace, and he shall have it, and his seed after him, even the Covenant of an everlasting Priest­hood, because he was Zealous for God, and made an Attonement for the Children of Israel. Here is a Promise indeed, and no Condition in termes expressed: But yet being made and granted upon the Condition of Obedience, which is clearely expressed once & againe, that the Continuance of it was also suspen­ded on that Condition, (as to the Glory and beauty of that office, the thing principally intended) cannot be doubted; yea it is sufficiently expressed in the Occasion of the Promise, and fountaine thereof. But this was not that promise, wherein Eli's was particularly concerned. Indeed his Posterity was rejected in order to the accomplishment of this Promise, the seed of Phinehas returning to their dignity from whence they fell, by the interposition of the House of Ithamar.

That which this Expression here peculiarly relates unto,§. 25. is the Declaration of the mind of God, concerning the Priesthood of Aaron and his posterity, which you have Exodus 28. 43. Exodus 29. 91. where the confirming them in their Office is called a perpetuall Statute, or a Law for ever; The signification of the terme for ever, in the Hebrew especially, relating to Legall Institutions, is known. Their Eternity is long since expired; that then which God here Em­phatically expresses, as an Act of Grace and Favour to the House of Aaron, which Eli and his had interest in, was that Statute or Law of the Priesthood: and his purpose and intention (not concerning the Event of things, not that it should continue in any one branch of that Family, but) of his connexing it with their Obedience and Faithfulnesse in that Office. It is very frequent with God to expresse his Approbation of our duty, under termes holding out the Event, that would be the Issue of the duty, though it never come to passe: and his disapprobation or rejection of the Sonnes of Men, under termes that hold out the end of that disobedience, though it be prevented, or removed. In this latter case, he commands Jonas to cry, yet forty daies and Niniveh shall perish; not that he purposed the destruction of Niniveh at that time, but on­ly effectually to hold out the end of their sinne, that it might be a meanes to turne them from it, and to prevent that end, which it would otherwise pro­cure. His purpose was to prevent, at least prorogue the ruine of Niniveh, and therefore made use of threatning them with ruine, that they might not be ruined. To say that God purposed not the execution of his purpose, but in such [Page 67] and such cases, is a plaine Contradiction. The purpose is of Execution, and to say, he purposed not the Execution of his Purposes, is to say plainly, he purposed and purposed not, or he purposed not what he purposed. The ex­amples of Pharaoh and Abraham, in the precepts given to them, are proefes of the former: but I must not insist upon particulars.

This then is all that here is intended.§. 26. God making a Law, a Statute about the continuance of the Priesthood in the Family of Aaron, affirmes, that then he said his House should walke before him for ever, that is, with Approbation and Acceptation: for as to the right of the Priesthood, that still continued in the House of Aaron, whilest it continued, notwithstanding the ejection of Fli and his. Now whether there were any conditions in the promise made, which is Mr Goodwins second improvement of this instance, may appeare from the Consideration of what hath been spoken concerning it. It is called a Law, and St [...]u [...]e, the Act: on that Account, what ever it were, that God here points unto, is but a Morall legislative Act, and not a Physicall determining Act of the Will of God; and being a Law of Priviledge in its own nature, it involves a condition, which the Acts of Gods Will vitall and eternall, wherewith this Law is compared, doe openly disavow.

Let us now see the parallell between the two places insisted on, for the Ex­planation of the former of them, which as it will appeare by the sequell, is the only Buckler, wherewith Mr Goodwin defends his Hypothesis, from the ir­resistible force of the Argument, wherewith he hath to doe. First, the one speakes of things Spirituall, the other of Temporall. Secondly, The one of what what God will doe, and the other of what he approves to be done, being done. Thirdly, The one holds out Gods Decree and Purpose concerning E­vents, the other his Law and Statute concerning duties. Fourthly, The one not capable of interposing Conditionalls, without perverting the whole designe of God revealed in that place; the other directly including conditions. Fifthly, The one speaking of things themselves; the other only of the manner of a thing. Sixtly, In the one, God holds out what he will doe for the Good of his, upon the account of the Efficacy of his Grace; In the other, what men are to doe, if they will be approved of him. And how one of these places can be imagined to be suited for the illustration and interpretation of the other, which agree neither in name, nor thing, word, nor deed, purpose, nor designe, must be left to the judgements of those, who desire to ponder these things, and to weigh them in the ballance of the Sanctuary.

The other instances in the Case of Saul and Paul, §. 27. being more heterogeneous to the businesse in hand, then that of Eli which went before, require not any particular help for the removall of them out of the way. Though they are Dead, as to the end for which they are produced, I presume no true Israelite in the pursuit of that Sheba in the Church, the Apostacy of Saints, will be retar­ded in his way, by their being cast before them. In briefe, neither the Connexi­on of obedience, and suted Rewards, as in the case of Saul; nor the necessity of meanes subservient to the Accomplishment of purposes themselves also falling under that purpose of him, who intends the end, and the fulfilling of it, as in the Case of Paul, are of the least force to perswade us, that the Eter­nall Immanent Acts of Gods will, which he pursues by the Effectuall irresistible Acts of his Grace, so to compasse the end, which he hath from everlasting de­terminately resolved to bring about, are suspended upon imaginary Condi­tions, created in the braines of men, and (notwithstanding their Evident in­consistency with the scope of the Scripture, and designe of God therein) intru­ded into such Texts of Scripture, as on all hands, (which will be evident in the sequell of this Discourse) are fortified against them.

[Page 68] Besides, in the Case of Paul, though the infallibility of the Prediction did not in the least prejudice the Liberty of the Agents, who were to be imployed for its accomplishment, but left roome for the Exhortation of Paul, and the endeavours of the Souldiers, yet it cutts off all possibility of a contrary event and all supposall of a disjunctive purpose in God, upon the accompt whereof he cannot predict the issue, or event of any thing whatsoever. But of this more largely afterward.

But this is farther Argued by Mr Goodwin, from the purposes of God in his threatnings, §. 28. in these words. Most frequently the purpose and Decree of God, concerning the punishment of wicked and ungodly men, is expressed by the Holy Ghost, absolutely and certainly, without the least mention of any condition, of re­laxation or reversion: yet from other passages of Scripture it is fully evident, that this Decree of his is conditionall, in such a sence, which imports a non-execution of the punishment therein declared, upon the repentance of the Persons, against whom the Decree is. In like manner though the purpose and Decree of God, for the justi­fication of those who are called, (and so for the Glorifying of those that shall be Ju­stified) be (in the Scripture in hand) delivered in an absolute and unconditioned forme of words; yet is it no way necessary to supose, (the most familiar frequent, and accustomed expression in Scripture in such cases, exempting us from any such necessity) that therefore these Decrees must needs bring forth against all possible interveniences whatever; so that (for example) he that is called by the Word and Spirit, must needs be Justified, whether he truly Believe or no; and he that is Ju­stified must needs be Glorified, whether he Persevere or no.

Ans. 1. That the Threatnings of God are morall Acts, not declarative, as to Particular Persons, of Gods Eternall Purposes, but subservient to other ends together with the Law it selfe, whereof they are a Portion; (as the avoy­ding of that for which men are threatned) is knowne. They are Appendixes of the Law, and in their Relation thereunto, declare the Connexion, that is be­tweene Sinne and Pnnishment, such Sinnes and such Punishments.

2. That the Eternall Purposes of God concerning the workes of his Grace, are to be measured by rule and Analogy of his Temporall Threatnings, is an Assertion striking at the very Root of the Covenant of Grace, and effi­cacy of the Mediation of the Lord Jesus, yea at the very being of Divine Perfections of the nature of God himselfe. This there is indeed in all Threat­nings declared of the absolute Purpose, and Unchangeable Decree of God, that all impenitent sinners shall be punished, according to what in his Wis­dome, and Righteousnesse he hath apportioned out unto such deservings, and threatneth accordingly. In this regard there is no Condition, that doth, or can (in the least) import a non-execution of the Punishment Decreed; Neither do any of the Texts cited in the Margent of our Author, proove any such thing. They all indeed positively affirme, Faithlesse, Impenitent Vnbelievers shall be Destroyed, which no supposall whatsoever, that takes not away the Subject of the Question, (and so alters the whole thing in Debate) can in the least infringe. Such assertions (I say) are parts of the Law of God revealing his will in Generall, to Punish impenitent Unbelievers, concerning which his Purpose is absolute, Unalterable, and Stedfast.

The conclusion then, which Mr Goodwin makes, is apparently racked from the words, by stretching them upon the unproportioned bed of other Phrases, and Expressions wholly Hetcrogeneous to the designe in this place in­tended, Added here are supposed Conditions in generall, not once explay­ned to keepe them from being exposed to that shame that is due unto them, when their (intrusion without all order or warrant from Heaven) shall be manifested; only wrapped up in the Clouds of possible Interveniences, when the [Page 69] Acts of Gods Grace, whereby his Purposes, and Decrees are accomplished, doe consist in the effectuall removeall of the Interveniences pretended, that so the end aimed at in the Uuchangeable Counsell of God, may (suitably to the determination of his Soveragin, Omnipotent, Infinite, Wise Will) be accom­plished. Neither doth it in the least appeare, that any such Calling by the Word and Spirit, as may leave the Persons so called in their unbeliefe, (they being so called in the pursuit of this Purpose of God, to give them Faith, and make them conformable to Christ) may be allowed place, or Roome in the Haven of this Text: The like may be said of Justification, where­in men doe not Persevere. Yea these two supposalls are only not an open beg­ing of the thing in Contest, but a flat defying of the Apostle as to the validity of his Demonstration, That all things shall worke together &c.

Notwithstanding then any thing that hath been objected to the contrary, the Foundation of God mentioned in this place of Scripture stands [...]irme, and his Eternall Purpose of safegarding the Saints in the Love of Christ, untill he bring them to the injoyment of himselfe in Glory, stands cleare from the least shaddow of Change, or suspension upon any certaine Conditionalls, which are confidently (but not so much as speciously) obtruded upon it.

The next thing undertaken by Mr Goodwin, §. 29. is to vindicate the forementio­ned Glosses from such oppositions, as arise against them from the Context, and words themselves, with the designe of the Holy Ghost therein: These things doth He find his Exposition obnoxious unto. The exposition which He pretends to give no strength unto, but what is forraigne on all Considerations whatsoever of words and things, to the place it selfe: This, it seemes, is to prophesy according to the Analogie of Faith.Rom. 12: 6.

First then Sect. 44. To the Objection, that those who are Called are also Ju­stified, and shall be Glorified, according to the Tenor of the series of the Acts of the Grace of God here layd down, he Answereth, That where either the one, or the other of these Assertions, be so or no, it must be Judged of by other Scriptures; Certain it is by what hath bin argued concerning the frequent usage of the Scripture in point of Expression, that it cannot be concluded or determined by the Scripture in hand. The Sum of this Answer amounts to thus much: Although the sence op­posed be cleare in the Letter, and Expression of this place of Scripture, in the Grammaticall sence, and use of the words; though it flowes from the whole Context, and Answers (alone) the designe, and scope of the place, which gives not the least Countenance to the interposing of any such Conditionalls, as are framed, to force it to speake contrary to what ( [...]) it holds forth: yet the mind of God in the words, is not from these things to be concluded on; but other significations and sences, not of any word here used, not from the laying downe of the same Doctrine in other places with the Analogie of the Faith thereof, not from the proposing of any designe suitable to this here expressed, but places of Scripture agreeing with this, neither in Name, nor Thing, Expression, nor Designe, Word, nor Matter, must be found out in the sence and meaning of this place, and be from them concluded, and our inter­pretation of this place accordingly regulated. Nobis non licet &c. neither hath M. Goodwin then produced any place of Scripture, nor can he parallel to this so much as in expressiō, though treating of any other subject or matter, that will endure to have any fuch sence tyed to it, as that which he violently imposeth on this place of the Apostle. And of the Sense, and Mind of God in this place, may not safely be received and closed withall, from the proper and ordinary fignification of the word (which is always attended unto without the least dispute, unlesse the subject matter of any place, with the Context enforces to the sense left usuall and naturall) with the cleare designe and scope of the [Page 70] Context in all the parts of it, universally correspondent unto it selfe; I know not how, or when, or by what Rules we may have the least certainty, that wee have attaind the knowledge of the minde of God in any one place of Scripture whatever.

What he nextly objects to himselfe,§. 30. namely that, though there be no Condi­tion expressed, in the instances by him produced, yet there are in parallell places, by which they are to be expounded, (but such conditions as these, are not expres­sed in any place, that answers to that which we have in hand) it being by himselfe, (as I conceive) invented to turne us aside from the Consideration of the irresistible efficacy of the Argument from this place, (which use he makes of it in his first answer given to it) I owne not: and that because I am fully assured, that in any promise whatsoever, that is indeed Conditionall, there is no need to enquire out other Scriptures of the like import, to evince it so to be; all and every one of them that are such, either in expresse termes, or in the matter whereof they are, or in the Legall manner wherein they are given and enacted, doe plainly and undeniably hold out the Conditions enquired after. His threefold Answer to this Objection, needs not to detaine us: Passing on (I hope) to what is more materiall and weighty; He tells us First (Sect. 44.) that if this be so, then it must be tryed out by other Scriptures, and not by this: which Evasion I can allow our Author to insist on, as tending to shift his hands of this place, which I am perswaded in the Consideration of it, grew heavy on them. But I cannot allow it to be a plea in this Contest, as not owning the Objection which it pretends to answer. The two following Answers, being not an actuall doing of any thing, but only faire and large promises of what Mr Goodwin will doe, about answering other Scriptures, and evincing the Conditionalls intimated from such others, as he shall produce; (some, doubt­lesse will think these promises no payment, especially such as having weighed Mony formerly tendred for reall payment, have found it too light) I shall let them lye in Expectation of their accomplishment. Rusticus expectat &c.

In the meane time, (till Answers come to hand) Mr Goodwin proffers to proove by two Arguments,§. 31. (one cleare Answer had been more faire) that these Acts of God, Calling, Justification, and so the rest, have no such Connex­ion betweene them, but that the one of of them may be taken, and be put in execution, and yet not the other, in respect of the same persons.

His first Reason is this: If the Apostle should frame this Series or Chaine of Di­vine Acts, with an intent to shew or teach the uninterruptiblenesse of it, in what case, or cases soever, he should fight against his Generall, and maine scope or de­signe in that part of the chapter, which lyeth from v. 17. Which clearely is this, to encourage them to constancy, and Perseverance in suffering afflictions. For to sug­gest any such thing, as that being Called & Justified, nothing could hinder them from being Glorified, were to furnish them with a ground, on which to neglect his ex­hortation; for who will be perswaded to suffer Tribulation for the otaining of that, which they have sufficient Assurance given, that they shall obtaine, whether they suffer such things or no: therefore certainely the Apostle did not intend here to teach the certainty of Perseverance in those that are Justified.

Ans. Ans. That this Argument is of such a Composition as not to operate much in the case in hand, will easily appeare; For

1. First, those expressions [in what Case or Cases soever] are foysted into the sence, and sentence of them, whom he opposes; who affirme the Acts of Gods Grace here mentioned to be effectually, and vertually Preventive of those cases, and of which might possibly give any Interruption to the Series of them.

2. Secondly, Whatsoever is here pretended of the maine scope of the Chap­ter, [Page 71] the scope of the place, we have under consideration, was granted before, to be the making Good of that Assertion premised in the Head thereof, that all things should work together for good to Believers, and that so to make it Good, that upon this Demonstration of it, they might triumph with Joy and Exultation: which it cannot be denied, but that this uninterruptible series of Divine Acts, (not framed by the Apostle, but) revealed by the Holy Ghost, is fitted and suited to doe.

3. Thirdly, suppose that be the Scope of the foregoing verses; What is there in the Theses insisted on, and the sence imbraced by us, opposite there­unto. Why to suggest any such thing to them as, that being Called, and Justifi­ed, nothing could possibly interpose to hinder them from being Glorified, (that is that God by his grace will preserve them from departing wilfully from him, and will in Jesus Christ establish his Love to them for ever) was to furnish them with a motive to neglect his exhortations: yea but this kind of Arguing we call here Petitio principii, and it is accounted with us nothing valid; The thing in Question, is produced as the medium to Argue by. We affirme there is no stronger motive possible to incourage them to Perseverance, then this propo­sed. It is otherwise saith Mr Goodwin; and its being otherwise in his Opinion, is the medium whereby he disproves not only that, but another Truth, which he also opposeth. But he adds this Reason, for who would be perswaded to suf­fer &c. that is, it is impossible for any one industriously and carefully to use the meanes for the Attainment of any End, if he hath Assurance of the End by these meanes to be obtained. What need Hezekiah make use of food, or other meanes of sustaining his life, when he was assured that he should live fifteen years? The Perseverance of the Saints is not in the Scripture, nor by any of those, whom Mr Goodwin hath chosen to oppose, held out on any such ridiculous termes, as whither they use meanes, or use them not; carry themselves well, or wickedly miscarry themselves: but is asserted upon the ac­count of Gods effectuall Grace, preserving them in the use of the meanes, and from all such miscarrages, as should make a totall separation betweene God and their soules. So that this first Reason is but a plaine begging of those things, which (to use is owne language) he would not digge for.

But perhaps,§. 32. although this first Argument of Mr Goodwin be nothing but an importune suggestion of some Hypothesis of his owne, with an arguing from inferences, not only Questionable but Vnquestionably false; yet if his second De­monstration will evince the matter under Debate, he may be content to suf­fer losse in the Hay and Stubble of the first, so that the Gold of the following Argument doe abide. Now thus he proceedeth in these words. And lastly this demonstrates the same thing yet farther. If God should Justifie all without excep­tion whom he Calleth, and that against all barrs of wickednesse and unbeliefe, possible to be layd in his way by those, who are Called; Then might un­godly and unbelieving Persons inherit the kingdome of God: the Reason of the con­nexion is evident: it being a knowne Truth, that the Persons Justified are in a con­dition or present capacity of inheriting the kingdome of God.

Ans: But Carbones pro Thesauro, if it be possible this (being of the same nature with that which went before) is more weake and infirme, as Illogicall and Sophisticall as it; the whole strength of it lyes in a supposall, that those who are so Called, as here is intimated in the text called according to the Pur­pose of God, called to answer the designe of God to make them like to Jesus Christ, so called as to be hereupon Justified, may yet lay such barrs of Wick­ednesse, and Unbeliefe in their owne way, when they are so Called, as not to be Justified; when that Calling of theirs consists in the effectuall removeall of all those barrs of Wickednesse and Vnbeleife, which might hinder their free and Gracious Acceptation with God. That is, that they may be called Effe­ctually, [Page 72] and not Effectually; A supposall hereof, is the strength of that Conside­ration, which yeilded Mr Goodwin this Demonstration. His eminent way of Arguing here in, will also be farther manifest, if you shall consider that the very thing, which he pretends to proove, is that which he here useth for the medium to proove it, not varied in the least. Si Pergama dextra &c. But Mr Goodwin fore-saw, (as it was easy for him to doe) what would be excepted to this last Argument, to wit, that the Calling here mentioned effectually removes those barrs of Wickednesse and Vnbeliefe, a supposall whereof is all the strength and vigour it hath: And in that supposall there is a plaine assu­ming of the thing in Question, and a bare contradiction to that, which from the place we proove, and confirme. Wherefore he answereth sundry things.

1. First that Judas, Demas, Simon Magus, were all called, and yet layd bars of Wickednesse and Vnbeliefe, whereby their Justification was obstructed; and to the reply, that they were not so Called, as those mentioned in the Text, not Called according to Gods Purpose, with that Calling which flowes from their Predestination to be conformed unto Christ, with that Calling which is held out as an effectuall meane to accomplish the End of God, in causing all things to worke together for their good: and therefore that the strength of this An­swer lyes in the interposition of his owne Hypothesis once more, & his renew­ed requests for a grant of the thing in question, he proceeds to take away this Exception by sundry crosse Assertions, and Interrogations. Sect. 45. 1. It hath not been prooved (saith he) by any man, nor I believe never will be (S^r we live not by your Faith,) that the Calling here spoken of imports any such Act or Worke of God, whereby the called are irresistibly necessitated savingly to believe. If it import no such thing as this, what hinders but that the persons mentioned, might have been Called by that very kind of Calling here spoken of?

