The Doctrine of the Saints Perseverance, Chapter 3 (2 of 2)

The Doctrine of the Saints Perseverance · Chapter 3 (2 of 2)

p. 713. Thirdly, suppose that be the Scope of the foregoing verses; What is there in the Theses insisted on, and the sence imbraced by us, opposite thereunto. Why to suggest any such thing to them as, that being Called, and Justified, nothing could possibly interpose to hinder them from being Glorified, (that is that God by his grace will preserve them from departing wilfully from him, and will in Jesus Christ establish his Love to them for ever) was to furnish them with a motive to neglect his exhortations: yea but this kind of Arguing we call here Petitio principii, and it is accounted with us nothing valid; The thing in Question, is produced as the medium to Argue by. We affirme there is no stronger motive possible to incourage them to Perseverance, then this proposed. It is otherwise saith Mr Goodwin; and its being otherwise in his Opinion, is the medium whereby he disproves not only that, but another Truth, which he also opposeth. But he adds this Reason, for who would be perswaded to suffer &c. that is, it is impossible for any one industriously and carefully to use the meanes for the Attainment of any End, if he hath Assurance of the End by these meanes to be obtained. What need Hezekiah make use of food, or other meanes of sustaining his life, when he was assured that he should live fifteen years? The Perseverance of the Saints is not in the Scripture, nor by any of those, whom Mr Goodwin hath chosen to oppose, held out on any such ridiculous termes, as whither they use meanes, or use them not; carry themselves well, or wickedly miscarry themselves: but is asserted upon the account of Gods effectuall Grace, preserving them in the use of the meanes, and from all such miscarrages, as should make a totall separation betweene God and their soules. So that this first Reason is but a plaine begging of those things, which (to use is owne language) he would not digge for.

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

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

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

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

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

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

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

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

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

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

p. 751. That the case here proposed, and pretended to be parallell to that under our Consideration, is a fictitious thing, a fained Concatenation of fained Decrees of God, being neither in any one place delivered in the Scripture, nor to be collected from any, or all the Texts in the Bible: which course of proceeding, if it may be Argumentative in sacred Truths, it will be an easie and facile taske to overthrow the most Eminent and clearely delivered Heads of Doctrine in the whole Booke of God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Further;§. 47. what is that Act of Christ in Preserving them that is to be comported withall?Ioh. 1. 16.John 1:16 Wherein doth it consist?1 Cor. 12. 13.1 Cor 12:13 Is it not in his dayly continuall Communication to them of new supplyes of that Spirituall life, whose springs are in him?Ephes. 1. 23. 2. 21, 22. 4. 15, 16.Eph 1:23Eph 1:2Eph 1:21Eph 1:22Eph 1:4Eph 1:15Eph 1:16 The making out from his owne fulnesse unto them? His performing the office of an Head to its Members,Gal. 2. 20.Gal 2:20 and filling those other Relations wherein he stands, working in them both to will & to doe of his own good pleasure? What is it then to comport with this Act,Col. 1. 17, 18, 19.Col 1:17Col 1:18Col 1:19 or these Acts of Chist? Can any thing reasonable be invented,2. 19. wherein such comportment may be thought to consist, but either it will be found coincident with that, whereof it is a Condition, or appeare to be such as will crush the whole undertaking of Christ for the Preservation of Believers into vanity and nothing? Againe, hath Christ undertaken to Preserve us against all our Enemies,Heb. 7. 15.Heb 7:15 or some only? If some only, give us an Account both of them, that he doth undertake against, that we may know for what to goe to him, whereof to complaine; and of them, that he doth not so undertake to safegard us against them, that we may know,Ioh. 15. 5.John 15:5 wherein to trust to our selves? And let us see the places of Scripture,Isai. 30. 1.Isa 30:1 wherein any Enemies are excepted out of this undertaking of Christ for the safety of his? Paul goes far in an enumeration of particulars Rom. 8. If he hath undertaken against them all, then let us know, whither it be an Enemy that keeps us from this Comportment with Christ, or a Freind? If it be an Enemy, (as surely every thing in us, that moves us to depart from the living God is) hath Christ undertaken against it or no? If not, how hath he undertaken against them all? If he hath, how is it that it prevailes? Yea but be undertakes this in case we comport with him; that is, he undertakes to overcome such an Enemy, in case there be no such Enemy. In case we be not turned aside from comporting with him, he will destroy that Enimy that turnes us aside from comporting with him. Egregiam verò laudem & spolia ampla. Or on the otherside, if our Enemyes prevaile not against us, he hath faithfully undertaken that they shall not prevaile against us.

