The Perpetuity of a Regenerate Mans Estate, Part (2 of 4)

The Perpetuity of a Regenerate Mans Estate · Part (2 of 4)

p. 40The third sort of promises which I meete with the Scriptures,… Pr…mise. that make for my conclusion, they are these: that the righteous shall hold on their way, and proceede from grace to grace, and from strength to strength without fainting: that their graces shall neuer faile, nor yet decay, but alwaies gr…w and increase. From which I frame this third argument. Those that shall hold on their way, and proceed from grace to grace, and from stength to strength, without fainting: those whose graces shall neuer faile, but still grow greater and stronger; it is impossible for them, either finally, or totally to fall from grace. But God hath promised, that all such who are once truly regenerated and ingrafted into Christ by a true and liuely faith, shall hold on their way and proceed from grace to grace, and from strength to strength, without fainting: so is the expresse text. Iob. 17. 9. the righteous shall hold on his way, and he that hath cleane hands shall be stronger and stronger: Isay 40. 29, 30, 31. he giueth power to the faint, and to them that hauehave no might he increaseth strength. Euen the youths shall faint and be weary, and the young men shall vtterly fall: but they that waite on the Lord shall renew their strength: they shall mount vp with wings as Eagles: they shall runne, and not be weary: they shall walke, and not faint: the Lord will strengthen and support them: he will helpe them and vphold them with the right hand of his righteousnesse, and cause them to proceed from strength to strength, till they all appeare before him in Zion. Psal. 29. 11. Psal. 31. 24. Psal. 84. 7. Psal. 119. 33. Isay 41. 10. cap. 46. Ezech. 34. 16. Hosea 14. 9. and 2 Cor. 4. 16. Yea God hath promised that their graces shall not faile. Luke 22. 31. 32. that they shall not waxe old, nor bee corrupted. Math. 6. 20. Luke 12. p. 4133. God hath promised, that their sun shall no more … downe… neither shall their moone withdraw it selfe. Isai 60. 20. those that do but once drinke of the waters of life and grace, shall neuer thirst: but those waters shall be in them a well of water, springing vp into euerlasting life. Iohn 4. 14. their graces shall bee still on the growing hand: they shall waxe stronger and greater then they were. Iob. 17. 9. Prou. 4. 14. Isai. 40. 29, 31. cap. 44. 4. Psa. 92. 13 14, 15. Col. 1. 10, 11. 2 Thes. 1. 3. 2 Iohn 2. 2 Pet. 3. 18. and Reu. 2. 19. Therefore it is impossible for them, either finally or totally to fall from grace. What can be here replyed, I cannot yet coniecture.

The fourth sort of promises that make for my present4 Promise. purpose; are these. That God will stablish and confirme his Saints vntounto the end: that he will keepe them from euill, and preserue them blamelesse euen vntounto the comming of Christ: from which this fourth argument will arise. Those whom God himselfe hath promised for to establish and confirme vntounto the end: those whom he hath promised to keepe from euill, and to preserue blamelesse euen to the comming of Iesus Christ: it can not be that they should euer fall finally or totally from grace. But God hath promised to all such as are once truly regenerated and ingrafted into Christ, that hee will establish and confirme them vntounto the end: (Psa: 89: 35: 37. 1: Cor: 1: 8. Rom: 16. 25. Ephes: 3: 18: Col: 1: 11. cap: 2: 5: 6: 7. 1: Thes: 3: 13. 2: Thes: 2: 17. cap: 3: 3. Ier: 32: 41. and Amos 9: 15. which are expresse in point:) that he will keepe them from euill, and preserue their soules and bodies holy and blamelesse euen to the comming of Iesus Christ. 2: Thes: 3: 3: the Lord is faithfull, who shall stablish you, and keepe you from euill: 2: Tim: 4: 18: the Lord shall deliuer me from eueryevery euill worke, and preserne me to his heauenly kingdome. 1: Cor: 1: 8. who shall confirme you to the end, that ye may be blamelesse in the day of our Lord Iesus Christ: and …: Thes: 5: 23: 24. the very God of peace sanctifie you wholly: & I pray God your whole spirit, and soule, and body, may be kept blamelesse vntounto the comming of our Lord Iesus Christ: faithfull is hee that calleth you, who also will doe it: God will establish and confirme vntounto the end, all such as are once truly regenerated, and ingrafted p. 42into Iesus Christ, … will … them from …, & keep them blamelesse and h…ly vntounto the … of our Lord Iesus Christ: (as these forecited Scriptures fully proue) therfore it cannot be that they should euer fall finally or totally from grace.

The fifth sort of promises making for me, are: that the Lord will guide and keepe the feet… of his Saints, that they shall 5 Promise.not vtterly stray and wander from him: that hee will neuer leaue them nor forsake them: that hee will bee their rocke and strength, their fortresse and their buckler: that hee will bee alwayes present with them, to gard and protect them from all euill, and to preserue them from falling: from which holy promises, this fifth argument doth arise. They whose feete the Lord will guide and keepe continually, that they shall not vtterly …ray and wander from him: those whom he hath promised neuer to forsake and leaue: those to whom he will be a rocke, a strength, afortresse, and a buckler: and those with whom he will be alway…s present, to protect and guard them from all euill, and to preserue them from falling: can neuer finally, nor totally, fall from grace. But God hath promised, that he will guide and keep, the feete of all his Saints, that they shall not … stray and wander fro him: 1: Sam: 2: 9 Psa. 17: 5. Psa: 23: 3, 4, 7. Psa: 25: 9, 12. Psa: 37: 23: 31. Psa: 48: 14. Psa: 73: 24. Psa: 121: 3. Prou. 2: 11: cap. 16. 9. cap. 20: 24. and Isay 26. 7. he hath promised neuer to: leaue them nor forsake them. Leuit: 26: 43. Deut: 31: 6. Ioshu: 1: 5. 1: Sam: 12: 22. Psa: 37: 28. Psal: 138: 8. Isay 41: 10. cap: 42: 16. and Heb: 13: 6: 17: he will be a rocke, a strength, a fortresse, and a bulwarke to them, to keepe from all euill. Gen: 15: 1. Psa: 29: 11. Psa: 37: 39, 40. Isay 8: 14. cap: 26: 1. cap: 41: 10. Prou: 18: 20. Z…c: 10: 12. and Ioel 3: 16: 20. he will be alwaies present with them to protect and guard them from all euill, and to preserue them from falling: Psal: 16: 8. Psa: 5: 12. Psa: 90. 1. 2. Psa. 91. 4. Psa 121. 3. to the end. Psa. 125. 1, 2. Exod. 15, …. cap. 33. 14. Deut. 32. 10. 11. Esay 4. 5. cap. 25. 4. cap. 26 1. …. ca. 27. 3: Math. 28. 20. Ioli… 10. 12. 28. 29. (all which places formerly cited, are expresse in point, and to many to recite at large:) therefore, they can neuer finally, nor totally fall from grace. If now you except, and say, that though God p. 43doth not forsake them, yet they may forsake God, and soObiect. come to rui…. I answere, that God hath promised for to guide and keepe their feete, that though they slippe out ofAnsw. the way some time, yet they shall neuer stray quite away from him: and therefore, this ca…ell is but idle.

The sixth fort of promises which make for my present purpose are these: that Christ Iesus himselfe, and the holy 6 Promise.Ghost shall dwell and abide for euer in the hearts of all those that are once truly regenerated and ingrafted into Christ, and that they also shall continue and abide in Christ: from which this sixth argument may be framed. Those in whose hearts and s…ules the holy Ghost, and Iesus Christ will abide for euer, and those who shall continue and abide in Christ, it is impossible for them to fall finally, or totally from grace; but God hath promised that Iesus Christ and the holy Ghost shall dwell and abide for … in the hearts and soules of all such as are once truly regenerated, and ingrafted into Christ: and that they also shall continn… and abide in Christ, as appeares by these expresse testimonies of Scripture, too tedious to recite at large: Iohn 14. 16. 17. 23: 27. Gal. 2. 20. Ephes: 3. 17. 2 Cor: 12. 9. cap: 13. 5. 1 Cor. 6: 19. 2 Tim: 1. 14. 1 Iohn: 2: 27. cap. 3. 24. and cap: 4: 4. therefore it is impossible for them to fall finally or totally from grace. I will speake more largely of this hereafter, and therfore I will passe it ouer now.

