A Christian Plea, Treatise 2

A Christian Plea · Treatise 2

p. 221THE SECOND TREATISE. Of ſome things concerning them that are called Remonſtrants.

Hitherto of theſe opinions of the Anabaptiſts, and the aſſertions of others withall thereabout. Now I come to ſome other points, which concerne not onelyonly the Anabaptists, but ſuch other Chriſtians alſo, as are called Remonstrants or Arminians.

CHAPTER I. Touching Gods decree of Election.

WHether God hath not in Chriſt, before the foundation of the world, according to the good pleaſure of his wil, foreordeyned ſome to eternall life; to be accomplished through Chriſt the Mediatour, to the praiſe of the glorie of his grace. Epheſ. 1, 3 — 14. Act. 13, 48. Matth. 25, 34. 2 Tim. 1, 9. 1 Pet. 1, 2 — 5, 19, 20. Revel. 13, 8. and 21, 27. 1 Theſ. 5, 9. Amos 9, 9, 11, 12. Mal. 1, 2. compared with Rom. 8, 28, 29, 30. and 9, 11, 12, 13, 23.

Where (for the ſpeciall point now in controverſie) let us conſider, whether the originall fountaine and onelyonly cauſe moving God in himſelf hereunto, be not the good pleaſure of his will: & not the vvill of man; neyther our faith, or vvorks foreſeen; nor any other thing from without God himſelf vvhatſoever.

1. Becauſe the Scripture thus teacheth, in theſe places and the like: Epheſ. 1, 5, 9, 11. Exod. 33, 19. vvith Rom. 9, 11, 15, 16, 21, 23. Matt. 11, 26. & 20, 15. Jam. 1, 18. 2 Tim. 1, 9. Luk. 12, 32. compared with 1 Sam. 12, 22. Rom. 11, 1, 2, 5, 6, 33, 34, 35, 36.

2. And otherwiſe, Gods election should rely and be grounded partly on man, and not onelyonly on God himſelf, that he may be all in all. And ſo Gods decree of election frō everlaſting should not be onelyonly of his owne free grace, but partly of our ſelues; or by reaſon of our faith, works, or vvorthynes foreſeen: Contrarie to the Scriptures aforeſaid.

3. Then alſo part of the glorie of our ſalvation should be aſcribed to man, & not the whole to God alone. Neyther should we hauehave ſuch cauſe of being humbled in our ſelues; and of renouncing all confidence in any vvorthynes of our ovvne; that ſo vve may in deed giuegive all glorie to God, p. 222as novv vve hauehave. Epheſ. 1, 3 — 6. Rom. 9, 11, 16, 23, 36. 1 Cor. 3, 26 — 31. & 4, 7. with Ier. 9, 23, 24. Joh. 16, 14.

4. Othervviſe alſo our election should not be altogether certaine and unchangeable, as novv it is, inaſmuch as it is grounded onelyonly upon God, vvith vvhom is no chaunge or shadow of turning: and not upon man, vvho is ſubject to chaunge and alteration. Rom. 9, 11. and 11, 2, 5, 29. with Hoſ. 13, 14. Ioh. 10, 16 — 29. 1 Pet. 1, 2 — 5. 2 Tim. 1, 12. and 2, 19. Rom. 8, 29, 30, 33, 38, 39. Mal. 3, 6. Iam. 1, 17. Numb. 23, 19. 1 Sam. 15, 29. Pſal. 102, 13, 14, 27, 28. Exod. 3, 14. Eſa. 46, 10. Which is the more to be obſerved, becauſe they themſelues alſo write, that the Saincts and faithfull may fall avvay wholy from the grace of God, and perish for ever. So as their owne opinions being layd together, they ſeem to deale in this matter, much like as the Anabaptiſts doe in the other aforeſaid: Who vvhen the Lord himſelf hath giuen us a ſure ground for the miniſtration of Baptiſme to the faithfull and their children, to wit, Gods gracious covenant and commandement: they (to exclude children from the participation thereof) vvould bring us to an uncertain ground, of Mans profeſſion of faith and repentance.Hoſ. 6, 4. Matth. 13, 20. Act. 8 13, 23. 2 Tim. 4, 10.Hos 6:4Matt 13:20Acts 8:13Acts 8:232 Tim 4:10 For although there may be good uſe made of ſuch profeſſion about other queſtions touching Baptiſme, and the miniſtration therof: yet vvhen we inquire of the right and ſure ground hereof, we muſt carefully keep unto that which God hath laid himſelf, for the adminiſtring of his ovvne ſigne and ſeale of his covenant of grace, and not admit of any uncertain one relying upon man. And (to note it by the vvay) it is a good thing in religion (concerning the points and queſtions thereof) both for inſtruction and comfort unto us, ſtill to look unto the grounds thereof, and to obſerue vvhether they be ſure and certain, as relying on God, or doubtfull and uncertain, as proceeding from man.

5. Neither els should our faith and holines depend upon Gods election of grace; but his election should depend upon our faith and holynes. Which is contrary to the Scriptures: as may be ſeen, both touching faith, Act. 13, 38. and 22, 14. Jam. 2, 5. with Tit. 1, 1. and touching good works and holynes of life, Epheſ. 1, 4. and 2, 10. 2 Theſ. 2, 13, 14. 2 Tim. 1, 9. Where the Scripture shevveth,See the truth hereof alſo, in another caſe, touching Gods dealing with Zerubbabel; Hag. 2, 23.Hag 2:23 that our faith & holynes follovv after Gods election, as fruits thereof: and goe not before it, as cauſes thereof. Alſo, that they are meanes and vvaies by which God wil bring us to ſalvation in Chriſt; but not the fountain and cauſe of our election, to the Lord himſelf. By which may alſo appear, that the doctrine of predeſtination doth not any vvay hinder faith or good vvorks (as is objected:) but in deed ſtirreth up & incourageth thereunto: inaſmuch as although unto God they are not the cauſe of our election, yet to our ſelues they are a good aſſurance thereof, ſeeing they are fruits proceeding thereof: and are alſo meanes vvhichwhich it pleaſeth God to uſe, and the way vvherein he would hauehave us to vvalk, to ſalvation in Chriſt, and the glorie of his Name, for ever. Whereof therefore vve should be ſo much the more carefull, as we are deſirous to glorifie God, and to hauehave our calling and election to life eternall, aſſured p. 223unto our ſelues. 2 Pet. 1, 1 — 10. Rom. 8, 28, 29, 30. Mat. 5, 16. & 25, 34, 35, &c.

6. Moreover hovv els is it true, that babes & litle children are heires of the bleſſing of God, and perteyn to the kingdome of heauen: & therefore alſo to Gods eternall election of grace? Mar. 10, 13 — 16. Luk. 18, 15, 16. Rom. 5, 14, 15. and 8, 33. and 9, 11. and 11, 1 — 7. Matt. 18, 2, 10. and 19, 13, 14, 15. with Heb. 1, 14. For upon the other opinions vvould follovv, eyther that God hath elected no infants to ſalvation, but that they are all rejected and reprobate: or that infants (aſwell as elder people) hauehave that repentance, faith, and perſeverance in godlines: which is required by the Oppoſites to be in all that are choſen by God unto life eternall. Whereas many of them dye in their infancie, & ſome the firſt monethmonth, or firſt day they are borne: and yet are partakers of Gods grace, and inheritors of his kingdome in Chriſt: as is aforeſaid.

7. Finally, there are alſo elect Angels, aſvvell as elect men: & the like cauſe in God of his election of both: to vvit, the good pleaſure of his wil. Els should not the vvil of God be the ground and rule of al righteouſnes; nor God himſelf be al in all, Chriſt being the head of all principalitie and power, as the Scripture sheweth. 1 Tim. 5, 21. compared with Epheſ. 1, 11. Col. 1, 16 — 19. and 2, 10. Iob. 38, 7. Revel. 5, 11, 12, 13. Epheſ. 3, 10. Exod. 33, 19. Pſal. 115, 1, 3. Revel. 19, 10. with 1, 1. Heb. 1, 14. and 12, 22. Matt. 22, 30. Luk. 20, 35, 36. Rom. 11, 36.

Seeing therefore the Scripture teacheth, that the election of God, is according to the good pleaſure of his own will: ſeeing alſo it is grounded on God and not on Man; being certain and unchangeable; of the free grace and gift of God; to the glorie and praiſe of his grace; cauſing and going before our faith and holines of life; making Infants partakers of the kingdome of heauen; and having the like cauſe, as is of the choiſe of the elect Angels: let us therefore vvith the Scriptures, and according thereunto, acknowledge that the fountaine and originall cauſe of our election, is onelyonly the will and good pleaſure of God, to the praiſe of his Name and glorie of his grace, for ever.

Hereunto alſo agree ſome ſayings of the auncient Writers. As vvhen Auguſtine ſaith, Chriſt choſe us, not becauſe we beleeue, but that we might beleeue: leaſt we ſhould be ſaid, firſt to hauehave choſen him; and that ſhould be falſe which he ſaid, You hauehave not choſen me, but I hauehave choſen you. Auguſt. de predeſt. ſanctorum. lib. 1,Ioh. 15, 16John 15:16 cap. 17, & 19.

And again, I ſee that the Father alſo loved us before, not onelyonly before Chriſt dyed for us, but before he made the world: the Apoſtle himſelf being witnes, who ſaith, Epheſ. 1, 4.Eph 1:4As he hath choſen us in him, before the foundation of the world. Auguſt. de Trinitat. l. 13, cap. 11.

Fulgentius alſo teſtifieth that there is not in the Saints any cauſe of Gods Predeſtination, but onelyonly the good will of God. Fulgent. ad Marinum lib. 1. And thus much of the Decree of Gods election.

p. 224CHAPTER II. Touching Gods Decree of Reprobation.

VVHether God hath not of old, according to his owne vvill, good pleaſure, and purpoſe, paſſed by ſome in his election of grace, & appointed them to wrath & condemnation, to be accomplished through their ovvne deſert, for the declaration of his glorie. Jude, ver. 4, and 6. Rom. 9, 11, 12, 13, 17, 18. with Exod. 9, 16. Mal. 1, 3. Matt. 11, 25.26. and 25, 41. 2 Pet. 2.4, 12. 1 Pet. 2, 8. Ioh. 3, 18, 19, 36. and 10, 26. 2 Cor. 4, 3, 4. Prov. 16, 4. Rom. 2, 5. and 9, 19 — 22. and 11, 33 — 36.

Where againe let us conſider, vvhether the very cauſe moving God hereunto, be not his ovvne vvill, good pleaſure, and purpoſe in himſelf: and not the will, or abuſe of free will in the creatures, neither unbelief, or other ſinnes of any foreſeen.

1. Becauſe the Scripture thus teacheth in theſe and the like places: Rom. 9, 11, 12, 13, 17, 18, 19, 20, 21, 22. and 11, 33 — 36. compared vvith Gen. 25, 23. Mal. 1, 3. Exod. 9, 16. Matth. 11, 25, 26. and 20, 15.

2. And otherwiſe, the moving cauſe hereof should not be in God himſelf, but from vvithout him. Contrarie to the Scriptures aforeſaid, & to the infinite, eternall, and unchangeable nature of God.