It is known what Mr Goodwin ayms at in that Expression [iresistibly neces­sitated savingly to believe] we will not contend about words: neither of the two first termes mentioned,Ans. are either willingly used of us, or can be properly used by any, in reference to the worke of Conversion or Calling. What we own in them, relates as to the first terme (irresistibly) to the Grace of God Calling, or Converting: and in the latter (necessitatingly) to the Event of the Call it selfe. If by irresistibly, you intend the manner of operation of that effectuall Grace of God, (not which conquers in a reaction, which properly may be ter­med so: but) which really, and therfore certainely (for unumquod (que), quod est, dum est, necessariò est) produces its effect, not by forcing the Will, but (being as intimate to it as it selfe) making it willing &c. we owne it. And if by ne­cessitating they understand only the event of things, that is, it is of necessity, as to to the Event that they shall savingly Believe, who are Effectually Called without the least straitning, or necessitating their Wills in their Conversion, (which are still acted sutably to their native Liberty) we close with that terme also, and affirme that the Calling here mentioned imports such an Act of Gods Grace, as whereby they who are Called, are effectually and infallibly brought savingly to believe, and so consequentially, that the persons whose Wickednesse and Unbeliefe abides upon them, were never Called with this Calling here contended about; They who are not Predestinated a parte antè, nor Glorified a parte pòst, are not Partakers of this Calling. I must adde, that (as yet) I have not met with any proofe of Mr Goodwin's Interpretation, nor a­ny Exception against ours, that is not resolved into the same principle of Craving the thing in question, producing the thing to be prooved, as its owne Demonstration. And asserting the things prooved against him, not to [Page 73] be so, because they are not so. From the designe and scope of the place, the intendment of the Holy Ghost in it, the meaning of the words, the Relation and Respect wherein the Acts of God mentioned, stand one to an other, the disappointment of Gods Purpose & Decree in case of any interruption of them, or non-producing of the effects, which lead the subjects, of whom they are spoken, from one to an other, we prove the infallible efficacy of every Act of Gods Grace here mentioned, as to their tendency unto the end aymed at: & these he that is called to believe, may infallibly doe so. But sayes Mr Goodwin this is otherwise Well let that passe. He adds secondly, Suppose it be granted, that the Calling here spoken of is that kinde of Calling which is alwayes accom­panied with a saving Answer of Faith; yet neither doth this prove, but that even such called ones may obstruct and prevent by Wickednesse and Vnbeliefe their fi­nall Justification and consequently their Glorification; If so; then that Chaine of Divine Acts or Decrees here framed by the Apostle, is not indissolveable in any such sence, which imports an Infallibility, and universall exertion or execution of the latter, whensoever the former hath taken place: In this Answer Mr Goodwin denies our conclusion, to wit, that the Chaine of Divine Acts of Grace in this place is indissolveable which that it is, we make out and prove from the words of the Text, the Context and scope of the place: and adds his reason; Because they who are Justified, may lay barrs in their way from being finally so, or being Glorified; That is, it is not so, because it is not so. For the Efficacy of the Grace asserted, is for the removeall of the barrs intimated, or wherein may its efficacy be supposed to consist, especially in its Relation to the end designed. And so this place is Answered: Saith the Holy Ghost, those whom God Justi­fieth, he Glorifies; perhaps not, saith Mr Goodwin; some things may fall in, or fall out to hinder this. Eligite cui credatis.

Were I not resolved to abstaine from the Consideration of the Judge­ments of men, when they are Autoritatively interposed in the things of God, I could easily manifest the fruitlesnesse of the following endeavour to prove the effectuall Calling of Judas, by the Testimony of Chrysostome and Peter Mar­tyr: for neither hath the first in the place alleadged any such thing; (least of all is it included in M. G's Marginall Annotation, excluding Compulsion, Ne­cessity, and Violence from Vocation) and the latter in the Section pointed to, and that following, layes downe principles sufficiently destructive to the whole designe, whose management M. Goodwin hath undertaken. Neither shall I contest about the imposing on us in this dispute, the notion of finall ju­stification, distinct from Glorification, both name, and thing being Forraigne to the Scripture, and secretly including, (yea delivering to the advantage of its Author) the whole Doctrine under consideration stated to his hand. If there be a Gospell-justification in Sinners or Believers in the blood of Christ, not finall, or that may be cut off, he hath prevailed.

But Mr Goodwin proceeds to object against himselfe,§. 33. Sect: 46. But some it may be will farther object against the interpretation given, and plead that the Contexture between these two linkes of this Chaine, Predestination to a conformity with Christ, and Calling, is simply and absolutely indissolveable, so that whoever is so Predestinated, never failes of being called. 2. That it is altogether unlikely that in one and the same series of Divine actions, there should not be the same fixednesse or certainty of coherence, between all the parts. The first of these be­ing the bare Thesis which he opposed, I know not how it came to be made an Objection. I shall only adde to the latter Objection; which includes some­thing of Argument, that the Efficacy of any one Act of Gods Grace here men­tioned, as to the end proposed, depending wholly on the uninterruptible concatenation of them all, and their effectuall prevalency and certainty, (as [Page 74] to their respective Operation) of every one of them, being equall to the Ac­complishment of the Purpose of God in and by them all; and willingly owne it, especially finding how little is said (and yet how much labour taken) to dresse up a pretended Answer unto it; Of this there are two parts, whereof the first is this I Answer, saith he.

1. First, By a demurre upon the former of these pleas, which was that the connexi­on between the Predestination of God mentioned, and his Calling, is uninterrupti­ble. Somewhat doubtfull to me it is, whether a person, who by meanes of the Love of God, which is in him at present, falls under his Decree of Predestination, may not possibly, before the time appointed by God for his Calling, be changed in that his Affection, and consequently passe from under that Decree of Predestination, and fall under another Decree of God opposite thereunto, and so never come to be called.

Ans. I confesse this demurre outrunnes my understanding, Equis albis neither can I by any meanes, overtake it, to pinne any tollerable sence upon it; though I would allow it to be suited only to M. Goodwins principles, and calculated for the Meridian of Arminianisme: for, who (I pray) are they, in any sence, (in M. Goodwins) that doe so love God, as to fall under, as he speakes, that pendulous Decree of Predestination, and to whom this promise here is made? Are they not Believers? Are any others Predestinated in our Authors judgement, but those who are actually so? is not the Decree of Predestinati­on, Gods Decree or Purpose of saving Believers by Jesus Christ? Or can any love God to Acceptation, without Believing? If then they are Believers, can they alter that condition before they are Called? Wee supposed that Faith had been by hearing, and hearing by the word of God, Rom. 10. 17. and that it is of necessity (in or­der of nature) that Calling should precede Believing. What are men called to? Is it not to Believe? Here is then a new sort of men discovered, that believe, and fall from Faith, Love God and forsake him, all antecedently to their Vo­cation and Calling. I am confident that M. Goodwin may be perswaded to withdraw this demurrer, or if not, that he will be over-ruled in it, before the judgement seat of all unprejudiced men. It will scarcely as yet passe cur­rantly, that men are borne Believers, and after such and such a time of their continuance in that estate of beliefe, and being Predestinated thereupon, God then Calls them. Neither doe I understand the meaning of that phrase, [never come to be called] used by Him, who maintaines all to be called, but this is but a demurrer. the Answer followes.

For the great regard I beare unto the Authors Abilities, §. 34. I shall not say that his insuing Discourse doth not deserve to be transcribed, and punctually insi­sted on: but this I may say (I hope) without offence, that it is so long & tedi­ous, so remote from what it pretends unto, to wit, an Answer to the fore­mentioned Argument, that I dare not venture upon the patience of any Rea­der, so farre, as to enter into a particular consideration of it.

The summe of it is, that there is no unlikelihood in this, that, though one part of the Chaine of Divine Graces before mentioned, cannot be dissolved nor broken, yet another may, (notwithstanding that a dissolution of any one of them, renders the designe of God in them all, wholly frustrate and fruit­lesse) This he proves, by proposing a new series of Divine Acts, in actuall de­pendance one upon another, some whereof may be uninterruptible, but the other not so. He that shall but slightly view the Concatenation of Divine Acts, here proposed by Mr Goodwin, for the illustration of that dependance of them, and their Efficacy, which we insist upon, will quickly finde it lyable to some such small Exceptions, as renders it altogether uselesse, as to the end proposed. As first,

[Page 75] 1. That the case here proposed, and pretended to be parallell to that un­der our Consideration, is a fictitious thing, a fained Concatenation of fained Decrees of God, being neither in any one place delivered in the Scripture, nor to be collected from any, or all the Texts in the Bible: which course of proceeding, if it may be Argumentative in sacred Truths, it will be an easie and facile taske to overthrow the most Eminent and clearely delivered Heads of Doctrine in the whole Booke of God.

2. That it is a case surmised by him, suitable to his owne Hypothe­ses, neither true in its selfe, nor any way Analogous to that wherewith 'tis yoked, being indeed a new way and tone of begging the thing in question. For instance; It supposeth (without the least Attempt of proofe) (1.) Conditi­onall Decrees, or a disjunctive intendment of Events in God; it shall come to passe, or otherwise. (2.) A middle science conditionall, as the foundation of those disjunctive Decrees; with (3.) A futurition of things, Antecedent to any determining Act of the Will of God; and (4.) A possibility of frustrating (as to Event) the Designes and purposes of God; and (5.) That all medium's of the Accoplishment of any thing, are conditions of Gods intentions, as to the end he aymes at; & (6.) That God appoints a series of mediums for the compassing of an End, and designes them thereunto, without any determi­nate Resolution to bring about that End; & (7.) That the Acts of Gods Grace in their Concatenation mentioned in this place of Rom. 8. are severally Conditionall, because he hath invented or faigned some Decrees of God which he sayes are so; All which, with the inferences from them, Mr Goodwin knowes will not advance his Reasonings at all, as to our Understandings, be­ing fully perswaded, that they are all Abominations of no lesse base alloy, then the Errour it selfe, in whose defence and Patronage they are produ­ced.

To our Argument then before mentioned,§. 35. prooving an equall indissolvea­blenesse in all the linkes of the Chaine of Divine Graces, drawne forth and insisted on, from the equall dependance of the designe & Purpose of God on the mutuall dependance of each of them on the other, for the fullfillng of that Purpose of his, and obtaining the End, which he professes himselfe to intend: this is the summe of Mr Goodwins Answer, If I can invent a series of Decrees, and a Concatenation of Divine Acts, though indeed there be no such thing, neither can I give any colour to it without laying downe, and taking for granted many false and absurd supposalls; and though it be not of the same nature with that here proposed by the Apostle, nor any where held out in the Scripture for any such End & Purpose as this is; neither can I assigne any absolute de­terminate end in this Series of mine, whose Accomplshment God ingages him­selfe to bring about; (as the Case stands in the place of Scripture under Con­sideration) then it is meet and equitable, that laying aside all inforcements from the Text, Context, Nature of God, the thing treated on, all compelling us to close with another sence and Interpretation, that we regulate the minde of the Holy Ghost herein, to the Rule, proportion, and Analogie of the case as formerly proposed. This being the summe of that, which Mr Goodwin calls his Answer, made naked I presume to its shame, valeat quantum valere potest.

I shall only adde that (1.) when Mr Goodwin shall make good that order and Series of Decrees, here by him mentioned, from the Scripture, or with solid Reason from the nature of the things themselves, suitably to the Properties of him, whose they are; And (2.) Proove that any eternall Decree of God either as to its primitive enacting, or temporall Execution, is suspended on any thing, not only really contingent in it selfe and its owne nature, in re­spect [Page 76] of the immediate fountaine from whence it flowes, and nature of its im­mediate cause; but also as to its Event, in respect of any Act of the will of God, that it may otherwise be, and so the accomplishment of that Decree left thereupon uncertaine, and God himselfe dubiously conjecturing at the Event, (for instance whether Christ should Dye or no, or any one be saved by him.) and (3.) Clearely evince this notion of the Decrees and Purposes of God, that he intends to Create Man, and then to give him such advantages, which if he will, it shall be so with him: if otherwise, it shall be so: To send Christ, if men doe so, or so: or not to send him, if they doe otherwise; & so of the residue of the Decrees mentioned by him; and (4.) That all events of things what­soever, Spirituall and Temporall, have a Conditionall futurition antecedent to any act of the Will of God. When I say he shall have proved these and some like things to these, we shall further consider what is offered by him; yea we will confesse that Hostis habet muros &c.

Of the many other Testimonies to the purpose in hand,§. 36. bearing witnesse to the same Truth, some few may yet be singled out; and in the next place that of Jeremiah 31. 3. presents it selfe unto tryall and Examination. Yea I have loved thee with an everlasting love, therefore with loving kindnesse have I drawn thee; It is the whole Elec [...] Church: of the seed of Iacob, of whom he speaks: the foundation of whose blessednesse, is laid in the Eternall Love of God; Who the persons are thus beloved, and of whom we are to interpret these expressions of Gods good will, the Apostle manifests Rom: 11. as shall afterwards be more fully discoursed, and cleared. He tells you, it is the Ele­ction, whom God intends, of whom he saies that they obtained the Righte­ousnesse that is by faith, according to the purport of Gods good will towards them, though the rest were hardned; God (who adds daily to his Church such as shall be saved, Acts 13. 48.) drawing them thereunto, upon the account of their being so Elected. He calls them also the Remnant according to the Ele­ction of Grace, and the People whom God did foreknow v: 1, 2. or from Eternity designed to the participation of the Grace there spoken of, as the use of the word hath been evinced to be; These are the (Thee) here designed; the por­tion of Israel after the flesh, which the Lord in his Free Grace hath eternally appointed to be his peculiar inheritance, which in their severall Generations he drawes to himselfe with Loving Kindnesse. And this everlasting Love is not only the fountaine, whence actuall Loving Kindnesse in drawing to God, or bestowing Faith doth flow, (as they Believe, who are ordained to eternall life) but also the sole Cause and Reason, upon the account whereof, in con­tra-distinction to the Consideration of any thing in themselves, God will exercise Loving Kindnesse towards them for ever. That which is everlasting or eternall, is also unchangeable; Gods everlasting Love is no more liable to mutability then himselfe; And it is an alwaies equall Ground and Motive for Kindnesse. On what account should God alter in his actuall Kindnesse, or fa­vour towards any, if that, on the account whereof he exercises it, will not admit of the least Alteration? He that shall give a Condition, on which this e­verlasting Love of God should be suspended, and according to the influence whereof, upon it, it should goe forth in Kindnesse, or be interrupted; may be allowed to boast of his discovery.

That of the Apostl [...]e 2 Tim. 2. 19.§. 37. is important to the businesse in hand. Neverthelesse the foundation of God stands sure, having this seale, the Lord know­eth them that are his. Some persons of eminency and note in the Church, yea Starres (it seemes) of a considerable magnitude in the visible Firmament thereof, having fallen away from the Truth and faith of the Gospell, and drawne many after them into waies of destruction, a great Offence and Scan­dall [Page 77] among Believers thereon (as in such cases it will fall out) insued; & with­all a Temptation of a not to be despised prevalency, and sad consequence, (which we formerly granted to attend such eminent Apostasie) seems to have laid hold on many weake Saints: they feared, least they also might be over­throwne, and after all their labouring, and suffering in the Work of Faith, and Patience of the Saints, come short of the marke of the high calling set before them, considering their own weaknesse and instability, with that powerfull opposition, whereunto (in those daies especially) they were exposed; Upon the contemplation of such Apostasies or defections, they were opportune and ob­noxious sufficiently to this Temptation. Yea their thoughts upon the Case under consideration, might lead them to feare a more generall defection: for seeing it is this with some, why may not this be the Condition of all Belie­vers? and so the whole Church may cease, and come to nothing, notwithstan­ding all the Promises of building it on a Rock, and of the presence of Christ with it to the end of the World; Nay may not his whole Kingdome on earth on this account, possibly fall to utter ruine, and himselfe be left a Head without members, a King without Subjects? This by Mr Goodwins own con­fession, is the Objection, which the Apostle answereth, and removes in, and by the words under Consideration. Cap. 14. pag. 359. 360. Seeing these fall away, are not wee likewise in danger of falling away, and so of loosing all that we have done and suffered in our Christian profession. To this Objection or Scruple, the A­postle Answereth in the Words in hand; So he; Thus farre then are we agreed. About the sence of the words themselves, and their Accommodation to the removall of the Objection or Scruple mentioned, is our difference. I know not how M. Goodwin comes to call it an Objection or Scruple, (which is the ex­pression of thoughts or words, arising against that which is, in the truth of it) seeing it is their very State and Condition indeed, and that, which they feare, is that which they are really exposed unto, and which they ought to believe that they are exposed to. In his Apprehension, they who make the Objection, or whose Scruple it was, were as liable unto in his judgement, and in the same danger of falling away, or greater, (their Temptations being increased, and heightned by the Apostasie of others) then them that fell the day and hour before; neither could that falling away of any be said to raise a Scruple in them that they might do so to, if this were one part of their Creed, that all and every man in the world might so doe.

The Answer given by the Apostle,§. 38. is no doubt suited to the Objection and fitted to the removeall of the Scruple mentioned, which was alone to be accomplished by an effectuall removing away the solicitious fears and cares about the preservation of them, in whose behalfe this is produced. This therefore the Apostle doth by an exception to the inference, which they made, or through temptation might make upon the former considerations. [...] are exceptive particles, and an Induction into the exemption of some from the condition of being in danger of falling, wherein they were conclu­ded in the Objection proposed. The intendment I say of the Apostle in that exceptive plea he puts in, neverthelesse is evidently to exempt some from the state of falling away, which might be argued against them from the de­fection of others. Neither doth he speake to the thing in hand, nor are the particulars mentioned exceptive to the former Intimation, if his speech looke any other way. Moreover he gives yet further the account of this Exception he makes, including a radicall discrimination of professours, or men esteemed to be Believers, expressing also the Principle and ground of that difference. The differing Principle he mentioneth is, the Foundation of God that stands sure, or the firme Foundation of God, that is established, or stands firme: This is not [Page 78] worth contending about. An Expression parallell to that of the same Apostle Rom. 9. 11. That the Purpose of God according to Election might stand; Both this and that hold out some Eternall Act of God, differencing betweene persons, as to their Everlasting condition. As if the Apostle had said, you see indeed that Hymenaeus and Philetus are fallen away, and that others, with whom you sometimes walked in the Communion and outward fellowship of the Go­spell, and tooke sweet Counsell together in the House of God with them, are gone after them; yet be you (true Believers) of good Comfort: God hath layd a Foundation (which must be some Eternall Act of his, concerning them of whom he is about to speake: or the solemne Assertion of the Apostle, then which you shall not easily meet with one more weighty, is neither to the Case, nor matter in hand) which is firme and abiding, (being the good plea­sure of his Will, accompanied with an Act of his Wisdome and Understanding) appointing some (as is the case of all True Believers) to be his, who shall be ex­empted on that account, from the Apostasie and desertion, that you feare. This, saith the Apostle, is the fountaine and spring of the difference, which is among them that professe the Gospell. Concerning some of them, is the Purpose of God for their preservation: They are ordained to Eternall Life. And herein (as was said) lyes the Concernement of all that are True Believers, who are all his, chosen of him, given to his Sonne, and Called according to his Purpose; with others tis not so, they are not built on that bottome, they have no such foundation of their Profession; and it is not therefore marve­lous, if they fall.