The seuenth sort of promises which make for me, are these:7 Promise. that God will louelove his Saints vntounto the end, that his louelove & m…rcy shall rest vponupon them for euer: that he will finish the worke of grace which he hath begun within them: and that no temptation what soeuer shall be ablevtterly to vanquish or to ouercome them: from which promises I shall collect this seuenth argument. Those whom God himselfe hath promised for to louelove vntounto the end, those vponupon whom his louelove and mercy shall abide and rest for euer: those in whom God will finish that worke of grace which hee hath begun within them: and those whom no temptation whatsoeuer shall euer vtterly vanquish and ouercome: it cannot …, that they should euer finally or totally fall from grace. But God hath promised all such as are once truly reg…nerated and ingrafted p. 44into Christ, that hee will louelove them to the end. Iohn 13. 1. that with euerlasting kindnesse he will hauehave mercy vponupon them. Isai. 54. 8. that he will keepe his mercy and couenant with them for euermore. Psa. 89. 28. that his mercy shall rest and be vponupon them from euerlasting to euerlasting. Psa. 103. 17. that hee will louelove them with an euerlasting louelove. Isai: 54: 8. and Iohn 17. 23. 26. he hath promised that he will perfect that worke of grace which he hath begun within them. Psal. 138: 8. the Lord will perfect that which concerneth me: Phil. 1. 6. he that hath begun a good worke in you will perfect it vntill the day of Iesus Christ. he that hath bin the beginner, will likewise be the finisher of our faith, hee will not leaue his worke imperfect. Hebr. 12: 2. Reu: 1: 8. and Deut: 32. 4. hee hath promised that no temptation whatsouer shall be able vtterly to vanquish and subdue them, though it may foile them now and then. 1 Cor. 10. 13. God is faithfull who will not suffer you to be tempted, aboue that you are able: but will with the temptation also make a way to escape, that yee may be able to beare it. Satan hath desired to sift the Saints as wheate, but all in vaine: for their faith shall neuer faile: Luke 22. 31, 32. the gates of hell may fight against the Saints, but yet they shall not preuaile against them: Math. 16. 18. the winds, the stormes, and the floods may beate violently against them, but yet they shall not cause them for to fall, because they are founded on a rock Math. 7. 24, 25. Sathan may assault them, and sometimes may chance to foyle them, but yet he shall not vanquish and conquer them, for God hath promised that he will bruise Sathan vnderunder his feete. Rom. 16. 20. though the Saints arr tempted and tried, yet they shall be able to indure their temptations and be made the purer, and the brighter by them. Iam. 1. 12. 1 Pet: 2. 7. The Lord knoweth how to deliuer the godly out of temptation. 2 Pet. 2. 9. he will arme them with the armor of Christ, and therefore they shall be able to stand in the euill day, and to quench all the fiery darts of the wicked: Ephes: 6: 11: to 19. God will louelove them euen vntounto the end; he will louelove them euen with an euerlasting louelove; his louelove and mercy shall rest vponupon them for euer: he will perfect that worke of grace which he hath begun within them; and he will suffer no temptation whatsoeuer p. 45vtterly to vanquish and subdue them. Therefore it cannot be that they should euer finally or totally fall from grace.

The eight sort and kind of promises making for me, are:8 Promise. that the Lord will neuer forget his Saints; that he will neuer cast them off: that he will quite subdue their iniquities and rebellions; that he will heale their backslidings, and that hee will remember their iniquities and sinnes no more. From which this eighth argument doth arise. Those whom God hath promised, neuer to forget, neuer to cast out, or off: those whose iniquities, and rebellions he will quite subdue: those whose backslidings he will heale: and those whose sinnes and iniquities he will no more remember: it is impossible that they should either finally or totally fall from grace. But God hath promised all such as are once truly regenerated and ingrafted into Christ, that he will neuer forget, nor yet forsake them. Isai. 49: 15, 16. Can a woman forget her sucking child, that she should not hauehave compassion on the sonne of her wombe? yea, they may forget: yet will not I forget thee. Behold, I hauehave grauen thee vponupon the palmes of my hands: thy wayes are continually before mee: and as God will not forget so neither will he forsake his people: 1 Sam. 12: 22. the Lord will not forsake his people, for his great names sake, because it hath pleased the Lord to make them his people: his gifts and graces they are without repentance: Rom. 11. 29. whom hee hath once chosen he will not forsake: Hebr. 13. 6. Yea, God will quite subdue all their iniquities and rebellions, and heale all their backslidings, Ier. 3. 22. Hosea 14. 5. Mich. 7. 19. he will remember their sinnes and their iniquities no more: Ier. 31. 34. Heb. 8. 12. and 10. 17. hee will turne againe, hee will hauehave compassion on them: hee will subdue their iniquities, and cast all their sinnes into the depths of the sea: Mich: 7. 19. Hee hath chosen them, and will not cast them away. the Father hath giuen them to Christ, who when they come vntounto him, will in no wise cast them out: Iohn 6: 37: therefore, it is impossible for them, either finally, or totally to fall from grace. If you obiect, that though God will neuer forget,Obiect. neuer forsake them, or cast them out, yet they forget, forsake and cast off God, and so fall from God. I answere;Answ. p. 46First, that God wil subdue their rebellions, & heal their backslidings: therefore they can neuer vtterly and totally reuolt from him. Secondly, I answere, that if God will neuer forsake them, neuer forget them, neuer cast them out, as hee hath promised not to doe it: then they can neuer forsake, forget, or cast off God: for whiles he is with them and in them, hee will not suffer them to forsake, or cast him off: Christ is that good sheepheard of our soules, those that are his shepe, hee will not onelyonly not cast them out of his fold, but he will also keepe them so, that none of them shall be lost. Iohn 10. 28. and 17. 12. Wherfore this cauill and obiection is but vaine and idle.

The ninth kind of promises making for me are these: he9 Promise. that beleeueth, he that repenteth shall be saued; he shall neuer perish, neuer come into condemnation: he shall hauehave euer lasting life, and shall receiue a sure reward. From which I raise this argument. They that shall assuredly be saued, they that shall neuer perish, nor come into condemnation: they that shall hauehave euerlasting life, and shall receiue a sure reward, it cannot be that they should euer fall quite away from grace. But God hath promised that all such as doe repent and beleiue shall assuredly be saued: that they shall neuer perish, nor come into condemnation: that they shall hauehave euerlasting life, and receiue a sure reward. Psa: 34. 22. Psal. 37: 40. Isai. 45. 17 cap. 55. 3. Marke 16. 16. Luke 12: 32. Iohn. 3. 17, 18. cap 5: 24. cap. 10: 28. Rom: …: 9, 10, 17, 21. cap 8: 1. cap. 10: 13. 1 Tim: 4: 8. Heb. 11: 16. 1 Iohn 3: 14. and Prou: 11. 18: all expresse in point. Therefore, it cannot be, that they should euer fall quite away from grace.

To omit all others: The tenth and last promise which10 Promise. makes for me, is that couenant which God hath made with all his children: Ezech: 36: 25, 26, 27, 28. I will sprinkle cleane water vponupon you, and you shall be cleane: from all your filt…enesse, and from all your idols will I cleanse you. A n…w heart also will I giuegive you, and a new spirit will I put within you, and I will take …ay the stony heart out of your flesh, and I will giuegive you an he…rt of flesh: and I will put my spirit within you, and cause you to walke in my statutes, and yee shall keepe my iudgments and doe them: an… yee shall be my people, an… I will be your God. From this gratious p. 47… this … …rgument may be framed. Those whom God will … … all their sinne and filthin…sse: those to whom …e will giuegive a new …eart and … ne… …pirit: those whom hee will make to be his people and cause to walke in his …, and to keepe his iudgements and do… them, it is impossible for them either finally or totally to fall from grace. But God hath couenanted with all such as are once truly regenerated, with all such as are his children, that he will cleanse them from all their sinne and filthinesse; that he will gi…e them a n…w heart, and a new spirit: that he will make them his people, …nd … them to walke in his statutes, and to keepe his iudgments and doe them, (as appeartes by the praemises:) therefore it is impossible for them, either finally or totally to fall from grace.

Loe here what a multitude of sweete and heauenly promises there are throughout the Scriptures, which may fully assure and resolue eueryevery true regenerate man, and eueryevery one that is a true member of Iesus Christ, that he can, neuer finally nor totally fall from grace. Not one of all these promises but may assure a doubtfull, scrupulous, & perplexed conscience, that he neede not feare a totall, or a finall fall from grace, if hee be but once truly regenerated, and ingrafted into Christ.

Et … non prosint si…guila, cuncta inuant.

And if that any one of them by it selfe, may thus resolue him, what will they doe when as they …re all conioyned and put together?