3. Neyther els should there be in generall, one and the ſame cauſe of Gods decree, for election, & for reprobation: and that alſo both of Angels, and of men: as there is one Decreer of both, from all eternitie, to the glorie of his Name for ever. Rom. 9, 11, 12, 13, 18, 22, 23. 1 Theſ. 5, 9. Mat. 11, 25, 26. and 20, 15. and 25, 41. 2 Pet. 2, 4, 12. Prov. 16, 4. Rom. 11, 33 — 36.

4. Els alſo vve doe not in very deed acknovvledge the vvill of God to be the ground and rule of all righteouſnes, in this, as in all other of his actions: how ever they ſeem ſtrange unto flesh and blood, which can not comprehend them. Rom. 9, 18. Pſal. 115, 3. Eſa. 14, 24 — 27. and 28, 29. and 46, 9, 10, 11. Ezech. 1, 4, &c. Pſal. 92, 5. Matth. 11.25.26. and 20, 15.

5. Moreover, If ſinne foreſeen, be the cauſe of Reprobation, then it is eyther originall, or actuall ſinne. But not originall ſinne, becauſe then all men being ſo borne, should be reprobate. Neyther actuall ſinne: firſt, becauſe then no infants, no not of the Turks or Heathens, that dye in their infancie, should be reprobate: ſecondly, becauſe that then on the other hand, all of yeres should be reprobate and rejected, ſeeing all ſuch ſinne actually: as the Scripture teacheth, and al vvil acknovvledge. 1 King. 8, 46. Pſal. 14, 2, 3. Rom. 3, 9 — 19. Eccleſ. 7, 20.

6. Beſides, if unbelief or other ſinne foreſeene should be the cauſe of Reprobation, then should alſo faith and holines foreſeen be the cauſe of Gods election. But this is not ſo: as vvas shevved here before: p. 221, &c.

7. Finally, vvhy els should the Apoſtle ſo sharply rebuke, ſuch as make vaine and odious objections hereabout, as he doth, vvhen he ſaith, O man, vvho art thou that replieſt againſt God? Shall the thing formed ſay to him that formed it, Why haſt thou made me thus? Hath not the potter povver over the day, of the ſame p. 225lumpe, to make one veſſell unto honour, and another unto diſhonour? What if God vvilling to ſhevv his vvrath, & to make his povver knovven, indured vvith long ſuffring the veſsels of vvrath, fitted to deſtruction? and that he might make knovven the riches of his glorie on the veſſels of mercy, which he hath afore prepared unto glorie? Rom. 9, 20— 23. And hovv greatly again doth the ſame Apoſtle admire and reverendly adore Gods dealing herein (teaching us by his example ſo to doe, as he doth) ſaying: O the depth of the riches both of the wiſedome and knowledge of God? how unſearchable are his judgements, and his waies paſt traceing out? For who hath knowen the mynd of the Lord, or who hath ben his counſellour? Or who hath firſt giuen to him, & it ſhalbe recompenſed unto him again? For of him, & through him, and to him are all things: to vvhom be glorie for ever. Amen. Rom. 11, 33 — 36.

SOME OBJECTIONS AND ANSWERS.

Object. I. But this opinion and doctrine maketh God to be the firſt cauſe and author of all ſinne.

Anſvv. Not ſo: For firſt, the elect alſo ſinne, and not the Reprobate onelyonly. And Gods decree of reprobation perteyneth onelyonly to the Reprobate, and not to the elect. Another cauſe therefore there is, and muſt needs be of ſinne, both in the elect and reprobate: namely, the abuſe of free vvill in Adam, in vvhom all hauehave ſinned, and of whom all are deſcended, both the elect and reprobate: and ſynce Adams fall, mans naturall corruption, & his corrupt vvill & concupiſcence. Gen. 3, 1 — 6. and 5, 3. compared vvith Rom. 5, 12 — 19. Jam. 1, 13 — 17. Eccleſ. 7, 29. Epheſ. 2, 3.

2. Secondly, vve are to diſtinguish between the action, and the corruption, of ſinne: Alſo, betvveen ſinne, and the punishment of ſinne. Sinne (as ſinne) and the corruption thereof, is of man, who being made righteous, tranſgreſſed vvittingly & willingly. (For vvhichwhich ſee the Scriptures aforeſaid, and the like.) But as it is an action, the abilitie to doe this or that is of God, in vvhom we liue, and moue, and hauehave our being. Act. 17, 21. alſo as it is the punishment of ſinne, it is juſtly inflicted by the Lord, vvho is juſt to punish ſinne. Thus God hardneth the heart of Pharaoh, Exod. 4, 21. & 9, 12, 16. vvith Rom. 9, 17, 18. and Pharaoh hardneth it himſelf, Exo. 8, 15, 32. and 9, 34. Which, as Pharaoh doth it, is ſinne: as God doth it, it is the punishment of ſinne. And thus it hath the conſideration of good, for declaration of the juſtice of God. For God is juſt in all his waies, and holy in all his vvorks. Pſal. 145, 17. and his underſtanding is infinite, vvhichwhich man may admire, but cānot cōprehend. Pſa. 147, 5. & 77, 19. vvith Rom. 11, 13-36.

3. Thirdly, diſtinguish alſo betvveen effects, and conſequents. Sinnes come after Gods decree of Reprobation, not as effects therof, but as cō ſequents that follovv after it. It is moſt holy, & ſo not the cauſe of ſinne.

4. Neither is it ſound to ſay, becauſe God ſuffereth this or that, therefore he doeth it. Difference is to be put between Gods decree of permiſſion, vvhichwhich concerneth all; and between Gods decree of Reprobation, vvhichwhich reſpecteth onelyonly ſome, to wit, the Reprobate. Beſides, all know, that men ſuffer many things, which they doe not, nor can be ſaid to doe, p. 226nay vvhichwhich many times they forbid. And the cauſe of an action (rightly and properly conſidered) is in the doer, not in the ſufferer.

5. Otherwiſe, let it be obſerved, whether theſe men themſelues doe not in deed by their opinions make God the author of ſinne, and of evill and deſtruction: vvho hold, that God would hauehave all and every particular man vvhoſoever to be ſaved; and cannot deny, but he is able to ſaue all vvhom he is vvilling to ſaue; and yet alſo grant (as the truth is) that he doth not ſaue all. What now vvil follow hereupon, according to their aſſertions, let them conſider with themſelues.

6. Finally, God is ſo farre from being author of ſinne (as it is ſinne) as he hateth, forbiddeth, and condemneth it: vvhichwhich his word everie where, and his vvorks at all times make manifeſt.

Object. II. But the Lord ſaith by Ezekiell, I will not the death of the wicked, but that the wicked turne from his way and liue. Ezec. 18, 23, 32. and 33, 11.

Anſvv. 1. The Lord is not contrarie to himſelf, who ſaith by the ſame Prophet, As the vine tree among the trees of the foreſt, which I hauehave giuen to the fire for fewell: ſo vvill I giuegive the inhabitants of Jeruſalem: and I vvill ſet my face againſt them: they ſhall goe out from one fire, and another fire ſhall devoure them: and you ſhall knovve that I am the Lord, vvhen I ſet my face againſt them. Ezec. 15, 6, 7. Where the Prophet shevveth, that as the vine tree is by Gods framing and diſpoſition of it, giuen to be fevvell for the fyer: ſo alſo the Ievves & inhabitants of Ieruſalem vvere then by the ſpeciall decree of God appointed to the fire and deſtruction.

2. The Prophet ſpeaketh of temporarie death, as may appeare by Ezech. 33, 11, 25, 28. and 18, 2, 13, 27. compared vvith chapt. 12, and 13, and 14, and 15, &c. vvhereas the queſtion is about reprobation to eternall death. And great difference there is, betvveen theſe tvvo: as may be ſeen in the caſes of Naboth and the Blaſphemer (ſpoken of, Lev. 24.) who vvere both of them ſtoned to death. Lev. 24, 14 — 21. and 1 King. 21, 1 — 13. Alſo in Ioſiah and Achab, who vvere both ſlaine in battell. 1 King. 22, 34, 35. and 2 Chron. 35, 20— 24. Theſe now had a like bodily & violent death: but shal vve therefore match them together as like, touching eternall death?

3. Difference alſo is to be put betvveene the revealed, and the hidden vvill of God, ſo to call it. As may be obſerved in the Lords dealing with Abraham, Ezechiah, and others. God biddeth Abraham take Iſaac his ſonne, & ſacrifice him: yet Gods purpoſe vvas but thus to trie Abrahams faith and obedience: vvhichwhich purpoſe of God was as yet concealed from Abraham, till God did afterward manifeſt it. Gen. 22, 1, 2. &c. The Lord alſo biddeth Eſaiah goe tell Hezekiah, that he should then dye: when God notwithſtanding doeth afterward adde fifteene yeres more to his life: which as yet was concealed from Hezekiah. Eſa. 38, 1. &c. Yet this double will (ſo to call it) is but in reſpect of us, and the manifeſtation thereof unto us. For otherwiſe in reſpect of God himſelf, he never would any other thing, but that vvhichwhich alſo he doth.

4. Again, difference is to be put between willing as delighting with, & willing p. 227as decreing. Otherwiſe if God ſimply would not, none should dy at al.

5. Obſerue vvithal, vvhether in the places aforeſaid the Prophet ſpeak not of the vvicked converting to the Lord; and not of the Reprobate (whereabout the queſtion novv is:) For which, conſider that vvhichwhich is vvritten in Ezech. 18, 21, 22, 27, 28, &c.

6. Finally, the right tranſlation & underſtanding here is thus:††Or, I am not delighted with. I hauehave no pleaſure (ſaith the Lord) in the death of the wicked, &c. Whereupon obſerue againe, that God delighteth not in the death of a ſinner (in one reſpect) as it is the deſtruction of his creature, Ezech. 18, 23. and 33, 11. But he delighteth in it (in another reſpect) as it is his juſt punishment of ſinne. Pſal. 37, 13. vvith 2, 4, 5, 12. Prov. 1, 26. Ezech. 21, 17. And here ſee Piſcat. in Ezech. 18, 23, 32. and 33, 11. Alſo Piſcat. Resp. ad duas diſputat. Taufreri, & Reſenij, pag. 38, & 100.

Object. III. But the doctrine of Gods predeſtination, eſpecially of Reprobation, should not be taught, or at leaſt not be taught unto the common people, &c.