The words then containe an Exception of True Believers from the danger of totall Apostasie,§. 39. upon the account of the stable, fixed, Eternall Purpose of God concerning their Salvation, answerable to that of Rom. 8. 28, 29, 30. the place last considered. The Foundation here mentioned, is the good Pleasure of the Will of God, which he had Purposed in him himselse, or determined to exert towards them, for the praise of the Glory of his Grace. Eph. 1. 9. According to which Purpose we are Predestinated. v. 11. And he calls this Purpose the Foun­dation of God, as being a groundworke, and bottome of the thing, whereof the Apostle is treating; namely the Preservation and Perseverance of True Belie­vers, those who are indeed planted into Christ, notwithstanding the Aposta­sie of the most Glorious Professours, who being not within the compasse of that Purpose, nor built on that Foundation, never attaine that peculiar Grace, which by Jesus Christ is to them administred, who have that Priviledge. And this further appeares by the Confirmation of the certainty of this Foundation of God, which he hath layd, manifested in the next words: It hath this seale, the Lord knowes who are his. Whether ye will take this for a Demonstration of the former Assertion, either a posteriori, from the peculiar Love, Favour, Ten­dernesse, and care, which the Lord beares to them which are his, who are built on the Foundation mentioned, whereby, in the pursuit of his Eternall Pur­pose, he will certainely preserve them from perishing, knowing, owning, and taking care of them in every Condition: or for the Prescience of God, accompli­shing his Eternall Purpose, designing them of whom he speakes, as his, (for his they were, and he gave them unto Christ) is to me indifferent. Evident it is that this Confirmation of the Purpose mentioned, is added to assure us of the stability and accomplishment of it; in that none, who are built thereon, or concerned therein, shall fall away. And herein doth the Apostle fully Answer and remove the fore-mentioned Objection: Let men (saith he) appeare ne­ver so eminent in profession, If once they proove Apostates, they manifest themselves to have been but Hypocrites; that is, such as never had any of the Faith of Gods Elect, which is their peculiar, who are Ordained to Eternall Life.

[Page 79] This then, beyond all colourable Exception, is the intendment of the A­postle in the words under consideration; Though many Professors fall away, yet you, that are true Believers, be not shaken in your confidence, for God hath laid the foundation of your preservation in his Eternall Purpose, whereby you are designed to Life and Salvation, and by the fruits whereof, you are discriminated from the best of them, that fall away: only continue in the use of meanes, let every one of [...]ec depart from iniquity, and keepe up to that uni­versall Holinesse, whereunto also ye are appointed and chosen. And this is the whole of what we desire Demonstration of: neither will lesse in any measure, answer the Objection, or remove the Scruple, at first proposed.

But it seems,§. 40. we are all this while besides the intendment of the Apostle, whose Resolution of the Objection mentioned, is quite of another nature, then what we have hitherto insisted on; which Mr Goodwin thus represents: pag. 359. Cap. 14. Sect. 14.

To this Objection or Scruple, the Apostle (in the words now in hand) Answereth, to this effect; that notwithstanding the falling away of men, who ever, or how ma­ny soever they be, yet the Glorious Gospell, and Truth of God therein, stands and al­waies hath stood, firme and stedfast. Which Gospell hath the matter and substance of this saying in it, as a seale for the establishment of those, who are upright in the sight of God, viz.

The Lord knoweth, that is, takes speciall notice of, approoveth, and delighteth in those that are his, that is, who truly Believe in him, love and serve him: yea and farther hath this Item, tending to the same end; Let every one that calleth upon the name of Christ, that is, makes profession of his name, depart from iniquity: so that in this Answer to the Scruple mentioned, the Apostle intimateth by way of satis­faction, that the reason, why men fall away from the Faith, is partly because they doe not consider, what worthy respects God beareth to those, who cleave to him in Faith, and Love: partly also because they degenerate into loose and sinfull courses, contrary to the Law imposed by the Gospell, and consequently, that there is no such danger of their falling away, who shall duly consider the one, and observe the other, inserting the stability of the Truth of God, in the Gospell, by the way of Antidote against the feares of those, that might possibly suspect it, because of the defections of others from it: he doth but tread in his own foot steps, else where in this very Chap­ter, if we Believe not, yet he abideth faithfull, and cannot deny himselfe.

Ans. If that necessity were not voluntarily chosen, which inforceth men to wrest and pervert the Word of God, not only to Mistaken, but strange, un­couth, and inconsistent sences, their so doing might perhaps seeme not to be altogether without colour and pretext: but when they willingly imbrace those paths, which will undoubtedly lead them into the Briers, and contrary to abundance of Light, and Evidence of Truth imbrace those perswasions, which necessitate them to such courses, I know not what Cloake they have left for their deviations. An Example of this we have before us in the words recited: A sence is violently pinned upon the Apostles words, not only alien, forraigne to the scope of the place, and Genuine signification of the words themselves, but wholy unsuited for any serviceablenesse to the end, for which the Author of this Glosse himselfe, confesseth these Expressions of the Apostle, to be produced, and used.

The summe of Mr Goodwins Exposition of this place, is this. The Foundation of God, is the Gospell or the Doctrine of it: its standing, or standing sure, the certaine truth of the Gospell: the Seale mentioned, is the substance or mat­ter of that saying, God knowes who are his, conteined in the Gospell; and the Answer to the Objection or scruple, lyes in this, that the reason why men fall from the Gospell, (which neither is, nor was the scruple, nor was it so [Page 80] proposed by Mr Goodwin) is, because they consider not the Love that God bears to Believers, that is, that he approoves them, whilst they are such; which is in­deed one maine part of the Gospell. So that men fall from the Gospell, be­cause they fall from the Gospell, and this must satisfie the scruple proposed. It is an easy thing for men of Ability and Eloquence, to gild over the most absurd and inconsistent Interpretation of Scripture, with some appearance of significancy: though I must needs say, I know not lightly, when, nor by whom, pretending to any sobriety, it hath been more unhappily, or unsuc­cesfully attempted, them by Mr Goodwin in this place, as upon due conside­ration will be made further appeare. For,

1. First, to grant that the Foundation of God may be said so far to be the Gospell because his Eternall Purpose, so expressed, is therein revealed which is the interpretation Mr Goodwin proposeth; I aske

1. Whether the Apostle applyes himselfe to remove the Scruple ingene­rated in the minds of Believers, about their owne falling away, upon Con­sideration of the Apostasie of others, and to answer the Objection arising thereupon? This Mr Goodwin grants in the Head, though in the Branches of his Discourse, he casts in inquiries quite of another nature; as, that a Reason is inquired after, why men fall from the Gospell, and a suspicion is supposed to arise of the Truth of the Gospell, because some fell from it: Things that have not the least intimation in the words, or Context of the place, nor of any such evidence for their interest in the businesse in hand, that Mr Goodwin durst take them for ingredients in the case under consideration, when he himselfe proposed it; so that he was inforced to foyst in this counterfeit Case, to give some colour to the Interpretation of the words, introduced. But yet this must not be openly owned, but intermixed with other Discourses, to lead aside the Understanding of the Reader from bearing in minde the true State of the Case by the Apostle proposed, and by himselfe ackowled­ged: So that this Discourse desinit in piscem &c.

2. The Case being supposed as above,§. 41. I aske, whither the Apostle inten­ded a Removeall of the Scruple, and Answer to the Objection, as far at least, as the one was capable of being removed, and the other of being answered? This (I suppose) will not be Scrupled, or Objected against, being indeed fully granted in Stating the Occasion of the words. For wee must at least allow the Holy Ghost to speake pertinently to what he doth propose; then,

3. I further inquire, whither any thing what ever be in the least suited to the Removeall of the Scruple and Objection proposed, but only the giving of the Scruplers and Objectors, the best Assurance, that upon solid Grounds and Foundations could be given, or they were in truth capeable of, that what they feared should not come upon them▪ and that, notwithstanding the deviation of others, themselves should be preserved; and then

4. Seeing that the summe of the sence of the words given by Mr Goodwin amounts to these two Assertions; 1. That the Doctrine of the Gospell is True and Permanent; 2. That God approoves for the present all, who for the present believe, supposing that there is nothing in the Gospell, teaching the Perseve­rance of the Saints: I aske yet, whither there be any thing in this Answer of the Apostle, (so interpreted) able to give the least satisfaction imaginable to the Consciences, and Hearts of men making the Objection mentioned? For is it not evident notwithstanding any thing here expressed, that they, and e­very Believer in the world may Apostatise, and fall away into Hell? Say the poore Believers, Such, and such fall away from the Faith: Their eminent usefulnesse in their Profession, beyond perhaps what we are able to demon­strate of our selves, makes us feare, that this abominable defection may goe on; [Page 81] & swallow us up, & grow upon the Church to a further desolation. The answer is: however the Gospel is true, & God bears gracious respects to thē that cleave to him in love, whilst they doe so. Quaestio est de alliis, responsio de cepis. Me­thinks the Apostle might have put them upon these Considerations, which Mr Goodwin proposes, as of excellent use & prevalency against falling away, that they put men out of danger of it, (Cap. 9.) rather then have given them an an­swer not (in the least) tending to their satisfaction, nor any way suited to their fears, or inquiries; no not as backed with that explanation, that they fall away because they degenerate into loose, and sinfull courses; that is, because they fall away. A degeneracy into loose and sinfull courses amounts surely to no lesse.

5. Againe; I would know, whether this Foundation of God be an Act of his Will commanding, or purposing? declarative of our duty, or his intention? If the first, then what Occasion is administred to make mention of it in this place? Whether it were called in Question, or no? and whether the Asserti­on of it conduces to the solution of the Objection proposed? Or is it in any parallell termes expressed in any other place? Besides, seeing this Foundation of God is in nature antecedent to the Sealing mentioned, of Gods knowing them that are his, and the Object of the Act of Gods Will, be it what it will, being the Persons, concerning whom that Sealing is; whether it can be any thing, but some distinguishing Purpose of God concerning those persons, in reference to the things spoken of? Evident then it is, from the words themselves, the Oc­casion of them, the designe, and scope of the Apostle in the place, that the Foundation of God here mentioned, is his discriminating Purpose concern­ing some mens certain preservation unto Salvation, which is manifestly con­firmed by that Seale of his, that he knowes them, in a peculiar distinguishing manner; A manner of speech and Expression suited directly to what the same Apostle useth in the same case every where, as Rom. 8. 28, 29, 30. Cap. 9. and 11. 11. Eph. 1. 4, 5, 6.

But, (saith Mr Goodwin,) this is no more, then what the Apostle elsewhere speakes, Rom: 3. 3. What if some did not believe, shall their unbeliefe make the Faith of God of none effect? that is, shall the Vnbeliefe of men be interpreted as any tolerable Argument, or ground, to prove that God is unfaithfull? or that he hath no other Faith in him, then that which sometimes miscarrieth, and produ­ceth not that, for which it stands ingaged? Implying that such an interpretation as this, is unreasonable in the highest.

But truly by the way, if it be so, I know not who in the lowest can quit Mr Goodwin from unreasonablenesse in the highest: for doth he not contend in this whole Discourse, that the Faith of God in his Promises, for the producing of that, for which it stands ingaged (as when he saith to Believers, he will ne­ver leave them, nor for sake them) doth so depend on the Faith of men, as to the Event intended, that it is very frequently by their unbeliefe, rendred of none Effect? Is not this the spirit, that animates the whole Religion of the A­postacy of Saints? Is it not the great Contest between us, whether any unbe­liefe of men may interpose to render the Faith of God of none effect, as to the producing of the thing he promiseth? Tibi, quia intristi, exedondum est.

But (2.) Let it be granted, that these two places of the Apostle are of a parallell signification, what will it advantage the Interpretation imposed on us? What is the Faith of God here intended? And what the unbeliefe mentio­ned? And whereunto tends the Apostles vehement interrogation? The great contest in this Epistle concerning the Jewes, (of whom he peculiarly speaks, v. 1, 2.) was about the Promise of God made to them, and his Faithfulnesse [Page 82] therein. Evident it was, that many of them did not Believe the Gospell; as e­vident, that the Promise of God was made peculiarly to them, to Abraham and his Seed: hence no small peplexity arose, about the Reconciliation of these things; many perplexed thoughts ensuing on this seeming Contradicti­on. If the Gospell be indeed the way of God, what is become of his faithful­nesse in his promises to Abraham and his Seed, they rejecting it? If the Pro­mises be true and stable, what shall we say to the Doctrine of the Gospell, which they generally disbelieve and reject? In this place the Apostle only re­jects the inference, that the faithfulnesse of God must fall, and be of none ef­fect, because the Jewes beleived not; whereof he gives a full account after­wards, when he expresly, takes up the objection, and handles it at large, Cap. 9, 10, 11. The summe of the Answer he there gives, as a Defensative of the faithfullnesse of God, with a non obstante to the Infidelity of some of the Jewes, amounts to no more, nor lesse, then what is here argued & by us asserted, viz. that notwithstanding this (their incredulity and Rejection of the Gospell) the Foundation of God standeth sure; God knoweth who are his: that the Pro­mise, his Faithfullnesse wherein, (came under Debate,) was not made to all the Jewes, but to them that were Chosen according to his Purpose, as he ex­presly disputes it at large beyond all possibility of Contradiction Cap. 11. As shall afterwards be further argued, and hath in part been already discove­red. I verily believe never did any man produce a Testimony more to the dis­advantage of his owne cause both in generall, and in particular, then this is to the Cause Mr Goodwin hath in hand.

Neither doth he advance one step further in the confirmation of the sence imposed on the Apostles words,§. 42. by comparing them with the words of the same Apostle v. 13. of the same Chapter, If we Believe not, yet he continues Faithfull, he cannot deny himself: wherein againe, contrary to the whole drift of Mr Goodwins Discourse, the Faithfullnesse of God, in the Accomplishment of his Promises, is asserted to be wholy independent upon any Qualification whatever, in them, to whom those Promises are made. Though we are un­der Sufferings, Temptations, and Tryalls, very apt to be cast downe from our Hope of the great Things that God hath prepared for us, and Promised to us, yet his Purpose shall stand however, and our uubeliefe shall not in the least cause him to withdraw, or not to goe through with his ingagement to the utmost: The faithfullnesse of his owne nature requireth it at his hand: He cannot deny himselfe.

What remaines Sect. 14.§. 43. Wherein he labours further to give strength unto, or rather more largely to Explicate what he formerly asserted, is built upon a criticall Consideration of the word [...], which (without any one example produced from any approoved Author,) we must believe to signifie a bond, or instrument of security given between men by the way of Contract. And what then, suppose it doe? Why then contrary to the whole scope of the place, and constant signification of the word in the Scripture, it must be interpreted according to the Analogy of that sence. Why so? Doth it remove any diffi­culty on the other hand? Doth it more suite the Objection for its removeall, whereunto it is given, that we should warpe from the first, Genuine, Native usuall signification of the word, to that which is Exotick and Metaphoricall? Yea but we are enforced to embrace this sence, because that here is a seale set to this Foundation, and men use not to set Seales to the foundation of a House. And is it required that Allusions should hold in all prticulars and Circum­stances, even in such as wherein their teaching property doth not consist? The tearmes of Foundation, & Sealing are both figurative: neither will either of them absolutely be squared to those things in Nature, wherein they have [Page 83] their Foundation. The Purpose of God is here called his Foundation, because of its Stability, Abidingnesse, Strength, and Vse in bearing up the whole Fabricke of the Salvation of Believers, not in respect of its lying in, or under the Ground, or being made of wood, or stone. And in this sence why may it not be said to be Sealed. Spirituall Sealing holds out two things: Confirmation, and Conforming by impression: and in them consist the cheife politicall use of the Word, and thing, not in being a Labell annexed to a writing. And why may not a Purpose be confirmed, or be manifested to be firme, as well as a Contract, or Instrument in Law? Having also its conforming virtue and Efficacy (which is the naturall effect of Sealing) to implant the Image in the Seale, on the things impressed with it, in rendering them, concerning whom the Purpose of God is, answerable to the Image of his Sonne (in whom the Purpose is made) and that patterne which he hath Chosen them to, and ap­pointed them for. What followeth to the end of this Section, is but a new expression of what Mr Goodwin pretends to be the sence of this place. The Foundation of God is the Gospell, or the Promise of God to save Believers: the Seale is his taking notice of them to save them, and to condemne them that Believe not: and therefore questionlesse Believers need not feare that they shall fall away, though there be not the least intimation made of any thing, that should give them the least comfortable or chearing security of pre­servation in Believing: only 'tis said, he that believeth shall be saved, (which yet is not an absolute Promise of Salvation to Believers) and he that believeth not shall be damned: which one disjunctive Proposition declarative of the con­nexion that is between the Means and the End, Mr Goodwin labours to make comprehensive of all the Purposes of God concerning Believers, it being such as wherein no one person in the world, is more concerned then another. If the Foundation here mentioned be only God's Purpose, (or rather declarati­on) of his Will for the Saving of Believers, and the Damning of Unbelievers, what Consolation could be from hence administred in particular unto per­sons laboring under the Scruple mentioned formerly, hath not as yet been declared. Let us then proceed to further proofe of the Truth in hand, and the vindication of some other places of Scripture whereby it is confir­med.

That which I shall next fix upon,§. 44. is that eminent place of Ioh. 6. 37, 38, 39, 40. All that the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out: for I came downe from Heaven, not to doe mine own will, but the will of him that sent me; and this is the Fathers will which hath sent me, that of all which he hath given me, I should loose nothing, but should raise it up againe at the last day, and this is the will of him that sent mee, that every one which seeth the Sonne, and believeth on him, may have everlasting life, and I will raise him up at the last day. Our Saviour acquaints us with the designe, where­with he came from heaven; it was not to doe his owne will, that is, to accom­plish, or bring about, any private purposes of his owne, distinct or different from them of his Father, as he was Blaspheamously charged by the Jewes to doe: but he came to doe the will of God, the Will of him that sent him. The Will of God, which Christ came to fulfill, is sometimes taken for the Comman­dement, which he received from the Father, for the Accomplishment of his Will. So Heb. 10. 9. I come to doe thy Will O God: that is, to fulfill thy Com­mand; as it is expressed, Psa. 40. 8. Thy Law is written in my heart; Thy Law! all that thou requirest at my hand, as Mediator, I am ready to performe On this account is Christ said to take on him the forme of a Servant. Phil. 2. 7. that is, to become so indeed in the assumption of his Humane nature, that he might doe the Will of him that sent him. For which Reason also his Father expresly [Page 84] calls him his Servant Isa. 42. 1. Behold my Servant whom I uphold, mine Elect in whom my soule delighteth, I have put my spirit upon him, he shall bring forth Judg­ment to the Gentiles; He is the Servant of the Father, in the Accomplishment of that work, for which the spirit was put upon him; and v. 19. Who is blind but my servant, or deafe as my messenger that I sent, who is blind as he that is per­fect, and blind as the Lords servant. God gives him in command to fulfill his will, which accordingly he performes to the utmost. Againe, the Will of God is taken for his Purpose, his designe, decree, and good pleasure, for the fulfill­ing and Accomplishment whereof, the Lord Christ came into the world: and this appears to be the sence and importance of the Word in this place, from the distinction which is put between the will of the Father, and any such pri­vate Will of Christ, as the Jewes thought he went about to establish; it was some designe of his own, in opposition whereunto, he tells them, that he came to doe the Will, that is to fulfill the Councell, Purpose, and Designe of the Father. However, should it Principally be taken for the Command of God, yet there is, and must needs be, an universall coincidence and onenesse in the object of Gods Purposing, and Commanding Will in all commands given unto Christ: because all of them shall certainely and infallibly, by him be fulfilled, and so the thing certainely accomplished, which is commanded. What now is this Will, Purpose, Ayme, Designe, and Command of the Father whose Execution & Accomplishment is committed to the Lord Christ, and which he faithfully undertakes to performe, (as he was faithfull in all things to him that appointed him) for the clearing of this let these two things be observed. 1. Who the Persons are concerning whom this Will of God is: and those he describes by a double Character. 1. From their Election the Fathers giving them to him; all which he hath given me, that is, all his Elect, as our Saviour expounds this very expression John 17. 16. Thine they were and thou gavest them to me: Thine they were in Eternall designation, thou having Chosen them from the Foundation of the World, and thou gavest them to me, for actuall Redemption, to deliver them from every thing that keepes them at distance from thee. 2. From their Faith or Believing, which he calles, seeing the Sonne and Believing on him v. 40. The persons then here designed, are Elect Belivers, Persons Chosen, and Called of God. What next then is the Will of God, concerning them? This also is set out both in Gene­rall and in some pariicuars; (1.) In Generall, that none of them be lost: that by no meanes whatsoever, by no Temptation of Sathan, Deceits of sinne, Fury of oppressiours, Weakenesse or decay of Faith, they perish and fall away from him. This is the Will, the designe and Purpose of God; this he gives to Jesus Christ in command for to accomplish. (2.) In particular, 1. That they might have Eternall Life, v. 40. That they be preserved to the Injoy­ment of that Glory whereunto they are designed, 2. That they may be raised up at the last Day, & so never be lost, neither as to their being, nor well­being of these two, v. 40. Everlasting Life, is placed before the Resurrection or raising of Believers at the last Day, plainely intimating, that the Spirituall Life whereof in this world they are partakers, is also as to its certaine unin­teruptible continuance, an Everlasting Life, that shall never be intercepted or cut off; That then which from this Portion of Scripture I Argue is this. God having Purposed to give Eternall Life to his Elect Believers, and that none of them should ever be lost, and having committed the Accomplish­ing and perfomance of this his Goodwill and Pleasure unto the Lord Jesus, who was Faithfull unto him in all things, and indued with Power, (all Power from above) for that end, they shall certainely be Preserved to the end designed. The favour and Love of God, in Christ, shall never [Page 85] be turned away from them, for his Counsell shall stand and he will doe all his Pleasure.