But yet our stout Antagonists, that they may leaue no stay or comfort to a Christian …oule, will frustrate all these gratious promises, and blow them quite away at one breath: one idle and false euasion, forged out of the superfluity of their idle and frothy braines, (without any ground in Scripture for to warrant it) shall be sufficient to delude and frustrate all these plaine, comfortable, sweete, and heauenly promises of God, and to falsifie them as vntruths. For say they,Obiect. all these promises which you hauehave mentioned, though they are absolute, positiue, and perpetuall in respect of God, yet they are but contingent; accidentall, and altogether vn certaine p. 48in respect of vsus: they are all conditionall, and suspended vponupon our wills and vponupon our perseuerance. Now there is no absolute certaintie in our perseuerance, we are fickle and vnconstaut, and may fall away from grace: and therefore these promises, they giuegive vsus no absolute assurance of our finallAnswere. and totall perseuerance. This is in truth the onelyonly answere that our aduersaries giuegive to all those Scriptures and reasons, that we produce against them: this is the very sum and suhstance of all that they reply vntounto vsus. If this answere then of theirs bee but fully confuted, and manifested to be but friuilous, false and idle; our aduersaries must then sit mute and silent, and yeeld the cause to vsus, or else be condemned for their silence. Wherefore that I may giuegive a full and satisfactory defeate to this sophisticall, false, and fained euasion, that it neuer lye as a rub in our way againe, I shall now in counter it with the second thing which I hauehave obserued in these promises: to wit, that they are absolute and positiue without any condition at all, either on Gods part or our owne.

I say that all these promises which I hauehave mentioned are 2absolute and positiue in themselues, without any condition at all annexed to them, either on Gods part or on ours: which I shall fully proue by these insuing reasons. First, all the promises and couenants forecited: they are pronounced and set downe in absolute and positiue tearmes, without any condition at all annexed to them, either on Gods part or on ours: and therefore, for any man to adde a condition to these promises, when as God himselfe hath added none, is but to sophisticate aud corrupt the word of God, yea it is to adde vntounto it, for which God will adde to him that doth it, the Obiect.plagues that he hath written in his booke: Reu: 22. 18. If you obiect, that there are many places of Scripture pronounced absolutely, which yet notwithstanding are conditionall: as that of Ionah 3. 4. Yet fortie dayes and Nineue shall be destroyed: and that o… Is… 38 1. Gods m…ssage to Hezechiah. Set thine house in order for thou shalt … and no… liue. and Prou. 22. 4. By humilitie and the feare of the Lord, are riches, and honour, and life. therefore p. 49these promises forecited, though they are absolntely pronounced without any annexed condition, yet there may be an implied condition in them. To this I answere, First, that there is a great difference betwixt temporall judgments and mercies, and spirituall couenants and promises For though God doth threaten a temporall judgment …gainst any people, or person, or promise any temporall blessing to them, though the words of the judgment denounced, or the mercy promised, are absolute and positiue without any expresse condition annexed to them, yet commonly there is an implied condition included in them, for diuers reasons, which cannot be applyed to spirituall couenants and promises. If temporall judgments bee denounced in positiue and absolute words, yet there is an implyed condition included in them (to wit, if they repent not) for these reasons. First, because that God throughout the Scriptures hath promised mercy, and freedome from temporall judgments, to all such as shall meete him by repentance; and therefore those particular denuntiations of temporall judgments, though they are pronounced in absolute and positiue words, hauehave commonly this implied condition annexed to them, vnlesse they doe repent, because they shall not crosse and contradict his generall promises of mercy, if they doe repent. Secondly, most particular temporall judgments, that are denounced against men in the Scriptures, hauehave this condition expresly annexed to them, vnlesse they repent, as wee may reade at large: Deut. 5, 30, 31. 2 Chron. 7. 13. 14 Ier. 18. 7, 8. & Luke 13. 3, 5: & therefore, the other absolute places must be expounded by these, and hauehave this implied condition annexed to them: vnlesse they do repent. Thirdly, the onelyonly cause for which God doth threaten and inflict this temporall judgments vponupon men, is to bring them to repentance; to saue them, not for to destroy them; and therefore if they doe repent before the judgment is inflicted, the judgment though absolutely denounced shall not be executed, because God hath his end for which hee did intend for to inflict it. Lastly, all Gods judgments they are onelyonly inflicted because of sinne: if there p. 50were no sinne in men, there should bee then no judgment… of God inflicted on them: now repentance before Gods judgments are executed, doth vtterly take away the guilt of sinne, and so by consequent the judgment which should follow sinne, though it were absolutely denounced: therefore all those judgments that are absolutely denounced against men without any annexed condition, hauehave commonly an implyed condition included in them, because they hauehave relation and reference to our repentance. So againe for temporall blessings: though God doth sometimes promise them absolutely vntounto his children, yet there is alwaies an implied condition in them, and that for many reasons. First, because that these temporall blessings are not alwaies best for them. Secondly, because they are ought times greater crosses and curses then blessings to them. Thirdly, because they are things of a fading, fickle, and vnconstant nature. Fourthly, because they are no speciall tokens of Gods louelove: they are common to wicked men, as well as to the Saints. Fithly, because they are not the proper portion and inheritance of the Saints: God hath prouided farre better and greater things for them. Lastly, because God in most places of the Scripture doth suspend these temporall blessings vponupon these two conditions. First, if his children doe obey him. Secondly, if these outward blessings are best for them: to which conditionall Scriptures, all other positiue places must be referred. But now it is farre otherwise, with those spirituall couenants and promises which God doth make vntounto his children in positiue and absolute words: because all these promises they hauehave reference vntounto Gods gratious goodnesse, mercy and bountie, and not to mans desert or merit: and also, because it is alwaies best for the Saints that these couenants and promises should be fulfilled. Now for these spirituall promises of grace which we finde recorded in the Scriptures, you must vnderstand that there are two sorts of them. The first generall and common vntounto all men. The second proper and peculiar onelyonly to the Saints, and such as are in the state of grace. For the first sort of promises p. 51they are conditionall, and hauehave reference to something which is first to be wrought in vsus by God, before that wee can hauehave any benefit or aduantage by them: but when once the condition on our parts is in truth performed by God, who workes it for vsus, then the promises and the things promised are our owne for euer, without any further condition. This we may see in these three seuerall promises of God. Hee that repenteth, hee that beleeueth, hee that receiueth Iesus Christ shall be saued, and shall not come into condemnation. Marke 16: 16. Iohn 1: 12. cap. 3: 17, 18. cap. 5: 24. Acts 2: 37, 38, 39. cap. 3: 19. and cap. 16. 30, 31. Here it is true, that these promises being conditionall, and requiring something on our parts before wee shall inioy them, wee by the assistance and helpe of God must first truly repent, beleiue, and receiue Iesus Christ before we shall be saued, and freed from condemnation: but when we hauehave once truly repented, belieued, and receiued Iesus Christ, then we are saued, and freed from condemnation for euer. Now in these three generall promises, I would hauehave you to obserue these two things which make much for my present purpose. First, that these three promises are the originall charters and assurances, that giuegive vsus interest, right, and title vntounto heauen and eternall life: and that all these other promises which belong vntounto vsus after we hauehave truly belieued, repented, and receiued Iesus Christ, giuegive vsus no new interest, right, and title to heauen and eternall life, but onelyonly serue for to confirme and strengthen that interest, right, and title to which wee had in them before, by these three generall promises, that so wee may inioy them with greater comfort and assurance. I cannot better expresse it then by this similitude. A man hath lands demised to him, by a fine, or by a deed indented and inrolled, or some such originall conuaiance: these very originall deedes, without any other assurance, doe giuegive him, a full, perfect, and absolute right and interest in those lands. Suppose now, that after this deuise, the party that sold those lands should make a generall release or confirmation of those lands, vntounto the party to whom they were deuised: this release or confirmation, p. 52giues him no new right or interest in these lands, but onelyonly serues to strengthen and confirme the old, which was sure and safe enough before. So it is heare: these three originall promises when once wee doe truly beleiue, repent and receiue Christ Iesus, they are the originall charters that giuegive vsus a full, sure, and perfect interest, right, and title to heauen and eternall life: and all these other promises which God makes vntounto vsus, either for himselfe or vsus, when once we are within the couenant and state of grace, serue onelyonly to strengthen and confirme our ancient interest, right, and title vntounto heauen, which was sure and safe before, they giuegive vsus no new interest, right, and title to it. So that if a man doe but once truly beleiue, repent, and receiue Christ Iesus, this makes him sure of heauen and eternall life, though hee had no other promises to assure him but these. Secondly, obserue, that saluation, heauen, and eternall life in these three radicall and originall promises are suspended onelyonly, and depend meerely vponupon the performance of the conditions themselues, and not vponupon the perpetuall and continuall performance of them. God doth not say, if ye beleiue and beleiue for euer, if yee repent and repent for euer, if yee receiue Iesus Christ and receiue him for euer, yee shall bee saued and hauehave euerlasting life: no, there is no such matter in the promises: but if wee truly beleiue, if we doe truly repent, and receiue Christ Jesus in the sinceritie of our hearts, though it be but once, wee shall be saued and hauehave euerlasting life: because that hee that doth truly beleiue, truly repent, and receiue Christ Iesus but once, doth belieue, repent, and receiue Christ Iesus for euer, he is passed from death to life for euer, and shall not come into condemnation: Iohn 5: 24. Rom: 8: 1, 2. and Marke 16. 16. Suppose a man should promise another an hundred pounds, vponupon condition that hee should marry his daughter, or publikely recant those iniuries which he had done vntounto him: if there he doth marry his daughter but once, or recant those iniuries in publike but once, though hee doe not reitterate them, hee shail hauehave the hundred pound, because hee hath performed the condition. So when as God doth promise vsus saluation, heauen, p. 53and eternall life if we belieue, r…pent, and receiue Christ Iesus in sinceritie and in truth: if once wee doe but truly beleiue, repent, and receiue Christ Iesus, wee shall certainly be saued, and hauehave heauen, and euerlasting life, because the condition on which these are suspended is performed. I would aske but this question, of any of our Antagonists, whether any man may not safely make this argument with himselfe? EueryEvery one that doth truly belieue, repent, and receiue Christ Iesus shall be saued, and hauehave euerlasting life. But I my selfe do truly belieue, repent, and receiue Christ Iesus: therefore I shall bee saued, and hauehave euerlasting life. If this be not a good argument, then what benefit, comfort, or assurance can any Christian take from these, or any other promises of the Gospell? what claime, interest, or title can he lay to saluation, heauen, or eternall life? or to what end doe these promises serue? If it be a good argument (as I thinke none can deny it) then certainly heauen, saluation, and eternall life, depend onelyonly vponupon the faith and repentance of men, and their receiuing of Iesus Christ, without any necessary relation to any inclusiue condition, if they perseuere withall: for he that doth but once truly beleiue, repent, and receiue Christ Iesus, doth beleiue, repent, and receiue Christ for euer. Certainly as Christ himselfe by dying vntounto sinne but once is become the authour of eternall saluation to all truly penitent and beleiuing sinners, and being raised from the dead dieth no more, death hath no more dominion ouer him. Rom: 6: 9, 10. Hebr: 5: 9. cap. 7: 27. and cap: 9: 25: 28. So he that is but once truly regenerated, and aliue to God, through Iesus Christ our Lord dieth no more, death hath no more dominion ouer him, but he shall liue for euer vntounto God, and shall not come into condemnation. Rom: 6: 7: to 12: Iohn 5: 24. Rom: 8: 2. 1 Iohn 3: 9, 14. and Hebr: 10: 2. how then can he euer finally or …otally fall from grace? Let all the deuils in hell, or men in earth lay their heades together, they shall neuer with all their wit and sophistrie delude or ouerthrow this plaine and pregnant truth.