Anſvv. 1. Why then doeth the Scripture teach it: the Prophets, Apoſtles, and Chriſt himſelf? The Prophets, Gen. 25, 23. vvith Rom. 9, 12. Exod. 9, 16. and 33, 19. vvith Rom. 9, 15, 17, 18. Ier. 6, 30. Mal. 1, 2, 3. vvith Rom. 9, 13. Prov. 16, 4. vvhere it is expreſſely ſaid, that the Lord hath made all things for himſelf; yea, euen the vvicked for the day of evill. And Chriſt himſelf alſo teacheth the ſame, when he ſaith,††or, I confeſse to thee I thank thee, O Father, Lord of heauen and earth, becauſe thou haſt hid theſe things (the myſteries of the kingdome of heauen) from the vviſe and prudent, and haſt revealed them unto babes. Euen ſo, Father, for ſo it ſeemed good in thy ſight. Mat. 11, 25, 26. Where it is evident, that Gods decree, not onelyonly of election, but of reprobation alſo, dependeth meerely on Gods good will and pleaſure. Alſo, Matt. 13, 11. And again, when he ſaith in his prayer to the Father, Thoſe that thou haſt giuen me, I hauehave kept, and none of them is loſt, but the ſonne of perdition: meaning Iudas. John 17, 12. Like as Antichriſt alſo is called, the ſonne of perdition, 2 Theſ. 2, 3. that is, appointed to perdition and condemnation: As by the ſonnes of death, is underſtood alſo ſuch, as are appointed to dye. Pſal. 79, 11. and 102. 20. And the Apoſtles teach it in like ſort: namely, the Apoſtle Paul, Rom. 9, 11 — 23. and 11 chap. 2 Tim. 2, 19, 20. Epheſ. 1, 3 — 11. 1 Theſ. 5, 9. where the Apoſtle having ſaid, Let us not ſleep, as doe others: but let us that are of the day, be ſober, putting on the breſtplate of faith and louelove, and for an helmet, the hope of ſalvation: then preſently annexeth: For God hath not appointed us to vvrath: but to obteyne ſalvation by our Lord Jeſus Chriſt. And Peter likewiſe, who teacheth out of the Prophets, that Chriſt is a ſtone of ſtumbling, and a rock of offence, to them vvhichwhich ſtumble at the word, being diſobedient, vvhereunto alſo they vvere appointed. 1 Per. 2, 8. And Iude the Apoſtle, ſaying, There are certain men crept in unavvares, vvho vvere of old foreordeyned to this condemnation, &c. Jude ver. 4. Thus doe the Prophets, Apoſtles, & Chriſt himſelf, plainly and purpoſely teach this doctrine. And should not then the miniſters of Chriſt tread in their ſteppes, being ſtill carefull to teach it wiſely, and ſoundly according to the Scriptures? For vvhatſoever things p. 228are vvritten aforetime, they vvere vvritten for our learning, that we through pacience, and comfort of the Scriptures might hauehave hope. Rom. 15, 4.

2. Moreover, this doctrine is both lawful, and good to be taught in the church: 1. Becauſe it glorifyeth God, aſcribing and yeelding to God, the glorie of his merciemercy, juſtice, wiſdome, and povver over all. Ioh. 16, 14. Rom. 9, 22, 23. and 11, 33 — 36. II. Becauſe it ſtirreth up to holynes of life, prayer, thankſgiving, good vvorks, ſearching and relying on the word of God, &c. 1 Theſ. 5, 6 — 9. Mat. 11, 25, 26. Act. 4, 24 — 28. &c. Epheſ. 1, 3, 12. and 2, 10. Rom. 15, 4. 2 Tim. 3, 15, 16, 17. 2 Pet. 1, 3 — 10. III. Becauſe it aſſureth us of the certaintie of our ſalvation, being grounded in the eternall and unchangeable counſell of God: It teacheth us to caſt off all confidence in our ſelues, and to aſcribe our ſalvation onelyonly to the grace of God, acknowledging and admiring the riches of Gods mercy, vvho of his free grace hath choſen us to life and ſalvation in Chriſt: It comforteth us againſt diſtruſt, deſpaire, and other manifold tentations, ariſing by meanes of troubles and adverſities that befall us in this life, teaching us in all things paciently to reſt in the work of God: and particularly, it ſtrengtheneth us againſt the grief and offence, that otherwiſe we might take at the iniquitie and evill dealing of hypocrites and other wicked perſons, in the church, or out of the church: in aſmuch as we knovv, that God is the diſpoſer of all things, & that they come to paſſe according to his eternall and moſt certain and determinate counſell, vvho therefore will vvork all things for good unto us in Chriſt. 2 Tim. 2, 19, 20. Rom. 8, 28 — 39. and 11, 33 — 36. 2 Sam. 16, 10, 11. and Iob 1, 21. Mat. 11, 25, 26. and 20, 15. John 17, 12. Act, 2, 23. and 4, 27, 28. 1 Pet. 2, 6, 7, 8. Jude ver. 3, and 4. Rev. 13, 8. and 17 8. & 20, 15. and 21, 27.

3. It giueth us good & neceſſarie occaſion, to put difference between Gods decree of election & reprobation, which was before all beginning, and betvveen the execution thereof, vvhichwhich ſuccedeth in time aftervvard. And thereupon to obſerue, that many things come betvveen the decree it ſelf, and the execution thereof: which are due meanes & cauſes of the latter, that are not at all any cauſes of the former. Rom. 8, 29, 30. 1 Pet, 1, 2, 18, 19, 20. and 2, 6 — 10. Mat. 11, 25, 26. Act. 13, 48. and 14, 16. Pſal. 81, 12. Eſa 29, 10. Rom. 11, 2, 5 — 10.33 — 36.

Some teſtimonies of auncient Writers.

Iuſtine Martyr ſaith, God is not in the cauſe, that ſuch as are predeſtinate are unjuſt, vvhether Angels or men, but everie one by his owne fault is ſuch a one, as he ſhall appeare. Iuſtin. Martyr. in Dialogo cum Tryphone Iudaeo.

Auguſtine ſaith, They ſeek to know the cauſes of the will of God: when as the will of God, is it ſelf the cauſe of al things that are. For if the wil of God hauehave a cauſe, then there is ſome thing that goeth before the will of God: which is wicked to beleeue. Auguſt. tom. 1. lib. 1. de Geneſ. contra Manichaeos, cap. 2.

p. 229And moreover, In them that were not yet borne, and as yet had not done any thing, there could not be any regard of deſerts: &c. But if it be ſaid, that their converſation to come made the difference in the judgment of God, then ſurely that ſhalbe made of no effect, vvhichwhich the Apoſtle spake before, ſaying: Not of works.Rom. 9, 11.Rom 9:11 But ſeeing he ſaith generally, Not of works: there he vvould alſo hauehave vvorks paſt, and to come, to be underſtood: to wit, works paſt, which were none at all, and works to come, which vvere not as yet. Ibid. tom. 7. lib. de Predeſt. & Gratia. cap. 7.

And again, Hovv then ſaid he unto theſe, you are not of my ſheep?Ioh. 10, 26.John 10:26 Becauſe he ſavv, that they vvere predeſtinate to eternall deſtruction, not prepared to life eternall by the ranſome of his blood. Ibid. tom. 9. tractat. in Iohannem, 48.

Iſidorus alſo ſaith, There is a double or tvvo fold Predeſtination: eyther of the elect unto reſt, or of the reprobate unto death. Iſidor. de ſummo bono, lib. 2, cap. 6.

And Fulgentius ſaith, The vvicked are predeſtinate unto the ſecond death of the ſoule, that is, to the lake of fyer and brimſtone. Fulgent. ad Monimum, lib. 1. cap. 27. And hitherto concerning Gods decree of Election & Reprobation.

CHAPTER III. Touching generall Redemption.

VVHether Chriſt hauehave not by his death, (according to the counfeſs and decree of God) redeemed onelyonly the elect from their ſinnes, and from the vvrath of God due thereunto: and not all, and every one in the vvorld (none excepted) therefrom. Eſa. 53 ch. compared with Rom. 8, 33, 34. 1 Theſ. 1, 10. Pſal. 16, 2, 3, 4. &c. vvith Act. 2, 25 — 36. Matt. 1, 21. and 26, 28. vvith Dan. 9, 24 — 27. 1 Cor. 5, 7. vvith Exod. 12, 3, 11, 12, 13, 14. Joh. 10, 15. Epheſ. 1, 4 — 14. and 5.23.25. Tit. 2, 13, 14. Heb. 2, 10, 17. and 9, 22, 24, 28. and 13, 20. 1 Pet. 1, 2, 3, 4, 18 — 21. Revel. 21, 27.

1. Becauſe they that are redeemed from their ſinnes by the death of Chriſt, are alſo delivered from the wrath to come; and in Chriſt are juſtified, quickned, and begotten again to a living hope by his reſurrection from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, being reſerved in heauen for us. 1 Theſ. 1.10. Rom. 8.33.34. and 4.25. vvith Eſa. 53 chap. and Epheſ. 2.5.6. 1 Pet. 1.2.3.4. Which grace is peculiar onelyonly to the elect, and not to all in the vvorld whoſoever. As appeareth by the Scriptures here noted before in the generall Poſition, and many other the like in the vvord of God.

2. The Prophets teach us, that the righteouſnes which novv Chriſt hath brought in, is an everlaſting righteouſnes: vvhereas that vvhichwhich Adam had at the firſt, was quickly loſt and foone gone. Dan. 9.24. vvith Eccleſ. 7.29. Pſal. 49.12.20. And the Apoſtles teach us, that the Redemption which Chriſt hath obteyned for us by his death, is an eternall Redemption. Eternall (I ſay) not onelyonly in reſpect of the typicall or temporall Redemption and reconciliation made by the Prieſts in Iſraell; but alſo in regard of the fruit and benefit, vvhereof the redeemed are in deed made partakers to eternall righteouſnes and ſalvation, by Ieſus Chriſt. Heb. 9.12. vvith ver. 24, p. 23028. and Dan. 9.24 — 27. Rom. 8.23.29.30. Luk. 21, 28. Pſal. 16.3 — 11 and 130.7.8. Ezec. 43.18 — 27. vvith Hebr. 1.3.14. and 2.5 — 9.10.11▪17.18. and 4.14.15.16. and 5.9.10. and 6.17 — 20. and 10.14. and 13.10.11.12.20.21. Epheſ. 1.4.7.14. 1 Pet. 5.10, 1 Cor. 1.30.31. Where yet further to this end may be conſidered, how the Scripture ſpeaking of our Redemption, doth by this word ſometimes meane the price and raunſome which Chriſt hath payed & anſwered for us unto God; ſometimes our full enjoyning of the fruit & effect thereof in eternall glorie. Epheſ. 1, 7.14. 1 Cor. 1, 30. 1 Pet. 1, 18, 19. vvith Luk. 21, 28. Rom. 8.23. Like as the word Regeneration may ſometimes be underſtood of our nevv birth that is begun in this life; ſometimes of our whole and full renevving to the enjoying of eternall glorie in the life to come, Tit. 3, 5. and Iohn 3, 3. 1 Pet. 1, 3, 4. vvith Mat. 19, 28. and Act. 3, 21. 2 Pet. 3, 13. Wherein we may alſo obſerue, how they which are partakers of the one, shal likevviſe be partakers of the other. As vvhom the Lord once loveth, and accepteth in his beloved Sonne Ieſus Chriſt, them he loveth to the end. Rom. 8, 37, 38, 39. and 9, 11, 13. vvith Mal. 1, 2. Epheſ. 1, 5, 6. and 5, 2, 25 — 27. Ier. 31, 3. and Iohn 13, 1. and 15, 13. vvith 10, 15, 16, 17, 27, 28. So as then, if all and every one in the vvorld (without exception of any) be redeemed by the death of Chriſt, it vvould follow that all should be ſaved, having an eternall righteouſnes and redemption, and being made partakers of the louelove of God, and regeneration, to eternall life. And ſo the Reprobate should be redeemed and ſaved, aſvvell as the elect, and the unrepentant, unbelevers, & moſt vvicked in the world, should be partakers of eternall redemption, righteouſnes and ſalvation by Chriſt, aſvvell as the repentant, and the beleevers, and moſt godly that ever vvere. Which is againſt the vvhole courſe of the Scriptures throughout.

