The Doctrine of the Saints Perseverance

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 clear they must not be so) that such, and such evil is to be avoided, and that there is so, and so Great a Good to be obtained by continuing in obedience, they may raise and work inclinations in themselves answerable in strength, vigor, and power, to any degree of goodness, which they apprehend, in what they see and ponder.

The whole of the Ample sufficient Means, afforded by God to the Saints to enable them to Persevere, branching it self into these two heads, (First) The rational considering what they have to do, (Secondly) Their vigorous Inclination of their Hearts, to act suitably and answerable to their Considerations, I shall (in a word) consider them apart.

1. First the Considerations mentioned, of Evil to be avoided, and Good to be attained, (I mean that which may put men upon Creating those strong inclinations: For such considerations may be without any such Consequence as in her that cried video meliora probo{que} deteriora sequor ) are either Issues and products of men's own natural 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 do of his own good Pleasure. If they be the latter, I ask, seeing all Grace is of Promise, whether hath God promised to give and continue this Grace of self-consideration unto Believers or no? 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 inquired, whether it be any Grace of God, or only a mere 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 go to Rest, until 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 enlightened to an assent to the Truth of God, may so exert and exercise, as he pleaseth; then is here a Foundation laid▪ of all the Ground of Perseverance that is allowed the Saints, in their own endeavors, 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 ourselves) yea Vanity and nothing (for without Christ, we can do nothing ) yea evil and displeasing to God, 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 work of Saving Souls 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 men's 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, 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 fear, foully miscarry, and spoil the whole Plot of the Play: That is, men's 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 rendered liable to the Law of God.

2. Secondly, it would be inquired, whether it hath a Consistency with the whole design 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 anything that is spiritually good, or in a Gospel tendency to walking with God; All the Promises of God, all the Prayers of the Saints, all their Experience, the whole design of God in laying up all our stores of Strength and Grace in Christ, jointly cry out against it, for a counterfeit pretence. In a word, that men are able to plant in themselves Inclinations and Dispositions to refrain all manner of Sin destructive to the safety of their souls, fuller of Energie, Vigor, Life, Strength, Power, then those that are in them, to avoid things Apparantly tending to the destruction of their natural lives, is an Assertion as full of Energy, Strength, and Vigor, Life and Poison, 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: 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 balance, as to the giving of an Evangelical 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 soon 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 trial.

Now that I may lay a more clear Foundation for what doth insue, I shall briefly deduce, not only the Doctrine it self, but also the Method, wherein I shall handle it, from a portion of Scripture, in which the whole is summarily comprised, and branched forth into suitable Heads, for the Confirmation and vindication thereof. And this also is required to the main of my design, 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 Ark 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 self 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 God's Method, to make out gracious Promises to his People, when their condition seems most deplored, to sweeten their souls with a sense 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, 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 trial or distress, it hath to undergo; He is this Branch and Fruit, and he is placed in the Head here, as the great Fountain Mercy, from whence all others do 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 Israel: v. 2. They that are left in Zion, v. 3. Jerusalem it self, v. 4 The Dwelling places and Assemblies of Mount Zion. v. 5. That the same individual Persons, are intended in all these several Appellations, is not questionable; It is but in reference to the several Acts of God's dwelling with them, and outgoing of his Love and Goodwill both eternal, and temporal towards them, that they come under this variety of Names, and Descriptions. First, in respect of his Eternal Designation of them to Life and Salvation, they are said to be written among the living, or unto life in Jerusalem: their names are in the Lambs book of life, from the foundation of the World, and they are recorded in the purpose of God from all eternity. Secondly in respect of their Deliverance, and actual Redemption from the bondage of death & Satan, which forever prevail upon the greatest number of the Sons of Men, shadowed out by their deliverance from the Babylonish Captivity, (pointed at in this place) they are said to be, a Remnant, an Escaping, such as are Left, and Remaine in Jerusalem: From the perishing Lump of Man-kind, God doth by Christ, snatch a Remnant (whom he will preserve) like a Brand out of the fire. Thirdly, in respect of their enjoyment of God's Ordinances and Word, and his Presence with them, therein, they are called, the Daughter of Zion, and the Dwelling places thereof. There did God make known his Mind and Will, and Walked with his People in those Beauties of Holiness; These are they to whom these promises are made: the Elect, Redeemed and Called of God: or those who being Elected, and Redeemed, shall in their several Generations be Called, according to his Purpose, who worketh all things, according to the Council of his own will.

For the Matter of these promises, they may be reduced to these three Heads. First of Justification. verse. 2. Secondly, of Sanctification v. 3, & 4. Thirdly, of Perseverance verse. 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 rejoice in the Lord, my soul shall be joyful in my God, for he hath clothed me with the Garment of salvation, he hath covered me with the Robes of Righteousness, saith the Church: he puts upon poor deformed Creatures, the Glorious Robe of his own Righteousness, to make us Comely in his Presence, and the Presence of his Father. Zac. 13. 3, 4. Through Him, his being given unto us, made unto us of God Righteousness, becoming, the Lord our Righteousness, do we find free acceptation, as Beautiful and Glorious in the eyes of God. But this is not all: He doth not only Adorn us without, but also Wash us within: the Apostle acquaints us, that, that was his design, Ephes. 5. 25, 26. and therefore you have (Secondly) the promise of Sanctification added, verses 3, 4. v. 3. you have the thing it self, 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; 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: the spirit of Judgment and Burning, that is of Holiness, and Light: & (Secondly) the way of his producing this great effect, washing away filth, and purging away blood: Spiritual filth and blood, is the defilement of sin; the Scripture to set out it's abomination, comparing it to the things of the greatest Abhorrency to our nature, even as that is to the nature of God. And this is the second promise, that in, and by, the Branch of the Lord, is here made to them, who are written unto life in Jerusalem. But now, least any should suppose that both these are for a season only, that they are Dying privileges, Perishing mercies, Jewels that may be lost, so that, though the persons to whom those promises are made, are once made Glorious and Comely, being in Christ freely accepted, yet they may again become odious in the sight of God, and be utterly rejected, that being once Washed, Purged, Cleansed, they should yet return 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 Jews in the Wilderness, by a Cloude and Pillar of fire: which as they were created, and Instituted signs of the presence of God, so they gave assured protection, preservation, and direction to the People in all their ways. The sum of the whole intendment of the Holy Ghost in these two verses, seeming to be comprised in the last words of the Fift, and they being a suitable bottom unto the ensuing discourse, comprising as they stand in Relation to the verses foregoing, the whole of my aim, with the way, or method wherein it may conveniently be delivered I shall a little insist upon them: Upon all the glory shall be a defense.

The words are a Gospel Promise, Expressed in Law terms, or a New Testament Mercy, in Old Testament Clothes: the subject of it is, all the Glory, and the thing Promised, is a defense over it, or upon 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 fire, and the Cloud lead us another way. As the Protection here Promised, must Answer the Protection given by them of old; so the Glory here mentioned, must answer that which was the Glory of that People, when they had their Preservation and Direction from those Signs of the presence of God, in the midst of them. It is very true the sign of God's Presnce among them it self, and the Protection received thereby, is sometimes called his glory, Ezek, 10. 10. But here it is plainly differenced from it, that being afterwards called a defense. That which most frequently was called the Glory in the Ancient dispensation of God to his People, was the Ark: when this was taken by the Philistines, the Wife of Phineas calls her son Johabod, and says the Glory is departed from Israel 1 Sam. 4. 2. & 22. Which the holy Ghost mentions again 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 forsook 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 Ark being the Glory and Strength which went into Captivity, when he forsook the Tabernacle, and gave his People to the Sword. That this Ark, the Glory of Old was a Tipe of Jesus Christ (besides the end and aim of its Institution, with its use and place of its abode) appears from the Mercy seat or Plate of Gold that was laid upon it, which Jesus Christ is expressly 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 own Person, but as he is made Beauty, and Glory unto his People: as he is made unto them Righteousness and Holynesse according to the tenor of the Promises insisted on before; 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 Righteousness and Holynesse.

The matter of the Promise made in reference to his Glory and them upon whom it doth abide, Is, that they shall be a defense upon it: the word Translated here a defense comes from a root, that is but once read in Scripture. Deut. 33. 12. Where it is rendered to cover: The Lord shall cover him all the day long. So it properly signifies. From a Covering, to a Protection, or a defense, is an easy Metaphor, a covering being given for that end and purpose. And this is the native signification of the word Protego, to defend by covering, as Abimelek called Abraham the covering of Sarah's eyes, or a protection to her Gen. 20. 16. The Allusion also of a Shade, which in Scripture is so often taken for a defense, ariseth from hence. This word it self is used twice more, and in both places signify a Bridechamber, Psal. 19. 6. Joel 2. 16. From the peace, covert, and protection of such a place. The name of the Mercy seat is also of the same root with this. In this place it is by common consent rendered, a defense or protection, being so used, either by Allusion to that refreshment, that the Lord Christ the great Bridegroom gives to his Bride in his Banqueting House, or rather in pursuit of the former similitude of the Cloude, that was over the Tabernacle, and the Ark, which represented the Glory of that People. Thus this defense or covering is said to be upon, or above the Glory, as the Cloude was over the Tabernacle, and as the Mercy seat lay upon the Ark. Add only thus much to what hath been spoken (which is also affirmed in the beginning of the verse) viz. That this defense 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 safeguard the Spiritual Gloryes of his Saints in Christ.

As there was before shewn, there are two parts of our Spiritual Glory: the one purely Extrinsical, to wit, the Love and Favor of God unto us, his free and Gracious Acceptation of us in Christ; on this part of our Glory, there is this defense Created, it shall abide forever it shall never be removed. His own Glory and Excellencies are engaged for the preservation of this excellency and glory of his People. This Sun, 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 turn away his Love from them, nor cast them Vtterly out of his Favor. The other is within us, and that is our Sanctification: our Portion from God by the Spirit of Holiness, and the fruits thereof, in our Faith, Love, and Obedience unto him; And on this part of our Glory, there is this Defense, that this Spirit shall never Vtterly be dislodged from that Soul, wherein he makes his residence, nor resign his habitation to the Spirit of the World, that his fruit shall never so decay, as that the Fruits of Sodom, and the Grapes of Gomorrah should grow in their room, 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 speak: Whom God accepts in Christ, he will continue to do so forever: whom he quickens to walk with him, they shall do it to the end. And these three things, Acceptance with God, Holiness from God, and a Defense 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, I shall (the Lord assisting) show, First, that the Love and Favor 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 remain, as that they shall abide with him forever: the Sophisticall separation of which two parts of our Doctrine, is the greatest advantage our Adversaries have against the whole. And demonstrate Thirdly, the Real, and Causal 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 endeavor to Inforce and press 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 labor 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 proof and Demonstration of the first Position, concerning the Vnchangeablenesse of the Love of God towards his, to whom he gives Jesus Christ, for Beauty and Glory, and freely accepts them in him.