Againe, there are a second sort of promises which are proper & peculiar only to those which are in truth regenerated, and p. 54within the couenant and state of grace, of which sort the greater part of all the promises which I hauehave formerly cited are: which promises I hauehave proued, giuegive them no new interest, right, or title vntounto heauen and eternall life, but onelyonly serue to ratifie and confirme that interest, right, and title, which they had to them before, vponupon their first repentance and true conuersion vntounto God: the first three promises are our assurance for the end: these latter assure vsus of the way and meanes for to attaine the end: Now all these promises they are pronounced absolutly without any condition at all annexed to them: they are positiue and absolute, they are all pronounced categorically and plainly, as you may perceiue if you will but cast backe your eyes vponupon them: and therefore, you cannot annex any condition of your owne vntounto them, when as God himselfe hath annexed none. Secondly, all those promises which I hauehave formerly cited, must needes be absolute and positiue, and shall be performed to the vtmost, because they are made by God himselfe, without any reference and relation vntounto any thing that is to be done by vsus: God doth onelyonly promise what he will doe for vsus, he himselfe doth vndertake all for vsus, he will act his owne and our parts too, without exacting any condition at all from vsus. When we are but once truly regenerated and ingrafted into Christ, then hee doth couenant and promise: that hee will preser…e vsus blamelesse till his comming; that he will finish that worke of grace which he hath begunne within vsus: that he will carry vsus in his armes and bosome and keepe vsus from falling: that hee will subdue our sins and corruptions for vsus; that he will heale our backslidings and rebellions: that hee will work… all our workes in vsus and for vsus: Isay 26: 12. God himselfe hath absolutely vndertaken to doe all that for vsus, which he requireth and expecteth from vsus: there is not any thing at all that God requires of vsus, but he hath absolutely promised to doe it for vsus: true it is, that hee will vse vsus as instruments in the worke, but hee himselfe will doe the worke. All the promises which I hauehave cited containe nothing else but what God himselfe will doe for vsus out of his fauour, louelove, and bounty: he tieth vsus to no p. 55conditions in any of these promises: he onelyonly declares what hee will freely doe for vsus, when once wee are his children, without exacting any thing from vsus at all. If hee doth require any thing at our hands, it is onelyonly that which he himselfe hath couenanted and promised to doe for vsus. Wherefore all those former promises and couenants, seeing they are positiue and absolute, containing nothing in them but what God himselfe doth absolutely promise to vsus and for vsus, without requiring any thing at all from vsus, but what hee himselfe doth absolutely couenant to doe for vsus: these promises must needes be absolute in themselues without any inclusiue condition at all. Thirdly, these promises which I hauehave mentioned must needes be absolute and positiue without any inclusiue or implied condition at all, because that most of them are vncapable of any condition: and you cannot annex any condition at all vntounto them, without a manifest contradiction, and ouerturning of the promises. For example, to instance in some of them. The righteous shall neuer be remoued, and they that trust in the Lrod shall be as mount Zion, which cannot be remoued, but standeth fast for euer: which is the first of these promises which I hauehave cited. Here is an absolute promise which is vncapable of any inclusiue condition. Our Antagonists they indeede will annex a condition to it. For say they it is true that the righteous and such as Obiect.trust in the Lord shall not be remoued, but shall stand for euer, if they continue righteous and trust still in God, but not else. For answere to which cauell. I would first demaund of themAnsw. whence they learned this euasion, and from whence they had it? if it be Gods, then shew mee where, and in what Scripture I shall finde it. If their owne & not Gods, why then should I my s…lfe ot any else beleiue it. Secondly, I would but aske them, whether this promise of God? hath reference onelyonly to the present state of grace wherein the Saints of God doe stand, or to their future continuance onelyonly, or to both of them? If to that present estate of grace onelyonly wherein they stand without any reference to their future stabilitie, then the sence of the place is this. EueryEvery righteous man, and p. 56eueryevery one that trusteth in the Lord, is for the present so setled and established in the state of grace, that he shall not, nor cannot bee remoued but shall stand fast for euer; and then their supposition if he continue righteous and trust in God, is but a meere Battalogie, or a meere contradiction: hee shall not be remoued but shall stand fast for euer, if he be not remoued, and if he stand …ast for euer: or as long as he is not remoued, so long he standeth fast. Or else he shall not, nor cannot be remoued, but shall stand fast for euer, and yet hee may be remoued and stand fast for euer: a learned and scholasticall interpretation. If it hath reference to their future continuance onelyonly, or to their present estate and their future continuance both: then the genuine and proper sence and meaning of this promise is this. That all righteous men and such as trust in God, are for the present in a sure state of grace, and shall stand so fast for euer in it, that they shall not, nor cannot be remoued from it: and this indeede is the proper sence and meaning of this promise, which hath reference both to the present and future estate of the Saints. Well then, let this be the scope & meaning of this promise, as it is: let vsus apply their glosse and exposition to it, (if they continue righteous and trust still in God: or as long as they continue righteous, and trust in God:) then the sence and meaning of the promise is this. That all righteous men and such as trust in God, are for the present in a sure state of grace, and shall stand so fast for euer in it, that they shall not, nor cannot bee euer remoued from it, as long (say they) as they continue, or if they continue righteous and trust still in God. Which clause and addition of theirs, is first, contradictory and repugnant to the praemises: for the praemises say, that their estate is sure, that they shall not, nor cannot be remoued from it, and that they shall stand fast for euer: this addition and glosse, if they continue, or as long as they continue righteous, supposeth that they may bee remoued, that they may not stand fast for euer, and that their estate is not sure: which is quite crosse and contradictory to the praemises, and therefore it cannot be admitted. Secondly, it is p. 57but a meere … and nugation: the promise certifieth vsus, that the righteous shall neuer be remoued, that … cannot be re…, that he shall stand fast for euer; yea, say they, if he continue righteous, or as long as he continues righteous, which in effect and substance is no more but this: the righteous shall neuer be remoued, if he be not remoued: and hee shall stand fast for euer, if he stand fast for euer. For the promise doth preserue him in his righteousnesse, and in his estate of grace: the promise doth support him, and not hee the promise: he continues righteous, and trusteth still in God, because that God hath promised that he shall doe so: he shall stand fast for euer, and neuer be remoued, not because hee doth doe so, but because God hath promised that hee shall do so: so that their clause & supposition, if he continue, or as long as he continues righteous trusting in God, is but a meere tautologie: for if a man continue righteous, it is certaine that he shal neuer be remoued, or fall frō grace, though this promise of God had neuer beene. Thirdly, I would demand this question of them, what profit, fruite, or benefit any Christian could reape from this promise of God, if this their exposition & glosse vponupon it were true? For if this promise (as they pretend) doth not establish & settle Christians in the state of grace, and giuegive them full & comfortable assurance, that when they are once truly regenerated and ingrafted into Christ by faith, that they shall continue and perseuere for euer, and neuer fall from grace; what benefit or comfort hauehave they from it? If you say, that it assures them, that if they continue righteous and trust still in God, that then they shall neuer be remoued, but shall stand fast in grace for euer: then it leaues them but where they were before: for if they should continue and perseuere in grace vntounto the end, its certaine that they should neuer be remoued, though God had made no such promise at all vntounto them: and so this answere of theirs, doth quite frustrate and make void the promises of God. If they say, that this promise declares Gods constancy to the righteous, if they are constant vntounto him: I answere, that there is no such thing as this in it: for p. 58God doth not promise here what he will be vntounto his Saints, but he o…ely promiseth what they shall be: he doth not promise, that he will not remoue from them; but that they shall neuer be remoued, and stand fast for euer: this promise hath onelyonly reference to the stability of the Saints; it onelyonly declares what their estate shall bee, … not what God will bee to them: and therefore this their answere and exposition, doth but delude & frustrate these promises of God. Fourthly, I answere, that this clause and glosse of theirs doth quite peruert this promise of God: and all the other promises. For it takes away all from God, and puts all on man: whereas this and all the other promises, take all from man, and puts all on God, that so he may hauehave the praise and glory of all: The Scriptures they informe vsus, that a regenerate mans estate, is permanent, sure, and perpetuall, because that God hath promised that it shall be so: because that God hath promised, that the righteous man shall neuer be remoued, but shall stand fast for euer: they by this euasion, if he continue righteous, take all from God, and lay all on man; that so man may glory in himselfe, and not in God. So that this euasion and shift of theirs, it peruerts the promises of God: it robs God of the glory, and man of the fruite and comfort of them, and so cannot be admitted. Fifthly, I answere. That this promise which I hauehave mentioned, is partly a promise, to assure the Saints of God of the perpetuity of their estate, because that God will establish them for euer, and neuer suffer them to be remoued: and partly a declaration or discription, of the firmenesse, stability, and perpetuity of a regenerate mans estate: and if it bee a declaration, and a discription of the stability and firmnesse of a regenerate mans estate, then it cannot admit of any inclusiue and implied condition. For a declaration, manifestation, or description, admits of no suppositions or inclusiue conditions; but is a thing that is plaine, absolute, and positiue in it selfe, declaring things as they are in themselues, without any ambiguities at all: so that it admits of no suppositions or conditions at all. Now that this place of Psal: 125: 1: should bee a declaration and a p. 59discription of the firmnesse and stability of a Christian mans estate; it appeares most euidently by the words themselues, and by that illustration or similitude that is included in thē. The words are these. They that trust in the Lord shall bee as mount Zion, which cannot be remoued, but standeth fast for euer… Here the state of a regenerate man is illustrated and set forth by a comparison, it is as stable and firme as mount Zion, which cannot be remoued, but standeth fast for euer. Which proues, that this is not onelyonly a promise of God, but likewise a discription and declaration of the sure & stedfast estare of faithfull Christians: and being so, their imaginary and inclusiue condition, (if hee continue to trust in God) it can neuer stand together with it. Sixthly, I answere, that this their glosse, (if they continue righteous and trust still in God) can neuer be admitted: for the words are not: these that trust in the Lord are not for the present onelyonly like to mount Zion, which cannot be remoued: but they shall be so: they are so for the present, and they shall be so for euer, which hath reference to all future times: they doe not one onelyonly stand fast for the present, but they shall stand fast for euer: if therefore they do not onelyonly stand fast for the present, but shall doe so for euer to: where then is their supposition, (if they doe continue,) when as the Scripture saith expressly, that they shall continue and stand fast for euer? it is but meerely friuilous and repugnant. Seuenthly, I answere, that the only scope and drist of the holy Ghost in this promise and place, is to proue, that a truly faithfull and regenerate man, can neuer fall away from his estate of grace, and therefore their supposition, (if he continue faithfull) is but friuilous and repugnant to the place. Now that this is the scope and meaning of the place, I proue it by these reasons. First, because the words themselues do best of all beare this sense and meanings and cannot well admit of any other: the words are plaine and categoricall, without any ambiguities or suppositions at all: they that trust in the Lord shall bee as mount Zion, which cannot bee remoued, but standeth fast for euer: therefore this exposition and application of these words to this end, to proue the stability of a p. 60Christian and regenerate mans estate, being most consonant and agreeable to the sense and meaning of the words, must ne…ds be the scope and end of them. Secondly, the very emphases, the very force and vigor of these words doe proue it. For the text doth not say: that they that trust in the Lord shall be as a tent that may be remoued, as an house … …. 