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

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

Ans. But if this be not Huckstering of the Word of God,2 Cor. 2. 17.2 Cor 2:17 I know not what is. The words before in the same verse are, All that the Father giveth me, shall come to me. Saith Mr Goodwin, they may come but halfe way, and so turne back againe, not coming fully home to him. Saith Christ, they shall come to mee. Saith Mr Goodwin, they may perhaps come but halfe way. Nunc satis est dixisse, ego mira poemata pango. But why so? Why, foreign is coming, a coming it seemes in fieri, but not in facto esse; that is, it denotes a tract of time, whilest the man is travelling his journey. As though believing, were a successive motion, as to the Act of laying hold on Christ. But is he that is on his way, that Christ receiveth, a Believer or not? Hath he Faith or not? If he hath no Faith, the Faith whereof we speake, how can he be said to be coming, seeing the wrath of God abideth on him? If he hath Faith,Ioh. 3. 36.John 3:36 how is it, that he is not come to Christ? Hath any one true Faith at a distance from him? God gives another Testimony Ioh. 1. 11, 12. But (saith he) there is nothing in the words, that they are under no possibility of falling away, who come to Christ. But 1. there is in those that follow, that (as to the event,) they are under an impossibility of so doing, in respect of the Will and Purpose of God; (which sufficeth me) as shall be made to appeare. 2. That Emphaticall expression foreign, I will in no wise cast them out, expresses so much Care and Tendernesse in Christ towards them, that we are very apt to hope, and believe, that he will not loose them any more; but that he will not only not cast them out, but also according to his Fathers appointment, that he will keep them, and preserve them in safety, untill he bring them to glory, as is fully asserted v. 39, 40. as hath been declared. Againe Mr Goodwin tells you, it is not spoken of loosing Believers by defection of Faith, but by Death: And to assure Believers of this, Christ tells them, It is his Fathers Will, that he should raise them up at the last day. Besides if any be lost by defection from Faith, this cannot be imputed to Christ, who did his Fathers pleasure to the utmost for their preservation: but to themselves.

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

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

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

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

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

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

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

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

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

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

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

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

What followes in Mr Goodwin from the beginning of Sect: §. 53.11. Cap: 10. to the end of Sect: 17. is little more then a Translation of the Remonstrants Sophistry, in vexing this Text in their Synodalia, which he knowes full well where to find discussed, and removed. For the sake of our English Readers, I shall not avoid the consideration of it. I affirme then: 1. That the phrase foreign here denotes the Impossibility of the Event denied. The manner of p. 92Speech, Circumstances of the place, with the aime of our Saviour in speaking, exacting this sence of the words. The words are foreign. It is the constant import of the word foreign to designe the Event of the thing, which by what attends it, is asserted, or denyed so Gal: 2. 13. Mat: 8. 28. 15. 31. 1 Thess: 1. 8. Neither is it ever used for foreign. In the place by some instanced for it Rom: 7. 6. it points clearely at the Event: foreign is sometimes put for it, but not on the contrary; and the words foreign, though not so used alwaies, (though sometimes they are, as Gal: 4. 15.) do signify at least a morall impossibility, when they referre to the indeavours of men; but relating to the prediction of an event by God himselfe, they are equivalent to an absolute Negation of it; That of Acts 20. 16. is urged to the contrary. Paul hoped foreign, to be at Jerusalem at the Pentecost. If it be possible, here cannot imply an impossibility as to the event, saies Mr G. But are these places parallell? Are all places, where the same phrase is used, alwaies to be expounded in the same sence? The termes here, [if it be possible] respect not the futurition of the thing, but the uncertainty to Paul of its possibility or impossibility; the uncertainty (I say) of Paul in his conjecture, whether he should get to Jerusalem by such a time, or no; of which he was ignorant. Did our Saviour here conjecture about a thing, whereof he was ignorant whether it would come to passe, or no? We say not then, that in this place, where foreign is expressive of the uncertainty of him, that attempts any thing, of its Event, that it affirmes an impossibility of it, and so to insinuate that Paul made all hast to doe that, which he knew was impossible for him to doe: but that the words are used in these two places in distinct sences, according to the inclosure that is made of them by others: But (saith Mr Goodwin) to say, that Paul might be Ignorant, whether his being at Jerusalem by Pentecost, might be possible or no, and that he only resolved to make tryall of the truth herein to the utmost, is to asperse this great Apostle with a ridiculous imputation of Ignorance. And why so I pray you? It is true; he was a great Apostle indeed. But it was no part of his Apostolicall furnishment, to know in what space of time he might make a Sea-voyage. Had Mr Goodwin ever been at Sea, he would not have thought it ridiculous Ignorance, for a man to be uncertain, in what space of time he might saile from Miletus to Ptolemais. Paul had a short time to finish this voyage in. He was at Philippi at the dayes of Vnleavened Bread, and afterwards, v. 6. thence he was five daies sailing to Troas v: 6. and there he abode seven daies more: it may well be supposed, that it cost him not lesse th…n seven daies more to come to Miletus v: 13, 14, 15. how long he tarried there is uncertaine: Evident however it is, that there was a very small space of time left to get to Jerusalem by Pentecost. Paul was one that had met, not only with Calmes, and contrary Windes,2 Cor. 11. 25.2 Cor 11:25 but Shipwrack also: so that he might well doubt, whether it were possible for him to make his voyage in that space of time, he had designed to doe it in; and this surely without the least disparagement to his Apostolicall knowledge, and wisdome. In briefe, when this phrase relates to the Cares and desires of men, and unto any thing of their Ignorance of the Issue, it may designe the uncertainty of the event, as in this place and that of Rom. 12. 18. But when it poynts at the event it selfe, it peremptorily designes its accomplishment or not, according to the tendency of the Expression, which affirmes or denies. Notwithstanding then all Evasions, the simple, direct, and proper sence of our Saviours words, who is setting forth and aggravating the prevalency of seducers in evill times by him then foretold, is, that it shall be such, and so great, as that if it were not impossible upon the account of their Election, they should prevaile against the very Elect themselves. But