First, as to their Inherent Holiness, the Question is not concerning Acts, either as to their vigor, which may be abated, or as to their frequency, which may be interrupted, but only as to the Spirit & Habit of it which shall never depart: We do not say they cannot sin, fall into many sins, great sins, which the Scripture plainly affirms of all the Saints, that went before: and who of them living doth not this day labor under the Truth of it? But through the Presence of God with them, upon such Grounds and Principles, as shall afterwards be insisted on, they cannot, shall not, sin away the Spirit and Habit of Grace, (which without a miracle cannot be done away by any one Act, and God will not work Miracles for the destruction of his Children,) so as to fall into that state, wherein they were, before they were Regenerate, and of the Children of God, become Children of the Devil, tasting of the second Death, after they have been made Partakers of the first Resurrection.

Secondly, the Question is not about the decay of any Grace, but the loss of all; not about sickness and weaknesses, but about death it self; which alone we say, they shall be preserved from. Neither do we say, that Believers are endowed with any such rich and plentiful Stock of Grace, as that they may spend upon it without new supplies all their days, but grant that they stand in continual need of the renewed communication of that Grace, which hath its abode and residence in their Souls, and of that actual Assistance, whereby anything that is truly and Spiritually good, is wrought in them. Thirdly, whereas there is a twofold Impossibility. (First) that which is absolutely and simply so in its own nature: And (Secondly) that which is so only upon some suposition, we say the total falling away of the Saints is imppossible only in this latter sense. The unchangeable Decree and Purpose of God, his faithful Promises, and Oaths, the Mediation of the Lord Jesus being in the Assertion supposed: And Fourthly, whereas we affirm, they shall assuredly continue unto the end, the Certainty and Assurance intimated, is not mentis but entis, not subjective, but objective, not always in the person persevering, but always relating to the thing it self. Fifthly, that the three things, formerly mentioned, Acceptance with God, Holiness from God, and the Defense upon them both unto the end, are that threefold cord of the Covenant, which cannot be broken. This will appear, 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 general 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 find great Favor before him, in the forgiveness of their sins, for which alone he hath any quarrel with them. I will (saith he) forgive their iniquities and remember their sins no more, cap: 31. 34. As 'tis again repeated, Heb. 8. 12. Secondly, that they shall have sanctification and Holiness from him, I will put my Law in their inward parts and write it in their Hearts, cap. 31. 33. I will put my fear in their Hearts, v: 40. with Ezek. 66. 67. calls the putting his Spirit in them, who is the Author of that Grace and Holiness which he doth bestow: Thirdly that in both these, there shall be a continuance forever, cap: 32. 40. I will not turn away from them to do them good, and I will put my fear in their Hearts and they shall not depart from me; Or as v: 39: They shall fear me forever; 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 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.

CAP. II.

T HE Certain Infallible continuance of the Love and Favor of God unto the end, 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 lays upon Five unchangeable things, which eminently have an influence into the Truth thereof. (First) of the Nature: (Secondly) Purposes: (Thirdly) the Covenant: (Fourthly) the Promises: (Fifthly) the Oath of God. Everyone whereof being engaged 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 laid the shoulders of the Vnchangeablenesse of his own nature to this work: Malac. 3. 6. I am the Lord, and I change not: therefore ye Sons of Jacob, are not consumed. These Sons of Jacob are the Sons 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 between these two. Cap. 3. 16. Cap. 4. 1, 2. The beginning of this Chapter contains a most evident and clear prediction and Prophesye of the bringing in of the Kingdom of Christ, in the Gospel, wherein he was to purge his floor, and throw out the Chaff to be burnt: This his appearance makes great work in the Visible Church of the Jews, very many of those who looked and waited for that coming of his, are cut off, and cast out, as persons that have neither Lot nor Portion in the Mercy wherewith it is attended. Though they said 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 carnal seed and do also walk in the ways of the flesh, he threatens a sore Revenge, and swift destruction, when others shall be invested with all the eminent Mercies, which the Lord Christ brings along with him, least the true Sons of Jacob should be terrified with the dread of the approaching Day, and say, as David did, when the Lord made a breach upon Uzzah, 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 own nature and being, whereunto his Love to them is conformed: Plainly intimating, that unless himself and his everlasting Deity be subject and liable to Alteration and Change (which once to imagine, were, what lieth in us, to cast him down 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, James 1. 16, 17, 18. Do not err my beloved Brethren, every Good Guift and every perfect gift cometh down from the Father of Lights; with whom is no variableness, nor shadow of turning: Of his own will begat he us with the word of truth; He begets us of his own will by the word of truth: For whatsoever men do pretend, we are borne again, not of blood nor of the will of the flesh, nor the will of man, but the will of God, John 1. 13. Now herein saith the Apostle, we do receive from him good and perfect Gifts: Gifts 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 own will, and bestowed good & perfect Gifts upon us, yet he may cast us off forever. Do not err my beloved Brethren, saith the Apostle, these things come from the Father of Lights: God himself is the Fountain 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 Unchangeableness 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 gifts and calling of God are said to be without Repentance: the gifts of his effectual calling ( 〈 in non-Latin alphabet 〉 ) 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 Jews, according to the Election of Grace. What the principle mercies were, that were in God's intendment to them, and whereof by their effectual calling they shall be made partakers, he tells us v. 26, 27. The Deliverer or Redeemer, which comes out of Zion, shall, according to the Covenant of Grace, turn them from ungodliness, the Lord taking away their sin. Sanctification and Justification by Christ, the two main Branches of the New Covenant: ( Ierem. 31. 42. Ierem. 32. Ezek: 36. Heb: 8. 13, 14. chap: 10. 17, 18.) do 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 Gospel was most eminent, and lay ready to be objected) the Apostle argueth frō the Unchangeableness 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 proof and Demonstration of, viz. that though the major part of Israel according to the flesh, were rejected, yet the Election should obtain, and all Israel 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 speaks, from all such common gifts, and such outward dispensations as might be subject to a removal 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 proof of that, for which it is produced.

Against this plain expression of the Apostle, 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, Falsehood, 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, unless 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 graciously 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 terms 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 rendered themselves unpleasing to him.

Two things are here Asserted: 1. 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 whilst 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 change • Let us a little consider both these Assertions: and First, it being evident, that it is Spiritual grace, and Mercy, of which the Apostle speaks, 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 Gospel intimated in that place: 1. Vocation, 2. Sanctification, 3. Justification.

The Gift and Grace of Vocation, is confessedly here intended, being expressly mentioned in the words 〈 in non-Latin alphabet 〉 , that Calling which is an effect of the Covenant of Grace. v. 28. consider we then what is the state of Men, when God first calls them, and gives them this gift and Favor, that if it seem so good, we may exhort them to a continuance therein.

Now this Sate with the Qualifications of it, is a State, 1. of Death, John. 5. 25. The Dead hear the voice of the Son of God. Christ speaks to them who are dead, and so they Live. 2. Of Darkness, Acts 25. 26. God calls them out of Darkness into his marvelous light, 1 Pet. 29. a State of Ignorance and Alienation from God, Ephes: 4. 18. The grace of Vocation or effectual calling, finding men in a state of Enmity to God, and Alienation from him, if they may be prevailed withal, 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, 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 quickened, who were dead in trespasses and sins: Quickening & renewing Grace is given to persons dead in sins: & is so far from depending, as to its Unchangeableness, upon their Continuance in the State, wherein it finds them, that it consists in a real change, and translation of them from that State or Condition. The Apostle sets out this at large, Titus 3. 3, 4, 5. we ourselves were sometimes foolish &c. the State of men, when God bestows 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 self 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 brief that the Condition wherein this Grace of God finds the Sons of Men, is a state of Death, Blood, Darkness, Bindnesse, Enmity, curse, and Wrath, Disobedience, Rebellion, Impotency, and Universal 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 sin, that grace may abound.

Is the case any other as to Justification? doth not God justify the ungodly? Ro. 4. 5. are we not in filthy Robes, when he comes to clothe us with Robes of Righteousness? Zech: 3. 3. are we not reconciled to God, when alienated by wicked works? Col: 1. 13. these are the Qualifications on which it seems 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 esteem with the Lord?

And this, considering what is learnedly discoursed elsewhere may suffice, as to the other Assertion; 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-balance M. Goodwin's Assertions. Rom: 9. 18. He hath Mercy, on whom he will have Mercy: he bestows 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 Savior, to know the Mysteries of the Kingdom of God, but to others it is not given. I see no stock that his gift is grafted on, but only the Persons of God's good will, whom he graciously designs to a Participation of it.

Truth is, I know not anything more directly contradictory to the whole Discovery of the work of God's Grace in the Gospel, then that which is couched in these Assertions of M. Goodwin, neither is it anything less, or more, then that which of old was phrased, The Giving of Grace according to merit, ascribing the primitive discriminating of persons as to Spiritual Grace, unto self endeavors, casting to the ground the free distinguishing good pleasure of God, and that Graciousness of every Gift of his, (I speak as to the first issue of his love in quickening, renewing, pardoning Grace) which eminently consists in this, that he is found of them that seek him not, and hath Mercy on whom he will, because so it seemed good to him.