3. Beſides that ſuch generall redemption cannot ſtand, vvith that unceſſant and unreconciliable enmity, which God himſelf, upon the fall of man, did put between the ſeed of the ſerpent, & the ſeed of the vvoman. Gen. 3, 15. By the ſeed of the ſerpent, I underſtand (with††Piſcat. in Gen. 3, 15. &c.Gen 3:15 others) the wicked & reprobate, who are of their father the divell: as Chriſt shevveth, Iohn 8, 44. and by the ſeed of the vvoman, Chriſt himſelf ſpecially, and in Chriſt al the faithfull & elect, that come of that our firſt mother Eva, there ſpoken off. 1 Joh. 3, 7, 8, 9. Heb. 2, 11.14, 15. Rom. 16, 20. Gal. 4, 4, 5. 1 Cor. 15, 54 — 57. Novv if ſynce the fall, Chriſt hath redemed all in the vvorld, whoſoever, euen the wicked and reprobate, then hath there ben a reconciliation made again betweene the parties aforeſaid; and that enmitie between them taken avvay: (for Chriſt is the Lambe, ſlaine from the foundation of the world, Rev. 13, 8. Hebr. 13, 8.) And ſo the counſell and vvork of God should be infringed, touching that hoſtile and perpetuall enmitie, vvhichwhich the Lord himſelf ſaid, he vvould put between the ſeed of the ſerpent, and the ſeed of the vvoman, as is aforeſaid. But this cannot ſtand, with the unchangeablenes of Gods counſell, or truth of his word. And therefore is erroneous. Not to ſpeak of that confirmation thereof, which the continual experience of all ages, and euen of this generation, wherein we liue at this p. 231day, may afford.

4. And if vve look at Iſrael, we may obſerue, that in the Tabernacle & Temple there were tvvo Altars: the one called the braſen Altar, for the burnt offering and ſacrifice; the other the golden Altar, for the burning of incenſe thereupon. At both vvhichwhich, the Prieſts (as types of Ieſus Chriſt) miniſtred in Iſraell. The one more ſpecially typing out the Redemption vvrought by Chriſt, the other his Interceſſion. Exod. 27, 1 — 8. and 30, 1 — 8. Ezech. 40, 47. and 41, 22. and 43, 13 — 27. compared vvith Heb. 13, 10, 11, 12. Revel. 8, 3, 4. By which, as we may learne againſt the Papiſts, that Ieſus Chriſt is our Redeemer at the braſen altar (on vvhom alone vve are to relie for ſalvation;) and our Interceſſour at the golden altar (on vvhom alone alſo vve are to relye for the mediation of his Interceſſion for us, and not upon the Angels or Saints departed:) ſo likewiſe for the queſtion in hand, we may furthermore learne this withall, that Ieſus Chriſt is Redeemer onelyonly for them, for whom he is Interceſſour. And Interceſſour he is onelyonly for the Elect and faithfull; and not for the world, the Reprobate and wicked therein. As Chriſt himſelf, and the Prophets and Apoſtles doe teach us. Ioh. 17, 9, 20, 24. Pſal. 16, 3, 4. with Act. 2, 25 — 36. Eſa. 53, 12. Rom. 8, 33, 34. Heb. 9, 24. Rev. 8, 3, 4. Therefore alſo he is the Redeemer onelyonly of the elect, and not of the world, the wicked and reprobate vvhoſoever. Which is yet further confirmed unto us, by the very names and titles, vvhichwhich in the Scriptures are attributed to Chriſt agreably hereunto: as namely, that he is called Jeſus, Chriſt, the Saviour, the Annoynted one; the Author, Captaine, and finiſher of our faith and ſalvation; the great ſhepheard of the ſheep; the ſhepheard and Biſhop of our ſoules; the Father of eternitie; the Prince of peace; the Angell of the covenant; the Sun of righteouſnes; the comfort of Iſraell; and eternall life, &c. Mat. 1, 21, 22, 23. & 16, 16. Act. 2, 36. Heb. 2, 10. and 12, 2. and 13, 20. 1 Pet. 2, 25. 1 John 4, 14. Eſa. 7, 14. and 9, 6. 1 Tim. 2, 5. Mal. 3, 1. and 4, 2. Luk. 2, 25. 1 Ioh. 5, 12.20.

5. Hither alſo may be referred, that as the Paſſeover of old vvas inſtituted and killed for Iſraell onelyonly, and not for the Egyptians: ſo Chriſt our Paſſeover was ordeyned and ſacrificed onelyonly for his Iſrael & choſen people, and not for the vvicked and all in the world vvhoſoever, none excepted. Exod. 12. chap. 2 Chron. 30. and 35. Ezr. 6, 19 — 22. compared with 1 Cor. 5,7. and Rom. 8, 33, 34. 1 Pet. 1, 2, 18,— 21. 1 Joh. 5, 19, 20.

6. Chriſt by his death hath redemed thoſe onelyonly, for vvhom the Lords pleaſure proſpereth in his hand: whom alſo he maketh to be his ſeed, & him to be the chaſtiſement of their peace, to be healed vvith his ſtripes. Eſa. 53, 5, 10. with 1 Pet. 2, 24, 25. Which fruit and effect is onelyonly in the elect, and not in all whoſoever: as all will confeſſe. Otherwiſe alſo we should extend the redemption of Chriſt, further then God himſelf (vvho gaue him to death for us) intended it: and contrarie to the Scriptures, which apply it onelyonly to ſome, and not to all and everie one in the world whoſover. Pſa. 16, 2, 3, 4. &c. with Act. 2, 25 — 36. Eſa 9, 6, 7. & 53, 4 — 67. Ier. 23, 5, 6. Dan, 9 24 — 27. Ioel 2, 33. Mic. 5, 2. Mal. 4, 2. Mat. 1, 21. & 20, 28. & 26, 28. Luk. 19, 9, 10. Rom. 8, 33, 34. Heb. 9, 28. & 10.14. & 13, 10, 11, 12, 20, 21, 1 Ioh, 5, 4, 12, 13, 19, 20.

p. 2327. Chriſt layd dovvne his life onelyonly for his sheep. Joh. 10, 11, 15, 16. and 15, 19. Heb. 13, 20. 1 Pet. 2, 24, 25. And therefore not for al in the world, ſeeing all are not his sheep. Joh. 10, 26. Mat. 25, 33. &c.

8. Chriſt dyed to confirme the covenant of Gods grace, for eternall ſalvation unto his people. Dan. 9, 24 — 27. Gal. 3, 13 — 18. Heb. 9, 15, 16. and 13, 20, 21. Mal. 3, 1. and 4, 2. with Mat. 1, 21. and 26, 27, 28. And therefore onelyonly for them that are the heires of ſalvation. For vvhichwhich, ſee the Scriptures & reaſons aforeſaid. Now whereas Daniell ſpeaking of the Meſſiah, ſaith he ſhould be cut off, and bring in everlaſting righteouſnes, and confirme the covenant with Many, Piſcat. reſp. ad disp. Taufren p. 73. &c.&c. Dan. 9, 24 — 27. two things there are, about the vvord (Many) well obſerved by ſome vvriters: which here I vvill mention. One is, that if we doe thus tranſlate and underſtand the vvord Many, then we muſt remember, that the elect & godly (for the number of them) are to be conſidered two vvaies: either in compariſon with others; or ſimply in themſelues. The elect and godly, in compariſon of the reprobate and ungodly, are few, and the leſſer number. Mat. 7, 13, 14. and 20, 16. and 22, 14. Rom. 9, 27,Piſcat. in Dan. 9, 27.Dan 9:27 28, 29. with Eſa. 1, 9. and 10, 22, 23. But being conſidered in themſelues, the elect and faithful are many, and the number of them very great Mat. 20, 28. Heb. 9, 28. with Eſa. 53, 11, 12. Rev. 7, 4 — 9. The other thing is, that the word here tranſlated (Many) may alſo be tranſlated the excellent, the great, the noble, glorious, honourable, &c. as the ſame vvord is by Daniell (in the ſingular number) uſed & applied to God, vvhen he calleth him the great God, Dan. 2, 45. and by others alſo is uſed, when they ſpeak of men, or other things, that are great or excellent: as in Iob. 32, 9. Ier. 41, 12. Hoſ. 8, 12. and ſo likevviſe may be underſtood, in Eſa, 53, 11. And thus it agreeth vvith Davids ſpeach (Pſa. 16.) where (uſing another word) he bringeth in Chriſt ſpeaking to God the Father, thus: My goodnes extendeth not to thee, but to the Saints vvhichwhich are on earth, & to the excellent; in vvhom is all my delight, Pſal. 16, 2, 3, &c. By vvhichwhich Pſalme alſo we may learne (for the queſtion in hand) that the benefit of Chriſts redemption and mediation, is not to be extended to Idolaters, unbelevers, or other like wicked perſons (verſ. 4.) but onelyonly to thoſe in whom Chriſt delighteth, that is, to the Saints, that are great, excellent and noble, being made the ſonnes of God in Chriſt (ver. 3. vvith 1 Ioh. 3, 1. & Joh. 1, 12.) For whom Chriſt dyed, and roſe again from the dead, & is ſet in glorie at the right hand of God, vvhere are pleaſures for evermore. Pſal. 16. And that thus we may underſtand and apply this Pſalme unto Chriſt, and to the work of his redemption and mediation, vve may learne by the Apoſtles themſelues, ſo alledging & applying it, & other pſalmes accordingly. Act. 2, 25 — 36. compared with Pſal. 16, 8 — 11. and 110, 1. & 132, 11.

9. They whom Chriſt hath redeemed by his death, hauehave remiſſion of ſinnes through the blood of his croſſe; receiue the ſpirit of adoption of ſonnes; are ſanctified, renewed, and made conformable to the image of Chriſt; are never ſeparated from the louelove of God, vvhichwhich is in Chriſt Ieſus; become members of that body vvhereof Chriſt is the head and Saviour; are the Saints of the High ones, or of the high places; and hauehave the p. 233Angels ſent forth to miniſter for them, as being the heires of ſalvation. Epheſ. 1, 7. Col. 1, 12 — 14. Rom. 8, 15 — 39. Gal. 4, 4 — 7. Exod. 29, 36, 37. and Ezec. 43, 13 — 27. with Heb. 13, 10— 12. and 2, 9 — 11. and 10, 14, 19, 20. Tit. 3, 4 — 7. Phil. 3, 10. Epheſ. 1, 3 — 23. and 5, 23 — 27. Dan. 7, 13, 14, 18, 25, 27. with chapt. 9, 24 — 27. Pſal. 91, 11 — 16. Mat. 18, 10, 11. Heb. 1, 3, 13, 14. Of vvhichwhich graces and benefits, ſeeing all are not partakers, but the elect and beleevers onelyonly: therefore alſo the Redemption of Chriſt, and the fruit thereof, perteyneth to theſe onelyonly, & not to all in the vvorld whoſoever.