7.vponupon the sand that may be ouerturned and cast downe, or as a tree without a roote, that may be blowne downe with eueryevery winde. No nor yet as a man hanging by a bough that may fall if he will himselfe: but like to mount Zion which cannot be remoued, but standeth fast for euer Marke the comparison, and obserue it well. A man that trusteth in the Lord is like to moun… Zion. but in what is he like to mount Zion? why in this: mount Zion it cannot bee remoued: it cannot remoue it selfe, though it would: it cannot bee remoued by others: it is so fixed and established, that it shall stand fast for euer, mauger it selfe and others: So hee that trusteth in God, is so setled and established in grace, that hee cannot bee remoued, neither by the liberty and freedome of his owne will, nor yet by the policy and force of all outward enemies and temptatio…s whatsoeuer. So that this their glosse and exposition, that they cannot be remo…ed, vnlesse they will themselues, doth quite thwart the comparison: for they are compared to mount Zion, which cannot remoue it selfe, nor yet be remoued by others: and therefore, neither can they themselues remoue themselues: neither can others doe it: this word cannot is so emphaticall, that it takes away all possibility both in themselues and others for to doe it. Wherefore the very emphases and vigor of the words do proue this to be the scope and meaning of the place. Thirdly, the insuing verses proue this to be the scope and meaning of the place: or when the Psalmist in the first verse, had laid downe this as a firme and positiue ground. They that trust in the Lord, shall be … … Zion, which cannot bee remoued, but standeth fast for euer: hee shewes the reasons of it in the: 2: and 3: verses: which are twoFirst, because God is alwaies present with them, and doth compasse them about on eueryevery side. As the mountaines are p. 61… about Terusalem, so the Lord is round about his people … from hence forth and for euer. Secondly, Because God doth speedily deliuer them from those outward afflictions which might shake and cast them downe: For the rod of the wicked shall not rest vponupon the lot of the righteous, least the righteous … forth their hands vntounto iniquity. Then in the fifth verse, he confirmes it by an anithesis betweene the righteous and the wicked. True it is, (saith he) there are many that made an outward shew of trusting in God, but yet their hearts were not vpright, such as these, they turne aside vntounto their crooked wayes, and the Lord shall leade them forth with the workers of iniquity; (that is,) he will seuere them from his owne flock, and discouer them to be goates and hypocrites: But peace shall be vponupon Israel: the true Israel of God, they shall hauehave alwaies peace with God, & they shall not be moued, but like mount Zion shall stand fast for euer. So that the whole scope and drift of this Psalme is but to proue the perpetuity and stability of a regenerate and faithfull mans estate: and therefore cursed is this glosse of theirs, which would thus corrupt this text, and all those other promises of God which I hauehave cited: whose onelyonly scope and end is nothing else, but to assure the Saints of God, that they shall alwaies perseuere, and neuer fall from grace. Eightly, I answere, that this their shift and starting hole: (If they contin…e righteous, or as long as they continue righteous and trust in God) it it be well examined, is nothing else but a meere petitio princip…, a begging of the question controuerted, and a denying of the conclusion proued. For the question being no more but this: Whether …hose who are once truly regenerated and ingrafied into Christ may f…ll from grace? I produce this argument to proue that they cannot fall from grace: God hath promised that their graces shall neuer faile; that the holy Ghost shall be with them and dwell in them for …: he hath promised them for to support and keep them from falling, and that they shall be as mount Zion, which cannot be remoued, but standeth fast for euer: and therefore they cannot fall away from grace. Well, what now is the answer… that they giuegive? Their graces shall not faile, the holy Ghost p. 62shall dwell in them for euer: God will keepe them from falling, and they shall not be remoued; if they continue faithfull; or as long as they continue faithfull, or vnlesse they will themselues. What now I pray are these answeres of theirs, but a meere begging of the question which is dispuputed, and a plaine and manifest denying of the conclusion proued? what else in substance is it, but onelyonly this? that those who are once truly regenerated and ingrafted into Christ, may fall away from grace: and so a begging of the question, and a deniall of the conclusion. Which how absurd and ridiculous a thing it is, and how vn befeeming those that make a shew of wit and learning, eueryevery freshman, and puny Sophister in our Vniuersities can informe you. Ninthly, This answere of theirs, if they continue righteous, and vnlesse they will themselues: can neuer be admitted as sons and consonant to the Scriptures, because it giues man a free will either to take & receiue grace, or to refuse and cast it off at his will and pleasure: it sets the clay and the weake and impotent creature (who hath no might, no strength, no will, and power of his owne but what he hath from God) aboue the Potter, and almighty Creator. For if regenerate men may fall from grace, out of the liberty of their owne wills, when as God himselfe hath vndertaken & promised to preserue and keepe them from falling: to confirme them to the end; and to perserue them blamelesse vntounto the day of Iesus Christ: (as that answere doth suppose they may:) what were this but to exempt man from Gods iurisdiction and alleagance, and to make him an absolute creature in himselfe, without any dependancy at all on God? Yea this were nothing else, but to take the hearts and wills of all men out of the hands of God, & to giuegive him no soueragntie and power ouer them; which is expressy contrary to the Scriptures: which certifie vsus, that the hearts of Kings, (and therefore of all men else) are in the Prou. 21. 1.Prov 21:1hand. of the Lord, and that as the riuers of water he turneth them whether soeuer he will: that the liues and wayes of all men are in his hands, & that it is not in mens owne wills or power for to direct their step… Dan: 5: 23. Jer: 10: 23. …: 16: 13: With God onelyonly is wisdome p. 63and strength; he hath councell and vnderstanding. Behold, … breaketh downe and it cannot be built againe: hee shutteth vp a man, and there can bee no opening. With him is strength and wisdome, the deceiuer, and the deceiued are his. He leadeth councellers away spoiled, and maketh the Iudges fooles. He looseth the bond of Kings, and girdeth their loines with a girdle. He leadeth Princes away spoiled, and ouerthroweth the mighty. Hee remoueth away the speech of the trusty, and taketh away the vnderstanding of the aged. He powreth contempt vponupon Princes, and weakneth the strength of the mighty. He increaseth the nations and destroyeth them: hee inlargeth the nations and straitneth them againe. He taketh away the heart of the chiefe of the people of the earth, and causeth them to wander in a wildernesse where there is no way. Iob: 12: 13: to 25. If our wills were in our owne powers & not in Gods alone, why then doe we dayly pray to God: thy kingdome come; thy Mat: 6. 10. 13.will be done on earth as it is in heauen; and leade vsus not into temptation, but deliuer us from euill? this prayer were but vaine & idle if our wills were our owne, if God had no kingdome and power ouer vsus to sway and rule vsus as he pleaseth. If our wills are free; if wee may cast away that grace which God hath giuen vsus, and hath likewise couenanted to preserue it in vsus: why then doe wee call the Lord our God, our King, our Master and our Gouernour: and why doth the Scripture certifie vsus, that our soules, our spirits, and our selues, are not our owne but Gods, and that it is God onelyonly that worketh in vsus both the will and the deede, of his good pleasure: 1 Cor: 6: 29. and Phil: 2: 13? Certainely, if God, be God, Lord, and King ouer vsus, as hee is: if our hearts, our wills, and all our wayes are in his hands to dispose of them at his pleasure: (as wee must needes confesse they are vnlesse wee will turne Atheists and deny his Diety) then when as God himselfe doth absolutely promise and vndertake to preserue and keepe … Saints from falling; and to establish them so, that they shall not, nor cannot for euer be remoued: this their slight and supposition: if they continue faithfull, or vnlesse they will themselues, must needes be false and idle: or else you must of necessity grant that those whom God himselfe hath promised to keepe from falling, p. 64and to establish so that they can neuer possible be remoued: may fall away from grace; which doth not onelyonly falsifie the Scriptures and the promises of God; but likewise pull God out of heauen: and either make him to be no God at all, or else sets man aboue him; which is blasphemous and atheisticall. Lastly, If this their answere to the absolute promises and texts of Scriptute, which we alledge against them, were once admitted to be true, then marke what dangerous consequents would follow vponupon it. First, it would be a meanes to shake the very foundations, principals, and pillars of religion. For if a thing which is absolutey true, be not absolutly true, (which is the very summe and substance of all their answeres,) if that which God hath promised to establish for euer, to keepe from falling and departing from him, may notwithstanding fall and come to ruine, if it will it selfe, and that it is safe onelyonly if it continue, or as long as it continues; then marke what a ready way they make for Atheists and Infidels to delude all those fundamentall truths which are deliuered and set downe in Scripture. For if I were an Atheist and an Infidel, and they should come to conuert, or confute me by the Scriptures or by reason. If they should now produce any argument, or text of Scripture, to proue that there were a God, to proue that there were a Christ, or an holy Ghost: or to proue that there were a Church: or to proue any such fundamentall truthes; I would shift them of with this sleeuelesse answere of their owne: true it is that there is an eternall God: there is a Christ, and an holy Ghost: there is a Church of God, if they continue, or as long as they continue: and then I would inferre as they do vponupon this answere, but they doe not continue, and therefore they are not. What answer could they giu… me, if this their owne cuasion would hold water, and goe for c…rrant? certainely none at all. Yea, butObiect. they will obiect, that the Scripture saith, that the Father, the Sonne, and the holy Ghost are eternall, and that the Church of God continueth and abideth for euer: and therefore this answere, if they continue: or as long as they continue,…. is very repugnant. And doth not the Scripture say as positiuely: p. 65that the righteous shall neuer be remoued? that they shall stand fast for euer? that their faith and graces shall neuer faile: that the holy Ghost shall abide with them for euer: that they shall neuer faile or perish? Where then I pray you stands the difference? If this answer of theirs bee repugnant and contradictorie in the one, why should it not bee so in the other to? Yea, but God is eternall in his owne Nature, and so in thisObiect. there is a difference? And is not grace an immortall and incorruptible Answere.seed? a treasure which neither rust nor moth can corrupt, 1 Pet. 1. 23.1 Pet 1:23nor theeues breake through and steale? the Scripture I am sureMath. 6. 20.Matt 6:20 stiles it so: Yea, Christians themselues that are once illuminatedLuke 12. 33.Luke 12:33 with the spirit of Grace, they are immortall through grace: the second death shall hauehave no power ouer them, and they shall die no more, Reu. 20 6. and Rom. 6. 10, 11. Therefore if Christians are immortall and euerlasting by Grace: and if that Grace which we hauehave now by Christ, be of an incorruptible nature, as well as God is eternall: if it be absurd to suppose that God may not continue and abide for euer: or to say that he is eternall vnlesse hee will himselfe: it must likewise be absurd to suppose, that Grace which is immortall, and incorruptible: that the Saints of God who shall stand fast for euer, and cannot be remoued, may notwithstanding cease to be, and fall from grace and perish. So that you see plainely, that this euasion of theirs if it were admitted, would vtterly subvert and ouerturne, the very grounds, principles and foundation of Religion. Secondly, if this their shifting answer should be admitted, it would make the word of God but a meere nugation; a meere tantologie; a vaine, absurd, and idle thing: a thing meerely repugnant and crosse vntounto it selfe. Absolute things must then be conditionall: plaine things will become obscure, expresse and absolute promises, must bee suspended vponupon vaine and idle suppositions: mens graces then should alwaies increase and never faile, and yet they should be lost and faile: the Saints then should neuer fall, perish, or be remoued, and yet they should fall quite away from grace: they should perish and bee remoued: they should not bee able to depar… from God, and yet they should depart: the Scriptures in p. 66which there is no iarre at all, should then bee full of contradictions, or nugations: Yea, Scripture would become no Scripture, truth no truth, God no God, if this their shift, anfwer and euasion should be admitted to be true. And therefore wee reiect this answer of theirs, as an absurd, frivolous, nugatory, false, and contradictory thing: as an answer vn beseeming any, much more such men as doe professe themselues to be not onelyonly Christians, but Schollers to.