Not to digress farther (in the discovery of the unsatisfactorinesse of this pretence) from the pursuit of the Argument in hand; Because God's gifts are not repented of, therefore do 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 far 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 bear any good fruit, and the Branch implanted into the True Olive, before it receive the sap, or juice, of any one good Qualification. The sum of Mr Goodwin's Answer amounts to this; let men be steadfast in a good condition, and God's Gifts shall steadfastly abide with them, if they change, they also shall be revoked: which is directly opposite to the plain intendment of the place, viz. That the steadfastness of men, depends upon the irrevocablenesse of God's Grace, and not e 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 hour, and taken away the next, they may flourish in a man in the morning, and in the evening be cut down, 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, but because it pleaseth him so to do: 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 heap being removed, we may proceed.

Farthermore then, 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 clearly exalted above exception: without which, they were no way suitable (considering the promptness of our unbelieving hearts to rise up against the work of God's Grace and Mercy) to compass the end for which they are proposed.

Isaiah. 40. 27, 28, 29, 30, 31. Why sayest thou, O Jacob, and speakest O Israel, my way is hid from the Lord and my Judgment is passed over from my God? hast thou not known, 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 Understanding. 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 fail, but they that wait upon the Lord, shall renew their strength, they shall mount up with wings as as Eagles, they shall run and not be weary, they shall walk and not faint. v. 27. Jacob and Israel make a double complaint, both parts of it manifesting some fear, or dread of Separation from God: for though in General it could not be so, yet in particular, Believers under Temptation, may question their own condition, with their right unto, and 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 go and pass on as a stranger to him: And farther, My judgment is passed over from my God: Mine enemies prevail, perhaps Lusts, and Corruptions are strong, and God doth not appear in my behalf: 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 effectual expostulation, v. 27. Hast thou not heard? Hast not thou been taught it by the Saints that went before thee? Hast thou not known? 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 himself, 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 therefore there is no reason, he should relinquish or give over any design that he hath undertaken; especially considering that he lays all his purposes in that, whereby he describes himself in the last place, even his Wisdom, there is no end of his Understanding. He establisheth (I say) their Faith upon this fourfold description of himself, or Revelation of these four Attributes of his Nature, as engaged for the effecting of that, which he encourageth thē to expect. Who is it ô Jacob, with whom thou hast to do, that thou shouldest fear or complain that thou art rejected? He is Eternal, Almighty, Unchangeable, Infinitely Wise, & if he be engaged in any way of doing thee good, who can turn him aside, that he should not accomplish all his pleasure towards thee? He will work, who shall let him? It must be either want of Wisdom, and fore sight to lay a design, or want of Power to execute it, that exposeth any one to variableness in any undertaking. Therefore that they may see how unlikely, how impossible a thing it is, that their ways 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 alas! They are poor faint Creatures, they have no might, no strength to walk with God; Vnstable as water, they cannot excel: It is impossible they should hold out in the way wherein they are engaged, 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 decays (for they often faint they often fail, whereof we have Examples and Complaints in the Scripture, made lively by our own experience ) yet from him they shall have supplies, to preserve them from that which they fear: He is Eternal, 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 himself under all these considerations, to let them know what he is in himself, only, but also that he will expert and act suitably to these Properties, in dealing with them, and making out supplies unto them, notwithstanding all their misgiving thoughts, which arise from the consideration of their own faintings and total want of might; Though in themselves they are weak and faint, yet their springs are in him, and their supplies from him, who is such as he hath here described himself 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 fail. Men that seem to have a great stock of strength and Ability, may yet fail and perish utterly: An objection which, as I formerly observed, these days have given great force unto: We see many, who seem to have the vigor of youth, and the strength of young men, in the ways of God, that have fainted in their course, and utterly failed; they began to run well, but lay down almost at the entrance; and be it so, saith the Lord, it shall so come to pass indeed: many that go 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 steadfastness, unto the end. That expression, they that wait upon the Lord, is a Description of the Persons, to whom the Promise is made, and not a condition of the Promise it self. It is not, if they wait upon the Lord, but, they that wait 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 wait on the Lord: But of the vanity of such conditionalls I shall speak afterwards.

A Scripture of the like importance you have Isaiah 44. 1, 2, 3, 4, 5, 6, 7, 8. verses, Yet now hear O Jacob my servant, and Israel, whom I have chosen: thus saith the Lord, that made thee, and framed thee from the womb, which will help thee; fear 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 offspring, and they shall spring up as among the grass, as Willows by the water courses: One shall say, I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself 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 me there is no God, &c. I shall not need to insist long on the opening of these words: the general design of them, is to give Consolation and Assurance unto Israel, from the Eternity, Vnchangeablenesse, and Absoluteness 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 Jacob, Israel, Iessurun, (several titles upon several accounts given to Believers) are described to be, is twofold; First, of Fear and Disconsolation, as 'tis intimated in the redoubled Prohibition of that frame in them: v. 2. fear not, and v. 8. fear 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 withal; 'tis the greatest, and most pressing temptation, whereunto they are liable and exposed; To conclude because some Believers, in Hypothes • , may, under temptation, fear their own separation from God, therefore Believers in Thesi, may be forsaken, yea that unless this be true, the other could not befall them, may pass for the Arguing of men, who are unacquainted with that variety of Temptations, spiritual motions, and commotions, which Believers are exercised withal. 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 Barrenness, Vnprofitablenesse, and withering, which seems and that justly, to be the cause of their fear: v. 3. They are as the thirsty and dry ground, parched in it self, fruitless to its owners, withering in their own Souls, and bringing forth no fruit to God. A sad condition on both hands; within they find decays, they find no active principles of bringing forth fruit unto God: and without desertion, fears at least, that they are forsaken; upon this ye have the foundation that the Lord lays 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 gracious Election, and choosing of them; thou art Jacob whom I have chosen. (verse: 1. Iesurun whom I have chosen: even from Eternity, when he appointed the ancient people, and the things that are coming and shall come, v. 7. When he purposed mercy for the Fathers of old, whom long since he had brought upon that account unto himself: 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 removal of their drought and barrenness: 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 John 7. 39. He is the great Soul Refresher, in him are all our springs. Saith the Lord then, fear not you Poor thirsty Souls, you shall have him as a Flood, in great abundance until all his Fruits be brought forth in you. ( Secondly ) For the removal of the other evil, or Feares of desertion and casting off, he minds them of his Covenant, or the blessing of their offspring, of them and their seed, according to his promise, when he undertook to be their God; and then ( Fourthly, ) there is a twofold Issue of God's thus dealing with them. First, Of real Fruitfulness, v. 4. They shall be as grass under perpetual showers, which cannot possibly wither and decay, or dry away, and as trees planted by the rivers of water, that bring forth fruit in their season, whose leaf does not wither. Secondly, Of Zealous Profession, and owning of God, with the engagement of their hearts and hands unto him, which you have in v. 5. Everyone for himself shall give up himself to the Lord, in the most solemn engagement, and professed subjection that is possible; They shall say, and subscribe, and Surname themselves, by names and terms of Faith and obedience, to follow the Lord in the Faith of Jacob or Israel 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 kindness 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 confirms them, by that Revelation which he makes of himself and his Properties, verses 6, 7, 8. First, In his Sovereignty, 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 kindness and tenderness to carry him out hereunto? therefore 2 ^lie , He is their Redeemer: & do but consider, what he doth for the glory of that Title, and what the Work of Redemption stood him in, and ye will not fear, as to this, not be afraid; And all this he (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 add more instances in this kind, that the Lord often establisheth, his Saints in the Assurance of the Unchangeableness of his Love towards them, from the Immutability of his own nature, is very evident; Thence comparing himself and his Love with a tender Mother, and her love, he affirms, that hers may be altered, but his shall admit of no variableness nor shadow of turning, Isai: 49. v. 14. 15, 16.

To wind up this Discourse, the sum of this first part, of our first Scriptural demonstration of the Truth under Debate, amounts to this Argument; That which God affirms, shall be certainly and infallibly fulfilled upon the account of the Immutability of his own nature, and encourageth men to expect it, as certainly to be fulfilled, as he is Unchangeable; 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 engagements from the Immutability of God, are fully expressed.

One of these Testimonies, 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 brief removal of his Exceptions to our inference frō hence, will leave the whole to its native vigor, & the truth therein contained to its own steadfastness 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 changeableness 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, 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 Book, is discerned, and complained of by all not engaged in the same contest with himself; that he hath dealt no otherwise with us in the place under Consideration, the ensuing Observations will clearly manifest.

(First) all the strength, that Mr Goodwin will allow to this Argument, ariseth from a naked consideration of the Immutability of God, as 'tis an essential Property of his nature: when our Arguing is from his engagement to us, by, and on the account of that Property; that God will do 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 vain presumption But when God hath engaged himself for the Performance of anything, thence to conclude to the certain accomplishment of it, from his power, whereby he is able to do it, is a deduction, that Faith will readily close withal. So the Apostle assures us of the reimplanting of the Jews, upon this account; God (saith he) is able to plant them in again, having promised so to do. Rom. 11. 23. There are two considerations, upon which the Vnchangeablenesse of God, hath a more effectual influence into the continuance of his Love to his Saints, then the mere objected thought of it, will lead us to an acquaintance withal.

1. God Proposeth his Immutability to the Faith of the Saints, for their establishment & consolation, in this very case of the stability of his Love unto them: we dare not draw conclusions in reference to ourselves, 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 firm and steadfast, to fix us against all blasts of Temptation or opposition whatsoever; When God proposes his Immutability or Unchangeableness, to assure us of the continuance of his Love unto us, if we might truly aprehend, yea & ought so to do, that his Unchangeableness may be preserved, and himself 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 God's Immutability unto us? Yea would it not rather appear to be a way suited to the delusion of poor Souls, that when they shall think they have a solid Pillar, no less then an Essentiall Property of the nature of God to rest upon, they shall find themselves leaning on a Cloud, or Shadow, or on a broken Reed, that will run into their hands, instead of yielding them the least supportment. God deals not thus with his Saints: His discoveries of himself in Christ, for the Establishment of the Hearts of his, are not such Flints, as from whence the most skillful, and exercised Faith cannot expect one drop of Consolation. Whatsoever of his Name he holds out to the Sons of men, it will be a strong Tower, and place of Refuge and safety to them, that fly unto it.