10. Chriſt (at his firſt comming) vvas once offered, to beare the ſinnes of the Many, unto vvhom expecting him, he shall appear the ſecond time vvithout ſinne, unto ſalvation. Heb. 9, 28. Which ſecond appearance of his, ſeeing it shall not be unto all for ſalvation, but onelyonly to the many ſpoken off, who are the heires of ſalvation (as may be ſeen, in 1 Pet. 1, 2 — 5. Matth. 25, 31 — 46. 1 Theſ. 1, 10. and 2 Theſ. 1, 6 — 10. Tit. 2, 11 — 14. 1 Ioh. 1, 2, 3. & in the other Scriptures aforeſaid:) therefore alſo Chriſt was offered to beare the ſinnes onelyonly of them, and not of all in the vvorld, whoſoever & whatſoever they be.

Herevvith alſo accord ſundry ſpeaches of auncient writers. As vvhen Ambroſe ſaith: God knovveth vvhat the Spirit deſireth,Rom. 8, 26, 27.Rom 8:26Rom 8:27 and vvhat is the mynd of the Spirit, becauſe he maketh interceſſion for the Saints: as it is written, becauſe euen the Spirit maketh interceſſion for us. For they for whom Chriſt ſuffered; and whom he hath cleanſed with his blood, for them doth the ſpirit alſo make interceſſion. Ambroſ. tom. 2. libr. 5. epiſt. 23.

And Auguſtine: The Donatiſts vvould not agree, that by the name of the World, the church could be ſignified: contrarie to the words of the Apoſtle, who ſaith,2 Cor. 5.19.2 Cor 5:19 God was in Chriſt, reconciling the world to himſelf: and contrarie to the words of the Lord himſelf, who ſaid, The ſonne of man came not to judge the world,Ioh. 3, 17. & 12, 47.John 3:17John 12:47 but that the world through him might be ſaved. For the world cannot be reconciled to God and ſaved by him, unleſſe that by the name of the World, the church be underſtood, which onelyonly being reconciled by him is ſaved. Auguſt. tom. 7. lib. contra Donatiſt.

And again: He that ſpared not his owne ſonne,Rom. 8, 32, 33. with ver. 29.30.Rom 8:32Rom 8:33 but delivered him up for us all: how shall he not with him alſo freely giuegive all things unto us? But to whom? To us that are foreknowne and predeſtinated, juſtified, glorified, of whom it followeth, Who shall lay any thing to the charge of Gods Elect? Auguſt. tom. 9, tractat. 45. in Iohan.

Again alſo: Hovv then ſaid he unto theſe, ye are not of my sheep? Becauſe he ſaw they were predeſtinate to eternal deſtruction,Ioh. 10.26.John 10:26 not ordeyned or purchaſed to eternall life by the raunſome of his blood. Ibid. tractat. 48. in Iohan.

And Cyrill likewiſe: Chriſt is novv alſo ſubject to the Father:Hebr. 9.14. 1 Pet. 1, 19, 20, 21.Heb 9:141 Pet 1:191 Pet 1:201 Pet 1:21 yet not for all, but onelyonly for them that beleeue in him, for whom he offered himſelf, as a lambe without …ot unto the Father, that he might offer them unto God, being freed from all ſinne. Cyrill. Theſauri lib. 10. cap. 8.

CHAPTER IIII. Touching freewill, or power in our ſelues unto good, ſince the fall.

VVHether true converſion unto God, & ſaving faith in Ieſus Chriſt, be not the free gift of God, and the vvork of his grace, powerfully p. 234vvrought in us, to his praiſe and glorie: And is not of our ſelues, or in the povver of our freevvill, as grace is offered, to receiue or to refuſe it, to beleeue or not to beleeue, as we will our ſelues: but is vvholly the free, gracious, and povverfull work of God in us, as is aforeſaid. Eph. 1 ch. and 2, 1 — 8, 9, 10. Phil. 1, 29. and 2, 13. Col. 1, 12, 13, 21. 2 Theſ. 1, 3, 11, 12. Ioh. 1, 5, 11.12, 13. and 3, 3, 6, 27. and 6, 44, 65. Act. 16, 14. and 26, 15 — 18. Gen. 6, 3, 5. Deut. 30, 6. Job 15, 16. Pſal. 51, 5. and 100, 3. Prov. 27, 22. Ier. 31, 18, 33. Ezech. 11, 19, 20. and 16, 6. Iam. 1, 17, 18. 1 Ioh. 3, 1. Heb. 12, 2. and 13, 20, 21.

1. Becauſe ſaving faith & holynes, is a fruit of Gods election of grace: and therefore is the vvork of his grace & povver in us, to his praiſe. Act. 13, 48. Epheſ. 1, 3, 4. and 2, 8, 9. Tit. 1, 1. Of vvhichwhich, ſee here before, pag. 222.

2. It is God that maketh us, and not we our ſelues, to be his people, & the sheep of his paſture. Pſal. 100, 3. Ioh. 10, 16, 27, 29. Heb. 13, 20, 21. 1 Pet. 2, 25. It is Gods vvork alone, vvho as he created us at firſt according to his owne image and likenes: ſo alſo createth, regenerateth, & renevveth us againe, by his Spirit in Chriſt, according to his image in righteouſnes & holynes of truth. Gen. 1, 26, 27. vvith Epheſ. 4, 24. Col. 3, 10. Ier. 31, 18. Lam. 5, 21. Euen the heathens themſelues acknovvledge for our naturall life, that vve are the generation of God, in vvhom vve liue, and moue, and hauehave our being (as the Apoſtle alledgeth out of their ovvne vvritings, Act. 17, 28.) And should not then Chriſtians much more acknowledge, for our ſpirituall life, that our new birth and regeneration is of God: that as our firſt generation for our naturall life, is not of our ovvne ſelues, nor in our ovvn power, to vvork or hinder it; ſo neyther our regeneration or new birth: but is the good & powerful vvork of God in us, by his Spirit through Ieſus Chriſt: to whom he giveth us, and out of vvhoſe hands none is able to take us. Pſal. 139, 14 — 16. &c. with Jam. 1, 18. Joh. 1, 11 — 13. and 3, 3 — 8. and 10, 28, 29. & 17, 6. Tit. 3, 3 — 7.

3. The caſe and dealing of our firſt parents, Adam and Eue, vvill make the point more cleare. They, before they fell, had freedome of vvill and abilitie unto good. But vvhen once they had tranſgreſſed, al pronenes to evill vvas found in them: but free will and povver unto good, novv they had not. Read and mark the hiſtorie vvel, as it is deſcribed by Moſes, Gen. 3, 7. &c. They knew novv they vvere naked, not onelyonly in body, but in ſoule alſo, which vvas deprived of the righteouſnes and holynes, which formerly they had, according to the image of God. And vvhat doe they? They ſevve figge leaues together, and make themſelues aprons. But this concerneth but the body: What care vvas there now of the ſoules nakednes? They neyther ſeek to God: no nor when God of his mercy commeth & dealeth vvith them, doe they ſincerely acknovvledge their ſinne, and aske merciemercy of the Lord, but they put it off from themſelues, and colour and cloak it, what they can, &c. The Lord thus shewing in them unto all, that all vvhichwhich we doe or can doe novv of our ſelues, ſince the fall, is but to cloak and cover our ſinnes as vvith figge leaues: So farre are we from having freedome of vvil & povver of our ſelues to take, or hauehave them p. 235taken avvay: unleſſe God renew our hearts, and vouchſafe his grace and merciemercy unto us in Chriſt. And note vvithall, that if any ſinners had freewill or povver unto good, ſince the fall, it should hauehave ben our firſt parents, vvho (as all acknovvledge) had it in their integritie: vvhereas their poſteritie††See here before, pag 24. are borne in ſinne, according to their image, Gen. 5, 3. Pſa. 51, 5. not according to the image of God, vvherein they at firſt were created. Gen. 1, 26, 27.

4. Chriſt alſo teacheth, that no man can come unto him, except the father dravv him, and giuegive us unto him. Ioh. 6, 44, 65. and 10, 29. and 17, 6. It is the Father, vvho maketh us meet to be partakers of the inheritance of the Saints in light: who hath delivered us from the power of darknes,See alſo Act. 26.15 — 18. Eſa. 42, 7. Zach. 9, 11 Mat. 6, 23 and Ioh. 1, 5.Acts 26:15Isa 42:7Zech 9:11Matt 6:23John 1:5 & tranſlated us into the kingdome of his deare ſonne. Col. 1, 12, 13. Where vve may obſerue further to this purpoſe, that the word CLEROS uſed by the Apoſtle, ſignifieth a lot, or inheritance that commeth by lot. Which alſo may teach us, that this renevved eſtate is the Lords free gift, and his gracious vvork, and diſpoſition; and not ours: as the very nature and uſe of a lot doth plainly manifeſt. Lev. 16, 8, 9, 10. Num. 34, 13. vvith Ezec. 47, 13 — 22. Joſh. 14, 2. and 15, 1. and 19, 1. Prov. 16, 33. Ionah 1, 7. Act. 1.26. and 13, 19. and 26.18. Pſa. 16.5.6. Epheſ. 1, 11. vvith Col. 1, 12.

5. Moreover, ſaving faith is vvrought in us by the Lord, euen by the working of his mightie power, which he vvrought in Chriſt, when he raiſed him up from the dead. Epheſ. 1.17 — 19.20. Col. 2, 12, 13. Therefore it neither dependeth on the povver of our vvill, nor (vvhere God vvil work it can be overcome by the untovvardnes and corruption thereof: but is the free gift and vvork of God, effectually vvrought in vvhom it pleaſeth him. Epheſ. 2.8.9. Phil. 1.29. and 2.13. Joh. 1.11 — 13. 2 Theſ. 1.11.12. Ier. 31, 18. 2 Cor. 4.6. 2 Tim. 2.25.26. Heb. 12.2. compared with the Scriptures aforeſaid.

6. They alſo vvhichwhich hauehave ſaving faith in Ieſus Chriſt, are made members of that myſticall body, vvhereof Chriſt is the head. Epheſ. 1.3 — 22.23. and 4.15.16. Col. 1.18.19. and 2.19. 1 Cor. 12. &c. Therefore, as in the naturall body, the diſpoſition of the members (in this or that place, to this or that uſe) is not of themſelues, but vvholly according to the vvill of God, as it pleaſeth him to diſpoſe them: 1 Cor. 12.18. ſo alſo in the myſticall body of Chriſt, the placing of the members therein, is not of our ſelues, or at the vvill of men, but vvholly according to the vvill & good pleaſure of God. For which ſee the Scriptures before alledged, and the treatiſe of Gods decree of election, here spoken of before, pag. 221.

