The Doctrine of the Saints Perseverance, Chapter 2

The Doctrine of the Saints Perseverance · Chapter 2

p. 32CAP. II.

1. The Theses proposed for confirmation. 2. The fivefold foundation of the Truth thereof. 3. Of the Unchangeablenesse of the Nature of God: and the influence thereof into the confirmation of the Truth in hand. Mal. 3. 6. considered, explained. 4. lames 1. 16, 17, 18. opened. 5, 6, 7, 8, 9, 10. Rom. 11. 29. Explained and vindicated. The conditions on which Grace is asserted to be bestowed and continued, discussed. The vanity of them evinced in sundry instances. Of Vocation, Justification, and Sanctification. 11. Isa. 40. 27, 28, 29, 30. opened and improved to the end aimed at. 12. Also Isa. 4. 43. 1, 2, 3, 4, 5, 6, 7, 8. 13. The summe of the first Argument, 14. Mal. 3. 6. with the whole Argument from the immutability of God at large vindicated. 15, 16. Falsely proposed by Mr G. set right and reinforced. 17. Exceptions removed; Sophisticall comparisons exploded: distinct dispensations, according to distinction of a People. 19. Alteration and Change properly and directly assigned to God, by Mr G. 20. The Theme in Question begged by him. 21. Legall approbation of duties, and conditionall Acceptation of Persons confounded. As also Gods command and purpose. 22. The Unchangeablenesse of Gods Decrees granted to be intended in Mal. 3. 6. The Decree directly in that place intended. 23. The Decree of sending Christ not immutable upon M. G. Principles: The close of the vindication of this First Argument.

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

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

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

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

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

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

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

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

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

Now this Sate with the Qualifications of it,Isa. 65. 1.Isa 65:1 is a State, 1. of Death, Ioh. 5. 25. The Dead heare the voyce of the Sonne of God. Rom. 9. 25.Rom 9:25Christ speakes to them who are dead,Hos. 2. 23. 1 Pet. 2. 10.Hos 2:231 Pet 2:10 and so they Live. 2. Of Darknesse, Acts 25. 26. God calls them out of Darknesse into his marvelous light, Ephes. 2. 12.Eph 2:121 Pet. 29. a State of Ignorance and Alienation from God, Ephes: 4. 18. The grace of Vocation or effectuall calling, finding p. 35men in a state of Enmity to God, and Alienation from him, if they may be prevailed withall, to continue such still, this gift shall never be recalled, nor repented of.

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

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

And this, considering what is learnedly discoursed elsewhere may suffice, as to the other Assertion;1 Cor. 4. 7.1 Cor 4:7 that God gives his Gifts and Graces to Qualifications, not to Persons. Those Qualifications are either Gifts of God, or not: if not, who made those men, in whom they are, differ from others? if they are, on what Qualifications, were those Qualifications bestowed? That God freely bestows on Persons, of his own good pleasure, not Grafting on Qualifications, his Gifts and Graces, we have Testimonies abundantly sufficient to out-ballance M. Goodwins Assertions. Rom: 9. 18. He hath Mercy, on whom he will have Mercy: he bestowes his Mercy and the fruits of it, not on this or that Qualification, but on whom or what Person he will, and to them it is given, saith our Saviour, to know the Mysteries of the Kingdome of God, but to others it is not given. I see no stock that his gift is grafted on, but only the Persons of Gods good will, whom he graciously designes to a Participation of it.

