The Perpetuity of a Regenerate Mans Estate, Part (3 of 4)

The Perpetuity of a Regenerate Mans Estate · Part (3 of 4)

p. 67Secondly, as the death and passion of Christ, so likewise his 2perpetuall intercession vntounto his Father, for all his true and faithfull members, may assure us of the truth of this positition: from which I frame this second argument. Those for whom Christ himselfe doth make perpetuall intercession to his Father that they may continueally perseuere, it is altogether impossible for them, either finally or totally to fall from grace. But Christ himselfe doth make perpetuall intercession to his Father, for all those that are once truly regenerated and ingrafted into him, that they may alwaies perseuere: therefore it is altogether impossible for them, either finally, or totally to fall from grace. For the Maior proposition no man can deny it, vnlesse he will maintaine (as the Rhemists did in their conference at Hahge) that God doth not alwaies heare the intercession of Christ, and grant him his requests: which is blasphemous in it selfe, and contrary to the Scripture. For Iohn 11. 41, 42. Christ doth giuegive thankes vntounto his Father for that he hath heard him, and I know, saith he, Father that thou hearest me alwaies. …oubtlesse if God will grant vsus whatsoeuer we our selues shall desire and pray for in the name of Christ, as he hath promised to doe. Iohn 14. 13, 14. Cap. 16. 23. 24. much more then will he grant that thing which Christ himselfe shall petition to him for. And if God should not alwaies grant whatsoeuer Christ should now desire and request of him, Christs intercession would be fruitlesse and to little purpose, and we our selues should hauehave but little benefit or comfort from it. Now for the Minor proposition, that Christ doth alwaies make intercession to his Father for all those who are once truly regenerated and ingrafted into him; it is plaine and euident by Iohn 16. 26. Rom. 8. 24. Hebr. 2. 17. cap. 4. 14. 15, 16. cap. 7. 25. and cap. 9. 24. And that this his intercession is for their constant & continuall perseuerance p. 77it is euident: Luke 22. 32, 33. where Christ tells Peter that he had prayd for him that his faith might not faile, which prayer of Christ extends to all his faithfull member, aswell as vntounto Peter: by that of Iohn 14. 15. 16. where Christ himselfe doth certifie vsus that he will pray vntounto his Father for all his Saints, and that he shall giuegive them another comforter which shall abide and dwell and be in them and with them for euer, and also by that prayer of his Iohn 17. 11, 15, 21, 23, 24. where hee prayes thus for his Apostle, and afterwards for all true beleiuers. Holy Father keepe them thorough thy owne name, those whom thou hast giuen vntounto mee, that they may be one as we are one, I pray not that thou shouldest take them out of the world, but that thou shouldest keepe them from euill, and that they may all bee one as thou Father art in me, and I in thee, that they also may be one in vsus. I in them, and thou in me, that they may be made perfect in vsus, and that the world may know that thou … sent mee, and hast loued them as thou hast loued me, Father, I will that those also whom thou hast giuen mee be with me where I am; that they may behold my glory which thou hast giuen me. This is also intimated by the Apostle: Hebr. 7 25. where speaking of Christ he saith thus of himselfe, wherfore hee is able also to saue them to the vttermost that come vntounto God by him, seeing hee euer liueth to make intercession for them. Those for whom Christ himselfe doth pray and interceede they shall be saued to the vttermost, no man shall condemne them or seperate them from the louelove of God which is in Christ Iesus their Lord, because that Christ himselfe is euen at the right hand of God, alwaies making intercession for them. Rom. 8. 33. to the end of the chapter. Christ hath prayed heretofore, and doth now continually make intercession to his Father, for all such as are once his true and faithfull members, that they may alwaies perseuere & continue constant in the state of grace: and therefore it is altogether impossible for them, either finally or totally to fall from grace. If it be obiected, that this prayer of Christ doth onelyonly tendObiect. to keepe them from a finall, but yet not from a totall fall from grace. I answere, that it is not so: but that this prayerAnswere. of Christ extends to preserue them from a totall, aswell as p. 78from a finall fall. First, because Christ doth pray that their faith might not faile; now if they might fall totally from grace, then their faith should faile, yea, that numericall faith which once they had should vtterly be lost, for that faith which they hauehave by their new inscision into Christ is not the same numericall faith which they had before, for that was totally lost and vtterly abolished: so that by this exposition their saith should not onelyonly faile, which is the lesse, but likewise vtterly to be lost, which is farre greater, and so Christs prayer should not be granted: for that which may be lost and is lost, doth without all question faile. Secondly, I answere, that Christ prayes that the holy Ghost may abide with them for euer, and dwell in them, and bee in them: if therefore the holy Ghost do abide and dwell in them, and with them for euer, they cannot fall totally from grace: for where the holy Ghost is alwaies dwelling and residing, there grace must of necessity alwaies be. Thirdly, Christ doth pray vntounto his Father: that he would keepe all those that are his true and faithfull members from euill, that they might bee in him and he in them continually: and that they might bee made perfect in him: if therefore this prayer of Christ bee granted, it cannot bee that they should euer totally fall from grace. Fourthly, this prayer and intercession of Christ doth s…ue men to the vttermost, it keepes them so, that nothing shall bee able so much as once to seperate them from the louelove of God which is in Christ: and therefore it must needes bee, that this prayer and intercession of Christ doth not onelyonly keepe his true and faithfull members from a finall, but likewise, from a totall fall from grace, so that this argument remaines still vnanswered: neither is it possible for any man to giuegive a full and satisfactory answere to it.