All that now may colourably be obiected by them to defendObiect. this answer and euasion, is but this. That though those promises and Scriptures which I hauehave cited, are positiue and absolute in themselues, without any annexed condition, either on Gods part or on ours: Yet there are some other promises & tex… of Scripture, which hauehave an expresse condition on our parts annexed to them. As that of Math. 24. 13. and Marke 13. 13. Hee that continueth to the end, he shall be saued: and that of Gal. 6. 9 In due time … shall reape if we faint not: and Reu. 2, 10. and cap. 3. 21. Be thou faithfull to the death, and I will giuegive thee the crowne of life. Therefore to reconcile these and such like absolute and conditionall promises and Scriptures one vntounto the other, that there bee no iarre or contradiction at all betweene them, we frame this former answer, and make all these absolute promises and tex…s of Scripture to depend vponupon these conditionals, which hauehave a secret influence into them all. This is all that is, or may be colourably obiected to iustifie the former answer: and alas, this all, is nothing, if it bee well examined. For first, if you will interpret these promisesAnsw. and Scriptures one by another; you must then interpret them according to the due rules of interpretation which are two: First, you must interpert and expound, the fewest and the More obscure, by the greater number, and the more perspicuous, plaine, and easie. Now those positiue and absolute promises of God, which I hauehave cited, are more in number then these conditionall promises obiected by you; and they are farre more perspicuous, plaine, and manifest then they: therfore you must rather interpret your conditionall promises by them, then them by your conditionall; else you doe but p. 67proceed ab ignotioribus ad notiora, Which is a preposterous course. Secondly, if you will expound these Scriptures one by another, you must then make such an exposition of them, as may fully reconcile them, that so they may all stand together without crossing or contradicting one another, or peruerting and corrupting the true sense, scope, and meaning one of the other. Now if you will expound those absolute promises and Scriptures which I hauehave formerly alledged, by these conditionall ones, annexing an implied and inclusiue condition to them, in steed of reconciling these Scriptures one vn to the other, you set them quite at variance, and cause them for to crosse, oppugne, and contradict one onother, and to peruert the true sense, scope, and meaning of one another, (as I hauehave proued at large before) & therfore this your exposition must needs be false and vitious. If then you would fully reconcile these Scriptures with prima facie may seeme to bee repugnant, you must then expound these conditionall places which you obiect, by these absolute texts which I hauehave cited: you must put these conditionall places in the fore-front, and let the absolute follow after, and then these places will not only be reconciled one vntounto another, but they will also ratifie and confirme one another, and make for my conclusion. This will appeare most euidently if we reduce, these absolute and conditionall places into this Syllogisme. Hee that continueth to the end, he that faints not, and hee that continues faithfull to the death, shall be saued, and shall receiue the crowne of life. But all those who are once truly regenerated and ingrafted into Christ by faith, they shall indure to the end, they shall not faint, and they shall continue faithfull to the death. Therefore they shall be saued, and they shall receiue the crowne of life. I pray now where is there any contradiction or opposition between these places being thus ordered and expounded? if you will but place these conditionall propositions and places first, and then ranke the absolute promises and places after them, then they will both agree together, and the one will ratifie and confirme the proper sense and meaning of the other without any contradiction. But as you expound and order p. 68these Scriptures, placing the absolute in the first place, and the conditionall in the second, you make the one to crosse and contradict the other, and in steed of making peace and reconciliation betweene them, you set them both at variance, and corrupt them both. This will most euidently appeare, by inuerting of the former Syllogisme, and by putting the minor into the maiors place: for then the Syllogisme will bee this. All those who shall continue constant to the end, and neuer faint, nor fall from grace, nor yet depart from God, may notwithstanding fall from grace, if they doe not continue and perseuere in Grace. But all these who are once truly regenerated and ingrafted into Christ, may not continue and perseuere in grace: Therefore they may fall away from grace. Marke now how this exposition and reconciliation of yours, doth falsifie and corrupt euen both the texts: First, it falsifieth and corrupteth the positiue and absolute texts; it makes them conditionall, ambiguous, and doubtfull, yea, and contradictorie to themselues: Secondly, it makes those conditionall placcs which are cited to be absolute and positiue: as hee that ouercommeth and continueth faithfull to the death, hee that indureth to the end and fainteth not shall be saued: it makes those to be absolute, and in effect but this: all those who are once truly regenerated and ingrafted into Christ, may faint and faile, and not hold out or continue to the end: When as the places themselues doe not so much as mention any such thing, no nor yet so much as necessarily implie it. Be ashamed then of this your false interpretation, and contradictory reconciliation, which sets those Scriptures at enmity and variance which were at peace before. And if you know not how to reconcile those places, then put but the conditionall places (if they are conditionall) first, and let the absolute come but after them, and then there is no iarre at all betweene them: they then will ratifie and strengthen one the other, and make both for my conclusion. When you meete with that of Gal. 6. 9. In due time yee shall reape if yee faint not: and with that of Math. 24. 13. He that indureth to the end, hee shall be saued: then paralell them with that of Isai. 40, 29, 30: 31. and Iob p. 69…7. 9. The righteous shall hold on his way, and he that hath cleane hands shall be stronger and stronger: Euen the youths shall faint and bee wearie, and the young men shall vtterly fall: but they that waite vponupon the Lord shall renew their strength, they shall mount vp with wings as Eagles, they shall runne and not be wearie, and they shall walke and not faint. If you meete with that of Exod. 19. 5. If yee will obey my voyce indeed, and keepe my couenant, then you shall bee a peculiar treasure vntounto me, aboue all people: then incounter it with that of Ezech. 36. 27. I will put my spirit within you, and cause you to walke in my statutes, and yee shall keepe my iudgements and doe them. Goe through all the Scriptures, and you shall not meete with any condition which God requires of vsus, but you shall likewise finde, that he hath promised to performe the same condition for vsus, and in vsus. Wherefore set downe the conditionall places first (which are first in order and in nature) and then the absolute promises of God to performe the same conditions for vsus, and so all the Scriptures will bee fully recon…led. Secondly, to this obiection of yours. I answer, that the only end and scope of all those places which you obiect for to defend your answer, is only to incite and stirre men vp to perseuerance, and to an holy boldnesse, and cheerefulnesse in the wayes of God, and in the constant profession of Religion: they were neuer spoken to that end to which you wrest them, to feare and to discourage men, or to proue that they might fall quite away from grace, when once they were in truth regenerated. For that of Math. 24. 13. & Marke 13. 13. Hee that endureth to the end hee shall be saued: and that of Gal. 6. 9. Let vsus not bee weary of well-doing, for in due time wee shall reape if wee faint not. and that of Reu: 2. 10. Bee faithfull to the death, and thou shalt receiue the crowne of life: and those other places of this nature: they are but so many exhortations and incouragements to goe on and perseuere in a Christian resolution; and in a constant practice and profession of religion maugre all afflictions, crosses, persecutions, and scandalls whatsoeuer, as the contex…s doe most plainely manifest. They were spoken only to this purpose, and they are no more in substance but p. 70this. There are many afflictions, many troubles and crosses, many persecutions, losses, scandalls and diffamations that will befall you, euen for the very profession and practice of religion: Yet let not all these discourage you from going on in a constant and settled course of holinesse: for though these losses, crosses, afflictions, persecutions, and scandalls doe befall you, yet they shall not hurt or disaduantage you, you shall be no loosers by them: for you shall be saued: you shall reape the fruites of all those suffrings at last: what euer you loose on earth, it shall bee recompenced to you in heauen: these light and momentary afflictions which here you suffer shall purchase for you a farre more exceeding and eternall weight of glory. Goe on therefore as you hauehave begun, hold on your way, and perseuer in grace vntounto the end, for then you shall receiue a full reward for all that you hauehave done or suffered. This is the only end and scope of the Holy Ghost in all those texts of Scripture: this was the only end for which they were spoken and recorded, to incourage and prouoke the Saints of God to a constant and finall perseuerance in grace and holinesse. How grossely then doe you abuse and wrest these Scriptutes, when as you make no other vse of them, but to quench the smoking flaxe, and breake the bruised reed? to discomfort and deiect the hearts and soules of weake and tender Christians, and to discourage them in the wayes of holinesse, when as you proue vntounto them from those places, that they may finally and totally fall from grace? Certainly if the chiefe and only meaning of the Holy Ghost in all these places, is but to incourage and stirre men vp to perseuerance (as it is most plaine and euident that it is) you doe but crosse the very scope, the very sense and meaning of the holy Ghost, when as you racke and wrest those places to this your present purpose, which the holy Ghost did neuer thinks of or intend: vnlesse that you will make the holy Ghost an ambiguous equivocator, like vntounto your selues. If therefore you will take those places in their genuine and proper sense, and as they are intended, as being so many incouragements and helpes to constant and finall perseverance; they are so farre from making for you, that p. 71they make much against you. If now you doe obiect, that you are forced to maintaine this doctrine of the Apostacie of Obiect.the Saints, and so by consequence this euasion, to free God from iniustice, and from being author of, or party to mens sinnes. For, if God should absolutely without any condition on our parts, promise for to keepe vsus from falling from him, and yet should suffer vsus for to fall from grace, as wee seee he doth oft times; then wee should make God himselfe vniust in not fulfilling of his promise. Wherefore that wee may free God from iniustice euen in this behalfe, wee say, that notwithstanding all those promises of God are absolutely and positively pronounced, yet they are all suspended vponupon the freedome and libertie of our owne wills, hauing this inclusiue condition annexed to them (If wee our selues will continue righteous) And so when as we fall away from grace out of the libertie and freedome of our owne wills, the sinne and blame lights only vponupon our owne heads, which else would rest on Gods. I shall answer you in the words of holyAnsw. Iob, Will you speake wickedly for God, and talke deceitfully for Iob 13. 7, 8.Job 13:7Job 13:8him? will yee accept his person? will yee contend for God? as if God did need your helpe and counsell for to free him from iniustice, and were not able for to cleare himselfe without this helpe and shift of yours. Well, admit that you doe God some seruice in it, in cleering of his iustice, yet how much is God beholding to you for your paines, who in freeing of him from iniustice, doe rob him of his mercy, goodnesse, honour, power, wisdome, truth and iustice to? For if God should suffer his chosen and his best beloued Saints to fall away from him, and so to perish, where then were his mercy, and his gracious goodnesse? If he should suffer those to fall, whom he hath vndertaken to preserue and keepe from falling, where then were his honour, his truth, his wisdome, his iustice or his power? If hee should suffer those to fall and perish for whom Iesus Christ hath shed his pretious blood, that so they might not perish but hauehave euerlasting life, if God should suffer them to loose that grace, and that heau…ly inheritance which Christ hath purchased for them, where then p. 72were this his iustice which you labour to maintaine? Doubtlesse this paradox and shift of yours, it robs the Lord, and strips him naked of all his glorious and most sacred attributes, yea, it depriues him of his very Diety: so that whiles you seeke to doe the Lord a fauour in vindicating of his iustice by this your cauell and euasion, you doe him all the wrong that may be. If then you would free God from iniustice, and reserue his very Diety, and all his other sacred attributes vntounto him without any deminution, or ecclipse at all, the only way to doe it, is for to maintaine, the finall and totall perseuerance of the Saints. For if it bee impossible for those who are once truly regenerated and sanctified, to fall from grace (as wee affirme it for to be) then your surmise of clearing Gods iustice when they fall away, is out of doores, and comes not into question: and so Gods iustice, mercy, goodnesse, honour, wisdome, truth and power, are not only not so much as once tainted and ecclipsed, but likewise highly magnified, in the continuall perseuerance and preservation of the Saints, And thus I hope I hauehave so fully cleared the absolutenesse of all Gods promises, and so fully vindicates them from those false glosses and sophismes of the opposites which did obscure and delude them: that now they may giuegive full and perfect assurance to eueryevery Christian soule that is become a true member of Iesus Christ, that he shall neuer finally nor totally fall from Grace.