Some thing is by M. Goodwin offered to take off the strength of this testi­mony, but yet so little, §. 45. that had I not resolved to heare him out to the ut­most, what he can say in, and unto the case in hand, it would scarse be thought needfull, to divert to the consideration of it; This place of Scripture he binds up in one bundle, with nine or tenne others, to the composure of one Argument which (almost uno Halitu) he blowes away Cap. 11. Sect. 36, 37. &c. Pag. 251, 252 &c. To the consideration of the Argument it selfe there by him proposed, I am not yet arrived; the influence of this Text into it, is from what is said of Christs Preserving Believers: my present Consideration is cheiflly of the will and Intention of the Fathers giving them to him to be pre­served: so that I shall observe only one or two things to his Generall Answer, and then proceed to the vindication of this Particular place we have in hand.

1. First he tels you, That the Conclusion of the former Argument, that true Believers shall never miscarry or fall away, opposeth not his sence in this Controver­sy; whether it oppose his sence or no, must be judged, this I know, that he hath to his utmost opposed it all this while, shewing himselfe therein very uncurteous & unkind, but why so, on what account is it, that this conclusion which hath so much opposed, is now conceited not to oppose him? Those who thus fall away (saith he) are noe true Believers but wicked Apostates, at the time of their falling away. That the conclusion mentioned opposeth his sence to me is evident; but that it is sence wherewith in this place he opposeth the Con­clusion, is not so cleare. The Question is who fall away; not Believers but A­postates faith Mr G. We say so too, in the naturall first sence of those words who eventualitèr are Apostates, were never antecedentèr (to their Apostasie) True Believers. But this is not your sence doubtlesse; That those who fall a­way, in their falling away (which is the sence of that clause, at the time of falling away) were Apostats, that is, were fallen away, before they fell away, is neither our sence nor yours, for it is none at all. Bertius, hath one Argu­ment against the Perseverance of the Saints, from the impossibility of finding a subject to be affected with the notion of Apostasie, if true Believers be exemp­ted frō it: for Hypocrites, saith he, cannot fall away; nor can Believers saith Mr Goodwin, but they are Apostates when they fall away; that is, it is a dead man that dyes; or after he is dead, he dyes: after he is an Apostate he falls away. Perhaps it would be worth our serious inquiry, to consider how Believers can indeed possibly come to loose the Spirit of Grace which dwells in them, with their habit of Faith and Holinesse. For our parts we contend that they have an infussed Habit of Grace, and that wrought with a mighty Impression up­on their Minds and Hearts, (Faith being of the opperation of God, wrought by the exceding greatnesse of his Power as he wrought in Christ when he Raised him from the dead) Whether such an Habit can be removed, but by that hand that bestowed it, and whether it may be made appeare, that God will on any occasion so take it away, or hath expressed himselfe that he will so deale with any of his Children, is I say, worthy our inquiry: But

2. Secondly, he denies the Major Proposition, and saith, that, those who are kept and preserved by Christ, may possibly miscarry; Boldly ventured! what Want is there then, or defect in the keeper of Israel, that his flock should so miscarry under his hand? Is it of Faithfulnesse? The Scripture tells us, he is a faithfull High-Priest in things pertaining to God Heb. 2. 17. Faithfull to him that appointed him, Heb. 3. 2. And that he did the whole will of God. Is it of Tendernesse, to take care of his poore wandering ones? He is otherwise repre­sented [Page 86] unto us, Heb. 2. 18. For in that he himselfe hath suffered, being tempted, he is able to succour them, that are tempted, and (ch. 4. 15, 16.) We have not an High-Priest, which cannot be touched with the feeling of our infirmities, but was in all poynts tempted like unto us, yet without sinne. Isa. 40. 11, 12. It is said of him, he shall feed his flock like a sheapheard, he gathers the Lambs with his Armes, and carries them in his bosome, and shall gently lead them that are with young. And he quarrells with those sheapheards, who manifest not a care and tender­nesse like his, towards his flock. Ezec: 34. 4 The diseased have ye not strength­ned, neither have yee healed that which was sicke, neither have yee bound up that which was broken, neither have yee brought againe that which was driven away, neither have ye sought that which was lost, all which he takes upon himselfe to performe. v. 15, 16. Or is it want of Power? All Power is given to him in Hea­ven and Earth. Mat. 28. 8. All things are delivered to him of his Father. Mat. 11. 27. He is able to save to the utmost them, that come to God by him. Heb. 7. 25. If he wants neither Care, nor Tendernesse, Wisdome, nor Watchfullnesse, Love, nor Ability, Will, nor Faithfullnesse, how comes it to passe that they miscarry, and fall away into ruine, whom he hath undertaken to keepe? David durst fight with a Lyon, and a Beare in the defence of his Lambs; and Jacob indured Heat and Cold, upon the account of Faithfullnesse: And shall we think that the Shepheard of Israel, from whose being so, the Psalmist con­cludes he shall want nothing, (Psa 23. 1.) who did not only fight for his Flock, but layed downe his Life for them, will be lesse carefull of his Fathers Sheepe, his owne Sheepe, which are required also at his hand, for his Father knowes them, and calles them all by name?

Yea but (saies Mr Goodwin) it may be thus, §. 46. in case themselves shall not comport with Christ in his Act of Preserving them, with their care and diligence in preser­ving themselves. that is, Christ will surely keepe them, in case they keepe themselves. Alas! poore Sheepe of God! If this were the case of the Flocks of the Sonnes of men, how quickly would they be utterly destroyed? Doth the veriest Hierling in the World deale thus with his Sheepe? keepe them, in case they keepe them selves? Nay to what end is his keeping, if they keepe themselves [...] Christ compares himselfe to the Good Shepheard, which seeketh out, and fetcheth a wandring Sheepe from the Wildernesse, laying him on his shoulders, and bringing it home to his Fold. How did that poore Sheepe keep it selfe when it ranne among the Ravenous Wolves in the Wildernesse? Yet by the Good Shepheard it was preserved; This is the Spirit, and comfor­ting Genius of this Doctrine. Christ keeps us, provided we keepe our selves. We hoped it had been he who Saved Israel: that he gave us his holy Spirit to abide with ns for ever, to Seale us up to the day of Redemption: that knowing himselfe, and telling us, that without him we can doe nothing, he would not suspend his doing, upon our doing so great a thing, as preserving our selves? For let us see now, what it is, that is required in us, if we shall be preserved by Christ: it is to comport with him in his Act of Persevering us, and to be diligent to keepe our selves.

What is this, comporting with him in his Act of preserving us? Our comport­ing with Christ in any thing, is by our Believing in him, and on him: that's our radicall Comportment, whence all other closings of Heart in obedience doe flow; so then, Christ will preserve us in Believing, provided we continue to Believe. But what need of his help to doe so, if antecedently thereunto so we doe? Is not this not only [...], but also [...], not only Unscripturall, but also Unreasonable, yea absurd and Ludicrous: This is the flinty Fountain of all that Abundance of Consolation, which Mr Goodwins doctrine doth afford. Doubtlesse they must be Wise and Learned men (like himselfe) who can ex­tract [Page 87] any such thing therefrom; Let him goe with it to a poore weake temp­ted fainting Believer, and try what a Comforter he will be thought, a Physi­tian of what value he will be esteemed. Let him tell him, thou art indeed weake in Faith, ready to decay and perish, which thou maist doe, every day, there being neither Purpose nor Promise of God to the contrary; great Oppo­sitions, and great Temptations hast thou to wrestle withall, but yet Christ is loving, tender, faithfull, and in case thou continuest Believing, he will take care thou shalt believe: That Christ will increase thy Faith, and keep it alive by continuall influences, as from a Head into its Members, preserving thee not only against outward Enimies, but the treacheries and deceits, and unbe­liefe of thine own heart, of any such thing I can give thee no account. Such Consolation a poore man may have at home at any time.

Further;§. 47. what is that Act of Christ in Preserving them that is to be com­ported withall?Ioh. 1. 16. Wherein doth it consist?1 Cor. 12. 13. Is it not in his dayly continuall Communication to them of new supplyes of that Spirituall life, whose springs are in him?Ephes. 1. 23. 2. 21, 22. 4. 15, 16. The making out from his owne fulnesse unto them? His perfor­ming the office of an Head to its Members,Gal. 2. 20. and filling those other Relations wherein he stands, working in them both to will & to doe of his own good plea­sure? What is it then to comport with this Act,Col. 1. 17, 18, 19. or these Acts of Chist? Can any thing reasonable be invented,2. 19. wherein such comportment may be thought to consist, but either it will be found coincident with that, whereof it is a Condition, or appeare to be such as will crush the whole undertaking of Christ for the Preservation of Believers into vanity and nothing? Againe, hath Christ undertaken to Preserve us against all our Enemies,Heb. 7. 15. or some only? If some only, give us an Account both of them, that he doth undertake a­gainst, that we may know for what to goe to him, whereof to complaine; and of them, that he doth not so undertake to safegard us against them, that we may know,Ioh. 15. 5. wherein to trust to our selves? And let us see the places of Scripture,Isai. 30. 1. wherein any Enemies are excepted out of this undertaking of Christ for the safety of his? Paul goes far in an enumeration of particulars Rom. 8. If he hath undertaken against them all, then let us know, whither it be an Ene­my that keeps us from this Comportment with Christ, or a Freind? If it be an Enemy, (as surely every thing in us, that moves us to depart from the living God is) hath Christ undertaken against it or no? If not, how hath he underta­ken against them all? If he hath, how is it that it prevailes? Yea but be un­dertakes this in case we comport with him; that is, he undertakes to overcome such an Enemy, in case there be no such Enemy. In case we be not turned aside from comporting with him, he will destroy that Enimy that turnes us aside from comporting with him. Egregiam verò laudem & spolia ampla. Or on the otherside, if our Enemyes prevaile not against us, he hath faithfully under­taken that they shall not prevaile against us.

Yea but (saith Mr Goodwin) No Scripture prooves that those, whom Christ pre­serves, must by any compulsory, necessitating Power, use their diligence in preser­ving them selves. And who I pray ever said they did? Compulsory Actings of Grace are your own figment; so are all such necessitating Acts, which procceed any further, then only as to the infallibillity of the Event aymed at. God doth not compell the Wills of men,Ioh. 8. 33. when he workes in them to will. Christ doth not compell men to Care and Dilligence,Rom. 6. 18. when he workes in them Holy Care and Diligence;Luk. 17. 5. when the Disciples prayed, Lord in­crease our Faith, they did not pray that they might be compelled to Believe.Col. 1. 11, 12. Gods working in them, that Believe, according to the exceeding greatnesse of his Power, strengthning them with all might, according to his Glori­ous Power unto all patience and long-suffering, with Joyfullnesse, very farre from [Page 88] any Compulsion or necessitation, inconsistent with the most absolute free­dome, Ephes. 2. 8. that a Creature is capable of. He that workes Faith in Believers, can continue it and increase it in them, without Compulsion. And this is the summe of Mr Goodwins Answer to an Argument that notwithstanding all which he hath spoken, hath yet strength enough left, to cast his whole buil­ding downe to the ground. What he further speakes to the particular place, which gave occasion to this Discourse, may breifely be considered.

1. He speakes something to v. 37. which I insisted not on.§. 48. As to the purpose in hand, he tells you that Christ will in no wise cast out [...], him that is coming; but yet he that is coming on his way, may turne back and never come fully up to him.

Ans. But if this be not Huckstering of the Word of God,2 Cor. 2. 17. I know not what is. The words before in the same verse are, All that the Father giveth me, shall come to me. Saith Mr Goodwin, they may come but halfe way, and so turne back againe, not coming fully home to him. Saith Christ, they shall come to mee. Saith Mr Goodwin, they may perhaps come but halfe way. Nunc satis est dixisse, ego mira poemata pango. But why so? Why, [...] is coming, a coming it seemes in fieri, but not in facto esse; that is, it denotes a tract of time, whilest the man is travelling his journey. As though believing, were a successive mo­tion, as to the Act of laying hold on Christ. But is he that is on his way, that Christ receiveth, a Believer or not? Hath he Faith or not? If he hath no Faith, the Faith whereof we speake, how can he be said to be coming, seeing the wrath of God abideth on him? If he hath Faith,Ioh. 3. 36. how is it, that he is not come to Christ? Hath any one true Faith at a distance from him? God gives ano­ther Testimony Ioh. 1. 11, 12. But (saith he) there is nothing in the words, that they are under no possibility of falling away, who come to Christ. But 1. there is in those that follow, that (as to the event,) they are under an impossibility of so doing, in respect of the Will and Purpose of God; (which sufficeth me) as shall be made to appeare. 2. That Emphaticall expression [...], I will in no wise cast them out, expresses so much Care and Tendernesse in Christ towards them, that we are very apt to hope, and believe, that he will not loose them any more; but that he will not only not cast them out, but also according to his Fathers appointment, that he will keep them, and preserve them in safety, untill he bring them to glory, as is fully asserted v. 39, 40. as hath been declared. Againe Mr Goodwin tells you, it is not spoken of loosing Believers by defection of Faith, but by Death: And to assure Believers of this, Christ tells them, It is his Fathers Will, that he should raise them up at the last day. Besides if any be lost by defection from Faith, this cannot be imputed to Christ, who did his Fathers pleasure to the utmost for their preservation: but to them­selves.

Ans. For the perverting of v. 37. the beginning of it was left out; and for the accomplishing of the like designes upon v. 39. 40 (which farther clears the mind and intendment of Christ in the words,) is omitted: He tells you,Math: 4. 6. that it is the Will of the Father, that every one that comes to him, that is, that Be­lieves on him, have Everlasting life: What is Everlasting life in the Gospell, is well known from Ioh: 17. 3. and unto this bestowing on them everlasting Life, his raising of them at the last Day (as was mentioned) is a necessary conse­quent: namely, that they may be brought to the full and compleat fruition of that life, which here in some measure they are made partakers of. Even in the words of v: 39. that passage (I should loose nothing) extends it selfe to the whole Compasse of our Saviours Duty, in reference to his Fathers Will, for the safe-garding of Believers: and is it only death, and the state of dissolution of Body and Soule, that it is the Will of God that he should deliver them from? [Page 89] and the power of that, that it should not have dominion over them in the morning? The Apostle tells us that he came to doe the will of God, whereby we are sanctified: Heb: 10. 9, 10. it was the Will of God, that he should sanctify us: and he tells his Father, that he had kept all his own in the World, Joh: 17. which doubtlesse was not his raising them from the dead. If he be the Me­diator of the Covenant of Grace, if the Promises of God be yea and amen in him, if he be our Head, Husband, and Elder Brother, our Advocate and Interces­sour, our Sheapheard and Saviour, his keeping us from being lost extends it selfe no lesse effectually to our preservation from utter ruine in this life, then to our raising at the last day; yea and that exceptive particle ( [...]) includes this preservation, as well as leads us to the addition of the other Favour and Priviledge of being raised to Glory at the last day. In a word, this whole dis­course is added to make good that Gracious Promise of our Saviour v: 35. He that cometh to mee, shall never hunger: and he that Believes on me, shall never thirst; which how it can be done by a naked ingagement for the Resurrecti­on of them that come to him, and abide with him, if many doe, & most of all them that come to him, may depart from him, and fall into everlasting ruine, needs Mr Goodwins farther labour and paines to unfold. What is lastly added concerning Christ's doeing the utmost of his Fathers Pleasure for their Custody, but the fault is their own, who fall away, is the same inconsistent ridiculous Assertion with that erewhile considered: with this addition, that whereas it is his Fa­thers Pleasure, that they be saved; Christ doth his pleasure to the utmost, and yet saved they are not. And so much (if not too much) for the vindication of this Testimony witnessing to the Truth that we have in hand.

Mat: 24. 24. comes in the next place to be Considered,§. 49. (an unquestionable Evidence to the Truth) and that voluntarily of its own accord, speaking so plaine to the matter in hand, that it were a sinne against cleare light to refuse to attend unto it; so farre is it from being compelled to beare the Crosse of this service, as Mr Goodwin phrases the matter Cap: 10. Sect: 9. Pag: 181, 182, 183. They shall seduce, if it were possible, the very Elect: hence (saith he) it is in­ferred, that the deceiving or seducing of them that Believe is a thing impossible, which is the drawing of darknesse out of light. Strange! to me it seemes so farre from a forced inference, or a strained drawing of a Conclusion, that it is but the conversion of the termes of the same Identicall supposition. He that saies, they shall deceive the very Elect, if it were possible, so mighty shall be their prevalency in seducing, seemes to mee (and would, I doubt not, doe so to o­thers, did not their prejudices and ingagements force them to stoppe their eares, & shut their eyes) to say, that it is Impossible the Elect should be seduced.

But let the Place (as it deserves) be more distinctly considered; It is among them,§. 50. which I referre to the head of the Purposes of God; and a Purpose of God there is (though not expressed, yet) included in the words: The Impossi­bility of the seduction of some persons from the Faith, is here Asserted: Whence doth this Impossibility arise? Not from any thing in themselves, not from their own carefull Consideration of all the Concernments of their Condition, the only preservative in such a season, if some (who pretend themselves skil­full and experienced, yea almost the only Physitians of Soules,) may be belie­ved. They can never stand upon such sands, against that opposition they shall be sure to meet withall. Our Saviour therefore intimates, whence the Impossibility expressed doth flow, in a description of the Persons, of whom it is affirmed, in reference to the Purpose of God concerning them. They are the Elect; Those whom God hath chosen before the foundation of the World, Eph. 1. 4. Rom. 9. 12. 11. 7. that they should be holy and unblameable before him in love. His Purpose according to Election must stand firme, and therefore the Election it selfe shall obtaine. This [Page 90] then is that, which is here affirmed; God having chosen some, or Elected them to Life, according to the purpose which he purposed in himselfe, and faith being bestowed on them,Ephes. 1. 9. Phil. 1. 29. they believing on the account of their being ordained to e­ternall life, Act. 13. 48. it is impossible they should be seduced, so as to be thrown downe from that state and Condition of Acceptance with God, (for the substance of it) wherein they stand.

Some few Observations will further cleare the minde of the Holy Ghost,§. 51. and obviate the exceptions that are put in against our receiving the words in their plaine, proper, obvious signification; Observe then.

1. Upon the intimation of the Great Power and Prevalency of Seducers, our Saviour adds this as a matter of greate Consolation to True and Sound Believers, that notwithstanding all this, all their attempts however advanta­ged by force or subtility, yet they shall be preserved: This the whole Context inforceth us to receive, and our Adversaries to confesse, that at least a great difficulty of their seduction is intimated. And it arises with no lesse Evidence, that this difficulty is distinguishing, in respect of the Persons exposed to se­duction; that some are Elect, who should be seduced, if it were possible: o­thers not, that may and shall be prevailed against.

2. The Bottome of the Consolation in the freedome of the Persons here spoken of, from falling under the prevailing Power of Seducers, consists in this, that they are the Elect of God; such as in a personall Consideration are Chosen of God from all Eternity, to be kept and preserved by his Power to Salvation, notwithstanding any Interveniences or Oppositions, which he will suffer to lye in their way. But (saith Mr Goodwin) These men, at least before their Calling, are as lyable to be deceived or seduced as other men: this is their owne Confession, and Paul saies, that they were somtimes deceived. Titus 3. 3.

Ans. An Exception doubtlesse unworthy him that makes it, who, had he not resolved to say all, that ever had been said by any, to the businesse in hand, would scarcely (I presume) have made use thereof; The seduction of persons is not opposed to their Election, but their Believing. Mention is made of their Election, to distinguish them from those other Professors, which should be seduced: and to discover the Foundation of their stability under their try­alls, but it is of them as Believers (in which consideration the Attempts of sedu­cers are advanced against them) that he speakes. It is not the seducing of the Elect, as Elect; but of Believers, who are Elect, and because they are Elected, that is denyed.