The third thing in Christ which may assure vsus of, and settle vsus in this present truth: is the power and might of Christ; from which I frame this third argument. Those who are kept by the power and might of Christ: so that nothing can plucke them out of his hands, to that end and purpose that they might neuer perish, but hauehave euerlasting life; it cannot be, that they should euer finally or totally fall from p. 79grace. But all those who are once truly regenerated and ingrafted into Christ, are kept by the power and might of Christ to that end, and purpose that they may neuer perish but hauehave euerlasting life, Iud. 1. 1. Iohn 10. 28. 2 Cor. 12. 9. 10. and 1 Pet. 1. 5. Therefore it cannot be, that they should euer finally or totally fall from grace. Of which argument you may see more in the second argument drawne from God himselfe.

The fourth thing in Christ that proues this position to 4the full: is his compassionate and tender nature: He will not breake the bruised reed, nor quench the smoking flaxe, Isai. 42. 13. Mat. 12. 20. Hee will seeke that which is lost, and bring againe that which was driuen away, hee will binde vp that which is broken, and strengthen that which is sicke, hee will seed his flocke like a shepheard, and hee will gather the Lambes with his arme, and carry them in his bosome, and will gently leade those that are with young, Exech. 34. 16. 10. and Isai. 40. 11. He giueth power to the faint and to those that hauehave no might; he increaseth strength. Isai. 40. 29. And therefore seeing that Iesus Christ is so compassionate to all those that are his members, and once ingrafted into him; seeing that he is alwayes touched with the sense and feeling of their infirmities, Heb. 4. 15. It cannot bee that euer they should either finally or totally fall from grace. When a man is once but truly regenerate and ingrafted into Christ, if hee be weake and faint, hee will strengthen and refresh him: if hee be sicke and dead, he will quicken and reuiue him: if hee be sicke and wounded hee will heale and cure him: if hee be in any distresse or temptation, he will helpe him and assist him; if hee be deiected in minde and conscience, he will comfort and reioyce him; such is the mercifull, gratious, and compassionate nature of Iesus Christ, that he will supply all the wants and necessities of all his Saints in all kindes whatsoeuer; they shall neuer want any thing that may helpe to keepe them in the state of grace, or bring them home to heauen, Psal. 23. 1. Phil. 4. 19. and Psal. 34. 10. therefore they need not feare a totall or finall fall from grace, it cannot happen to them,