p. 936. Suppose it be granted, that the words referre to the endeavours of the seducers in this place, yet they must needs deny their prevalency, as to the end aimed at: It is asserted, either to be possible, §. 54.that the Elect should be so seduced, or not. If not, we have what we aime at; If it be possible, and so here asserted, the totall of this Expression of our Saviour will be resolved into a Conclusion, certainly most remote from his intendment. If it be possible that the Elect may be seduced, then shall they be seduced: but it is possible (say our Adversaries,) therefore they shall be seduced. Neither doth that which Mr Goodwin urgeth Sect. 12. out of the Synodalia before mentioned pag. 314, 315. at all prove, that the words denote only a difficulty of the thing aimed at, with Relation to the earnest endeavours of seducers: foreign doth indeed intimate their endeavours, but withall their fruitlesnesse, as to the event. foreign is not referred (as in the Example of Paul) to the thoughts of their minds, but to the successe foretold by Christ. That Emphaticall & Diacriticall Expression in the description of them, against whom their Attempts are, (even the very Elect) argues their exemption. And if by Elect are meant simply and only Believers as such, how comes this Emphaticall Expression and description of them to be used, when they alone, and no other can be seduced; for those who seeme to Believe only, cannot be said to fall from the Faith, say our Adversaries; It is true, the Professors of Christianity adhered of old, under many trialls (for the greater part) with eminent Constancy, to their Profession: yet is not any thing eminently herein held out in that saying, which Mr Goodwin calls Proverbial in Galen: he speaking of the followers of Moses the same as of the followers of Christ. What else followes in Mr Goodwin from the same Authors, is nothing but the pressing of (I think) one of the most absurd Arguments, that ever Learned Men made use of, in any Controversy; and yet such as it is, wee shall meet with it, over and over, (as we have done often already) before we arrive at the end of this discourse; and therefore to avoid tediousnesse I shall not here insist upon it. With its mention it shall be passed by. It is concerning the uselesnesse of meanes, and Exhortations unto the use of them, if the End to be attained by them be irrevocably determined, although those Exhortations are part of the meanes appointed for the Accomplishment of the end so designed. I shall not (as I said) in this place insist upon it: One thing only I shall observe in Sect. 17. he grants, that God is able to determine the Wills of the Elect to the use of meanes, proper and sufficient to prevent their being deceived; by this determining the Wills of the Elect to the use of proper meanes, the Efficacy of Grace in and with Believers, to a certaine preservation of them to the end, is intended. It is the thing he opposeth, as we are informed in the next words (he hath no where declared himselfe willing or resolved to doe it). That by this one Assertion Mr Goodwin hath absolved our Doctrine from all the absurd Consequences and Guilt of I know not what Abominations, which in various Criminations he hath charged upon it, is evident upon the first view and Consideration. All that we affirme God to doe, Mr Goodwin grants that he can doe. Now if God should doe all he is able, there would no Absurdity or evill, that is truly so, follow. What he can doe, that he can Decree to doe: and this is the summe of our Doctrine, which he hath chosen to oppose. God (wee say) hath Everlastingly Purposed to give, and doth actually give his Holy Spirit to Believers, to put forth such an exceeding greatnesse of. Power, as whereby in the use of meanes, they shall certainely be preserved to Salvation; This God can doe, saies our Author. This Concession being made by the Remonstrants in their Synodalia, Mr Goodwin (I presume) thought it but duty to be as free, as his Predecessors, and therefore consented unto it also, although it be an axe laid at the root of almost all p. 94the Arguments he sets up against the Truth, as shall hereafter be farther manifested.

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

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

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