The third thing in these promises of God which may assure 3vsus of the truth of this assertion, is Gods ability to performe them: If wee had so many great and gratious promises as these from God, if God were not able to performe them to the vttermost, wee could then take but little ioy and comfort in them; but now God is omnipotent, he is able to make good his promises, and to performe them to the vtmost title and circumstance: and therefore this may comfort and reioyce our hearts.

Lastly, all these promises of God they are exceeding faithfull 4and true, and God is very just and faithfull in performing of them. If a man had neuer so many great and goodly p. 73promi ses, if they were not true, but false and counterfeite, there were then great cause and couler for to doubt of them, and mens hearts and soules could take no true ioy and solid comfort in them, because they could not rest and trust vponupon them. But now all these promises of God which I hauehave formerly mentioned, to prouethe finall and totall perseuerance of the Saints, they are exceeding faithfull and true, proceeding from that God and spirit of truth, which will not, nor cannot lie vntounto vsus. All the promises of God they are yea, and amen in Christ: 2 Cor: 1: 20. his couenant will he not breake, nor alter the thing that is gon out of his mouth: Hee hath … in his holinesse that he will not lie vntounto vsus: Psal: 89: 34, 35. As God hath thought, so shall it come to passe, as he hath promised, so shall it surely stand, no man shall disa…ll or turne that backe which hee hath promised and decreed. Isay 14: 24: 27. God hath ratified all his promises with an oath, and sealed them vntounto vsus, euen in the blood of Iesus Christ, to shew vntounto the heires of promise, the immutability of his Councell, and the truth of all his promises, to the end that they might hauehave strong consolation and comfort in thē. Heb: 6: 17, 18. And as all these promises of God are true and faithfull in themselues, so God will bee exceeding just and faithfull in performing them to the very least title and circumstance of them. God will his truth to Iacob, and his mercy to Israell, which he hath sworne to our fathers in the dayes of old. Mic…: 7: 20. The strength of Israel will not lie, neither will he repent him of his word: 1 Sam: 15: 29. Whatsoeuer he hath promised the will performe to the very vttermost title. Heauen and earth may passe away, but yet not so much as the least title of any of these promises which hee hath made vntounto his Saints shall faile, vntill it be fulfilled to the full: Math: 5: 18 When God had promised to bring the children of Israell out of Egypt after foure hundred and thirty yeares: it came to passe at the end of the foure hundred and thirty yeares, euen the selfe same day that God had promised, that all the host of Israel went out of Egypt: Exod: 12: 41: 51: God did not faile them in this promise so much as in one day. God hath alwaies bin so faithfull in the performance of his promises vntounto his people, that he p. 74did neuer so much as faile them in any circumstance: wherfore Salomon in the period and perclose of that excellent and famous prayer of his, at the consecration of the Temple, doth vse this gratulatory speech to God. Blessed be the Lord which hath geuen rest vntounto his people Israel according to all that hee hath 1 Kings. 8. 58.1 Kgs 8:58promised: their hath not failed one word of all his good promise which he promised by the hand of Moses, his seruant. EueryEvery word and sillable that God hath spoken for the weale & welfare of his children, he will as certainly and faithfully performe, as if he had actually performed it to them already. Seeing then that wee hauehave so many absolute and sure, so many true and faithfull promises which shall be performed to the vtmost sillable, which may assure vsus, that such as are once truly regenerated and ingrafted into Christ by a true and liuely faith, can neither finally nor totally fall from grace: let vsus wholy relie and depend vponupon them, let vsus cast our selues and our soules vponupon them. And seeing there are so many things in God himselfe, which may fully resolue & settle vsus in this truth: let vsus hauehave strong consolation: and let vsus runne that race of holinesse which is set before vsus, with ioy, with comfort, and assurance. And though we may and ought to feare, the falling into any sin whereby wee may offend the Lord, and cause him for to scourge vsus with the rods of men, and with the stripes of the children 2 Sam. 7. 14.2 Sam 7:14of men: yet let vsus neuer feare or dreame of any finall or totall fall from grace, when once we are but truly regenerated and ingrafted into Christ by faith: because we hauehave God himselfe for our assurance, that we shall neuer fall from him.