3. That it is a seduction unto a totall and finall departure from Christ and Faith in him, whose impossibility, in respect of the Election, is here as­serted. But (saith Mr Goodwin Cap. 10. Sect. 16. pag. 181.) This is to presume not to Argue, or Believe: for there is not the least Ground in the word, whereon to build such an Interpretation. But the Truth is, without any presumption or much labour for proofe, the falsity of this Exception will quickly appeare to any one that shall but view the Context. It is evidently such a seduction, as they are exposed unto, and fall under, who indure not unto the end, that they may be Saved, v. 13. And they, who are excepted upon the account mentioned, are opposed to them, who being seduced, and their Love being made cold, and their Iniquityes abounding, perish everlastingly. v. 11, 12.

4. It is then a deniall of their being cast out by the power of seducers, from their state, and condition of Believing, and Acceptation with God, wherein they stand, that our Saviour here asserts and gives out to their conso­lation: they shall not be seduced, that is, drawne of from that state, wherein they are, to a state of Unregeneracy, Infidelity, and Enmity to God, so that [Page 91] (as Mr Goodwin observes in the next place) we deny them from hence, not only to be subject to a finall, but also to a totall seduction.

5. We grant, that notwithstanding the security given, which respects the state and Condition of the persons spoken of, yet they may be, and often were seduced, and drawne aside into wayes that are not right, into errours and false Doctrines, through the cunning sleights of men, who lay in wait to deceive, but never into such, (as to any abode in them,) which are inconsistent with the union with their Head, and his Life in them.

The Errours and wayes whereunto they are, or may be seduced,§. 52. are either such, as, though dangerous, yea in their Consequences pernicious, yet have not such an Aspect upon the Faith of Believers, as to deny a possibility of u­nion, & holding the Head upon other accounts: I doubt not but that men for a season may not know, may disbelieve, and deny some fundamentall Articles of Christian Religion, and yet not be absolutely concluded not to hold the Head by any sinew, or ligament; to have no influence of life by any other meanes. Was it not so with the Apostles, when they questioned the Resurre­ction of Christ, and with the Corinthians, who denyed the Resurrection of the Saints? an abode, I confesse, in either of which Errours would, when the Con­sequences of them are manifested, prove pernicious to the Soules of men. But that they have in themselves such an absolute Repugnancy unto, and in­consistency with the Life of Christ, however considered, as that their enter­tainment for a season, should be immediately exclusive thereof, I suppose Mr Goodwin himselfe will not say. In this sence then, we grant that true, Sa­ving, Justifying Faith may consist with the denyall of some fundamentall Ar­ticles of Christian Religion, for a season: but that any True Believer can per­sist in such an Heresie, we deny; he having the Promise of the Spirit to lead him into all necessary Truth.

2. There are such wayes and things, as in their owne nature have an in­consistency with the Life of Christ, as the Abnegation of Christ himselfe: but this also we affirme to be twofold, or to receive a twofold Consideration: 1. It may be resolved, upon Consideration, with the deliberate Consent of the whole Soule: which we utterly deny, that Believers can, or shall be left unto for a moment: or that ever any True believer was so. 2. Such as may be squeezed out of the mouthes of men, by the surprisall of some great, dreadfull, and horrible Temptation, without any habituall or Cordiall Assent to any such Abomination▪ or Disaffection to Christ, or resolute Rebellion against him. Thus Peter fell into the Abnegation of Christ, whose Faith yet under it did not perish, if our Saviour was heard in his Prayer for him, having an e [...]e to that very Temptation of his, wherein he was to be tryed, and his fall under it. In the first sence are those words of our Saviour (Mat. 10. 32.) to be understood, and not in the latter. Christ was so far from denying Peter be­fore his Father under his Abnegation of him, that he never manifested more Care and Tendernesse towards any Believer, then towards him in that Con­dition. And this wholly removes Mr Goodwins 10^th. Section out of our way, without troubling of our selves to hold up that distinction of a finall deniall of Christ, and that not finall; seeing in all probability he set it up himselfe, that he might have the honour to cast it downe.

What followes in Mr Goodwin from the beginning of Sect: §. 53. 11. Cap: 10. to the end of Sect: 17. is little more then a Translation of the Remonstrants So­phistry, in vexing this Text in their Synodalia, which he knowes full well where to find discussed, and removed. For the sake of our English Readers, I shall not avoid the consideration of it. I affirme then: 1. That the phrase [...] here denotes the Impossibility of the Event denied. The manner of [Page 92] Speech, Circumstances of the place, with the aime of our Saviour in speak­ing, exacting this sence of the words. The words are [...]. It is the constant import of the word [...] to designe the Event of the thing, which by what attends it, is asserted, or denyed so Gal: 2. 13. Mat: 8. 28. 15. 31. 1 Thess: 1. 8. Neither is it ever used for [...]. In the place by some instanced for it Rom: 7. 6. it points clearely at the Event: [...] is sometimes put for it, but not on the contrary; and the words [...], though not so used alwaies, (though sometimes they are, as Gal: 4. 15.) do signify at least a mo­rall impossibility, when they referre to the indeavours of men; but relating to the prediction of an event by God himselfe, they are equivalent to an abso­lute Negation of it; That of Acts 20. 16. is urged to the contrary. Paul hoped [...], to be at Jerusalem at the Pentecost. If it be possible, here cannot imply an impossibility as to the event, saies Mr G. But are these places parallell? Are all places, where the same phrase is used, alwaies to be expounded in the same sence? The termes here, [if it be possible] respect not the futurition of the thing, but the uncertainty to Paul of its possibility or impossibility; the un­certainty (I say) of Paul in his conjecture, whether he should get to Jerusalem by such a time, or no; of which he was ignorant. Did our Saviour here con­jecture about a thing, whereof he was ignorant whether it would come to passe, or no? We say not then, that in this place, where [...] is expressive of the uncertainty of him, that attempts any thing, of its Event, that it af­firmes an impossibility of it, and so to insinuate that Paul made all hast to doe that, which he knew was impossible for him to doe: but that the words are used in these two places in distinct sences, according to the inclosure that is made of them by others: But (saith Mr Goodwin) to say, that Paul might be Ignorant, whether his being at Jerusalem by Pentecost, might be possible or no, and that he on­ly resolved to make tryall of the truth herein to the utmost, is to asperse this great Apostle with a ridiculous imputation of Ignorance. And why so I pray you? It is true; he was a great Apostle indeed. But it was no part of his Apostolicall furnishment, to know in what space of time he might make a Sea-voyage. Had Mr Goodwin ever been at Sea, he would not have thought it ridiculous Ignorance, for a man to be uncertain, in what space of time he might saile from Miletus to Ptolemais. Paul had a short time to finish this voyage in. He was at Philippi at the dayes of Vnleavened Bread, and afterwards, v. 6. thence he was five daies sailing to Troas v: 6. and there he abode seven daies more: it may well be supposed, that it cost him not lesse th [...]n seven daies more to come to Miletus v: 13, 14, 15. how long he tarried there is uncertaine: Evi­dent however it is, that there was a very small space of time left to get to Je­rusalem by Pentecost. Paul was one that had met, not only with Calmes, and contrary Windes,2 Cor. 11. 25. but Shipwrack also: so that he might well doubt, whether it were possible for him to make his voyage in that space of time, he had de­signed to doe it in; and this surely without the least disparagement to his A­postolicall knowledge, and wisdome. In briefe, when this phrase relates to the Cares and desires of men, and unto any thing of their Ignorance of the Issue, it may designe the uncertainty of the event, as in this place and that of Rom. 12. 18. But when it poynts at the event it selfe, it peremptorily designes its accomplishment or not, according to the tendency of the Expression, which affirmes or denies. Notwithstanding then all Evasions, the simple, direct, and proper sence of our Saviours words, who is setting forth and aggravating the prevalency of seducers in evill times by him then foretold, is, that it shall be such, and so great, as that if it were not impossible upon the account of their Election, they should prevaile against the very Elect themselves. But

[Page 93] 6. Suppose it be granted, that the words referre to the endeavours of the seducers in this place, yet they must needs deny their prevalency, as to the end aimed at: It is asserted, either to be possible, §. 54. that the Elect should be so se­duced, or not. If not, we have what we aime at; If it be possible, and so here asserted, the totall of this Expression of our Saviour will be resolved into a Conclusion, certainly most remote from his intendment. If it be possible that the Elect may be seduced, then shall they be seduced: but it is possible (say our Ad­versaries,) therefore they shall be seduced. Neither doth that which Mr Goodwin urgeth Sect. 12. out of the Synodalia before mentioned pag. 314, 315. at all prove, that the words denote only a difficulty of the thing aimed at, with Re­lation to the earnest endeavours of seducers: [...] doth indeed intimate their endeavours, but withall their fruitlesnesse, as to the event. [...] is not re­ferred (as in the Example of Paul) to the thoughts of their minds, but to the successe foretold by Christ. That Emphaticall & Diacriticall Expression in the description of them, against whom their Attempts are, (even the very Elect) ar­gues their exemption. And if by Elect are meant simply and only Believers as such, how comes this Emphaticall Expression and description of them to be used, when they alone, and no other can be seduced; for those who seeme to Believe only, cannot be said to fall from the Faith, say our Adversa­ries; It is true, the Professors of Christianity adhered of old, under many tri­alls (for the greater part) with eminent Constancy, to their Profession: yet is not any thing eminently herein held out in that saying, which Mr Goodwin calls Proverbial in Galen: he speaking of the followers of Moses the same as of the followers of Christ. What else followes in Mr Goodwin from the same Authors, is nothing but the pressing of (I think) one of the most absurd Ar­guments, that ever Learned Men made use of, in any Controversy; and yet such as it is, wee shall meet with it, over and over, (as we have done often already) before we arrive at the end of this discourse; and therefore to avoid tediousnesse I shall not here insist upon it. With its mention it shall be passed by. It is concerning the uselesnesse of meanes, and Exhortations unto the use of them, if the End to be attained by them be irrevocably determined, al­though those Exhortations are part of the meanes appointed for the Accom­plishment of the end so designed. I shall not (as I said) in this place insist up­on it: One thing only I shall observe in Sect. 17. he grants, that God is able to determine the Wills of the Elect to the use of meanes, proper and sufficient to pre­vent their being deceived; by this determining the Wills of the Elect to the use of proper meanes, the Efficacy of Grace in and with Believers, to a certaine pre­servation of them to the end, is intended. It is the thing he opposeth, as we are informed in the next words (he hath no where declared himselfe willing or re­solved to doe it). That by this one Assertion Mr Goodwin hath absolved our Doctrine from all the absurd Consequences and Guilt of I know not what Abominations, which in various Criminations he hath charged upon it, is e­vident upon the first view and Consideration. All that we affirme God to doe, Mr Goodwin grants that he can doe. Now if God should doe all he is a­ble, there would no Absurdity or evill, that is truly so, follow. What he can doe, that he can Decree to doe: and this is the summe of our Doctrine, which he hath chosen to oppose. God (wee say) hath Everlastingly Purposed to give, and doth actually give his Holy Spirit to Believers, to put forth such an exceeding greatnesse of. Power, as whereby in the use of meanes, they shall certainely be preserved to Salvation; This God can doe, saies our Author. This Concession being made by the Remonstrants in their Synodalia, Mr Good­win (I presume) thought it but duty to be as free, as his Predecessors, and there­fore consented unto it also, although it be an axe laid at the root of almost all [Page 94] the Arguments he sets up against the Truth, as shall hereafter be farther ma­nifested.

I draw now to a close of those places,§. 55. which (among many other omitted) tender themselves unto the proofe of the stable, unchangeable Purpose of God, concerning the safe-garding and preservation of Believers in his Love, and unto Salvation. I shall mention one or two more, and close this second Scripturall Demonstration of the Truth in hand. The first is that eminent place of Ephes. 1. 3, 4, 5. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spirituall blessings in heavenly places in Christ, accor­ding as he hath chosen us in him, before the foundation of the World, that we should be holy, and without blame before him in Love; having Predestinated us unto the adoption of Children by Jesus Christ to himselfe, according to the good pleasure of his will: verse 3. the Apostle summarily blesseth God for all the spirituall mercies, which in Jesus Christ he blesseth his Saints withall; of all which v. 4. he discovereth the fountaine and spring, which is his free choosing of them before the foundation of the World; That an Eternall Act of the Will of God is hereby designed, is beyond dispute: and it is that foundation of God, on which the whole of the building mentioned and pourtraid in the following verse is laid. All the Grace and Favour of God towards his Saints, in their Justification, Adoption, and Glory, all the fruits of the Spirit, which they en­joy in Faith and Sanctification, flow from this one fountaine: and these the A­postle describes at large in the verses following. The ayme of God in this e­ternall and unchangeable Act of his Will (he tells us) is, that we should be unblameable before him in Love. Certainly cursed Apostats, backsliders in Heart, in whom his soule takes no pleasure, are very farre from being unblame­able before God in Love. Those that are within the compasse of this Purpose of God, must be preserved unto that State and Condition, which God aimes to bring them unto, by all the fruit and issues of that Purpose of his, which was pointed at before. A Scripture of the like importance unto that before named, is 2 Thess. 2. 13, 14. God hath from the beginning chosen you to Salva­tion, through Sanctification of the Spirit, and beliefe of the Truth, whereunto he calls you by our Gospel, to the obtaining of the Glory of the Lord Jesus; The same fountaine of all spirituall and eternall mercy, with that mentioned in the o­ther place, is here also expressed, and that is Gods choosing of us by an ever­lasting Act, or Designing us to the end intended, by a Free, Eternall, Unchan­geable Purpose of his Will.

Secondly, The end aimed at by the Lord in that Purpose, is here more clearely set downe, in a twofold Expression. 1. Of Salvation v: 13. He hath chosen us to Salvation: that's the thing which he aimed to accomplish for them, and the End he intended to bring them to, in his choosing of them, and 2^ly v: 14. The Glory of the Lord Jesus: or the obtaining a portion in that Glo­ry, which Christ purchased and procured for them, with their being with him, to behold his Glory. And 3^ly You have the meanes, whereby God will cer­tainly bring about, and accomplish this his designe and Purpose, whereof there are three most eminent Acts expressed. 1. Vocation, or their calling by the Gospel v: 14. 2. Sanctification v: 13. (through the Sanctification of the Spi­rit.) And 3. Justification, which they receive by beliefe of the Truth. Thus much then is wrapt up in this Text; God having in his Unchangeable Purpose fore-appointed his to Salvation and Glory, certainly to be obtained through the effectuall working of the Spirit, & free justification in the Blood of Christ, it cannot be, but that they shall be preserved unto the enjoyment of what they are so designed unto.

To summe up what hath been spoken from these Purposes of God,§ 56. to [Page 95] the Establishment of the Truth we have in hand. Those, whom God hath purposed by effectuall meanes to preserve to the enjoyment of Eternall Life and Glory in his Favour and Acceptation, can never so fall from his Love, or be so cast out of his Grace, as to come short of the end designed, or ever be totally rejected of God. The Truth of this proposition depends upon what hath been said, and may farther be insisted on, concerning the unchangeablenesse, and Absolutenesse of the Eternall Purposes of God, the Glory whereof men shall never be able Sacrilegiously to robbe him of. Thence the Assump­tion is, concerning all true Believers, and truly sanctified persons, are these Purposes of God, that they shall be so preserved to such ends &c. as hath been abundantly proved by an induction of particular instances, and therefore it is impossible they should ever be so cast out of the Favour of God, as not to be infallibly preserved to the End. Which is our Second Demonstration of the Truth in hand.

HAving shewn the Vnchangeable Stability of the Love and Fa­vour of God towards his Saints,§. 1. from the Immutability of his own Nature and Purposes, manifested by an Induction of sundry paricular Instances from eminent places of Scripture, wherein both the one and the other are held out as the foundation of what we affirme: I proceed to further cleare & demonstrate the same impor­tant [Page 96] Truth from the first way of Declaration, whereby God hath assured them that it shall be to them according to the Tenor of the Purposes insisted on; and that is his Covenant of Grace. The Principium essendi of this Truth (if I may so say) is in the Decrees and Purposes of God: the Principium Cognoscendi in his Covenant, Promise, and Oath, which also adde much to the reall Stabi­lity of it, the Truth and Faithfullnesse of God in them, being thereby pecu­liarly engaged therein.

It is not in my Purpose to handle the Nature of the Covenant of Grace, §. 2. but only breifely to looke into it, so farre as it hath Influence into the Truth in hand: The Covenant of Grace then, as it enwraps the Unchangeable Love and Favour of God, towards those, who are taken into the bond thereof, is that which lyeth under our present Consideration▪ The other great branch of it, (upon the account of the same Faithfullnesse of God) communicating permanency of Perseverance in it selfe, unto the Saints, securing their Con­tinuance with God, shall (the Lord assisting) more peculiarly be explained, when we arrive to the head of our Discourse: unlesse enough to that purpose may fall in occasionally in the progresse of this businesse.

For our present purpose,§. 3. the producing and vindicating of one or two Texts of Scripture, being unavoidably expressive towards the end aimed at, shall suffice.

The first of those is Gen. 17. 7. I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an Everlasting Covenant, to be a God unto thee and thy seed after thee. This is that, which God engageth himselfe unto in this Covenant of Grace, that he will for everlasting be a God to him, and his Faithfull Seed. Though the externall Administration of the Covenant was given to Abraham, and his Carnall Seed, yet the effectuall dispensation of the Grace of the Covenant is peculiar to them only, who are the Children of the Promise, the Remnant of Abraham according to Election, with all, that in all Nations were to be Blessed in him, and in his Seed Christ Jesus.Gal. 4. 22, 23, 30. Ishmael though Circumcised was to be put out, and not to be here with Isaak; nor to abide in the House for ever, as the Sonne of the Promise was: Now the Apostle tells you, looke what Blessings Faithfull Abraham received by vertue of this Promise, the same doe all Believers receive. Gal. 3. 9. We which are of the Faith, are Blessed with Faithfull Abraham: which he prooves (in the words foregoing) from Gen. 12. 3. because all Nations were to be Bles­sed in him. What Blessing then was it, that was here made over to Abraham? All the Blessings, that from God are conveighed in & by his Seed Jesus Christ, (in whom both he and we are Blessed) are enwrapped therein. What they are the Apostle tells you Ephes. 1. 3. They are all Spirituall Blessings: If Perseverance, if the Continuance of the Love and Favour of God towards us, be a Spirituall Blessing, both Abraham and all his Seed, all Faithfull ones throughout the world, are Blessed with it in Jesus Christ: and if Gods continuing to be a God, to them for ever, will inforce this Blessing, (being but the same thing in ano­ther expression) it is here likewise asserted.

It is importunately excepted,§ 4. that though God undertake to be our God in an Everlasting Covenant, and upon that account to Blesse us with the whole Blessing, that is convayed by the Promised Seed; yet if we abide not with him, if we forsake him, he will also cease to be our God, and cease to Blesse us with the Blessing, which on others in Jesus Christ he will bestow.

Ans. If there be a necessity to smite this Evasion so often as we shall meet with it, it must be cut into an hundred pieces. For the present I shall only observe two evills it is attended withall. First, it takes no notice that God, who hath undertaken to be a God unto us, hath with the like Truth, Power, [Page 97] and Faithfulnesse undertaken, that we shall abide to be his People. So is his Love in his Covenant expressed by its Efficacy to this end and Purpose. Deut. 50. 6. And the Lord thy God will also Circumcise thy Heart and the Heart of thy Seed, to Love the Lord thy God with all thine Heart and with all thy Soule, that thou maist live. Secondly, it denyes the continuance of the Love of God to us, to the End, to be any part of the Blessings, wherewith we are blessed in Jesus Christ: For if it be, it could no more be suspended on any Condition in us, then the Glorification of Believers that abide so to the end.

