Ofgod's government, whichI remember to have found among us). And thole on the other fide, Bertiur, Thompfon, and the Arminians commonly have collated. My own opinionabout it I have fo largely !hewed in a Book called Myprefent Thoughts of Perfeveránce, before -mentioned, that I neednot here again deliver it. Though between that and this tall opinion, as wife a man as I may be indoubt when he hath done his belt for a fatisfa&ory refolution. 333. I take Augutline's opinion fo far as it is for Perfeverance to be a certain Truth, viz. That AU the Elea (hall certainly perfevere and that the Grace of Perfeverance is the confequent of Election, and not Election the confequent offorefeen Perfeverance, (unlefs you mean only that part of Elation which determineth ofGlorifying, and exclude that which decreeth to give Perfeverance.) But the difficulty is about the nonelecl. And it is molt probable that where God decreeth Perfeve- rance, he decreeth to give Grace fuitable thereto; As when he de- creeth the Immortality of the Soul, he giveth it a Nature apt for Immortality. And therefore that fuch haveConfirming Grace. But the controverte is, whether alltrue Grace do foconfirm o' 334. That an Argument cannot be fetcht for Perfeverance from the meer Natureóf the Gracereceived, feemeth plain, by Adam'sfall, and probable from the Angels. *Vid.Mr. Georg! rval- 335. Some* to avoid this, deny Adam to have beenHoly, and fup- kertotfe e SaabbntEtench. pole him only Innocent, and Neutral, and capable ofHolinefs (worfe than prher. Vincent. Lena c. n3. thofe Papifts f who feign his Holinefs to be a fupernatural addition to Nadi. rxi 'tier 'rousGrace' his natural fiats, thereby preparing men to believe that man was not vie;, his outward blet- made Naturally with an Immortal Soul, for Immortal happinejs). But, thaz,x , interiour:And I. IfAdam had an immediate Moraldifpofition to love God as God , and was sons Volnntas, vet tilled this, hewas Holy : If he hadnot, it muff needs be a Privation in 'Otis Originalis ex am- him, and not a meer Negation : For a rational creaturemuff needs be tbaritatis,rtmcæterrasum naturally obliged to love his Creator; yea, this is the firft and fummary quain mente aut Voluntate Lawof Nature tohim : Thereforenot todo it muttneeds beSin, and refident, contarfa corm- the fumofall Sin : Therefore Adam thus is made agreat Sinner ab origine taque tolletta. s. Tram- {rent, that is, ABual in- before his fall. 2. If Adam loved not God in his weaker( degree of flux or infpirations. Eut Y, ecoverin Grace he was unfanitified : But if he did (as certainly he bitterly ten- g ( ÿ fureth Vincent : for fay- he did) then it is not like that in his leali degree of his recover- ing that Grace was in ing Grace he wasHolyer than in Innocency (though he ftandon femerefpen natural , it y ( g might is but de nomine that he furer grounds). 3. And this opinion maketh unholinefs of Nature tobe quarrelled'. And it is as no part ofOriginal Sin : Becaufe it wouldbenoPrivation, but a Ne a- if Health as and Food whether Lion : For our Nature in Infancy' is not obliged to have that holinefs were natural toAdam? They which it never had and loft in Adam. And fo Original Sin is almoft were notetfhetre his all denyed, and an unholy heart is made as innocent therein. We nature;buc the re&imde y o y 4. of it concreated with are renewed according to the Image of him that created us , in nature , and given by wifdom ri htfnefs,and true holinefs, Col. ro. Therefore it was holi- theCreator for nature.; g eou 3 And yet 'of Grace , be- nefs which was the Image ofGod whichweloft, and needs renewing. caufefine merits, though 336TheArgument for Perfeverance from Gods Immutability will not tan.aGod made all very holdas toall theEletl asfucb, but not toall the fanetified or juftified as good. In r la cum [carat fuch. For theAngels andAdam's fall did not prove God mutable. And ab silo tiro God can judgea thing or perfon to be changed, without being himfelf changed ; but only denominations extrinfeca a relatione ad mutatum, is varioufly denominated.. And even his Law or Covenant which faith He that believeth (hall befaved, and he thatbelieveth not Pall be dawned, will not at all be changed if it juftifie a Believer to day, whom it condemned as an unbeliever yefterday , and fhould condemn him again to morrow if he Mould apoftatize; or if it conclude us
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