Secondly, as it is altogether impossible in respect of God 2himselfe, that those which are once truly regenerated andFrom Chrst. ingrafted into Christ by a true and liuely faith, should either totally or finally fall from grace: so is likewise altogether impossible in respect of Iesus Christ. Now in Iesus Christ himselfe, there are these seuerall things which may assure vsus of this potision.

First, there is the efficacy, metits, and power of his death and passion, whereby the power and strength of sinne, the forts and holds of Satan, are weakned and subdued in them, p. 75whereby their soules are thoroughly purified and washed from all pollution of flesh and spirit, and their sins and wickednesse for euer so vtterly abolished, that they shall neuer appeare any more; from which I frame this first argument. Those out of whom the workes of Satan are vtterly destroyed by the death of Christ, those whose soules are purified and washed from all sinne by the blood of Christ. Those in whom the power of Satan and the whole body of sinne are wholly destroyed by the passion of Christ, to no other: end and purpose, but that their consciences might beo purged from dead workes to serue the liuing God, that they being dead vntounto sinne might liue vntounto righteousnesse, and bring fotth fruites vntounto God, that they might liue together with Christ, and vntounto Christ alone, and not vntounto themselues, that they might bee a peculiar people vntounto God, zealous of good workes, that they might serue him in holinesse and true righteousnesse all the dayes of their liues, & that Christ might present them vntounto himselfe, a glorious and holy Church, without spot, blemish, or wrinckle, it is altogether impossible, that they should euer finally or totally fall from grace: because, else Christ should dye in vaine, and not obtaine the end, the fruite and substance of his death and passion: But out of all those that are once truly regenerated, the workes of Satan are vtterly destroyed: 1 Iohn 3: 8: the power of … and the body of sinne are quite destroyed by the death and passion of Christ. Hebr: 2: 14: 15. Rom: 6: 6: and their soules are purified and washed from their sinnes, by the blood of Christ. Reuel. 1: 5. Tit: 3: 5. to the onelyonly end and purpose, that their consciences might be purged from dead workes, to serue the liuing God: Hebr: 9: 14: that they being dead vntounto sinne might liue vntounto righteousnesse, and bring forth fruite vntounto God: Rom: 7: 4. 1 …: 2: 24: that they might liue together with Christ, and vntounto Christ alone, and not vntounto themselues or sinne: Rom: 6: 6. 2 Cor: 5: 15. 1 Ephes: 5: 10: that they might be a peculiar people vntounto God, zealous of good workes: Tit: 2: 14. That they might serue him in holinesse & righteousnesse without feare all the dayes of their liues: Luke 1: 74, 75: that they might liue and dye vntounto the Lord, and p. 67that both liuing and dying they might bee his: Rom: 148: that Christ might present them vntounto himselfe an holy Church without spot or blemish or wrinckle. Ephes. 5. 26, 27. and so it is altogether impossible, that they should euer totally or finally fall from grace.