This then is enwrapped in this Promise of the Covenant unto the Elect, with whom it is Established; God will be a God to them for ever, and that to Blesse them with all the Blessings, which he communicates in and by the Lord Jesus Christ the promised seed. The contiuuance of his Favour to the End, is to us (unquestionably) a Spirituall Blessing; if any one be otherwise minded, I shall not presse to share with him in his Apprehension: And if so, it is in Christ, and shall certainely be enjoyed by them, to whom God is a God in Covenant. He that can suppose, that he shall prevaile with the Saints of God to believe it will make for their Consolation to apprehend, that there is no ingagement in his Covenant assuring them of the continuance of the Fa­vour of God unto them, to the End of their Pilgrimage, hath no reason to doubt or question the Issue of any thing, he shall undertake to perswade men unto. Doubtlesse he will find it very difficult with them, who in time of Spirituall Straights & pressures, have closed with this ingagement of God in the Covenant, & have had experience of its bearing them through all perplex­ityes, and entanglements, when the Waves of temptation were ready to goe over their Soules. Certainely David was in another perswasion, when upon a view of all the difficulties he had passed through, and his house was to meet withall, he concludes 2 Sam. 23. 5. This is all my desire and all my Salvation, that God hath made with me an everlasting Covenant, ordered in all things & sure. The Covenant from whence he had his sure Mercyes, not Changeable, not Altera­ble, not liable to failings, as the temporall Prosperity of his House was, was that he rejoyced in.

I shall close this with two Observations.

First,§. 5. it may doubtlesse, and on serious Consideration will seeme strange to any one, acquainted in the least measure with God and his Faithfullnesse, that in a Covenant established in the Blood of Christ he should freely promise to his, that he would be a God unto them, that is, that he would abide with them in the Power, Goodnesse, Righteousnesse, and Faithfullnesse of a God, that he would be an Allsufficient God to them for ever, when he might with an Almighty facility prevent it, and so answer and fullfill his Ingagement to to the utmost, he should yet suffer them to become such Villains and Devills in Wickednesse, that it should be utterly impossible for him in the Blood of his Sonne, and the riches of his Grace, to Continue a God unto them: this I say seemeth strange to me, and not to be received without casting the greatest reproach imaginable, on the Goodnesse, Faithfullnesse, and Righteousnesse of God.

Secondly, if this Promise be not absolute, Immutable, Unchangeable, In­dependent on any thing in us, it is Impossible that any one should pleade it with the Lord but only upon the account of the sence that he hath of his own accomplishment of the Condition, Psal. 73. 26. Isa. 8. 17. Isa. 50. 10. on which the Promise doth depend; I can almost suppose that the whole Generation of Believers will rise up against this Assertion to remove it out of their way of walking with God. This I know, that most of them, who any time have walked in darknesse and have had no Light, will reprove it to the Faces of them that mainetaine it, and professe [Page 98] that God hath witnessed the contrary truth to their hearts. Are we in the Covenant of Grace left to our owne Hearts, Wayes, and Walkings? Is it not differenced from that which is abolished? Is it not the great distinguishing Character of it,2 Cor. 1. 20. that all the Promises of it are stable, & shall certainely be ac­complished in Jesus Christ?Heb. 7. 22. & 8. 7, 8, 9.

One place I shall adde more, wherein our intendment is positively expres­sed,§ 6. beyond all possibility of any colourable evasion, especially considering the Explication, Enlargement, and Application, which in other places it hath received. The place intended is Jeremy 32. v. 38, 39, 40. They shall be my Peo­ple, and I will be their God; and I will give them one heart, and one way, that they may feare me for ever, for the good of them, and their Children after them, and I will make an everlasting Convenant with them, that I will not turne away from them to doe them good, but I will put my feare in their hearts, that they shall not depart from me; in conjunction with those words of the same importance. Ch. 31. v: 31, 32, 33. Behold the daies come, saith the Lord, that I will make a new Covenant with the house of Israel, and the house of Judah, not according to the Co­venant that I made with their Fathers; but this shall be my Covenant, that I will make with the house of Israel after those daies, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my People, and they shall teach no more every man his Neighbour, and every man his Brother, saying, Know the Lord; for they shall all know mee, from the least of them to the greatest of them, saith the Lord, for I will forgive their iniqui­ties, and remember their sinnes no more.

1. The Thesis under demonstration is directly, and positively affirmed, in most significant, and emphaticall words, by God himselfe: seeing then the Testimony of his holy Prophets, and Apostles, concerning him are so excepted against, and so lightly set by, let us try if men will reverence himselfe, and cease contending with him, when he appeareth in judgement. Saith he then to Believers, those whom he taketh into covenant with him, This is my Cove­nant with you (in the performance whereof his Allsufficiency, Truth, and Faithfulnesse with all other his glorious Attributes are eminently engaged) I will be your God (what that expression intends is known, and the Lord here explaines, by instancing in some eminent Spirituall mercy thence flowing, as Sanctification, and Acceptance with him by the forgivenesse of sinnes) and that for ever in an everlasting Covenant, that He will not turne away from them to doe them good. This plainely God saith of himselfe, and this is all we say of him in the businesse, and which (having so good an Author) we must say, whe­ther men will heare, or whether they will forbeare: Whether it be right in the sight of God to hearken unto men, more then unto God, let all judge. Truly they have a sad taske in my Apprehension, who are forced to sweat and labour to alleviate and take off the Testimony of God.

2. Secondly, That the way the Lord proposeth to secure his Love to his, is upon termes of Advantage of Glory and Honour to himselfe, to take away all scruple which on that hand might arise, is fully also expressed: Sinne is the only differencing thing between God and man; and hereunto it hath a double influence: First, Morall in its guilt, deserving that God should cast off a sinner, and prevailing with him upon the account of justice so to doe; Secondly, Ef­ficient, by causing men through its power and deceitfulnesse, to depart from God,Heb. 3, 1: Prov. 1. 31. 14. 14. untill, as back-sliders in heart, they are filled with their owne waies. Take away these two, provide for Security on this hand, and there is no possible case imaginable, of separation between God and man once brought toge­ther in Peace and Unity. For both these doth God here undertake; for the first (saith he) I will forgive their Iniquities, and remember their sinnes no more. [Page 99] Cap. 31. 34. The guilt of sinne shall be done away in Christ, and that on termes of the greatest Honor and Glory to the Justice of God, that can be apprehen­ded; God hath set forth Christ to be a Propitiation through Faith in his Blood, to declare his Righteousnesse for the Remission of sinnes that are past. Rom. 3. 25. And for the latter, that that may be throughly prevented, saith God the care shall ly on me, I will put my Law in their Hearts & write it in their inward parts. Cap. 31. 33. I will put my feare in their inward parts, that they shall not depart from me. Cap. 32. 40. So that the Continuance of his Love is secured against all possible interveniences whatever, by an assured prevention of all such that have an inconsistency therewithall.

The Apostle Paul setting out the Covenant,§: 7. which God ratifieth in the Blood of Christ, which shall never be broken, takes the description of it from this place of the Prophet. Heb. 8. 9, 10, 11, 12. & therein fixeth particularly on the Vnchan­geablenesse of it, in opposition to the Covenant, which went before, which was lyable to mutation: when if these differed only in the Approbation of severall Qualifications, they come to the same end. For if this Covenant depends on Conditions by our selves & in our owne strength, with the advantage of its pro­posall to us, attended with exhortations & therefore by us to be fulfilled, how was it distinguished from that made with the People, when they came out of Egypt? But in this very thing the difference of it lyeth, as the Apostle asserts. v. 6, 7, 8. The Immutability of this Covenant, and the certaine product of all the Mercy promised in it, might (were that our present taske) be easily demonstra­ted; as First.

1. From the Removal of all causes of Alteration. When two enter into Co­venant and Agreement, no one can undertake, that that Covenant shall be firme, and stable, if it equally depends upon both: yea both it may be are changeable, and so actually changed, before the accomplishing of the thing engaged about therein: However though the one should be faithfull, yet the other may faile, and so the Covenant be broken: Thus was it with God and Adam; it could not be undertaken, that that Covenant should be kept invio­lable, because though God continues faithfull, yet Adam might prove, (as in­deed he did) faithlesse: and so the Covenant was disanulled, as to any power of knitting together God and Man. The Covenant betweene Husband and Wife; the one party cannot undertake that the whole Covenant shall be ob­served, because the other may prove treacherous. In this Covenant the case is otherwise. God himselfe hath undertaken the whole, both for his continu­ing with us, and our continuing with him. Now he is one, God is one, and there is not another, that they should faile & disanull this agreement. Though there be sundry persons in covenant, yet there is but one undertaker on all hands, and that is God himselfe. It doth not depend upon the will of ano­ther, but of him only, who is faithfull, who cannot lye, who cannot deceive, who will make all his engagements good to the utmost. He is an Allsufficient one, he will worke, and who shall let him? The Lord of Hosts hath purposed, and who shall disanull it? Yea he is an unchangeable one, what he undertakes, shall come to passe. Blessed be his name, that he hath not laid the foundation of a Covenant in the Bloud of his deare Sonne, layd out the riches of his Wise­dome, Grace, and power about it; and then left it to us, and our fraile will to carry it on, that it should be in our power to make void the great work of his mercy. Whence then (I say) should any change be, the whole depending on one, and he immutable.

2. Seeing that God and man, having been at so great a distance, as they were by sinne, must needs meet in some Mediatour, some middle person in whom, and by whose bloud, (as covenants usually were confir­med [Page 100] by bloud) this Covenant must be ratified; consider who this is, and what he hath done for the establishing of it. There is one God, and one Mediator be­tween God and Man, the Man Christ Jesus. 1 Tim. 2.5. He is the surety of this Testament. Heb. 7. 22. The Mediator of this better Covenant, established upon bet­ter Promises Heb: 8. 6. neither is this surety or Mediator subject to change. He is the same yesterday, to day, and for ever. Heb. 13. 8. But though he be so in himselfe, yet is the work so, that is committed to him? saith the Apostle, all the Promises of God are yea and amen in Jesus Christ, to the glory of God by us, 2 Cor: 1. 20. God hath in him, and by him, ascertained all the Promises of the Covenant, that not one of them should be broken, disanulled, frustrate, or come short of an Accomplishment. God hath so confirmed them in him, that he hath at his death made a Legacy of them, and bequeathed them in a Te­stamentary dispensation to the Covenanters. Heb: 9. 15, 16, 17. and what he hath farther done for the Assuring of his Saints abiding with God, shall after­ward be declared.

3. Thirdly, the Faithfulnesse of God is oftentimes peculiarly mentioned in reference to this very thing, the God that keepeth Covenant is his Name, That which he hath to keepe, is, all that in Covenant he undertaketh: now in this Covenant he undertaketh: First, That he will never forsake us: Secondly, That we shall never forsake him: his Faithfulnesse is engaged to both these; and if either part should faile, what would the Lord doe to his great name, The God that keepeth Covenant?

Notwithstanding the undertaking of God on both sides in this Covenant,§. 8. notwithstanding his Faithfulnesse in the performance of what he undertaketh, notwithstanding the Ratification of it in the bloud of Jesus, and all that he hath done for the confirmation of it, notwithstanding its differing from the Covenant, that was disanulled on this Account, that that was broken, which this shall never be, (that being broken, not as to the truth of the Proposition wherein it is contained, Doe this & Live, but as to the succes of it in bringing any to God) notwithstanding the Seale of the Oath that God set unto it; they (I say) who notwithstanding all these things, will hang the unchangeablenesse of this Covenant of God upon the slipperinesse, and uncertainty, and lubrici­ty of the Will of Man, let them walke in the light of the sparkes, which them­selves have kindled, we walke in the light of the Lord our God.

When first I perused Mr Goodwin's Exceptions to this Testimony (Cap. 10. Sect. 52, 53, 54, 55, 56. Pag. 219, 220, 221, 222, 223, 224.) finding them opposed not so much,§. 9. nor so directly to our inference from this place, as to the designe, intendment, and arguing of the Apostle Rom. 9, 10, 11th chapters, and the re­inforcing of the Objections by him, answered, casting again the Stone of offence in the way, by him removed, I thought to have passed it without any Reply, be­ing not convinced, that it was possible for the Author himselfe to be satisfied ei­ther with his own exposition of this place, or his exceptions unto ours; but ar­riving at length to the close of this discourse, I found him quasi re preclarè gestâ, to triumph in his victory, expressing much confidence, that the World of Saints, who have hitherto bottomed much of their Faith & consolation, on the Cove­nant of God in these words expressed, will veile their faith & understanding to his uncontrouleable Dictates, & not once make mention of the name of God in this place any more. Truly for my part, I must take the boldnesse to say, that before the coming forth of his Learned Treatise, I had read, & (according to my weake ability) weighed and considered what ever either Arminians, or Socinians (from the Founder of which Sect, their and his Interpretation of this place is borrowed) had entred against the interpretation insisted on, that I could by any meanes attaine the sight of, and was not in the least shaken by [Page 101] any [...] of their Reasonings, from rejoycing in the Grace of God, as to the Vn­changeablenesse of his Love to Believers, and the certainety of their Perseve­rance with him to the end, therein expressed: And I must adde, that I am not one jot enamored on their Objections and Reasonings, for all the new dresse, which with some cost our Author hath been pleased to furnish them with, fashionably to set out themselves withall. Were it not for the confidence you expresse in the close of your Discourse, of your noble Exploits and Atcheive­ments in the consideration of this Text (which magnificent thoughts of your undertakings and successe, I could not imagine from the reading of your Arguments or Exceptions, though on other accounts I might) I should not have thought it worth while to examine it particularly, which now, to safe­gard the Consolation of the weakest Believers, and to encourage them to hold fast their confidence so well established against the assaults of all Adver­saries, Sathan or Arminians, I shall breifely doe.

Then (saith Mr Goodwin,) Evident it is from the whole Tenour of the Chapter, §. 10. that the words containe especiall Promises made particularly to the Jewes.

Ans. If by particularly, you meane exclusively, to them, and not to others, this is evidently false; for the Apostle tels you Heb. 8. 6. to the end of the Chapter, that the Covenant here mentioned is that, whereof Christ is Mediator, and the Promises of it those better Promises, which they are made partakers off, who have an interest in his Mediation.

2. (He saith) As evident it is, upon the same account, that the Promise here mentioned was not made only to the Saints or sound Believers amongst the Jewes, who were but few; But to the whole body or generality of them.

Ans. True, it is as evident as what before you affirmed, & that in the same kind, that is, it is evidently false; or else the Promise it selfe is so; for it was never fulfilled towards them all. Bnt I referre you to a Learned Author, who hath long since assoyled this difficulty, and taught us to distinguish between a Jew [...], and a Jew [...], of Israel according to the flesh, Rom. 2. 28, 29. and ac­cording to the Promise: He hath also taught us,Rom. 9. 6, 7. that they are not all Israel that are of Israel. Rom: 9. 6. And upon that account it is, that the word of this Pro­mise doth not faile, though all of Israel doe not enjoy the fruit of it. Not that it is Conditionall, but that it was not at all made unto them, as to the Spiritu­all part of it, to whom it was not wholly fulfilled. And cap. 11. He tells you that it was the Election to whom these Promises were made, and they obtained the fruit of them: neither doth that Appendix of Promises poynted to, look any other way. When you have made good your Observation by a Reply to that Learned Author, we shall think of a Rejoynder. It is therefore added,

3. It is yet upon the same account as evident, as either of the former, that this Promise was made unto this Nation of the Jewes, when and whilest they were (or at least considered as now being) in the Iron-furnace of the Babylonian captivity. v. 33.

Ans. That this solemne Renovation of this promise of the Covenant, was (not made to them when in Babylon, but) given out to them before hand, to sustaine their hearts and spirits withall, in their Bondage and Thraldome, is granted; and what then I pray? Is it any new thing to have spirituall Promi­ses solemnly given out, & renewed upon the occasion of temporall distresses? A Promise of Christ is given out to the House of David, when in feare of being destroyed, Isaiah 7. 13. So it was given to Adam Gen: 3.16. So to Abraham, Gen. 17. So to the Church; Isaiah 4. 2, 3, 4. But farther it is said,

4. From the words immediately preceding the passages offered to debate, it clearly appears, that the Promise in these passages relates unto, and concernes their [Page 102] reduction, and returne from, and out of that Captivity, into their own Land.

Ans. Will Mr Goodwin say, that it doth only concerne that? Dareth any man so boldly contradict the Apostle setting out from this very place the te­nour of the Covenant of Grace, ratified in the bloud of Christ, Heb. 8.? Nay will any say, that so much of the Promise here, as God calleth his Covenant, cap. 31. v. 32, 33. chap: 32. v. 38, 39, 40. doth at all concerne their Reduction into their own Land, any farther then as it was a Type or Resemblance of our deliverance by Christ? These evident Assertions are as expresse and flat con­tradictions to the evident intendment of the Holy Ghost, as any man is able to invent. But,

M. Goodwin hath many deductions out of the former (sure and evident) premises,§. 11. to prove that this is not a promise of Absolute and Finall Perseverance (it is a strange Perseverance, that is not finall) in Grace to the end of their lives: for saith he,

1. The Promise is made to the Body of the People, and not to the Saints and Believers among them, and respects as well the Vnfaithfull, as the Believers, in that Nation.

Ans. It was made to the Body of the People only Typically considered, and so it was accomplished to the Body of the People; Spiritually and Properly to the Elect among the People, who, as the Apostle tells us, obtained accordingly. There being also in the Promise wrapped up, the Grace of effectuall Conversi­on; It may in some sense be said to be made to the unfaithfull: that is, to such as were so antecedently to the Grace thereof: but not to any that abide so, for the Promise is, not that they shall not, but that they shall Believe, & continue in so doing to the end. But saith he,

2. This Promise was appropriated and fitted to the state of the Jewes, in a sad captivity: but the Promise of Perseverance was (if our Adversaries might be Belie­ved) a standing Promise among them, not appropriated to their condition.

Ans. 1. Non venit ex pharetris ista sagitta tuis. It is Socinus's, in reference to Ezechiel 36. In Prael: Theol: cap. 12. Sect: 6. And so is the whole Interpretati­on of the place afterwards insisted on, derived to Mr Goodwin through the hands of the Remonstrants at the Hague Conference. 2. If this exception a­gainst the Testimony given in these words for the confirmation of the Thesis in hand may be allowed, what will become of Mr Goodwins Argument from Ezechiel 18. for the Apostasy of the Saints? It is most certaine, the words from thence, by him and others insisted on, with the whole discourse, of whose contexture they are a part, are appropriated to a peculiar state of the Jewes, and are brought forth as a meete vindication of the Righteousnesse of God in his dealing with them in that condition. This then may be laid up in store to refresh Mr Goodwin with something of his own providing, when we are gone so farre onward in our journey: But 3. It is most evident to all the World, that Mr Goodwin is not such a stranger in the Scriptures, as not to have observed long since, that Spirituall Promises are frequently given to the People of God, to support their Soules under Temporall distresses: and that not alwaies new Promises for the matter of them, (for indeed the substance of all Promises is comprized in the first promise of Christ) but either such, as en­large and cleare up Grace formerly given or promised; or such, as have need of a solemne Renewall, for the establishing of the Faith of the Saints, assaulted in some particular manner, in reference to them: which was the state of the Saints among the Jewes at this time. How often was the same promise re­newed to Abraham? And upon what severall occasions? And yet that Pro­mise, for the matter of it, was the same that had bin given from the beginning of the World; That Gods solemne Renewall of the Covenant at any time, is [Page 103] called his making of, or entring into Covenant, needs no labour to prove. But (saith he)

3. This Promise is the same with that of Ezek. 11. 17, 18, 19, 20. which Promise notwithstanding, §. 12. it is said v. 21. But as for them whose heart walketh after the heart of their detestable things, and their abominations, I will recom­pense their wayes upon their heads; so that, notwithstanding this seeming Pro­mise (as is pretended) of Perseverance in Grace, they may walke after their abomi­nable things, for this threatning intends the same Persons or Nations (as Calvin himselfe confesseth) the Israelites.