The fift thing that may stablish our hearts in the present p. 805truth is, the vigilancy and care of Christ ouer vsus, and his perpetuall presence with vsus: Christ is that great, that good, and that carefull shepheard of his sheepe, Who is alwayes watching ouer his fl…cke lest any of them should miscarry; He doth alwayes night and day keepe and gard his sheepe, and neuer fleeth from them when the theefe doth come to steale them: but hee carrieth them in his owne bosome, and keepes them in his armes; bee giues life in great abundance vntounto all his sheepe, yea, he layeth downe his owne life for his sheepe, hee giues vntounto them eternall life, and they shall neuer perish, neither shall any man plucke them out of his hands, as wee may reade Iohn 10. 10, 11, 12, 28. Psal. 23. 1, 2. Ezech. 34. 16. Isai. 40. 11. Psal. 121. 3, 8. Christ is alwayes present with his faithfull sheepe, his presence doth goe with them alwayes for to giuegive them rest, Exod 33. 14. and as it was with the Children of Israel, when they marched toward the temporall Canaan, so is it with all those that are once truly regenerated in their marching toward the heauenly: Iesus Christ, will goe before them in a piller of a cloude to lead them in their way, and in a pillar of fire by night to defend them from their enemies, and to giuegive them light to goe by day and night, hee will not take away the pillar of the Cloude by day, nor the pillar of fire by night from before his people, Exod. 13. 21, 22. Cap. 14. 19: Therefore they shall be safe, and neuer fall either totally or finally from grace: From all which I collect this fift argument. Those who hauehave Iesus Christ for their Pastor and shepheard, those whom hee doth alwayes gard and keepe with speciall care and vigilancy, and protect and shelter with his presence, its altogether impossible for them to fall from grace. But all those that are once truly regenerated and ingrafted into Christ, hauehave Iesus Christ for their Pastor and shepheard (who will lose none that are committed to his charge, Iohn 17. 14.) Hee doth alwayes gard and keepe them with speciall care and vigilancie, and protect and shelter them with his continuall presence, and therefore it is altogether impossible for them to fall from grace. The minor proposition cannot be denyed; the maior like wise must be true, else you must make Christ Iesus that great, good, and p. 81carefull shepheard of the sheepe, to be exceeding negligent and carelesse in his office. A good shepheard will neuer so much as lose a sheepe, or let it goe astray, much lesse then will Iesus Christ loose any of those sheepe that are once committed to his charge, Ioh. 17. 14. Ezech. 34. 16. Isai. 40. 11. Luk. 15. 45. 2 Pet. 3. 9. and Luk. 21. 18. Therefore the conclusion followes of necessitie and cannot be denied.

The sixt thing in Iesus Christ that may establish vsus in this present truth: is Christs continually residence and dwelling in our hearts: from whence I frame this argument: Those in whose hearts and soules Christ Iesus doth for euer remaine and dwell, it is altogether impossible that they should fall from grace, but Iesus Christ doth for euer remaine and dwell in the hearts and soules of all them that are once truly regenerated and ingrafted into him, Io. 14 20, 23. Cap. 17. 2…, 23, 26. 2 Cor. 13. 4, 5. Gal. 2. 20. Ephes. 3. 17. 1 Iohn 3. 24. cap. 4. 4. Ephes. 2. 22. 1 Io. 4 12, 13. 15, 16. cap. 5. 10. 20. Col. 1. 27. Psal. 68. 16. 18. Re…. 2. 20. Therefore it is altogether impossible that they should euer totally or finally fall from grace. What can bee truly answered or replyed to this argument I cannot learne or know.

The last thing in Iesus Christ that may assure vsus of this present truth, is his Sacraments: for to what other end doe the Sacraments serue, specially that of the Lords Supper, but to assure our soules of Gods vnchangeable louelove vntounto vsus in Iesus Christ, and of our euerlasting obedience vntounto him: The Sacraments they are the very seales of Gods couenant, wherein God and Christ doe seale vntounto vsus euen in the blood of Iesus Christ, the one that hee will become a gratious and louing Father, the other that he will become a gratious and louing Sauiour to vsus for euer, and wee seale againe to God and Christ that wee will become dutifull, faithfull, and obedient Children and seruants vntounto them for euer. The holy Sacraments therefore wherein God doth chuse vsus for his children, and wee doe chuse him for our God and Father, must needes assure our soules that wee shall neuer finally and totally fall from grace, or be depriued of Gods louelove p. 82and fauour. If wee could either totally or finally fall from grace, what comfort and benefit, what profit and assurance could wee hauehave from those most comfortable and blessed Sacraments? if that couenant which is sealed, ratified, and confirmed in the blood of Iesus Christ should euer once bee broken, what good or profit could it bring vntounto our soules? Wherefore the very Sacraments which seale Gods louelove vntounto our soules, and all those other things which are in Christ, which hauehave been formerly mentioned, may giuegive our soules this comfortable and sweet assurance, that wee shall neuer totally or finally fall from grace, euen in respect of Iesus Christ, when once we are but truly regenerated and ingrafted into him.