7. We are by nature dead (not half dead, or partly dead) in ſinnes and treſpaſſes. Epheſ. 2.1.2.3.5.12.13 — 22. Col. 2.13. Ioh. 5.25. Therefore it is not of us, or in the povver of our vvill, to quicken or convert our ſelues ſpiritually: as it is not in the vvill or povver of a dead man, to quicken himſelf naturally, or to raiſe up himſelf unto life againe. The vvaters of the ſea, vvhereof Ezechiel ſpeaketh (called the dead ſea, vvhere Sodome and Gomorrha ſtood) are healed; not by any thing in or of themſelues, but onelyonly by vertue of the living vvaters, vvhichwhich come into them out of the p. 236houſe of God. Ezech. 47, 1 — 8. &c. Zach. 14.8.9. vvith Rev. 22.1.2. And vvhen Lazarus vvas dead, he vvas raiſed up againe, not at his ovvne vvill, or by any povver in himſelf: but onelyonly of the grace and by the povver of our Lord Ieſus Chriſt. Ioh. 11.14 — 44. So likevviſe it is not of our ſelues, or in the povver of our ovvn vvill, but of the grace and by the povver of God, to quicken and raiſe us up unto life, vvhen vve are dead in ſinnes & treſpaſſes. As vve are taught in the Scriptures aforeſaid, and other the like. When I paſſed by thee (ſaith the Lord to Iſrael) and ſavv thee polluted (or giving thy ſelf to be troden under foot) in thine owne blood, I ſaid unto thee, when th… waſt in thy blood, Liue: yea I ſaid unto thee, when thou vvaſt in thy blood, Liue. Ezec. 16, 6. Where marke, that he ſpeaketh and repeateth it againe, and again. I ſaid unto thee, when thou vvaſt in thy blood, Liue. The like againe may be obſerved in the dead bones, vvhichwhich were quickned by the Lord, as Ezechiell likewiſe sheweth, Ezech. 37.1 — 14.

8. The Scripture alſo and experience teacheth, that vve are fleſh: and the verie thoughts and imaginations of the heart of man are onelyonly evill continually, euen from his youth, Gen. 6, 3, 5. and 8, 21. Pſal. 14, 2. with Rom. ….9, 10, 11, 12, 19, 23. 1 Cor. 2, 14. 2 Cor. 3, 5. Mat. 6, 23. John 3, 6. Galat. 5, 17, 19, 20, 21. Iude, v. 18, 19. Our vvill is become the ſervant of ſinne: ſeeing we our ſelues are the ſervants of ſinne, and free from righteouſnes; the children of wrath and diſobedience; fulfilling the will of the fleſh and of the mynd; yea being in the ſnare of the Divell, taken aliue captiue by him at his vvill. Rom. 8, 20— 23. & 3, 10, 11, 12. Ioh. 1, 13. and 8, 34. Epheſ. 2, 1, 2, 3. 2 Tim. 2, 26. Tit. 3, 3. Col. 1, 21. A corrupt tree cannot bring forth good fruit. Mat. 7, 18. Iob. 14, 4. Man is abominable and filthie, which drinketh iniquitie like vvater. Iob 15, 16. We are all borne in iniquitie, & in ſinne did our mothers conceiue us. Pſal. 51, 5. Our hearts are ſtonie, hard, and unplyable, to beleeue, and obey the word of God. Ezech. 11, 19, 20. with Gen. 6, 5. Jer. 17, 9. Pſal. 64, 6. Therefore it is and needs muſt be Gods free gift of grace, & his powerfull vvork (vvho is able to bring light out of darknes, and water out of the ſtony rock) to take avvay the ſtony heart out of our flesh, and to giuegive us an heart of flesh, that is ſoft, and wherein the law of God may be written by his Spirit, to convert and renevv us; to work in us both to wil, and to doe, of his good pleaſure, and to his praiſe. 2 Cor. 4, 6. Ezec. 11, 19, 20. and 36, 25, 26, 27. vvith Exod. 17, 6. Ier. 10, 23. and 31, 18, 33, 34. Phil. 2, 13. Pſal. 10, 17. Joh. 3, 3.6.27. and 6.44.65. and 8, 36. Heb. 12, 2. and 13, 20, 21.

9. This appeareth further, in that no exhortations, perſvvaſions, corrections, punishments, or other meanes can prevaile vvith men, to bring us to godlines, unles God renew us by his ſpirit. (2 Chron. 36, 14, 15, 16. Eſa. 1.5. and 65, 1, 2. Jer. 25.1 — 7. and 31, 18, 33, 34. Iſal. 143, 10. Mat. 6, 10. Ioh. 3, 3, 6.8. Phil. 2, 13.) Nay men often become more hardened, and vvaxe worſe and vvorſe notwithſtanding any meanes that can be uſed unto them, according to the Proverbe vvhichwhich ſaith: Though thou bray a foole in a morter yet will not his fooliſhnes depart from him. Prov. 27, 22. And**Rom. 4, 15 and 7, 8. &c.Rom 4:15Rom 7:8 the Lavv vvorketh vvrath, (ſaith the Apoſtle) and increaſeth ſinne, and maketh it more appeare. So p. 237corrupt we are in our ſelues, ſo prone unto all evill, ſo unvvilling and unable to that vvhichwhich is good; untill and unles it pleaſe God to convert and renew us by his Spirit and grace in Chriſt, as is aforeſaid. And who is there (except**Habak. 2, 4.Hab 2:4 his ſoule be lift up, and not upright in him) that doth not know and find in himſelf, that we can not beleeue or obey, eyther vvhen we would, or vvhat we vvould, or as we would: but as it pleaſeth God of his grace and by his power to performe his good vvork in us, to his praiſe? N…m. 20, 12. Mat. 6, 30. and 14, 30, 31. Mar. 4, 40. and 9, 23, 24. Luk. 8, 25. and 17, 5. and 22, 32. Rom. 7, 8 — 25. 2 Theſ. 1, 11, 12.

Objection Object. But here ſome object, and aske, To vvhat ende then are commandements giuen, and exhortations uſed, if we hauehave not free vvill and povver in our ſelues to obey and performe them? Are they all giuen & uſed in vaine? Doth God ſo mock with men? Or should we ſo abuſe one another? &c.

Anſvver Anſvv. 1. I alſo aske, vvhat need there is, or to what end it is, that vve should pray unto God, to convert and quicken us; to create in us a clean heart; to giuegive us his ſpirit; to incline our hearts to his teſtimonies; to unite our heart to feare his name; to fulfill the work of faith in us with power; & to vvork in us that which is vvell pleaſing in his ſight, through Ieſus Chriſt: if it be in our ovvne vvill and power to doe theſe things, if we pleaſe, when vve are ſo required and exhorted thereunto? Jer. 31, 18. Pſal. 51, 10, 11, 12. and 86, 11. and 119.36, 37, 38.156. and 143, 10, 11. Luk. 11, 13. and 17, 5. 2 Theſ. 1, 11. Heb 13, 20, 21. May we pray unto God idly or needleſſely? Muſt not all our prayers be made in faith? Or shall we thus ſet the commandements and exhortations of God giuen unto us, and our prayers made unto him, in a contradiction one againſt another? Far be it from us. Rather let us be carefull to underſtand and uſe them both a…ght. And let us learne euen by this point, of our praying unto God (as is af…reſaid) hovv unſound their doctrine of free vvill, and of the povver thereof in us unto good, is and muſt needs be. But it hath ben mans old and woonted corruption, to be††Habak. 1.16.Hab 1:16 ſacrificing ſtill to our own net: as theſe novv vvould to their ovvne vvill and power,

Anſ. 2. The exhortations & commandements ſpoken off, are meanes and inſtruments, vvhichwhich it pleaſeth the Spirit of God to uſe, thereby to vvork in us, that vvhichwhich he requireth of us. And ſo they are neyther idle or fruitleſſe, neither yet doe they argue freedome of wil or povver in our ſelues to performe them, if we will. When darknes was upon the face of the deep. God ſaid, Let there be light, and there was light. Gen. 1, 2, 3. Here the commandement of God, was the meanes which it pleaſed God to uſe to bring forth light out of darknes: and was neither vaine or fruitleſſe, neither implieth vvill or povver in the darkenes and deep themſelues here…. Which is the more to be regarded, becauſe the Apoſtle Paul uſeth … ſimilitude in the like argument, ſaying, God who commanded … out of darknes, hath ſ…ined in our hearts to giuegive the light of the knowledge of the … of God, in the face of Ieſus Chriſt. 2 Cor. 4, 6. where he sheweth, that faith p. 238or the ſaving knovvledge of God in Ieſus Chriſt, is the mightie and ſingular work of Gods power in us; euen as the bringing of light out of darknes vvas at the beginning, Epheſ. 1, 19, 20. vvith 2 Cor. 4, 6. And Chriſt, by another ſimilitude teacheth the ſame, when he ſaith, The hower is comming, and novv is, when the dead ſhall heare the voice of the ſonne of God: and they that heare, ſhall liue. Joh. 5, 25. Like as may be obſerved in that caſe, vvhereof the Prophet Ezechiell ſpeaketh: who when he vvas bidden by the Lord to ſay unto the dry bones, O ye dry bones, heare the vvord of the Lord; Thus ſaith the Lord God unto theſe bones, Behold, I vvill cauſe breath to enter into you, and ye ſhal liue; and I vvill lay ſinevves upon you, &c. then ſaith he, So I prophecied as I was commanded: and as I prophecied, there was a noiſe, and behold a ſhaking, and the bones came together bone to his bone, &c. Ezec. 37.4 — 7. &c. Where again it appeareth, that the Prophets ſpeach or exhortation to the dead and drye bones, was the meanes vvhichwhich the Lord vvould uſe in that caſe: and neither was vaine or fruitles, neither yet implieth abilitie in the dead bones themſelues to performe the thing ſo required of them. The ſame Prophet noteth the like about himſelf, when he vvas falne on his face, at the ſight of the viſion, which the Lord shevved him, firſt noting hovv a voice ſaid unto him, Sonne of man, ſtand upon thy feet, and I vvill speak unto thee: and then preſently annexing, ſaith, and the ſpirit entred into me, when he ſpake unto me, and ſet me upon my feet; and I heard him that ſpake unto me: &c. Eze. 2.1.2. vvith chap. 1, 28. and 3, 23, 24. The like againe may be obſerved in the Lords dealing with Daniel: and ſo is noted by himſelf, Dan. 10.8 — 19. And in Chriſts dealing with Lazarus, vvhen he raiſed him up from death, Ioh. 11.43.44. vvith ver. 40, 41, 42. And as touching the preaching and miniſterie of the word (vvhereabout the objection is much urged) we read in the Acts of the Apoſtles, hovv vvhen Luke had noted that Lydia being together vvith other vvomen aſsembled, heard the Apoſtle ſpeak unto them: he preſently annexeth, that the Lord opened her heart, that ſhe attended to the things spoken by Paul. And ſo she became a Chriſtian, and was baptiſed and her houshold. Act. 16, 14, 15. Which likewiſe shevveth, that inſtruction and exhortation is a meanes vvhichwhich it pleaſeth God to uſe; and yet that the fruit thereof dependeth upon the Lords ovvne gracious and powerfull vvorking in us thereby, as he pleaſeth. Whereupon it was, that the vvord ſpoken by the Apoſtle, vvas more fruitfull in Lydia, then in the other perſons that were there alſo met together, to vvhom Paul ſpake, aſvvell as unto her. Act. 16.13.14. Without vvhichwhich vvork and bleſſing of the Lord, no increaſe followeth, whatſoever meanes be uſed: as vvas shewed here before. Whereunto may be referred, that the Apoſtle ſaith, I hauehave planted, Apollo vvatered, but God gaue the increaſe. 1 Cor. 3, 6. It is God (ſaith the Apoſtle) that giveth the increaſe; He ſaith not, I hauehave planted, Apollo vvatered: but it is of men themſelues, vvhen the grace is offered, to receiue or to refuſe it, and ſo to hauehave ſome increaſe, or none at all, as pleaſeth themſelues. The Apoſtles teach not ſo: but their doctrine leadeth us to acknovvledge the meanes uſed by God; and yet thereupon neyther to debaſe the vvork of God, nor to advance the vvill or povver p. 239of man, vvho is dead in ſinne, and alienated in mynd, … the flesh, and of the mynd, till vve be quickned, converted, and renevved by the Lord.