1 Grant that this is the same Promise with the other,Ans. how will it ap­peare that this is not a Promise of such an enterposure of the Spirit and Grace of God, as shall infallibly produce the effect of Perseverance? Why? Because some are threatned for following the Heart of their abominable things. Yea but how shall it appear that they are the same Persons with them, to whom the Promise is made? The Context is plainely against it: saith he, I will give them a Heart to walke in my Statutes and Ordinances, to doe them: but for them that walke after their owne Hearts, them I will destroy, in as cleare a di­stinction of the Object of the Promise, and threatning as is possible. Saith Mr Goodwin, this Threatning concernes the same Persons or Nation: the same Nation, but not the same Persons in that Nation: but Calvin saith that it concerneth the Israelites: But Paul hath told us, that they are not all Israel who are of Israel, not all Children of the Promise, who are Children of the flesh. And

2. If it doe any way concerne the Persons to whom that Promise is given, it is an expression suited to the dispensation of God, whereby he carrieth Believers on in the enjoyment of the good things he gives them in and by his Promises, without the least prediction of any event, being only declarative of what the Lord abhorreth, and the connexion that is between the Antece­dent and the Consequent of the axiome, wherein it is contained: and is farre from the nature of those Promises, which hold out the Purpose or Intention of God, with the engaging of a reall efficacy for their accomplishment. He adds.

4. If this be a Promise of absolute Perseverance, no time nor season can be ima­gined, wherein it was fulfilled.

Ans. At all times and seasons to them, to whom it was made, according to their concernement in it. But saith he,

1. It hath been proved that it was made to the community of the Jewish Nati­on, toward whom it was not fulfilled.

Ans. 1. It hath been said indeed, againe and againe, but scarce once attempted to be proved: nor the Reasoning of the Apostle against some pre­tended proofes and Answers to them, at all removed.

2. It was fulfilled to the Body of that Naiion, as farre as it concerned the Body of that Nation, in their Typicall returne from their captivity. But then,

2. If this be the sence, it was fulfilled in the captivity as well as afterward, for you say the Saints alwaies Persevere.

Ans. 1. The Typicall part of it was not then accomplished.

2. It is granted, that as to the Spirituall part of the Covenant of Grace, it was at all times fulfilled to them, which is now evidently promised to e­stablish them in the Assurance thereof. Wherefore it is,

5. Argued (Sect. 53.) That these words, I will give them one Heart, that they shall not depart from me, may be as well rendred that they may not depart from me, and so it is said in the verse foregoing, that they may feare me for ever.

[Page 104] Ans. 1. Suppose the words may be thus rendred, what inconvenience will ensue? Either way they evidently & beyond exception designe out the End ai­med at by God; and when God intends an End or Event, so as to exert a re­all efficiency for the compassing of it, to say that it shall not be infallibly brought about, is an Assertion, that many have not as yet had the boldnesse to venture on. But saith he:

2. The words so read doe not necessarily import the actuall event or taking place, of the effect intended of God in the Promise, and his performance thereof, but only his intention it selfe in both these, and the sufficiency of the means allow­ed for the producing such an effect: but it is of the same nature with that, that our Saviour saith Iohn 5. 34. these things I say unto you, that yee might be saved: And that of God to Adam Gen: 3. 10, 11. All which things were in like manner insi­sted on by the Remonstrants at the Hague Colloquie.

Ans. It is not amisse that our contests about the sence of this place of Scripture, are at length come to the state and issue here expressed. It is grant­ed, the thing promised, and that according to the intendment of God, is Per­severance: but that there is any necessity that this Promise of God should be fulfilled, or his intention accomplished, that is denied. Were it not, that I should prevent my selfe, in what will be more seasonable to be handled, when we come to the consideration of the Promises of God, I should very wil­lingly ingage here into the proofe of this Assertion: When God purposeth or intendeth an event, and promiseth to doe it, to that end putting forth and exercising an efficient reall power, it shall certainly be accomplished and brought to passe; neither can this be denied without casting the greatest re­proach of Mutability, Impotency, and breach of Word upon the most Holy, that is possible for any man to doe: Neither doe the Remonstrants, nor Mr Good­win acquit themselves from a participation in so high a crime, by their in­stance of Gen. 3. 10, 11. where a Command of God is only related to expresse his duty to whom it was given, not in the least asserting any intention of God about the event, or Promise, as to the meanes of its Accomplishment. Nor doth that of Iohn 8. 28 give them any more assistance in their sad underta­king to alleviate the truth of God. A meanes of Salvation in its own nature and kind sufficient is exhibited, which asserts not an infallible necessity of e­vent, as that doth which in this place is ascribed to God. But it is added.

6. (Sect. 54.) The continuance of externall and Civill prosperity to the Jewish Nation may much more colourably be argued from hence, then the certainty of their Perseverance in Grace: for these things are most expresly promised, verses 39, 40. and yet we find that upon their nonperformance of the condition, they are be­come the most contemptible and miserable Nation under Heaven: certainly then the Spirituall Promises here must also depend on conditions, which if not fulfilled, they also may come short of performance.

Ans: 1. Rom: 11. 25, 26, 27. 2. These Temporall Promises were ful­filled unto them, so farre as they were made to them, that is, as they were Typicall, and what is behind of them, shall be made good in due time. 3. All these Promises are, and were in their chiefest and most eminent concern­ments (even the spirituall things set forth by allusions to the good land, where­in they lived) compleatly and absolutely fulfilled to them all, and every one, to whom they were properly and directly made, as the Apostle abundantly proveth Rom: 9.10,11. 4. Whereas there are two speciall spirituall Promi­ses here expressed, one of Conversion, the other of Perseverance, I desire to know on what condition their accomplishment is suspended? On what con­dition will God write his Law in their hearts? On condition they heare him, and obey him, suffer his mercies and kindnesses to work kindly on them: that is, on [Page 105] condition his Law be in their hearts, he will write it there thankes yet for that: On what condition doth God promise, that they shall abide with him for ever? Why, on condition they depart not from him: very good! To what end doth God promise that, which he will not effect, but only on condition that there is no need for him so to doe? But saith he.

7. If the Spirituall Promises be absolute, so must the Temporall be also: For their accomplishing depends solely on the things mentioned and promised in the Spirituall.

Ans. 1. Temporall things in the Promises are often expressed only to be a resemblance, and to set off some eminent Spirituall Grace intended, as shall afterwards appeare. In that sense the Promises mentioning such things, are a­ctually and fully accomplished in the collation of the Spirituall things by them typed and resembled. 2. Temporall Promises as such, belong not pri­marily to the Covenant of Grace, as they are of Temporall things for the sub­stance of them but to the Covenant with that whole Nation, about their in­heritance in the Land of Canaan, which was expressely conditionall, and which held out no more of Gods Intendment to that Nation, but only that there should be an inviolable connexion between their Obedience & Prospe­rityes. 3. The things in this Promise are expresly differenced from the things of that Covenant, on this account, that that Covenant being broken on the part of the Nation, they enjoyed not that which was laid out as a fruit of their Obedience; but this shall never be violated or broken, God undertaking for the accomplishing of it, with another manner of engaging, and sutable pow­er exerted, then in that of old. Heb: 8. 7, 8, 9, 10. Cap. 10. 16, 17. But saith he,

8. The expression of a Covenant plainly shewes it to be conditionall; for a Co­venant is not, but upon the mutuall stipulation of parties: when one failes, then is the other true.

Ans. 1. The word Berith is sometimes used for a single Promise without a condition. Gen: 6.18. cap. 9.9. Whence the Apostle handling this very Pro­mise changeth the termes, and calleth it a Testament. In a Testamentary di­spensation, there is not in the nature of it any mutuall stipulation required, but only a meere single favour and grant or concession. 2. It may be granted, that here is a stipulation of duty from us, God promising to work that in us, which he requires of us: and thereby is this Covenant distinguished from that which was disanulled. In the good things indeed of this Covenant, one may be the condition of another, but both are freely bestowed of God: And these are Mr Goodwins exceptions against this Testimony, which cometh in, in the cause of God, and his Saints, that we have in hand. His next attempt is to give you the sense of the words on this consideration, to manifest from thence, that this Promise of God may come short of Accomplishment.

This then at length is the account that is given in of the sence of the Pro­mise in hand,§. 13. and all others of the like nature.

I will give them one heart and one way, that they may feare me for ever, and will put my feare into their hearts, that they shall not, or may not depart from me, (i.e.) I will deale so above measure graciously and bountifully with them, as well in matters relating to their Spirituall condition, as in things concerning their out­ward condition, that, if they be not prodigiously refractory, stubborne, and unthank­full. I will overcome their evills with my Goodnesse, & will cause them to owne mee for their God, and will reduce them, as one man, to a loving and loyall [...]rame and temper of heart, that they shall willingly with a free and full purpose of heart feare and serve me for ever. Sect: 55.

[Page 106] Ans: The first Author of this Glosse upon a parallell Text wasHunc Ezechielis locum satis commodè explicat E­rasmus in sua Diatribe, di­cens in eo contineri usita­tam figuram loquendi, quâ cura in altero aliquid effi­ciendi significatur, illius o­perâ minimè exclusâ: ac si quis (inquit) Praeceptor dis­cipulo solaecizanti diceret, exeram tibi linguam istam barbaricam, & inseram Ro­manam. Haec sunt fere ip­sius Erasmi verba. Quibus addex loco ipso satis appa rere, nullā necessitatē De­um significare voluisse sed neque ullam vim interio­rem, cum non aliâ ratione ea, quae ibi pollicetur se ef­fecturum, ostendat Deus, quàm beneficiorum multi­tudine, quibus affecturus e­rat populum, ejus (que) cor & animum emolliturus. &c. Soc. Prael. Cap. 12. 8. 6. p. 45. Socinus: Prael: Theol: cap: 6. whose words are. This place of Ezekiel is well explained by Erasmus in his Diatribe, saying, that there is an usuall figure of speaking contained in it, whereby a care in any, of working something by another, is signified, his endeavour being not excluded; as if a Maister should say to his Scholar speaking improperly, I will take a­way that barbarous tongue from thee, and give thee the Romane: these are almost the words of Erasmus: to which adde, that it appeareth from the place it selfe, that God would not signify any necessity, or any internall efficacy, when he declareth that he will effect what he pro­miseth, no other way, then by the multitude of his benefits, wherewith he would affect the people, and mollify their hearts and mindes, and thereby as it were, beget and create in them a willingnesse and alacri­ty in obeying of him. The Remonstrants received this sence, in the conference at the Hague, managing it in these words: it is manifest that these words doe signify some great efficacy and motion, which should come to passe by the many and excellent benefits of God, for whose sake they ought to convert themselves, &c. which worthy In­terpretation being at length fallen upon Mr Goodwins hand, is trimmed forth as you have heard. Secondly, not to insist on those Assumptions, which are supposed in this interpretation, as that this Promise was made peculiarly to the Jewes, and to the whole Nation of them, properly and directly, &c. The G [...]osse it selfe will be found by no meanes to have the least consistency with either the words, or intendment of the Holy Ghost in the place, nor to be suited to Answer our Argument from thence, nor yet to hold any good intelligence or correspondency with what hath already been delivered concerning it. For,

1. To beginne with the latter: he affirmes this cannot be a Promise of ab­solute Perseverance, because if it be so, the Jewes enjoyed it in that Captivity, as well as afterwards; when that is here promised, which they were not to receive un­till in, and upon their returne from Babylon. Sect: 52. Pag: 220, 221. But if that, which is here mentioned, be all that is promised to them, namely, dealing so graciously and bountifully with them in his Dispensations, according as was intimated, there is not any thing in the least held out to them in this place, but what God had already (himselfe being judge) in as eminent and high a manner wrought in reference to them and for them, as could be conceived. And indeed it was such, as he never after this, arose to that height of outward mercy and bounty, in things spirituall and temporall, so as before. Isai. 5.1,2,4. Neither after the Captivity unto this day, did they see againe the triumphant glory of David, the magnificent peace of Solomon, the beauty of the Temple, the perfection of Ordinances &c. as before.

2. Whereas he affirmed formerly, that this Promise is conditionall, and that the things therein promised, doe depend on conditions by them to be fulfilled, to whom the Promise is made. Sect: 54. pag. 221. in the Glosse here given us of the words, there is no intimation of any such conditions, as whereon the promi­sed actings of God should be suspended, but only an uncertainty of Event in reference to these actings Asserted. That (according to this interpretation) which alone God promiseth to doe is, that he would deale above measure graci­ously, and bountifully with them, as well in matters relating to their spirituall con­ditions, as in things concerning their outward condition, this is all he promiseth, and this he will absolutely doe, be the Event what it will. It is not said, (nor can it with any pretence of reason) that this also is conditionall, nay whate­ver the Event and issue be, that God will thus deale with them, is the sence of [Page 107] the words in hand, according to the estimate here taken of them. It is true, it is in the Exposition under consideration left doubtfull and ambiguous, whe­ther such, or such an Event shall follow the promised actings of God or no; but what God promiseth concerning his dealing with them, that without sup­posall of any condition what ever, shall be accomplished. According as a sence serves the turne, so it is to be embraced, when men are once engaged against the Truth.

3. Neither doth this Interpretation so much as take notice of, much lesse doth it with any strength, or evidence, wave our Argument for the Saints Per­severance from this place. We affirme 1. That the Promise God made unto, or the Covenant he makes here with his people, is distinguished from, or opposed unto the Covenant that was broken, upon this account, that that was broken by the default of them, with whom it was made; but God would take care and provide that this should not faile, but be Everlasting. Jer: 31. 32, 33. Ch. 32. 40. Heb. 8. 8, 9. 2. That the intendment of God in this Promise, and the administration of this Covenant, with meanes and power mentioned therein, is the abiding of his Saints with him, or rather (primarily, and prin­cipally) his abiding with them, notwithstanding all such interveniences, as he will not powerfully prevent from ever interposing to the disturbance of that Communion he taketh them into. I will, saith he, make an everlasting Cove­nant with them, that I will not turne away from them from doing them good. Now these things, and such like, are not once taken notice of, in the exposition boasted to be full and cleare.

3^ly Neither indeed hath it any affinity unto,§. 15. or acquaintance in name or thing, with the words or intendment of God, with the Grace of the Promise, or the Promise it selfe. For,

1. God (saies he) will give them one heart and one way, or he will put his Law in their inward parts, and write it in their Hearts: which is plainely the work of his Grace in them, and not the effect and fruit of his dealing with them. In the Glosse in hand, the work of God is limited to such dealings with them, as may overcome them to such a frame. The having of a new heart is either the immediate work of God; or it is their yeelding unto their duty to him, upon his dealing bountifully and graciously with them. If the First; it is what the Scripture affirmes, and all that we desire: If the Latter; how comes it to be expressed in termes holding out an immediate Divine Efficiency? That the taking away of a heart of Stone, the giving of a new heart, and Spirit, the writing of the Law in their hearts, and (which is all one) the quickning of the Dead, the opening of blind eyes, the begetting of us a new, as they relate unto God doe signifie no more but his administration of meanes, whereby men may be wrought upon, and perswaded to bring their hearts and spirits into such a condition, as is described in those expressions, to quicken themselves, to open their blind eyes &c. Mr Goodwin shall scarce be able to evince.

2. Conversion, and Pardon of Sinne being both in this promise of the Co­venant (I take in also that place of the same importance cap. 31.) and rela­ting alike to the Grace of God, if Conversion, or the giving of a new heart, be done only by administring outward meanes, and perswasions unto men to make the new heatrs; the forgivenesse of Sins must also be supposed to be ten­dred unto them upon the condition, that their sinnes be forgiven; as Conver­sion is, on condition they be converted, or doe convert themselves.

3. This Promise being by the Prophet and Apostle insisted on, as contain­ing the Grace, whereby eminently and peculiarly the New Covenant is distin­guished from that which was abolished; If the Grace mentioned therein, be only the laying a powerfull and strong obligation on men to duty, and obe­dience [Page 108] upon the account of the gracious, and bountifull dealing of God with them, both as to their Temporall and Spirituall condition, I desire to know wherein the difference of it from the old Covenant, as to the collation of Grace, doth consist? And whether ever God made a Covenant with man, where­in he did not put sufficient obligations of this kind upon him, unto obedience? And if so, what are the better promises of the New Covenant? And what emi­nent and singular things, as to the bestowing of Grace, are in it? Which things here are emphatically expressed to the uttermost.

4. The scope of this Exposition (which lookes but to one part of the Pro­mise about bestowing of Grace, overlooking the maine End and intendment of it, as hath been shewed) being to darken the words of the Holy Ghost, so farre, as to make them represent a contribution of means, instead of an effectu­all working the end and the event, on which the means supplied have an in­fluence of perswasion, to prevaile with men to doe the things they are affor­ded them for: I desire to know, (First) What new thing is here promised to them, which exceeded that mentioned ch. 25. v: 4, 5. Wherein the Lord testi­fies, that he had granted them formerly a large supply of outward means (and especially of the word) for the end here spoken of. (Secondly) To what end, and on what account, is this administration of means for a work expressed by termes of a reall efficiency in reference to the work it selfe, which proceeding from the intendment of God, for the event aimed at, must needs produce it? And (Thirdly) Why these words should not be of the same im­portance with the associate expression, which of necessity must be interpreted of an actuall and absolute efficiency? v. 41, 42. And (Fourthly) Whether the Administration of outward sufficient means for the producing of an Event, can be a ground of an infallible prediction of that Event? As God here absolute­ly saith, they shall all know him from the Greatest to the least. Ch: 31. 34. which how it is brought about, the Holy Ghost acquaints us Is. 4. 13. They shall be all taught of the Lord, and Ioh: 6. 44, 45, 46. It is written of the Prophets. And they shall be all taught of God: Every man therefore that hath heard, and hath learned of the Father, cometh unto mee. But Mr Goodwin hath sundry Reasons to confirme his Glosse, which must also be considered; and he saith.

1. That it is the familiar Dialect of Scripture to ascribe the doing of things or effects themselves, to him that ministers occasions, or proper and likely meanes for the doing of them: so God is said to give them one heart, and one way, to put his feare into their hearts, when he administers motives, means, occasions, and op­portunities to them, which are proper to work them to such a frame, and disposition of heart, out of which men are wont to love, and obey him, whether they be ever a­ctually brought thereunto, or no: and this Promise was fulfilled to the People after their returne out of Captivity, in the mercies they enjoyed, and the Preaching of the Prophets.

Ans. 1. We are not now to be informed, that this is Mr Goodwin's Do­ctrine concerning conversion: that God doth only administer meanes, mo­tives, and oportunities for it, but that man thereupon converts himselfe. And 2^ly That when God hath done all he will, or can: that the Event may not fol­low, nor the work be wrought. But 3^ly, That this sence by any meanes or opportunities can be fastned on the Promise under consideration, we are not as yet so well instructed. When God once intendeth an End, and expresseth himselfe so to doe, promising to work really and efficiently for the accompli­shing of it, yea that he will actually doe it, by that efficiency preventing all interpositions whatever, that may tend to frustrate his designe, that that End of his shall not be accomplished, or that that working of his is only an Ad­ministration of meanes, whereby men may doe the things intended, if they [Page 109] will, or may doe otherwise, (he affirming that he will doe them himselfe) is a Doctrine beyond my reach and capacity. 4^ly His saying, that in this sence the Promise was fulfilled to the People after the Captivity, is a saying against his own light. He hath told us not long since, that it could not be a Promise of those things which were enjoyed before it was ever given, as in our sence they did the Grace of Perseverance. &c Surely the means he mentioneth (untill at least the coming of Christ in the Flesh) were advanced to a farre higher pitch and eminency on all hands, before the Captivity, then after: and at the com­ing of Christ, it was eminently fulfilled in our acceptation of it, unto all, to whom it was made. But he adds.

2. That if it be not so to be understood,§. 16. and so said to be fulfilled as above, it is impossible for any one to assigne how, and when this Promise was fulfilled. For first it was made to the whole People, and the fulfilling of it to a few, will not con­firm the Truth of it. Secondly, The Elect had no need of it (knowing themselves to be so) that they should never fall away: so that this is but to make voyd the glo­rious Promise of God. And thirdly, to say that it was made to the Elect, is but to begge the thing in question.