Secondly, the Consideration of that Love in its continuance, wherein the Lord settles and puts out of doubt the Souls of his, by the engagement 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, annexed to the Law and Rule of Obedience, it might stand firm like a Pillar in a River, though the water be not thereby caused to stand still one moment, but only touch it, and so pass on; there were some color of Exception to be laid against it: And this is indeed the 〈 in non-Latin alphabet 〉 of Mr Goodwin in this whole Controversy, that he acknowledgeth no other Love of God to Believers, but what lies in the outward Approbation of what is good, and men's 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 internal vital Act of God's will, the seat of his Love; but an external Declaration of the issue of our Obedience. The declaration of God's 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 self, as a vital Act of his will, willing if (I may so speak) good things to them; as the Immanent purpose of his Will, & also joined with an Acceptation of them in the Effects of his Grace, Favor, 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, by restoring unto it those considerations, which being its main strength, it was maimed, and deprived of by Mr Goodwin in his proposal 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 Favor 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 Jews, to whom sometimes he gives Peace, sometimes consumes them with Warrs, sometimes he makes them the Head, and sometimes again the Tayle of the Nations round about them.

The Love and favor of God to a Nation or People, 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 fountain of Goodness, from whence it flows, or it is an Eternal act of God's will towards them, of the same nature with the Love to his own formerly described. If it be taken in the first sense, as apparently it is intended, and so made out from the instance of God's dealing with the Jews in outward Blessings, and Punishments, Mr Goodwin doth plainly ( 〈 in non-Latin alphabet 〉 ) fall into a thing quite of another nature, instead of that, which was first proposed. ( Amphora cùm caepit Institui cur urceus exit? ) There is a wide difference between outward Providentiall Dispensations, and Eternal Purposes and acts of Grace and Good will; To deal 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, ( 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 & external profession yet a Remnant only, a hidden Remnant, being his People upon the account of Eternal designation, and actual Acceptation into Love and Favor in Jesus Christ: there must needs be also a twofold Dispensation of God, and his will, in reference to that People: The First Common & General, towards the whole body of them in outward Ordinances and Providentiall Exercises of Goodness or Justice: In this there was Great variety, as to the Latter part, comprehending only external Effects, or products of the Power of God; in which regard he can pull down what he hath set up, and set up what he hath pulled down, without the least shadow of turning: These various Dispensations working Uniformely towards the accomplishment of his Unchangeable Purpose; And this is all that Mr Goodwin's 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 suitable to the advancement of his Glory) of his unchangeable Purpose. What proportion there is to be argued from▪ between the general 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 fruitless, Faithlesse People, and give them up to desolation, may he therefore 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 engagements of the Purpose, Decrees and Will of God, as that the stream of them cannot be forced back, without as Great an Alteration & change in God, as the thoughts of the heart of the meanest worm in the world, are liable unto; And on this the Lord asserts the steadfastness of his Love to them, in the midst of the changes of outward Dispensations towards the body of that People, wherein also their External concernments were wrapped 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 works which outwardly are of God, as to general and common administrations; therefore also are his Eternal purposes of Spiritual Grace liable to the like Alterations. Whereas Mr Godwin says 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 substantial derogation from his Glory, that you can engage into.

And this farther clears, 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 towards one and the same Object; and consequently, for him to express himself, 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, express himself to the contrary, as that he verily intends to destroy them, would not argue or imply the least Alteration in him.

It is true, such Dispensations of God, as are morally declarative of what God approves, of what he rejects, not engagements of any particular intēdment, design, or purpose of his Will, or such as are merely outward Acts of his Power, may in great variety be subservient to the accomplishment of his Purpose, & may undergo (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 always approves the Obedience of his Creatures, according to that Light and knowledge, which he is pleased to communicate unto them: and always condemns, disallowes their Rebellions; yet the same Persons may do sometimes what he approves, and sometimes what he condemns, without the least shadow of change in God. Whilest they thus change, his Purposes concerning them, and what he will do to them, and for them, are unchangeable, as is his Law concerning Good and Evil. 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 again: all these things do not in the least prove 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 himself, how various are his Dispensations both Temporal and Spiritual? He Afflicts them, and Relieves them, sends them Light and Darkness, Strength and Weakenesse, Forsakes and Appears to them again, without the least alteration in his thoughts, and purposes towards them: all these things, by his infinite Wisdom, 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 poor Worm of the Earth may not lay an equal claim ( absit Blasphemia ) to Immutability and Unchangeableness, with him who Asserts it, as his Essentiall Property, and Prerogative, whereby he distinguisheth himself from all Creatures whatsoever.

There is also an Ambiguity in that expression, that God expresseth himself this day towards a Man or Woman, that he really intends to save them, and on the morrow expresseth himself to the contrary: If our Author intends only God's Moral approbation of Duties and Performances, as was said before, with the Conditional 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 business, we have in hand. But if withal, he intend the Purposes and Intentions of the will of God, as those terms really intend, and verily intend do import; I know not what to call or account Alteration and Change, if this be not; surely if a man, like our selves, do really intend one thing one day, and verily intend the clean contrary the next day, we may make bold to think and say, he is Changeable; & what Apology will be found, on such a supposal, for the Immutability of God, doth not fall within the compass of my narrow apprehension; neither is that Parentheticall Expression of a change, imagined in the Persons, concerning whom God's intentions are, any Plea for his Changeablenesse upon this supposal: 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 do so, and so, for a man, when at the same instant, he knew the man would so behave himself, 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 sin 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 do so, and so for men, if they be in such and such a condition, which he verily and really knows they will not be in: But suppose all this might be granted, what is it at all to the Argument in hand, concerning the Lord's engaging 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 affirms they cannot; or you speak not to the business in hand.

The 41. Section contains a discourse, too long to be transcribed, unless it were more to the purpose in hand, then it is. I shall therefore briefly give the Reader a taste of some Paralogismes, that run from one end of it, to the other, and then in particular roll away every stone, that seems to be of any weight, for the detaining captive the Truth, in whose vindication we are engaged. First, from the beginning to the ending of the whole Discourse, the thing in question, is immodestly begged, and many inferences made upon a supposal, that Believers may become Impenitent Apostates, which being the sole thing under debate, ought not it self to be taken as granted, and so made a proof of it self. 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 engaged 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 condemn 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 bear up many Rhetorical 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, is a gross confounding of God's Legal or Moral Approbation of duties, and Conditional of Persons, in reference to them, (which is not Love properly so called, but a mere Declaration of God's approving the thing, which he Commands and Requires) with the will of God's Purpose and Intention, and actual 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 express denial, that God's Love is fixed 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, again and insisted on in this and the former Section, of the Love of God to the fallen Angels, whilst they stood in their obedience. Their Obedience no doubt (if any they actually yielded) 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 less gross 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, and follow the Progress of this Argumentation: the Observation of the Fallacies before mentioned, will help the meanest capacity to unravell the Sophistry of the whole; The close only of it may seem to deserve more particular consideration: so then it prooceedeth. The Vnchangeablenesse assumed by God himself, unto himself, in the work 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 ye Sons 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 Son, 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 assigns the Patience, which he had for a long time exercised towards them under their great and continued provocations; whereby he implies, that if he could have been turned out of the way of his Decree concerning the sending of his Son unto them in their Posterity, they would have done it by the greatness of their sins; but in so much as this his Decree, or himself in this his Decree, was Unchangeable, 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 pass, that though your sins otherwise abundantly have deserved it, yet I have spared you from a total ruin, 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, 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 Unchangeableness: 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 embrace the Assertion, yet I cannot assent to the Analysis of that place of Scripture, which is introduced as the Reason of it. The design of the Lord in that place, hath been before considered: That the Consolation here intended, is only this, that whereas God purposed to send the Lord Christ to the Nation of the Jews, which he would certainly fulfill and accomplish, and therefore did not, nor could not utterly destroy them, will scarcely be evinced to the Judgment of any one, who shall consider the business in hand with so much liberty of Spirit, as to cast an eye upon the Scripture it self: That after the rehearsal of the great Promise of sending his Son into the flesh to that People, he distinguisheth them into his Chosen ones, and those rejected; his Remnant, and the refuse of the Nation, being the main Body thereof; threatening destruction to the latter, but engaging himself 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, encourages 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 denied; 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 Son to their Posterity; notwithstanding this, any individual Person that shall fly to the Horns of this Altar for refuge, that shall lay hold on this Promise for succor, may perish everlastingly. There is scarce any place of Scripture where there is a more evident Distinction asserted between the Jews 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 several Portions are also clearly proportioned out to them in sundry particulars. Even this Promise of sending the Messiah respected not the whole Nation, and doubtless was only subservient to the Consolation of them, whose Blessedness 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 appear to me, how the Decree of God concerning the sending of his Son into the world, can be asserted as absolutely Immutable, upon that Principle formerly laid down, and insisted on by our Author. He sends him into the World to Dye, neither is any concernment of his Mediation so often affirmed to fall under the will and Purpose of God as his Death, But concerning this Mr G. disputes out of Socinus for a possibility of a contrary Event, and that the whole Council of God might have been fulfilled by the Good will and intention of Christ, 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 frustrate, and was liable to alteration, what Reason can be rendered, 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 Collateral Consolation, which from the Immutability of that Decree is here asserted. Now this being the only Witness, and Testimony in the first part of our Scriptural 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 Jugglers, whose pleas are inconsistent with themselves, as it doth now appear upon the Examination of them apart; it is evident, that, as Mr Goodwin hath little ground or encouragement 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.

CAP. III.

H Aving cleared the Truth in hand, from the Immutability of the Nature of God, which himself holds out, as engaged 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, and Absoluteness of the Purposes of God, as to an express handling of them, but only a little unfold that Property, and Concernement of them, whereon the strength of the inference we aim at, doth in some measure depend. Many needless, and curious Questions have been, by the Serpentine wits 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 business we have in hand; for what concerneth that, that which ensueth, may suffice; God himself being an Infinite Pure Act, those Acts of his Will and Wisdom, which are Eternal and Immanent, are not distinguished from his Nature and Being, but only in respect of the reference and habitude, which they bear unto something to be produced outwardly from him. The Objects of them all are such things, as might not be. God's Purposes are not concerning anything, that is in it self 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 compass 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 do to Eternity. All these things to the falling of a hair, or the withering of a Grass, hath he determined from of old; now this divine Fore-appointment of all things, the Scripture assigns sometimes to the Knowledge & Understanding, 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 disposal of them, which is there intimated: and the determination of things to be done is referred to the Counsel of God. Acts 4. 28. which denotes an Act of his Wisdom and Understanding, and yet withal, it is the Counsel of his Will, Eph. 1. 11.