Anſ. 3. Beſides, God may vvell ſo ſpeak unto man, as he made him at firſt, in holynes and righteouſnes, having free vvill and abilitie unto that vvhichwhich vvas good and holy. Whereof novv being deprived by his ovvne voluntarie fall and tranſgreſſion, the blame therefore lyeth upon our ſelues, that vve are not able to performe the commandements & exhortations giuen unto us, unleſſe it pleaſe God to renevv us, and to vvork in us both to vvill, and to doe, of his good pleaſure. Gen. 1, 26. and 3.1 — 7. and 5.3. Eccl. 7.29. vvith Epheſ. 4.20— 24. Phil 2.13.

Anſ. 4. Othervviſe in this our corrupt eſtate, vve find that the Lavv vvorketh vvrath, and increaſeth ſinne, and maketh it more appear: vve being in our ſelues miſerably corrupted ſince the fall, and more and more hardned in evill, vvithout the grace of God, and povverfull vvorking of his ſpirit in us, as is aforeſaid. Rom. 4.14.15. and 7.8.9. &c.

Anſ. 5. And thus alſo may be obſerved, hovv the commandements and exhortations ſpoken off, shevv our dutie, rather then our abilitie. As the Lavv shevveth us vvhat vve ought to doe, not vvhat vve are able to doe. Whereof vve may likewiſe make good uſe, to know our own weaknes and ſinfulnes the more; that ſo being humbled in our ſelues, we may pray unto God for his grace and merciemercy; & that he would work in us his owne good vvork, with power, to the praiſe and glorie of his name, in Ieſus Chriſt. Which is another good uſe of the commandements and exhortations giuen unto us.

10. Finally, the contrarie doctrine derogateth greatly from the glorie of God, and giveth unto man part of the glorie of our converſion and ſalvation. For look how much we aſcribe to the will and power of man, ſo much in very deed vve take from the grace and work of God. And if it be in our ſelues, and in the power of our own vvill, to turne unto God, & to exempt our ſelues from others that doe it not, then should we hauehave ſo far forth whereof to glorie. But moſt ſure it is, that we hauehave not where of to glorie vvith God herein, vvho vvill hauehave the full and vvhole glorie to himſelf, of our converſion and ſalvation in Chriſt. Therefore in this reſpect alſo the contrarie doctrine is erroneous, & not according to the truth of the goſpell. 1 Cor. 1, 26 — 31. and 4, 7. Epheſ. 2, 8, 9. 2 Theſ. 1, 11, 12. compared vvith Joh. 7, 18. and 16, 13, 14.

Herewith alſo agree ſome ſayings of the auncient Writers. As vvhen Auguſtine ſaith, Free will to louelove God vve hauehave loſt by the greatnes of the firſt ſinne. Auguſt. tom. 2. epiſt. 107. ad Vitalem. And againe, Man uſing free vvill yll, loſt both it and himſelf. Ibid. tom. 3. Enchiridio ad Laurentium, cap. 30.

Petrus Diaconus and others, What could or can be borne of a ſervant, but a ſervant? For Adam when he was free begate not children, but after he vvas made the ſervant of ſinne. Therefore as everie one is of him, ſo alſo everie man is the ſervant of p. 240ſinne through him. Petr. Diac. &c. de incarnatione & gratia Chriſti, ſeu de gratia & libero arbitrio, cap. 6.

And Fulgentius, Hold firmely, and doubt not at all, that no man can come to repentance, but whom God inlighteneth, and converteth of his gracious mercy & compaſſion. Fulgent or Auguſt. lib. de fide ad Petrum Diaconum. cap. 31. And thus much concerning free vvill, or power in our ſelues unto good, ſince the Fall.

CHAPTER V. Touching the perſeverance of the Saints, that are truely godly, and ſyncerely beleeue in Jeſus Chriſt.

VVHether the Saints of God, ſuch as faithfully beleeue, being made partakers of the ſpirit of adoption, & ingrafted into Ieſus Chriſt by true and living faith, are not by the grace & povver of God in Chriſt ſo guided, ſuſteyned, and preſerved, as they shall not, and (in reſpect of God) can not, wholly and for ever fall avvay from the Lord, & utterly be rejected by him, and looſe that his quickning ſpirit, and ſaving faith in Ieſus Chriſt: Although they be ſubject ſtill in this life, through infirmitie of the flesh in themſelues, to fall into ſinne, & ſometimes alſo into great and grievous ſinnes: As may be ſeen in Noah, David, Peter, &c. 2 Cor. 1, 19 — 22. Epheſ. 1, 13, 14. and 3, 16 — 20. and 5, 23. Rom. 8, 15 — 23. 1 Joh. 5, 1 — 13 1 Cor. 1, 4 — 9. Eſa. 54, 8, 9, 10. and 55, 3. with Act. 13, 34. Ier. 31, 31 — 37. and 32.40. Amos 9, 9. Habak. 2, 2, 3, 4. vvith Rom. 1, 16, 17. and Heb. 11 ch. with 10, 38, 39. and 13, 20, 21. Mat. 24, 24, 31. Ioh. 4, 14. and 5, 24. and 6, 35, 37, 39, 40, 54-55. and 10, 27.28, 29. and 17, 24. Rom, 8, 28 — 39. and 11, 29. Phil. 1, 6. Heb. 6, 17 — 20. cōpared with Gen. 9, 8 — 16.21. 2 Sam. 11, 3, 4. Mat. 26. 69 — 75. 1 Cor. 10, 13. 2 Tim. 1, 12. 1 Pet. 1, 3, 4, 5, 21. and 5, 1, 10, 11.

1. Becauſe the graces and fruits aforeſaid, (namely, the ſpirit of adoption, & faith in Ieſus Chriſt, with the fruits thereof) are certain pledges and aſſurances of Gods eternall election unto ſalvation: as hath ben shewed before, pag. 222. Novv as God himſelf, ſo his decree and louelove toward his elect for ſalvation, is unchangeable: & therefore it cannot be, that thoſe vvhom he hath choſen unto life eternall, should by him again for ever be rejected, and become reprobate unto condemnation: and ſo to fall utterly from the Lord, & to be deprived for ever of his quickning ſpirit and ſaving faith in Ieſus Chriſt. Mal. 3, 6. and Exod. 3, 14, 15. Jam. 1, 17. Heb. 6, 17, 18, 19, 20. Mat. 24, 24, 31, 34. 1 Sam. 15, 29. Pſal. 102, 13, 14, 27, 28. Ier. 31, 3. Joh. 13, 1. compared with 2 Cor. 1, 19 — 22. Rom. 8, 15.16. Gal. 4, 6. and 5, 22, 23. Epheſ. 1, 3 — 14. Phil. 1, 6. Tit. 1, 1, 2. Rom. 8, 29 — 39.

2 Els it vvould follow, eyther that ſuch were not the Lords, & giuen unto Chriſt; or that the Lord is overtaken and deceived in his decree & election of grace; or not able to preſerue them, by his grace & power, to eternall life: but that they vvhichwhich are his sheep, for whom Chriſt layd p. 241dovvne his life, might notvvithſtanding perish, and be plucked out of his hands. Contrarie to the doctrine of Chriſt, Mat. 24, 24, 31, 35. Ioh. 3, 8, 14, 15, 16. and 5, 24. and 6, 35, 37, 39, 40, 56, 57, 58. and 10, 15, 27, 28, 29. And contrarie to his prayer, Ioh. 17, 20.24. with 14, 16. Contrarie alſo to the doctrine of the Prophets and Apoſtles, Eſa. 54, 9, 10. and 55, 3. with Act. 13, 34. Jer. 31, 31 — 37. and 32, 40. Habak. 2, 2, 3, 4. with Rom. 1, 16, 17. and 4.20— 25. and 8.29.30. 1 Pet. 1.3, 4, 5. 1 Iohn 5.4.13.18. Revel. 13.8. and 21.27. and 22.6 — 9. And contrarie to their aſſured perſwaſion (recorded, for our inſtruction and comfort, in the Scriptures) vvhen they ſay, I know that my Redeemer liveth, and that he ſhal ſtand at the latter day, upon the earth; &c. Job 19, 25. And againe, I know whom I hauehave beleeved, and I am perſwaded, that he is able to keep that which I hauehave committed unto him againſt that day. 2 Tim. 1, 12. And (vvhen the Apoſtle ſpeaketh of all the elect, ſaying) Who ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth, who is he that condemneth? It is Chriſt that dyed, yea rather that is riſen again, who is euen at the right hand of God, who alſo maketh interceſſion for us. Who ſhall ſeparate us from the louelove of Chriſt? Shall tribulation, or diſtreſſe, or perſecution, or famine, or nakednes, or perill, or ſword? &c. Nay, in al theſe things vve are more then conquerours, through him that loved us. For I am perſwaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhalbe able to ſeparate us from the louelove of God, which is in Chriſt Ieſus our Lord. Rom. 8, 33 — 39.

3. Neyther els could vve (in this life) hauehave aſſurance of ſalvation in Chriſt: but should ſtill be wavering and in doubt: and ſo be left without ſound comfort, in the midſt of the manifold tentations and afflictions of this life. Like as cometh to paſſe by the erroneous doctrine of the Papiſts in this and other like points of their religion. Contrarie alſo to the aſſured promiſe of God, the true nature of faith, and the gracious teſtimonie of Gods ſpirit, and fruits thereof in us. (Beſides the examples of ſuch, as are recorded in the Scriptures to hauehave had aſſurance of ſalvation, and of perſeverance to the end: As vvas shewed in ſome examples here before.) Pſal. 119.49.50. and 56.3.4.9 — 13. and 62 1.2. and 116.10. vvith 2 Cor. 4.13.14. Pſa. 55.3. vvith Act. 13.34. Iohn 5.24. and 6.35.37.39.40. and 10.27.28.29. and 14.27. and 16.33. and 20.31. Rom. 4.20— 25. and 8.16 — 39. 2 Cor. 1.21.22. Gal. 4.6.7. and 5.22.23. Epheſ. 1.13.14. and 4.30. Phil. 1.6. Tit. 1.1. Hebr. 2.10.11.17.18. & 6.17 — 20. & 11 ch. 1 Pet. 1.2.— 6. and 2 Pet. 1.3 — 10. 1 Ioh. 5.4.13.