Ans. 1. As farre as the Body of the People was concerned in it, it was, and shall be in the latter daies absolutely accomplished towards them. It was, is, & shall be fulfilled to all to whom it was made, if so be that God be faithfull, and cannot deny himselfe. 2. It was, it is, and shall be accomplished pro­perly and directly to all the Elect of that Nation, to whom it was so made, as it hath been cleared already from Rom. 9. 10, 11. Where the Apostle expresly and datâ operâ answers the very Objection, that Mr Goodwin makes about the accomplishing of these Promises, concerning the hardening and rejection of the greatest part of that people, affirming it to consist in this, that the Election obtained, when the rest were hardened. Wherein he did not begge the questi­on, though he digged not for it; but answered by clear distinctions, as you may see Rom. 9. 6 Ch. 11. 1, 2, 3. 3. Neither doe all the Elect after their call­ing know themselves to be so, nor have they any other way to come acquain­ted with their Election, but by their faith in the Promises; nor is it spoken like one acquainted with the course and frame of Gods dealing with his Saints, or with their Spirits in walking with God, who supposeth the solemne and clear Renovation of Promises concerning the same things, with Explanations and enlargements of the Grace of them to confirme and establish the communion between the one and the other, to be needlesse. And who make the promi­ses of God void, and of no effect? we who professe the Lord to be faithfull in every one of them, and that not one Title of them shall fall to the ground, or come short of accomplishing? or Mr Goodwin, who reports the Grace men­tioned in them, for the most part to come short of producing the effect, for which it is bestowed, and the engagements of God in them, to depend so upon the labricity of the wills of men, that mostly they are not made good in the end aimed at, the Lord will judge. But it is farther Argued.

3. That the Scripture many times asserts the futurity, or coming to passe of things, not yet in being,§. 17. not only when the coming of them to passe is certainly known, but when it is probable upon the account of the meanes used for the bring­ing them to passe; for God saith in the Parable, they will reverence my Sonne, Mark. 12. (and yet the event was contrary. So upon the executing an offen­dor, he saith, the People shall heare and feare, and doe no more presumptuously, which yet might not have its effect on all. So God saith, I will give them one heart, not out of any certainty of knowledge or determînation in himselfe, that any such heart or way should actually be given them, which would infallibly produce the ef­fect [Page 110] mentioned, but that he would grant such meanes, as were proper to create such a heart in them.

Ans. The neerer the bottome, the more sower Lees. First, Doth God fore­tell the coming to passe of things future, upon a probable conjecture, which is here assigned to him? Is that the Intendment of the expression in the Para­ble, they will reverence my Son? Or was he mistaken in the Event, the thing fall­ing out contrary to his expectation? Or is there any thing in this, or the place mentioned Deut: 17. 12, 13. but only an expression of the duty of men, upon the account of the meanes offered? Is there any the least intimation of any Intent and purpose of God, as to the Events insisted on? Any Promise of his effectuall working for the accomplishing of them? Any Prediction upon the account of his Purpose and Designe, which are the foundation of all his Pre­dictions? Or is there any the least correspondency in name, or thing between the places now instanced in, and called in for reliefe, with that under consi­deration? This then is the sinew of Mr Goodwins arguing in this place: some­times when there is meanes offered men for the performance of a duty, the accomplishment of it is spoken of, as of what ought to have succeeded; and it is the fault of men to whom that duty is prescribed, and these meanes indul­ged, if it come not to passe: therefore when God proposeth, and promiseth to work and bring about such, and such a thing, and engageth himselfe to a reall efficiency in it, yet it may come to passe, or it may not, it may be accom­plished, or God may faile in his intendment.

2. The sense here given to the promise of God, I will give them one heart &c. hath been formerly taken into consideration, and it hath been made to appeare, that notwithstanding all the glorious Expressions of Gods Ad­ministration of meanes to work men into the frame intimated, yet upon the matter, the intendment of the Exposition given amounts to this, though God saith, he will give us a new heart, yet indeed he doth not so give it to any one in the World, nor ever intended to doe so; but this new Heart, men must cre­ate, make, and worke out themselves, upon the meanes afforded them, which being very eminent, are said to create such hearts in them, though they doe it not, but only perswade men thereunto: A Comment this is, not much unlike the first that ever was made upon the words of God Gen: 4. 5. Whether God, or man, create the new Heart, is the matter here in Question.

For what he lastly affirmes, That if this be a Promise of Absolute Perseverance, it is inconsistent with all the Prophesies of the Rejection of the Jewes, which are accordingly fulfilled. I must referre him to S^t Paul, who hath long agoe under­taken to answer this Objection, from whom if he receive not satisfaction, what am I, that I should hope to afford the least unto him?

And these are the Reasonings, upon the account whereof Mr Goodwin dis­chargeth this Text of Scripture, by vertue of his Autocratoricall power in de­ciding Controversies of this nature, from bearing Testimony in this cause any more. Whether he will be attended unto herein, time will shew. Many At­tempts to the same purpose have formerly been made, and yet it endureth the tryall.

I have thus turned aside to the consideration of the Exceptions given in to the ordinary interpretation of this place,§. 18. least any should think that they were waved upon the account of their strength and efficacy to overthrow it. The Argument I intended from the words, for the stability of Gods Love and Favour to Believers, upon the account of his Covenant-engagement, is not once touched in any of them. These words then yeeld a Third Demonstration of the Stedstastnesse and Unchangeablenesse of Acceptation of Believers in [Page 111] Christ, upon the account of the Absolute Stability of that Covenant of Grace, whereof Gods ingagement to be their God, and never forsake them, is an e­minent portion.

THe consideration of the Promises of God, §. 1. which are all branches of the forementioned Roote, all streaming from the fountain of the Covenant of Grace, is, according to the method proposed, in the next place incumbent on us. The Argument for the Truth under contest, which from hence is afforded, and used, is by Mr Goodwin termed the first-borne of our strength, cap. 11. Sect. 1. pag. 225. and indeed we are con­tent, that it may be so accounted, desiring nothing more ancient, nothing more strong, effectuall, and powerfull to stay our soules upon, then the Pro­mises of that God,Heb. 6. 18. Titus 1. 2. who cannot lye. I shall for the present insist only on those, which peculiarly assert, and in the name and Authority of God, confirme that part of the Truth, we are peculiarly in Demonstration of; namely the Un­changeable stability of the Love and Favour of God to Believers, in regard whereof he turneth not from them, nor forsaketh them, upon the Account of any such Interveniences what ever, as he will suffer to be interposed in their communion with him; leaving those, wherein he gives Assurance upon As­surance, that he will give out unto them such continuall supplies of his Spi­rit [Page 112] and Grace, that they shall never depart from him, to their due and proper place.

I am not unacquainted with the usuall Exception,§. 2. that lyeth against the De­monstration of the Truth in hand, from the Promises of God; to wit, that they are conditionall, depending on some things in the Persons themselves to whom they are made, upon whose change, or Alteration, they also may be frustrated, and not receive their accomplishment. Whether this plea may be admitted against the particular Promises, that we shall insist upon, will be put upon the tryall, when we come to the particular handling of them. For the present being resolved (by Gods Assistance) to pursue the Demonstration proposed from them, it may not be amisse, yea rather it may be very usefull, to insist a little upon the Promises themselves, their Nature and Excellency, that we may be the more stirred up to enquire after every Truth, & sweetnesse of the Love, Grace, and kindnesse (they being the peculiar way chosen of God, for the manifestation of his good will to sinners) that is in them; and I shall doe it briefely, that I may proceed with the businesse of my present Intend­ment.

Gospell Promises then are,§. 3. 1. The free, and gracious dispensations, and 2. Discoveries of Gods good will and Love to 3. Sinners, 4. through Christ, 5 In a Covenant of Grace, 6. Wherein upon his Truth and Faithfulnesse, he engageth himselfe to be their God, to give his Sonne unto them, and for them, and his Holy Spirit to abide with them, with all things that are either required in them, or are necessary for them, to make them accepted before him, and to bring them to an enjoyment of him.

I call them Gospell Promises: §: 4. not as though they were onely contained in the Bookes of the New Testament, or given only by Christ after his coming in the flesh;Gen. 3. 14, 15 Gal. 3. 17. for they were given from the beginning of the World, or first entrance of sinne:Titus 1. 2. and the Lord made plentifull provision of them and by them for his People, under the Old Testament: but only to distinguish them from the Promises of the Law, which hold out a word of Truth & Faithfulnes engaged for a reward of Life, to them that yeeld obedience thereunto (there being an indissolveable connexion between entring into life, and keeping the Commandements) and so to manifest,Gal. 3. 12. Luk. 2. 10. that they all belong to the Gospell pro­perly so called,Ephes 2. 15. or the tidings of that peace for sinners, which was wrought out,Isa. 52. 7. and manifested by Jesus Christ.

2. Farther, I doe not give this for the description of any one single, indi­viduall Promise, as it lyeth in any place of Scripture, as though it expresly con­tained all the things mentioned therein (though vertually it doth so) but ra­ther to shew what is the designe, ayme, and good will of God in them all, which he discovers and manifests in them by severall parcells, according as they may be suited to the Advancement of his Glory, in reference to the per­sons, to whom they are made. Upon the matter, all the Promises of the Gospell are but one, and every one of them comprehend, and tender the same Love, the same Christ, the same Spirit, which are in them all. None can have an in­terest in any one, but he hath an interest in the good of them all, that being only represented variously for the advantage of them that believe. My designe is,Gal. 16. 17. to describe the generall intention of God in all Gospell Promises, whereby they being equally Spirited, Eph. 2. 12. Heb. 6. 17. become as one; and concerning these I say.

1. That they are free and Gracious as to the rise,§. 5. and fountain of them. They are given unto us, Tit. 1. 2. meerely through the good will and pleasure of God. That which is of Promise, 2 Pet. 1. 3, 4. is every where opposed to that, which is of doubt, or that which is any way deserved or procured by us. Gal. 3. 18. If the inheritance be of the Law, (which includes all that in us is desireable, acceptable and deser­ving) [Page 113] it is no more of Promise, that is, free, and of meere Grace. He that can find out any Reason, or cause without God himselfe, why he should promise any good things whatever to Sinners, (as all are, & are shut up under sinne, till the Promise came, Mat. 20. 15. Gal. 3. 22.) may be allowed to Glory in the invention which he hath found out. A well conditioned Nature, necessitating him to a velleity of doing good, and yeelding reliefe to them that are in misery (though just­ly receiving the due reward of their deeds, which even among the Sonnes of men, is a vertue dwelling upon the confines of vice) for their recovery, is by some imposed on him. But that this is not the fountaine and rise of his Pro­mises, needs no other evidence, but the light of this Consideration. That, which is naturall, is necessary, and universall: Promises are distinguishing as to them in misery: at least they are given to men, and not to fallen Angells: But may not God doe what he will with his own?

Farther, Jesus Christ is himselfe in the Promise: he is the great originall matter, and subject of the Promises; and the giving of him was doubtlesse of free Grace and Mercy so Iohn 3. 16. God so Loved the World, that he gave his only begotten Sonne, and Rom: 5. 8. God commendeth his Love towards us, in that whilest we were Sinners, Christ died for us: and in the first of Ioh: 4. 10. Herein is Love, Mat. 11. 26. not that we Loved God, but that he Loved us, and sent his Sonne to be a Propitiation for us. All is laid upon the account of Love, and free Grace. I confesse there are following Promises, given out for the orderly carrying on of the persons, to whom the maine originall fundamentall Promises are made, unto the end designed for them, that seeme to have Qualifications and Con­ditions in them; but yet even those are all to be resolved into the Primitive grant of Mercy. That which promiseth Life upon believing, being of use to stirre men up unto, and carry them on, in Faith and Obedience, must yet as to the pure nature of the Promise be resolved into that, which freely is promi­sed viz. Christ himselfe, and with him both Faith, and Life, Believing, and Sal­vation. As in your Automata, there is one originall spring or wheele, that give­eth motion to sundry lesser and subordinate movers, that are carried on with great variety, sometimes with a seeming contrariety one to another, but all regularly answering, and being subservient to the impression of the first mo­ver. The first great Promise of Christ,Gen. 3. 15. 16 and all good things in him, is that which Spirits and principles all other Promises whatsoever;Gen. 49. 10. Isa. 9. 6. and howsoever they may seem to move upon conditionall termes, 2 Cor. 1. 20. yet they are all to be resol­ved into that absolute, and free Originall Spring. Hence that great Grant of Gospell Mercy, is called the Gift by him. Rom: 5. 16, 17. yea all the Pro­mises of the Law, as to their Originall Emanation from God, and the consti­tution of the reward in them ingaged to be bestowed for the services requi­red, are free and Gracious. There is not any naturall indispensable connexion between Obedience and Reward,Diatr. de Iust. Div. as there is between Sinne and Punishment: as I have elsewhere at large Disputed, and Proved.

2. I call them Discoveries and Manifestations of Gods Good-will and Love, §. 6. which is the prime, and sole cause of all the good things, which are wrapped up, and contained in them. Of this Good-will of God, the Promises, which he hath given, are the sole discoveries: We doe not in this Discourse take Pro­mises, meerely for what God hath said he Will doe in termes, expresly, but for every Assertion of his Good will and Kindnesse to us in Christ, all which was first held out under a word of Promise. Gen: 3. 15. And this the Apostle inferres in Tit. 1. 2, 3. In hope of eternall life, which God, that cannot lye, promised before the [...] World beganne, but hath in due time manifested his Word through Preaching; or discovered, or made known that good will of his, by the Pro­mises in Preaching of the Gospell. And to this extent of significancy is that [Page 114] Promise in the Scripture, both name and thing, in very many places stretched out: Every thing whatever, that is manifestative of Grace and good will to Sinners, is of the Promise, though it be not cast into a Promissory forme of ex­pression. Yea whereas strictly a Promise respecteth that, which is, either only future, and not of present existence, or the continuance of that which is; yet even expressions of things formerly done, and of a present performance, (some Individuals to the end of the World being to be made a new partakers of the Grace, good will, and Mercy in them,) doe belong to the Promise also, in that Acceptation of it, which the Holy Ghost in many places leads unto, and which we now insist upon.Mica. 7. 17, 18, 19.

3. I say they are made unto sinners, and that as sinners, under no other Qualification whatever: it being by the Mercy of the Promise alone, that any men are relieved out of that condition of being sinners, and morally nothing else. Were not the Promises originally made to sinners,Ephes. 2. 12. there would never a­ny one be found in any other state or Condition.Rom. 3. 19. I know there are Promises made to Believers,Gal. 3. 22. even such as are unchangeable, and shall beare them into the bosome of God▪ but I say these are all consequentiall, and upon suppositi­on of the first and great Promise, whereby Christ himselfe, and Faith, for his sake is bestowed on them. This runs through them all, as the very tenor of them,Ioh. 3. 16. Rom. 8. 32. and method of God in them do manifest, as we shall see afterwards. So the Apostle. Gal. 3. 22: The Scripture hath concluded all under sinne, 1 Cor: 1. 30. that the Pro­mise by Faith of Jesus Christ might be given to them that Believe. Phil. 1. 29. All are shut up under sinne,Ephes. 1. 3. untill the Promise of Salvation by Jesus Christ, and Faith in him, cometh in for their deliverance. The Promise is given to them as shut up under sinne, which they receive by mixing it with Faith. And Rom: 3. 23. 24. All have sinned and come short of the Glory of God, being justified freely by his Grace, through the Redemption that is in Christ. Their condition is a con­dition of sinne, and falling short of the glory of God, when the Promise for Justi­fication is given unto them, and finds them. Thence the Lord tells us Isai: 54. 8, 9. that this Promise of mercy is like that, which he made about the waters of Noah, Gen: 5. 21, 22 where is mentioned no condition at all of it, but only the sinnes of men. And in that state unquestionably was Adam, when the first Promise was given unto him. To say then, that Gospell Promises are made to men in such conditions, and are to be made good only upon the account of mens a­biding in the condition, wherein they are when the Promise is made to them; is to say,Ephes. 2. 4, 5, 8. that for men to leave the state of sinne, is the way to frustrate all the Promises of God. All deliverance from a state of sinne is by Grace: all Grace is of Promise: under that condition then of sinne doth the Promise find men, and from thence relieve them.

4. I say,§. 7. these Discoveries of Gods good Will are made through Christ, as the only medium of their Accomplishment,2 Cor. 1. 20. and only procuring cause of the good things that flowing from the good will of God are enwrapped and tendred in them. And they are said to be in Christ: as 1. The great Messenger of the Covenant, as in him who comes from the Father; because God hath confirmed and rati­fied them all in him: not in themselves, but unto us. He hath in him, and by him given Faith and Assurance of them all unto us, declaring and confirming his good Will and Love to us by him: He reveals the Father (as a Father) from his own Bosome: Ioh: 1. 18. declaring his name, or Grace unto his. Ioh: 17 3. 2 Cor. 1. 20. In whom all the Promises of God are yea, and in him amen, to the Glory of God by us, Ioh: 17. 3. In him, and by his Mediation, they have all their Confir­mation, Establishment, and unchangeablenesse unto us. And 2. Because he hath undertaken to be Surety of that Covenant, whereof they are the Promi­ses. Heb: 7. 24. He is the Surety of the Covenant, that is, one who hath underta­ken, [Page 115] both on the part of God and ours, what ever is needfull for confirmati­on thereof. 3. Because that himselfe is the great Subject of all these Promi­ses, and in him (it being of his own Purchase and procuring, he having obtai­ned Eternall Redemption for us, Heb: 9.)John 1. 16. there is treasured up all the fulnesse of those Mercies,Col. 1. 18, 19. which in them God hath graciously engaged himselfe to be­stow; cap. 2, 10. &c. they being all annexed to him, as the portion he brings with him to the Soule.Rom. 8. 32. Then I say,

5. That they are discoveries of Gods good will, in a Covenant of Grace: they are indeed the Branches, Streames, and manifesting conveyances of the Grace of that Covenant, and of the Good Will of God, putting it selfe forth there­in. Hence the Apostle mentions the Covenant of Promise. Ephes: 2. 12. either for the Promises of the Covenant, or its manifestation, as I said before Indeed as to the Subject-Matter and eminently, the Promise is but one, as the Cove­nant is no more; but both come under a plurall Expression, because they have been variously delivered, and renewed upon severall occasions So the Co­venant of Grace, is said to be established upon these Promises: Heb: 8. 6. that is, the Grace and Mercy of the Covenant, and the usefulnesse of it to the Ends of a Covenant, to keep God and man together in Peace and Agreement, is laid upon these Promises, to be by them confirmed and established unto us: God having by them revealed his Good Will unto us, with an attendency of stipu­lation of duty. Their use, for the begetting and continuing Communion be­tweene God and us, with the concomitancy of precepts, places them in the capacity of a Covenant.

And then,

6. I mentioned the foundation of the Certainty and Vnchangeablenesse of these Promises, with our Assurance of their Accomplishment. The Engage­ments, and Undertakings of God; upon his Truth and Faithfulnesse, is the stock, and unmoveable foundation of this respect of them. Therefore speak­ing of them, the Holy Ghost often backs them with that Property of God: He cannot lye, so Heb: 6. 17. 18. God willing more abundantly to shew unto the heirs of Promise, the immutability of his Councell, confirmed it by an Oath, that by two immutable things, wherein it was not possible for God to lye &c. So Tit: 1. 2. God, which cannot lye, hath promised us eternall life. There is no one makes a so­lemne Promise, but as it ought to proceed from him in sincerity and Truth, so he engageth his Truth and Faithfulnesse, in all the credit of them, for the Accomplishment thereof, what lyeth in him. And on this account, doth Da­vid so often appeale unto,Psal. 31. 1. 5. 14. and call upon the Righteousnesse of God, as to the fulfilling of his Promises,Isa: 45. 19. 2 Pet: 1. 1. and the word, which he caused him to put his trust in. It is because of his engagement of his Truth and Faithfulnesse, whence it becometh a righteous thing with him, to performe what he hath spoken. How farre this Respect of the Promises extends, and wherein it is capable of a di­spensation, is the summe of our present Controversy: but of this afterwards. Then,

7. A briefe description of the Matter of these Promises, and what God freely engageth himselfe unto in them, was insisted on. Of this, of the Promises in this regard, there is one maine Fountaine or Spring, whereof there are two e­verlasting Streames, whence Thousands of refreshing Rivolets doe flow. The ori­ginall Fountaine and spring of all good unto us, both in respect of its being and manifestation, is, that He will be our God. Gen: 17. 1, 2. I am Almighty God: walke before me, and be thou perfect, and I will make my Covenant. So every where, as the bottome of his dealing with us in Covenant Ierem: 31. 33. I will be their God, Hos: 2. 23. and they shall be my People, Isai: 54. 5. And in very many other places. Now that he may thus be our God, two things are required.