I know that all things originally owe their Futurition to a free act of the Will of God: He doth what ever he will and pleaseth. Their Relation thereunto, translates them out of that state of Possibility, and (being Objects of God's absolute Omnipotency, and infinite simple Intelligence, or Undestanding, whereby he Intuitively beholdeth all things, that might be produced by the exerting of his infinite Almighty Power) into a state of Futurition, making them Objects of God's fore-Knowledge, or Science of Vision as it is called. But yet the Scripture expresseth (as before) that Act of God, whereby he determines the Beings, Issues, and Orders of things, to manifest the concurrence of his infinite Wisdom▪ and Understanding 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 himself they are not multiplied. As all things are present to him in one most simple, and single Act of his Understanding, so with one individual Act of his Will he determines concening all, but yet in reference to the things, that are disposed of, we may call them the Purposes of God: And these are the Eternal Springs of God's Actual 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, Eternal, 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 calls them the Counsel 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 Business which we have in hand, I shall do these two things.

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

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

By the Purposes of God, I mean (as I said before) the Eternal Acts of his Will concerning all things that outwardly are of him, which are the Rule (if I may so speak) of all his following Operations. All external temporary Products of his Power universally answering those internal 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 withal. They are in God as was said, but one: There is not a real multiplication of anything but Subsistence in the Deity. To us these lie under a double Consideration. First Simply as they are in God, and so it is impossible they should be differenced from his Infinite Wisdom and Will, whereby he determineth of any thing. Secondly in respect of the Habitude and Relation which they bear to the things Determined, which the Wisdom and Will of God might not have had. In the first sense, as was said, they can be nothing but the very nature of God: The 〈 in non-Latin alphabet 〉 velle of God his Internal willing of anything that is either Created or Increated; for those Termes distribute the whole nature of beings. Created they are not, for they are Eternal; (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 progress will be given infinitely, for the Question will arise up to Eternity. If Increated then doubtless they are God himself for he only is so. 'It is impossible that a Creature should be increated. Again, God's very willing of things is the cause of all things, and therefore must needs be Omnipotent, and God himself: that Voluntas Dei is Causa rerum, is taken for granted and may be proved from Psa. 115. 3. Which the Apostle ascribes Omnipotency unto Rom. 9. 19. Who hath resisted his Will? Doubtless 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 supposal, the Immutability of the Decrees of God, would plainly 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 speak, in which regard also they are Absolute and Immutable, not that they work any essential Change in the Things themselves, concerning which they are, making that to be Immutable from thence, which in its own Nature is Mutable, but only that themselves as Acts of the Infinite Wisdom and Will of God, are not liable to, nor suspended on any Condition whatever foreign to themselves, nor subject to change or Alteration (whence floweth an infallible certainty of actual Accomplishment in reference to the things Decreed or Purposed, be their own 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 God's will concerning anything, 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 Unchangeable and shall certainly be brought forth unto the appointed Issue, is that, which we are to prove. Knowing for whose sakes, and for what End this labor was undertaken, I shall choose to lay the whole proof of this Assertion upon plain Texts of Scripture, rather then mixe my Discourse with any such Philosophical Reasonings, as are of little use to the most of them, whose benefit is hereby intended.

Isa. 46: 9, 10, 11. The Holy Ghost speaks expressly to our purpose; 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 Counsel shall stand, and I will do all my pleasure, calling a ravenous Bird from the East, the man that executes my counsel from a far Country: Yea I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. v. 19. The Lord asserts his own Deity and Eternal Being, in opposition to all false God's 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 speak 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 counsel concerning it shall certainly be executed.

Secondly, by his Power in using what Instruments he pleaseth for the executing of his Purposes and bringing about his own designs; calling a ravenous Bird from the East: One that at first, when he went against Babylon, thought of of nothing less, then Executing the Counsel of God, but was wholly bent upon satisfying his own 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 Success in his great and dreadful undertaking to break in pieces that Hammer of the whole Earth, with all the free deliberations and contingencies, wherewith his long War was attended, which were as many, strong, and various, as the nature of things is capable to receive, were not only in every individual Act, with its minutest circumstances, by him foreseen, and much also fore told, but also managed in the hand of his Power in a regular subservience to that call, 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 Counsel shall stand, and I will do all my Pleasure, I have Purposed it, and I will also do it. The Standing, or Fixednesse and Unchangeableness of his Counsel he manifests by the accomplishment of the things, which therein he had determined: Neither is there any Salve for his Immutability in his Counsel, should it otherwise fall out. And if we may take his own Testimony of himself, what he Purposeth, that he doth: And in the Actual fulfilling, and the bringing about of things themselves Purposed, and as Purposed, without any possibility of diversion from the real and intended, is their Stability, and Unchangeableness 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 knows 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 liable to Alteration upon any Account, or supposition whatsoever, do depress him what in them lies, into the number of such Dungehill God's, as he threatens to famish, and destroy.

Psa. 33. 9, 10, 11. He spake and it was done, he commanded and it stood fast. The Lord bringeth the Counsel of the Heathen to naught, he maketh the devices of the People of none effect. The Council of the Lord stands forever, 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; being fixed in that Order by him appointed: both the Making, Fixing, and Sustaining of all things, is by the Word of his Power. As the first relates to their Being, which they have from Creation, so the other to the order in subsistence and Operation, which relates to his Actual Providence. Herein they Stand fast. Themselves with their several and respective relations, dependencies, influences, circumstances, suited to that Nature, and Being, which was bestowed on them by his Word in their Creation, are settled in an exact correspondency to his Purposes (of which afterwards) not to be shaken or removed. Men have their Devices and Counsels, also, they are free Agents, and work by Counsel, and Advice; and therefore God hath not set all things so fast, as to overturn and overbeare them, in their Imaginations, and undertakings. Saith the Psalmist, they Imagine and Devise indeed, but their Counsel is of naught, and their Devices are of none effect, but the Counsel of the Lord &c. The Counsel, & Purposes of the Lord, are set in opposition to the Counsel, and Purposes of men, as to Alteration, Change, and Frustration in respect of the Actual Accomplishment of the things about which they are. Their Counsels are so, and so: But the Counsel of the Lord shall stand; he that shall cast v. 11. into the 10. and say The Counsel of the Lord that comes to naught, 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 keep the field against him, who will contend with him about his Prerogative and Glory. And this Antithesis between the Counsels of men, and the Purposes of God upon the Account of Vnchangeablenesse, is again confirmed Prov. 19. 21. There are many devices in a man's heart, nevertheless the Counsel of the Lord that shall stand, Herein is the difference between the Devices of men, and the Council of God; men have many Devices to try what they can do: If one way take not, they will attempt another ( hâc non successit, aliâ aggrediemur viâ ) and are always disappointed, but only in that, wherein they fall in with the Will of God. The Shallownesse of their Understanding, the Shortnesse of their Foresight, the Weakenesse of their Power, the Changeablenesse of their Minds, the Vncertainty of all the means they use, puts them upon many Devices, and often to no purpose. But for him, who is Infinite in Wisdom and Power, to whom all things are present, and to whom nothing can fall out Vnexpected, yea what he hath not himself Determined; unto whom all Emergencyes are but the Issue of his own good Pleasure, who proportions out what efficacy he pleaseth unto the means he useth, his Counsels, his Purposes, his Decrees shall stand, being (as Job tells us) as Montaines of Brasse. By this he differenceth himself from all others, Idols and men, as also by his certain foreknowledge of what shall come to pass, 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, do but declare ( 〈 in non-Latin alphabet 〉 ) the Vnchangeablenesse of his Counsel, which God is abundantly willing to manifest, though men are abundantly unwilling to receive it. Job determines this business in the 23. Ch. v. 13, 14. He is of one mind, and who can turn him? What his soul 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 certain 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, my design in hand; I could farther confirm it, by enlarging these ensuing Reasons.

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

2. Secondly, from his Sovereignty, 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 liable 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, ordains every parcel to what kind of vessel, and to what use he pleaseth; hence the Apostle concludes the consideration of them, and the distinguishing Grace flowing from them, with that admiration, 〈 in non-Latin alphabet 〉 , Oh the depth! &c.

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

4. Fourthly, from the Absoluteness, 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 lie bound up to Eternity, in their nothingness and possibility, upon the account of his good Pleasure. Into this doth our Savior resolve the disposal of himself, 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 do: shall the thing formed say to him, that formed it, why hast thou made nice thus?

5. Fifthly, from the Ingagement of his Omnipotency, for the accomplishment of all his Purposes and Designes, as is emphatically expressed, Isa: 14. 24, 25, 26, 27. Surely the Lord of Hosts hath Sworne, saying, surely as I have thought, so shall it come to pass, and as I have purposed, it shall stand, that I will break 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 disannul it? And his hand is stretched out, and who shall turn it back? The Lord doth not only Assert the certain Accomplishment of all his Purposes, but also to prevent, and obviate the Unbelief of them, who were concerned in their fulfilling, he manifests upon what account it is, that they shall certainly be brought to pass; and that is by the stretching out of his hand, or exalting of his mighty Power, for the doing of it: so that if there be a failing therein, it must be through the shortness of that Hand of his so stretched out, in that it could not reach the end aimed at. A Worm will put forth its Strength for the fulfilling of that, whereunto is is inclined: and the Sons of men will draw out all their Power for the compassing of their designs: if there be Wisdom in the laying of them, and foresight of Emergencyes, they alter not, nor turn 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 Wisdom, and Understanding are at the foundation of them: they are the Counsels of his Will. Ephes. 7. 11. who hath known his mind (in them?) saith the Apostle, and who hath been his Counselor? though no creature can see the paths, wherein he walks, nor apprehend the reason of the ways, he is delighted in; yet this he lets us know for the satisfying of our hearts, and teaching of our inquiries, that his own Infinite Wisdom is in them all: I cannot but fear sometimes, that men have darkened counsel 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. Add, that this Wisdom in his Counsel 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 engage his Almighty Power for their accomplishment; He is of one mind, and who can turn him? he will work, and who shall let him?