4. Els alſo, the righteouſnes vvhichwhich novv we hauehave by the redemption of Chriſt, should not be more ſtable and firme unto us, then the righteouſnes vvhichwhich Adam, or the Angels, had by creation, in that firſt eſtate of integritie. For Adam fell from his righteouſnes; and many of the Angels alſo from theirs, leaving their firſt eſtate: Whereas they vvhichwhich are redeemed by Chriſt, and made partakers of his righteouſnes (having it once ſealed in their hearts by the ſpirit of God) shal never looſe it again. For the redemption vvhichwhich Chriſt hath wrought for the elect, and the righteouſnes vvhichwhich he hath brought in for us by his death, is eternall. Dan. 9.24. Hebr. 9.12.24.28, and Rom. 8.15.23.30.33.34, 38.39. 2 Cor. 1.21.22. p. 242Epheſ. 1.7.13.14. compared vvith Gen. 1.26.27. and 3.1 — 7. Pſal. 49.12.20. Eccleſ. 7.29. 2 Pet. 2.4. Jude ver. 8. And they vvhichwhich truſt in the Lord, and are built upon Chriſt the rock, by faith in him, are (as the Scripture ſaith) like mount Sion, vvhichwhich cannot be removed, but ſtandeth for ever. Pſal. 125.1. And like the vviſe man, which buildeth his houſe on a rock: againſt vvhichwhich all the raine, floods, vvinds, and ſtormes, that fall and beat upon it, can not prevaile to make it fall: becauſe it is founded upon a rock. Mat. 7.24.25. and 24.24.

5. Beſides that if one of the elect and faithful beleevers in Chriſt, may vvholly fal away from the Lord, & be rejected for ever: then alſo might another, and another: and ſo all of them. For vve hauehave all, like precious faith vvith the Apoſtles themſelues (though in ſeveral meaſure and degrees) through the righteouſnes of God, and our Saviour Ieſus Chriſt. 2 Pet. 1.1. And thus the faith (novv ſpoken of) is fitly called the faith of Gods elect. Tit. 1.1. If therefore any, and ſo all, of the elect and faithfull beleevers in Chriſt, might vvholly fall avvay from the Lord, and be rejected for ever: how then were the decree of Gods election eternall and unchangeable, as vvas shevved before? hovv should the promiſe of God to his people be certain & everlaſting? how is the covenant of Gods grace certainly confirmed by the death of Chriſt, for ſalvation to his elect through the blood of his croſſe? vvhere and what should be the benefit of Chriſts faithfull keeping and preſervation of his people? vvhat vvould be the fruit and comfort of the gracious preſence and povverfull working of the Spirit of Sanctification in us? Finally, vvhere should now be the certaintie and ſtabilitie of the grace, power, glorie, and kingdome of God in Chriſt, for and through the ſalvation of the elect and faithfull? Which the whole Scripture teacheth us to aſcribe unto God, with praiſe & thanks for evermore. Mat. 6.9 — 13. compared vvith Epheſ. 1.3.4.5.6.7. Rom. 8.29 — 34. Gal. 3.13.14.15. Heb. 9.11 — 16.28. Dan. 9.24.27. and 12.1. John 10.27.28.29. Jude ver. 1. Rom. 6.2.8 — 11. and 8.10— 16. Epheſ. 2.5.8.19 — 22. vvith Rev. 5.9.13. and 7.9 — 12.

6. Hereunto may be added the conſideration of the dignities, priviledges, and comforts of the godly: which the Scripture ſo plentifully sheweth & deſcribeth. As for example that they are the ſonnes & daughters of God, his children, and joint heyres vvith Chriſt. 1 Iohn 3.1. and Joh. 1.12. Rom. 8.15.16.17.29. Gal. 4.5 6.7. vvith 2 Cor. 6.18. Mat. 9.2.22. The elect of God, Rom. 8, 33. The members of the body of Chriſt, whereof he is the head, and Saviour, Epheſ. 5.23.25 — 27.29 — 32. Living ſtones of that ſpiritual houſe, whereof Chriſt is the foundation and chief corner ſtone. 1 Pet. 2, 5. 1 Cor. 3.11. Epheſ. 2, 20— 22. The Saints of the High ones, or of the high places. Dan. 7, 18, 22, 25, 27. That hauehave their names written in heauen, Luc. 10, 20. and are ſet together in heauenly places in Chriſt Ieſus. Epheſ. 2, 6. That hauehave all things vvork together for good unto them. Rom. 8, 28. And though they fall, yet shall not utterly be caſt downe, becauſe the Lord upholdeth them vvith his hand. Pſal. 37, 24. That they hauehave redemption through the blood of Ieſus Chriſt, the forgiuenes of ſinnes, according to the riches of the grace of God, in Chriſt his ſonne. Eph. 1, 7. Col. 1, 12 — 14. p. 243That Chriſt dvvelleth in them, by faith, and by his ſpirit, Joh. 6, 56. Eph. 3, 17. 1 Joh. 4, 13. and that by him they shall liue for ever. Ioh: 6, 57, 58. That they hauehave the firſt fruits of the ſpirit, and are ſealed with the holy ſpirit of promiſe, vvhichwhich is the pledge and earneſt of our inheritance: being giuen us of the Lord, as a pawne for certain aſſurance, until the redemption of the purchaſed poſſeſſion, unto the praiſe of his glorie. Rom. 8, 23. 2 Cor. 1, 21, 22. Eph. 1, 13, 14. That they shal never be rejected by Chriſt, Ioh. 6, 37. nor can be taken out of his hands by any other. Ioh. 10, 28.29. Shall never be ſeparated from the louelove of God, vvhichwhich is in Chriſt Ieſus, Rom. 8, 38, 39. nor can be ſeduced to deſtructiō, by any meanes. Mat. 24, 24. Shall never hunger, or thirſt, Ioh. 6, 35. and 4, 14. Shall never perish, or come into condemnation, but paſſe from death unto life. Ioh. 5, 24. with 3, 16. & 17.3.12.15.24. Having fellovvship, not onelyonly vvith the Apoſtles, but euen with God the Father, and vvith his ſonne Ieſus Chriſt. 1 Ioh. 1, 3. 1 Cor. 10, 16. And made partakers of the divine nature, and of al things perteyning to life & godlines, yea euen of eternall life (though not in that meaſure and maner, as shalbe after this life, in the kingdome of heauen, for ever) 2 Pet. 1, 3, 4. 1 Ioh. 5, 4, 12, 13, 20. compared vvith 1 Cor. 13, 9, 10. Col. 3, 3. 1 Ioh. 3, 2.

7. Finally, ſeing all acknovvledge that the Lord (by his grace & power) keepeth the elect Angels, that they fall not from their integritie: but are preſerved and confirmed in goodnes to the enjoying of eternal happines: Why should we not alſo beleeue, that God both can and vvill (through his grace & power in Chriſt) preſerue al his elect among men, vvho (though vve fell from our integritie in our firſt parents, yet) are though his grace redeemed frō wrath by the death of Chriſt his ſonne, and begotten againe to a liuely hope, by the reſurrection of Chriſt from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reſerved in heauen for us, who are kept by the power of God, through faith, unto ſalvation, vvhichwhich is ready to be revealed in the laſt time. 1 Tim. 5, 21. compared vvith Heb. 12, 22. and 1, 13, 14. Luke 20, 36. Col. 2, 10. Rev. 22, 6 — 9. 1 Pet. 1, 3, 4, 5 — 9 — 12. and 5, 1, 10, 11.

Whereunto agree ſome ſpeaches of the auncient Writers. viz, That …llian ſaith, As he hath left unto us the earneſt of the Spirit, ſo hath he alſo taken of us the … of the flesh, and caried it into heauen as a pledge that the whole ſumme shall in time be … thither. Be ye therefore confident, O flesh and blood, you hauehave taken poſſeſſion both of … and of the kingdome of God in Chriſt. Tertul. lib. de reſur. carnis, cap. 51.

And Auguſtine, He therefore maketh them perſevere in good, that maketh them to be good. But they that fall and perish, were not in the number of them that are predeſtinate. Auguſt. tom. … de correptione & gratia, cap. 12. Alſo, Being freed from ſinne they are made the ſervants of righteouſnes, in which they shall ſtand unto the end, he giving unto them perſeverance, who … new them, and predeſtinated them, and according to his purpoſe hath called, and juſtified, and glorified them. Ibid. And againe, This perſeverance God hath promiſed, ſaying,Jer. 32 40.Jer 32:40 I will put my feare in their heart, that they shall not depart from me. Which what other thing is it, but that ſuch and ſo great shalbe my feare, which I will put in their heart, as they shall cleane unto me with perſeverance. Ibid. lib. de bono perſeverantiae, cap. 2.

And hitherto of the perſeverance of the Saints, which ſincerely beleeue in Ieſus Chriſt.

p. 244The concluſion: and general confirmation of the points aforeſaid.

ANd novv for a ſummarie confirmation of the premiſſes, and concluſion of the ſeverall matters aforeſaid, let me alſo annexe this reaſon in generall, as followeth:

Whatſoever doctrines or opinions derogate from the glorie of God in Chriſt, and giuegive unto man part of the glorie of our ſalvation: thoſe are erroneous doctrines and opinions, and ſuch as cannot agree vvith the truth vvhichwhich is according to godlines. Joh. 16, 13, 14. and 7, 18. 1 Cor. 1, 26, 27 — 31. Ier 9, 23, 24. Epheſ. 2, 8, 9. vvith Tit. 1, 1.

But ſuch are the doctrines and opinions of the Anabaptiſts, Arminians and others, touching the points aforeſaid: as in the particulars thereof may be ſeen. The Anabaptiſts derogate from the glorie of God, in that they doe not acknowledge the extent, and ſtabilitie, of his covenant; and the ſeale thereof, according to his vvord, and vvork. And in their opinions and practiſe, they both adde unto, and take from the word of God. They adde in their repeating or renewing of Baptiſme, which God hath not appointed to be done: And they take away from it, both in that they deny the baptiſme received in apoſtate churches to be true baptiſme, and Gods ſigne and ſeale of his covenant; and in vvith-holding of baptiſme from children, to vvhom God hath ordeyned the ſigne and ſeale of his covenant to be giuen: as hath ben shevved here before, pag. 1 — 27. &c.

The Arminians alſo in their opinions derogate from Gods glorie, and advance fraile man: namely, in the tvvo firſt of the points aforeſaid touching Gods decree: vvhiles they ground not the eternall decree of God, wholly and onelyonly on the good pleaſure of his vvill: but upon the faith & holines, unbelief or wickednes of men, foreſeen: In the third, by extending the redemption of Chriſt, further then the intendement of God; yea euen to the reprobate them ſelues: In the fourth, by aſcribing our converſion and ſalvation; in part, to our ſelues & our owne free vvill: & not vvholly and onelyonly to the free gift of God, and povverfull vvork of his grace in us: In the firſt and laſt, by debaſing (in deed) the unchangeable decree and firme promiſes of God; the mightie power and faithfull cuſtodie of Chriſt our Lord, the comfortable preſence, aſſured pledge, and gracious vvork, of the holy Ghoſt, in his Saints and faithfull people.

Therefore ſuch doctrines and opinions of theirs are erroneous, and greatly diſagreeing from the truth vvhichwhich is according to godlines.

Let him that readeth conſider. And the Lord giuegive us aright to underſtand his vvord, humbly to obey his vvill, and faithfully to hold his truth, unto the end, Amen.

Now unto him that is able to keep us from falling, and to preſent us faultleſſe before the preſence of his glorie with exceeding joy; to the onelyonly wiſe God our Saviour, be glorie and majeſtie, dominion and power, now and ever. Amen. Jude v. 24.25.