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

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

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

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

Isaiah. §. 11.40. 27, 28, 29, 30, 31. Why sayest thou, O Jacob, and speakest O Israell, my way is hid from the Lord and my Judgment is passed over from my God? hast thou not knowen, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? there is no searching of his Vnderstanding. He giveth power to the faint, & to them that have no might, he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly faile, but they that wait upon the Lord, shall renue their strength, they shall mount up with wings as as Eagles, they shall runne and not be weary, they shall walke and not faint. v. 27. Jacob and Israel make a double complaint, both parts of it manifesting some feare, or dread of Separation from God: for though in Generall it could not be so, yet in particular, Believers under Temptation, may question their owne condition, with their right unto, and p. 35interest in all the things, whereby their state and Glory is safegarded. My way (say they) is hid from the Lord: The Lord takes no more notice, sets his heart no more upon my way, my walking, but lets me goe and passe on as a stranger to him: And farther, My judgement is passed over from my God: Mine enemies prevaile, perhaps Lusts, and Corruptions are strong, and God doth not appeare in my behalfe: Judgment is not executed on them, and what will be the issue of this my sad estate? What the Lord proposeth and holdeth out unto them for their Establishment in this condition, and to assure them that what they feared should not come upon them, he ushers in by an effectuall expostulation, v. 27. Hast thou not heard? Hast not thou been taught it by the Saints that went before thee? Hast thou not knowne? Hast thou not found it true by experience? What it is he would have them take notice of, and which he so Pathetically insinuates into their understandings and affections, for their establishment, is an Exurgency of that Description of himselfe, which he gives v. 28. (1.) From his Eternity, he is the Everlasting God: (2.) From his Power, he is the Creator of the ends of the Earth: (3.) From Vnchangeablenesse, he fainteth not, he waxeth not weary, and therfore there is no reason, he should relinquish or give over any designe that he hath undertaken; especially considering that he layes all his purposes in that, whereby he describes himselfe in the last place, even his Wisdome, there is no end of his Vnderstanding. He establisheth (I say) their Faith upon this fourefold description of himselfe, or Revelation of these foure Attributes of his Nature, as ingaged for the effecting of that, which he incourageth thē to expect. Who is it ô Jacob, with whom thou hast to doe, that thou shouldest feare or complain that thou art rejected? He is Eternall, Almighty, Vnchangeable, Infinitely Wise, & if he be ingaged in any way of doing thee good, who can turne him aside, that he should not accomplish all his pleasure towards thee? He will worke, who shall let him? It must be either want of Wisdome, and fore sight to lay a designe, or want of Power to execute it, that exposeth any one to variablenesse in any undertaking. Therefore that they may see how unlikely, how impossible a thing it is, that their wayes should be hid from the Lord, and their judgment passed over from their God, he accquaints them, who and what he is, who hath undertaken to the contrary; but alasse! They are poore faint Creatures, they have no might, no strength to walke with God; Vnstable as water, they cannot excell: It is impossible they should hold out in the way wherein they are ingaged, unto the end. To obviate or remove such fears, and misgiving thoughts, he lets them know, v. 29. That though they have, or may have many decayes (for they often faint they often faile, wherof we have Examples and Complaints in the Scripture, made lively by our owne experience) yet from him they shall have supplyes, to preserve them from that which they feare: He is Eternall, Almighty, Unchangeable and infinitely Wise, he will give out Power, & increase Strength, when they Faint & (in themselves) have no might at all; The Lord doth not propose himselfe under all these considerations, to let them know what he is in himselfe, only, but also that he will expert and act sutably to these Properties, in dealing with them, and making out supplyes unto them, notwithstanding all their misgiving thoughts, which arise from the consideration of their owne faintings and totall want of might; Though in themselves they are weake and faint, yet their springs are in him, and their supplyes from him, who is such as he hath here described himselfe to be. Hereupon also he anticipates an Objection, by way of Concession, v. 30. Even the youth shall faint and be weary, and the young men shall utterly faile. Men that seeme to have a great stock of strength and Ability, may yet faile and perish utterly: An objection which, as I formerly p. 38observed, these daies have given great force unto: We see many, who seem to have the vigor of youth, and the strength of young men, in the wayes of God, that have fainted in their course, and utterly failed; they began to runne well, but lay downe almost at the entrance; and be it so, saith the Lord, it shall so come to passe indeed: many that goe out in their own strength, shall so fall and come to nothing: But what is that to thee, O Jacob, my chosen, thou that waitest upon the Lord? v. 31. The unchangeable God will so make out strength to thee, that thou shalt never utterly faint, nor give over, but abide flying, running, walking, with speed, strength, and stedfastnesse, unto the end. That expression, they that wayt upon the Lord, is a Description of the Persons, to whom the Promise is made, and not a condition of the Promise it selfe. It is not, if they waite upon the Lord, but, they that waite on the Lord: if it were a Condition of this Promise, there were nothing promised; it is only said, if they wait on the Lord, they shall waite on the Lord: But of the vanity of such conditionalls I shall speak afterwards.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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