6. Sixthly, 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 removal 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 weakness, Upon the Issue of which Discourse, if it might be perused, these Corollaries would insue;

1. First, Conditional Promises, and Threatenings, are not declarative of God's Purposes concerning Persons, but of his Moral Approbation or Rejection of Things.

2. Secondly, There is a wide difference between 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 self.

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

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

This foundation being laid, I come to what was Secondly proposed, namely, to manifest by an Induction of particular Instances, the engagement of these Absolute and Immutable Purposes of God, as to the Preservation of the Saints in his Favor 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 main of the Apostolical drift, and Design; 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 adds in the following words▪ For whom he did fore-know, he also did Predestinate to be conformable to the Image of his Son, 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 work 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 enjoyment of Christ, and his Love: saith then the Apostle, God will so certainly order all things, that they shall be preserved in that enjoyment of it, whereunto in this life they are already admitted, and borne out through all oppositions, to that perfect fruition thereof, which they aim at; and this is so unquestionable, that the very things, which seem to lie in the way of such an Attainment and event, shall work together, through the Wisdom, and Love of God to that end. To make good this Consolation, the Apostle lays down 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 God's Grace, and their respective concatenation in reference to those Persons.

The Persons, he tells you, are those, who are called according to the Purpose of God: That their calling here mentioned, is the Effectual 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 between 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 certainly is an Issue and fruit of Effectual Calling, as shall afterwards be further Argued. For to that Issue are things driven in this Controversy, that proofs thereof are become needful.

The Purpose according to which these persons are called, is none other then that, which the Apostle, cap. 9. 11. terms 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 Progress of our Discourse be made farther appear, 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 Eternal, and expressly safegarded against apprehensions, that might arise, of any causal or occasional influence from anything in them given thereunto, they lying under this Condition alone unto God, as Persons that had done neither good nor evil. And this also the Apostle further pursues from the Sovereignty, Absoluteness, and Vnchangeablenesse of the Will of God: But these things are of another Consideration.

Now this Unchangeable Purpose and Election being the fountain, from whence the effectual 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 aimed at, with the Purpose it self; nor is it liable 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 means thereunto conducing, is mentioned as a thing actually acomplished, v. 30.

Herein also lies the Apostles second Eviction of Consolation, formerly laid down, even in the indissoluble Concatenation of those Acts of Grace, Love, and Favor, whereby the Persons of God's Purpose, or the remnant, according to the Election of Grace, shall be infallibly carried on in their present enjoyment, and unto the full fruition of the Love of Christ. If we may take him upon his word (and he speaks in the name and Authority of God) those whom he doth fore-Know, or fixes his thoughts peculiarly upon, from Eternity, (for the term these, is evidently discriminated: & the Act must needs be Eternal, which in order of Nature is previous unto Predestination, or the appointment to the end by means designed,) those I say he doth Predestinate, and appoint in the Immutable Purpose of his Will, to be conformed unto the Image of his Son, as in afflictions, so in Grace and Glory;

To fancy a suspension of these Acts of Grace, (some whereof are Eternal) 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 designs of God Proposed, as his, for our Consolation, upon the certain 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 certain Influence on the one hand, descending; nor an Unchangeable dependence, on the other Ascending; may easily be made appear, to be so plain an opposition to the aim and design 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 Rhetoric, and not without some Sophistry they are by him pressed, then further anticipate them, by arguments of the Text it self, 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 what himself 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 shown his Reader the face of our Argument from hence, but only drawn something of it forth, in such divided parcels, as he apprehended himself able to blur and obscure; yet to make it evident, that he hath not prevailed to foil that part of the strength of Truth (his Adversary) which he voluntarily chose to grapple withal, 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 obtain his end, 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 drawn.

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 sequel of this passage, is clearly this, as the particle for in the beginning of verse. 29. plainly showeth, 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 showeth by what Method, and degrees of Dispensations God will bring it so to pass. Whom he fore-knows ( saith he ) that is, pre-approves, (the word Knowledge frequently in Scripture importing Approbation) as he must needs do those that love him, these he Predestinates to be conformed to the Image of his Son: and therefore as all things, even his deepest sufferings, wrought together for Good unto him; so must they needs do 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 Counsels, hath laid things in order to the bringing of them unto an actual conformity with the Image of his Son, 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 Son, or of his Gospel, ( that is ) to afford a more plain and effectual 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 real purpose on God's 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 unbelief 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 retain the Grace of Justification, confirmed upon them to the end.

First: Let it be granted, that the design of the Apostle is to make good that Assertion, 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 show by what Method, Degrees, or Stepps, God will bring it to pass, but also, as the Fountain of all that ensues, lays down the unalterable Purpose of God concerning that End, which is attended in, and accomplisht by all those Stepps or Degrees of his effectual Grace after mentioned; This Mr Goodwin passeth over, as not to be wrested into any tolerable conformity with that sense (if there be any sense in the whole of what he insists upon for the sense of this place) which he intends to rack and press the words unto. To save stumbling at the Threshold, (which is malum omen ) he leaps at once over the consideration of this Purpose and Design of God, as aiming at a certain end, without the least touch upon it. Farther that God will bring it to pass, 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 Gloss ensuing, shall be discovered in our following Consideration of it: Thus then he makes it out.

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

1. (First) that to Know is sometimes taken in Scripture for to Approove, may be granted: But that the word here used must therefore signify to Preapproove, is an assertion, which I dare not pretend to so much foreknowledge as to think that any one besides himself will approve. Mr Goodwin (I doubt not) knows full well that Prepositions in Greek Compositions do often restrain simple verbs formerly at liberty for other uses, to one precise signification. The word 〈 in non-Latin alphabet 〉 in its constant sense in other Authors is praescio or predecerno; 〈 in non-Latin alphabet 〉 it self for to determine or decree: so is scisco among the Latins, the ancient word, to know. So he in Plautus, Rogitationes plurimas propter vos populus scivit, quas vos rogatas rumpitis. And nothing more frequent in Cicero Quae scisceret plebs, aut quae populus juberet &c. and again Quod multa perniciose, multa pestifere sciscuntur in populis: and, Plancus primus legem scivit de Publicanis: In like manner is 〈 in non-Latin alphabet 〉 frequently used 〈 in non-Latin alphabet 〉 they determined not to do that thing: 〈 in non-Latin alphabet 〉 , says he in Lucian. He hath determined unrighteous things against me. Hence 〈 in non-Latin alphabet 〉 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 senses before mentioned: sometimes for a simple fore-knowledge; so Paul uses it, of the Jews, who knew him before his Conversion: Act. 26. 5. 〈 in non-Latin alphabet 〉 , it relates not to what they fore-knew, but what they knew before, or in former days. And as the simple verb (as was shown) is often taken, for Decerno, statuo, to decree, order, or determine, so with this composition it seems most to be restrained to that sense. 1 Pet. 1. 20. It is said of Christ that he was 〈 in non-Latin alphabet 〉 , he was foreknown, or fore ordained before the foundation of the world; which is opposed to that which follows 〈 in non-Latin alphabet 〉 ▪ manifested in the last times for you, and relates to the Decree or fore purpose of God, concerning the giving of his Son. Hence 〈 in non-Latin alphabet 〉 is joined with 〈 in non-Latin alphabet 〉 , God's Determinate Counsel, as a word of the same importance. Acts 2. 23. 〈 in non-Latin alphabet 〉 &c. If there be any difference, the first designing the Wisdom, the latter the Will of God in this business: In the 11. Rom. 2. it hath again the same signification, God hath not cast of 〈 in non-Latin alphabet 〉 or the Remnant which among the obstinate and unbelieving Jews, were under his everlasting purpose of Grace: In which place causelessly, and without any attempt of proof the Remonstrants w • est the word to signify Preapprobation: Des. Sent. Art. 1. The whole contest and design of the Apostle, the terms of Remnant and Election, whereby the same thing is afterward expressed, undeniably forcing the proper per acceptation of the word. Not only the original sense, 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? God's 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 Eternal 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 consequential 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 proof, to carry it another way. That God should approve of, love, accept persons antecedently to their Predestination, Vocation, & Justification, is doubtless 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 self. 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, he proceeds; Those who thus love him, and he approves of them, he Predestinates to be conformed to the Image of his Son. 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 Sovereign 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 bosom, without the least exercise of it, towards any of the Sons of Men. It is those persons indeed, who in the process of the Work of God's Grace towards them, are brought to love him, that are thus Predestinated and Called: but they are so dealt withal, not upon the Account or Consideration of their Love of God (which is not only in order consequential to some of them, but the proper Effect and product of them) but upon the Account of the Unchangeable Purpose of God, appointing 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 men's Loving of God to be antecedent to the Grace of Vocation, is an express contradiction in it self; so to make it, or the Consideration of it, to be previous unto Predestination, is an insinuation of a gross Pelagian figment, giving rise and spring to God's Eternal Predestination, not in his own Sovereign Will, but the self-differencing Wills of men: Latet anguis also in the adding grass of that exegetical term, ( Preordinated) Predestinated, that is Preordinated; Though the word being considered in the Language, whereof it is, seems 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 ordain, 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 tied up to the first sense: to Preordinate, I fear, in Mr Goodwin's sense, is but to Predispose men by some good inclinations in themselves: and men Preordinated, are but men so predisposed; which is the usual Gloss, that men of this persuasion put upon Acts 13. 48.

Thus far then we have carried on the sense affixed to these words, if it may so be called, which is evidently contradictious in it self, and in no one particular suited to the mind 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 Counsel, 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 laid down for the Consolation of Believers: and this, according to the Analogy and Proportion of our Authors Faith, amounts only thus far: you that Love God, if you continue so to do, 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 do obey him, and believe upon his Call (having loved him before) he will Justify you; not with that Justification which is final, of which you may come short; but with initial Justification, which if you continue in, and walk up unto, Solvite curas when you are dead in your graves: This is called God's belaying of things in his secret Counsel, whereby the total Accomplishment of the first engagement is cut off from the Root of God's Purposes, and Branches of his effectual Grace in the pursuit thereof, and grafted upon the wild Olive of the Will of man, that never did, nor never will bear any wholesome fruit of it self 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 Son, or his Gospel, 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 uniform proceeding of God towards all, whom he attempts to bring to himself, 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 internal effectual work of Grace were hereby intended, but only an outward moral persuasion, by a Revelation of the Object they should embrace) he gives a more plain and effectual Discovery of Christ to them, then to any others. Doubtless 'tis evident to every one, that (besides the great Confusion, whereunto the proceedings of God in bringing sinners to himself, or belaying, their coming with some kind entertainments, are cast into,) the whole work of Salvation is resolved into the Wills of Men, and instead of an Effectual, Operative, Unchangeable Purpose of God, nothing is left on his part, but a moral 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, and only them, who love him, and upon that accompt are approved of him, when all Faith and Love are the Fruits of that Calling of his, is such a figment, as I shall not need to cast away words in the Confutation of it.

Yet, least any should have too high thoughts of this Grace of Vocation, he tells 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.

1. (First) by Mr Goodwin's Confession here is as yet no great Advance made toward the proof of the Assertion laid down 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-laid by a Calling, but they may miss the place of its Residence, or refuse to accept of its entertainment, and pass on to ruin. 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 obey: But this is the Interpretation of the new Apostle, not the old; neither hath the Text any such supposition, nor will the Context bear it, nor can the design of the Apostle consist with it, nor anymore consolation be squeezed from this place upon the accompt of it, then of milk from a flint in the Rock of stone. Neither

3. (Thirdly) doth the calling here mentioned, hold any Analogy with that of the many that are called, but not chosen, pointed at in the second place instanced in; being indeed the Effectual, calling of the few who are chosen. For as our Savior in those places of Matthew, mentioned two sorts of Persons, some that have a general Call but are not Chosen: and others, that being Chosen, are therefore distinguished from the former, as to their Vocation; so Paul here tells ye, that the Calling he insists on, is the peculiar Call of God according to his Purpose (the same Purpose intimated by our Savior) which being suited of God to the carrying on and accomplishing of that Purpose of his, must be effectual, unless he through Mutability, and Impotency come short of accomplishing the design of his Will and Wisdom.

Neither is this Salved by what follows 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 falsehood. For as general Purposes of giving means for an End, with an intention to bring that end about, that may or may not attain 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 self, of sufficient Grace of Vocation, which is not Effectual, is a gross figment, not whilst this world continues, by M. Goodwin to be made Good: The most of his Arguments being importunate sugestions of his own false Hypotheses and Conceptions. But he goes on,

The Apostle advanceth towards his proposed end, and adds, those whom he called, them he also Justified, or decreed to Justify, in case the called obstruct him not in his way, or by their unbelief 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 design in hand. Such a supposal it is, as not only enervates the whole Discourse of the Apostle, and frustrats his design, but also opens a door 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 Gospel, as a thing of naught. What strength is there in the Discourse and arguing of the Apostle from the Purpose, and ensuing Series of God's Grace, to prove 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 effectual Influences of those Acts of God, one upon another, and all upon the end; they being all and everyone 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 prove 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 God's Eternal and Actual Love towards them, when the whole of their usefulness to the End proposed, is resolved ultimately into themselves and their endeavors; 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 go 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 Works 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 room for them, without destroying, not only the design and meaning of the place, but the very sense of it; why may not we do 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 remains 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 do them good; But how do they obstruct his way? By Unbeliefe, and Disobedience: take them away, and God's calling shall be effectual to them: that is, in case they Believe and Obey, God's Calling shall be effectual to cause them to Believe and Obey.

The Cases then foisted into the Apostles discourse, 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 anything in the Text, or Context: and, Secondly, are destructive to the whole design 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 Connection of the Acts of his Love and Grace in the Pursuit thereof: and resolve the promised work and designed event, wholly into the uncertain lubricous wills of men, making the Assurance given, not only to be liable to just Exceptions, but evidently to fail, 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 God's Grace are mentioned and insisted on, shall never be made good nor established.

Take then in few words the sense and scope of this place, as 'tis held out in the Exposition given of it by M. Goodwin, and we will then proceed to consider his Confirmations of the said Exposition; Oh you that Love God, many Afflictions, Temptations, and Oppositions ye shall meet withal, but be of good comfort, all shall work together for your Good, for God hath appointed you to be like his Son, and you may triumph in every Condition on this account; for if ye before any Act of his special Grace towards you, Love him, he Approves you, and then he Predestinates you: (what that is I know not) then it is in your power to continue to love him, or to do 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 do not, all things shall work together for your hurt, and ye will be like the Devil: if you do, 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, which in his own terms 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 himself 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, Wisdom, Power, Pre-science, and Unchangeableness of God, who hath said, his Purposes shall stand, and he will do all his Pleasure, especially when the Interruption of them doth frustrate the whole design and aim of God in the mentioning of those Decrees and Purposes of his; that there will be need of Demonstrations written with the Beams of the Sun, to enforce men, tender, and regardful of the Honor 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 balance of the Sanctuary. This, saith he, appears, First,

1. By the like Phrase or manner of expression, frequent in the Scripture elsewhere. I mean, 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 walk before me, ( meaning in the Office and Dignity of the Priesthood ) forever. But now saith the Lord, be it far 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 walk before him forever, 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 Kingdom upon Israel forever; but now thy Kingdom shall not continue: the Lord had established, that is, he verily purposed, or decreed to establish it forever, to wit, in case his posterity had walked obediently with him.

Here we have the strength (as will be manifest in the progress of our Discourse) of what Mr Goodwin hath, to make good his former strange Assertion; Whether it will amount to a necessary proof or no, may appear 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 concernment 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 exegetical of the other. Though this way of Arguing hath been mainly, and almost solely insisted on of late, by the Socinians, viz. Such a word is in another place used to another purpose, or in another sense, therefore this cannot be the necessary sense of it in this: yet it is not only confuted over and over, as irrational, 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 far, (or rather he goes farther, because his instance goes not so far) there being no likelinesse, much less sameness of Expression in those Texts, which he produces to weaken the obvious, and literally exposed sense 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 engaged in the place in hand) are, as to their respective Executions, suspended on conditions in men. An Assertion destructive to the Power-Goodness, Grace, Righteousness, Faithfulness, Wisdom, Unchangeableness, Providence, and Sovereignty of God, as might be demonstrated, did it now lie 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 God's judgments upon the House of Eli, for their unworthy walking in the honor of the Priesthood, whereunto they were by him advanced and called, and which they were entrusted withal, expressly upon condition of their obedience; Let us then a little consider the Correspondency, that is between the places compared for their mutual illustration.

1. (First,) in the one, there is express mention of the Purpose of God, and that his Eternal Purpose: in the other, only a Promise expressly Conditional 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 design of the Grace of the Gospel; the other mention not any special Grace at all.

3. (Thirdly,) the one is wholly expressive of the Acts of God, and his design 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 tells him, that upon the Continuance of that Obedience in him, and his, he will continue them an Office in his service; (a temporal mercy, which might be enjoyed without the least saving Grace) and which upon his Disobedience, he threateneth to take frō him: (both Promise & threatening being declarative of his approbation of obedience, & his annexing the Priesthood 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 self by such Effectual Acts of his Grace, as whose Immutable dependence one upon the other, & all upon his own Purpose cannot be interrupted, and therefore such, as shall infallibly produce and work 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 Conditional Promises, Spiritual things with Temporal, & the General Administration of the Covenant of Grace in Christ, with Special Providentiall Dispensations may be allowed, there is no man needs to despair of proving anything he hath a mind to assert.

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 real 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 Priesthood forever: By the Second, that no condition was expressed, neither in terms, or necessarily implied in the thing it self, which is of the same import.

If neither of these now should prove true, what little advance hath M. Goodwin made for the weakening of the plain intendment of the words in the place under consideration, or for the confirmation of his own gloss and interposed conditionals, either by this, or the following instances, that are of the same kind will plainly appear. Now that these words ( I said indeed ) are not declarative of an Eternal 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 general 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, from the General nature of the thing it self, may this be manifested. To what hath been formerly spoken, I shall add only some few Considerations, being not willing to insist long, on that which is but collateral to my present design.

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 Wisdom & 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, and the things that are yet to come? Distinguishing himself 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 Wisdom of God to Purpose and Decree from all Eternity, that that shall come to pass, which he knows will never come to pass? Can any such Resolution fall upon the Sons of men, to whom God is pleased to continue the use of that little spark of Reason, wherewith they are endued? If you say, God purposed it should continue, in case their disobedience hindered it not; I ask again, 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 run into. ( Cui sint? )

2. Secondly, if God did thus Purpose and Decree, he was able to bring it about, and accomplish his design by ways agreeable to his Goodness, Wisdom, and Righteousness, or he was not. If he was not, where is his Omnipotency, who is not able to fulfill his Righteous Designes and Purposes, in way, corresponding to that state of Agents & things, which he hath allotted them? How can it be said of him, he will work, and none shall let him? That God engageth his Power, for the Accomplishment of his Purposes was shown before; If he were able to accomplish it, why did he not do it, but suffer himself to be frustrated of his end? Is it suitable to the Sovereign Will and Wisdom of God, eternally to purpose and Decree that, which by means agreeable to his Holiness and Goodness, he is able to bring to pass, and yet not to do it, but to fail 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 perform, 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 terms declared himself to do, not are we as yet arrived at that height, though a considerable progress hath been made. If they were not able to do 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 do of his own good pleasure? or did he not? If he did so purpose, why did the not do it? If he did not purpose to do it, to what end did he Decree, that that should come to pass, which he knew could not come to pass, without his doing that, which he was resolved never to do? It is all one, as if a man knew that another were shut up in a prison, from whence it was impossible that anybody, but himself, should deliver him; and should Resolve, and Purpose to give the poor prisoner an hundred pound, so that he would come out of prison to him, and resolve withal 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 〈 in non-Latin alphabet 〉 , rather beseeming an half frantik Creature, then the infinitely Wise Creator. Again, upon what account did God Foresee, that it should not be so? Can the futurition of Contingent Events be resolved in the Issue into anything but God's Sovereign 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 do from Eternity; Now in time he removed 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 Conditional ) that it should so continue forever. The truth is, the mystery of this Abomination lies in those things, which lie not in my way now to handle. A disjunctive Decree, a middle Science, Creature Dependency are Father, Mother, and Nurse of the Assertion we 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; doth not the Lord plainly hold out a Purpose, and Decree in these words, I said in deed? Did he say it? Will you assign Hypocrisy to him, and doubling with the sons 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 self) that the Priesthood should continue in the House of Eli, but only his Purpose and Intention that Obedience and the Priesthood should go together. There is a Connection 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 formal Mutability as the poorest Creature is liable to. Mr Goodwin indeed tells ye, Sect. 43. pag. 209. That the Purpose of God it self considered, as an act, or conception of the mind of God, dependeth not on any Condition whatsoever, and all God's Purposes, and Decrees without exception, are in such respect absolute, and independent: How weak and unable this is to free the Lord from a charge of Changeablenesse upon his supposalls, needs little pains to demonstrate. The Conceptions of the minds of the Sons 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 Conditional; And this it seems is the state with God himself; although in the Scripture he most frequently distinguisheth himself from the Sons 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 Counsels stand forever. 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 engagement made to the House of Aaron about that office: one in General to him and his Sons: the other in Particular, to Phinehas and his Posterity. The latter to Phinehas is far more expressive and significant, then the other; you have it Numb. 25. 11, 12, 13. Phinehas the Son of Fleazar, the Son 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 Atonement for the Children of Israel. Here is a Promise indeed, and no Condition in terms expressed: But yet being made and granted upon the Condition of Obedience, which is clearly expressed once & again, 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 fountain 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, 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 perpetual Statute, or a Law forever; The signification of the term forever, in the Hebrew especially, relating to Legal Institutions, is known. Their Eternity is long since expired; that then which God here Emphatically expresses, as an Act of Grace and Favor 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 Faithfulness in that Office. It is very frequent with God to express his Approbation of our duty, under terms holding out the Event, that would be the Issue of the duty, though it never come to pass: and his disapprobation or rejection of the Sons of Men, under terms 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 days and Nineveh shall perish; not that he purposed the destruction of Nineveh at that time, but only effectually to hold out the end of their sin, that it might be a means to turn them from it, and to prevent that end, which it would otherwise procure. His purpose was to prevent, at least prorogue the ruin of Nineveh, and therefore made use of threatening them with ruin, that they might not be ruined. To say that God purposed not the execution of his purpose, but in such and such cases, is a plain 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. God making a Law, a Statute about the continuance of the Priesthood in the Family of Aaron, affirms, that then he said his House should walk before him forever, that is, with Approbation and Acceptation: for as to the right of the Priesthood, that still continued in the House of Aaron, whilst it continued, notwithstanding the ejection of Fli and his. Now whether there were any conditions in the promise made, which is Mr Goodwin's second improvement of this instance, may appear 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 Moral legislative Act, and not a Physical determining Act of the Will of God; and being a Law of Privilege in its own nature, it involves a condition, which the Acts of God's Will vital and eternal, wherewith this Law is compared, do openly disavow.

Let us now see the parallel between the two places insisted on, for the Explanation of the former of them, which as it will appear by the sequel, is the only Buckler, wherewith Mr Goodwin defends his Hypothesis, from the irresistible force of the Argument, wherewith he hath to do. First, the one speaks of things Spiritual, the other of Temporal. Secondly, The one of what what God will do, and the other of what he approves to be done, being done. Thirdly, The one holds out God's 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 design 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. Sixthly, In the one, God holds out what he will do for the Good of his, upon the account of the Efficacy of his Grace; In the other, what men are to do, 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 design, must be left to the judgments of those, who desire to ponder these things, and to weigh them in the balance of the Sanctuary.

The other instances in the Case of Saul and Paul, being more heterogeneous to the business in hand, then that of Eli which went before, require not any particular help for the removal 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 Apostasy of Saints, will be retarded in his way, by their being cast before them. In brief, neither the Connection of obedience, and suited Rewards, as in the case of Saul; nor the necessity of means 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 persuade us, that the Eternal Immanent Acts of God's will, which he pursues by the Effectual irresistible Acts of his Grace, so to compass the end, which he hath from everlasting determinately resolved to bring about, are suspended upon imaginary Conditions, created in the brains of men, and (notwithstanding their Evident inconsistency with the scope of the Scripture, and design of God therein) intruded into such Texts of Scripture, as on all hands, (which will be evident in the sequel of this Discourse) are fortified against them.

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 employed for its accomplishment, but left room for the Exhortation of Paul, and the endeavors of the Soldiers, yet it cutts off all possibility of a contrary event and all supposal of a disjunctive purpose in God, upon the accompt whereof he cannot predict the issue, or event of anything whatsoever. But of this more largely afterward.

But this is farther Argued by Mr Goodwin, from the purposes of God in his threatenings, 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 conditional, in such a sense, 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 form 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 Threatenings of God are moral Acts, not declarative, as to Particular Persons, of God's Eternal Purposes, but subservient to other ends together with the Law it self, whereof they are a Portion; (as the avoiding of that for which men are threatened) is known. They are Appendixes of the Law, and in their Relation thereunto, declare the Connection, that is between Sin and Pnnishment, such Sins and such Punishments.

2. That the Eternal Purposes of God concerning the works of his Grace, are to be measured by rule and Analogy of his Temporal Threatenings, 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 himself. This there is indeed in all Threatenings declared of the absolute Purpose, and Unchangeable Decree of God, that all impenitent sinners shall be punished, according to what in his Wisdom, and Righteousness he hath apportioned out unto such deservings, and threateneth 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, prove any such thing. They all indeed positively affirm, Faithlesse, Impenitent Unbelievers shall be Destroyed, which no supposal 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 General, 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 design in this place intended, Added here are supposed Conditions in general, not once explained to keep 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 Acts of God's Grace, whereby his Purposes, and Decrees are accomplished, do consist in the effectual removal of the Interveniences pretended, that so the end aimed at in the Uuchangeable Counsel of God, may (suitably to the determination of his Soveragin, Omnipotent, Infinite, Wise Will) be accomplished. Neither doth it in the least appear, that any such Calling by the Word and Spirit, as may leave the Persons so called in their unbelief, (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 do 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 work together &c.

Notwithstanding then anything that hath been objected to the contrary, the Foundation of God mentioned in this place of Scripture stands • irme, and his Eternal Purpose of safegarding the Saints in the Love of Christ, until he bring them to the enjoyment of himself in Glory, stands clear from the least shadow of Change, or suspension upon any certain Conditionalls, which are confidently (but not so much as speciously) obtruded upon it.

The next thing undertaken by Mr Goodwin, is to vindicate the forementioned Glosses from such oppositions, as arise against them from the Context, and words themselves, with the design 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 foreign on all Considerations whatsoever of words and things, to the place it self: This, it seems, is to prophesy according to the Analogy of Faith.

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 laid 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 been 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 sense opposed be clear in the Letter, and Expression of this place of Scripture, in the Grammatical sense, and use of the words; though it flows from the whole Context, and Answers (alone) the design, 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 speak contrary to what ( 〈 in non-Latin alphabet 〉 ) it holds forth: yet the mind of God in the words, is not from these things to be concluded on; but other significations and senses, not of any word here used, not from the laying down of the same Doctrine in other places with the Analogy of the Faith thereof, not from the proposing of any design suitable to this here expressed, but places of Scripture agreeing with this, neither in Name, nor Thing, Expression, nor Design, Word, nor Matter, must be found out in the sense 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 sense tied 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 withal, from the proper and ordinary fignification of the word (which is always attended unto without the least dispute, unless the subject matter of any place, with the Context enforces to the sense left usual and natural) with the clear design and scope of the Context in all the parts of it, universally correspondent unto it self; I know not how, or when, or by what Rules we may have the least certainty, that we have attained the knowledge of the mind of God in any one place of Scripture whatever.

What he nextly objects to himself, namely that, though there be no Condition expressed, in the instances by him produced, yet there are in parallel 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 himself, (as I conceive) invented to turn 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 own not: and that because I am fully assured, that in any promise whatsoever, that is indeed Conditional, there is no need to inquire out other Scriptures of the like import, to evince it so to be; all and everyone of them that are such, either in express terms, or in the matter whereof they are, or in the Legal manner wherein they are given and enacted, do plainly and undeniably hold out the Conditions inquired after. His threefold Answer to this Objection, needs not to detain us: Passing on (I hope) to what is more material and weighty; He tells us First ( Sect. 44.) that if this be so, then it must be tried 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 persuaded 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 actual doing of anything, but only fair and large promises of what Mr Goodwin will do, about answering other Scriptures, and evincing the Conditionalls intimated from such others, as he shall produce; (some, doubtless will think these promises no payment, especially such as having weighed Money formerly tendered for real payment, have found it too light ) I shall let them lie in Expectation of their accomplishment. Rusticus expectat &c.

In the mean time, (till Answers come to hand) Mr Goodwin proffers to prove by two Arguments, (one clear Answer had been more fair) that these Acts of God, Calling, Justification, and so the rest, have no such Connection between 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 show or teach the uninterruptiblenesse of it, in what case, or cases soever, he should fight against his General, and main scope or design in that part of the chapter, which lieth from v. 17. Which clearly 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 persuaded to suffer Tribulation for the otaining of that, which they have sufficient Assurance given, that they shall obtain, whether they suffer such things or no: therefore certainly the Apostle did not intend here to teach the certainty of Perseverance in those that are Justified.

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

1. First, those expressions [ in what Case or Cases soever ] are foisted into the sense, and sentence of them, whom he opposes; who affirm the Acts of God's Grace here mentioned to be effectually, and virtually 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 main scope of the Chapter, 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 do.

3. Thirdly, suppose that be the Scope of the foregoing verses; What is there in the Theses insisted on, and the sense embraced 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 willfully from him, and will in Jesus Christ establish his Love to them forever) 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 affirm there is no stronger motive possible to encourage 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 persuaded to suffer &c. that is, it is impossible for any one industriously and carefully to use the means for the Attainment of any End, if he hath Assurance of the End by these means to be obtained. What need Hezekiah make use of food, or other means 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 terms, as whither they use means, or use them not; carry themselves well, or wickedly miscarry themselves: but is asserted upon the account of God's effectual Grace, preserving them