Thirdly, it is altogether impossible in respect of the holy 3Ghost, that those that are once truly regenerated, should…om the holy Ghost. either totally or finally fall from grace. Now in the holy Ghost there are these things which may serue for to assure vsus of this truth.

First, there is his personall residencie and habitation in 1our hearts and soules, from whence this argument may bee deduced. Those in whose hearts and soules the holy Ghost shall abide and dwell for euer, it is altogether impossible for them either finally or totally to fall from grace: because as long as they hauehave the holy Ghost within them, there is alwayes grace within them. But the holy Ghost shall abide and dwell for euer in the hearts and soules of all those which are once truly regenerated and ingrafted into Christ, as appeares by Io. 14 16, 17. I saith Christ will pray the Father, and hee shall giuegive you another Comforter that hee may abide with you for euer, euen the spirit of truth whom the world cannot receiue, because it seeth him not, neither knoweth him, but yee know him, for hee dwelleth in you and shall be in you: by Rom. 8. 9, 11. But yee are not in the flesh but in the spirit, if so bee that the Spirit of God dwell in you, Now if any man hauehave not the spirit of Christ he is none of is, but if the spirit of him that raised vp Iesus from the dead dwell in you, hee that raised vp Christ from the dead shall also quicken your mortall bodies by …is spirit that dwelleth in you: p. 83by 1 Cor. 6. 19. Know yee not that your body is tho Temple of the holy Ghost, which is in you, which yee hauehave of God, and yee are not your owne? by 2 Tim. 1. 14. That good thing which was committed vntounto thee, keepe by the holy Ghost which dwelleth in vsus, and by Ezech. 36. 26, 27. A new heart also will I giuegive you, and a new spirit will I put within you, and I will put my spirit within you, and cause you to walke in my statutes, and yee shall keepe my i…dgements and doe them. Therefore it is altogether impossible that they should euer fall, either finally or totally from grace.

If it be obiected that the holy Ghost may bee taken away Obiect.from v…; that it may be grieued, quenched, and resisted, as it is euident by Psal. 51. 11. 1 Thess. 5. 19. Ephes. 4 30. and Act. 7. 51. I answer that it is true, that the sense and feeling of theAnsw. sweet and comfortable motions of Gods holy Spirit may oft-time be taken from vsus and suspended for a time: but yet the habituall graces and fruits of Gods holy Spirit, the Seale and inward annoynting of Gods Spirit, and that fruite and seed of grace which Gods holy Spirit hath pla…ted in our hearts, shall neuer bee taken away or lost, they shall abide and remaine in the hearts of those that are regenerated for euer, they cannot be rooted or weeded out of them, Io. 14. 16, 17. 1 Io. 2, 20. 27. and cap. 3. 9. And though Dauid prayeth to God, not to take away his holy Spirit from him, Psal. 51. yet that is onelyonly meant of the ioy and comforts of the spirit, and not of the spirit it selfe or the graces of the spirit, as appeareth by the 8. and 12. verses of the same Psalme wherein hee prayes to God not to restore to him the holy Ghost, or the graces of the spirit, but to restore vntounto him the ioy of the spirit. As for that exhortation of Paul. 1 Thes. 5. 19. Quench not the spirit: some interpret it to bee no more but this, that men should not hinder any one whose heart and soule was filled with the graces and gifts of Gods spirit from preaching of the word of God, and interpreting of it vponupon all occasions, coupling it with the next verse, where the Apostle saith thus, Despise not prophecyings, but the genuine and proper meaning of the place is this: that men should not quench p. 84and smother those good motions and holy affections which the spirit of God doth kindle in their hearts, but stirre and blow them vp vponupon all occasions. The spirit of God ofttimes doth trouble the hearts of his Saints with good and holy motions and affections, as the Angell sometimes troubled the poole of Bethesda, inflaming, rauishing, and warming of their hearts and soules, and stirring of them vp to frequent prayer, godly meditations and discourses, and such like holy duties: which motions and influences of Gods spirit, if the Saints of God doe well obserue and take aduantage of them, to kindle and to stirre them vp, they may gaine abundance of grace, of heauenly ioy and comfort to their soules, which for want of ioyning with them, and stirring of them vp, may quite be lost. Now the Apostles meaning here is onelyonly this, that we should not quench these motions and influences of Gods spirit, when as wee feele them arising and growing vp in our hearts and soules, but that wee should blow and stirre them vp, by yeelding and assenting to them, that so they might fully warme our hearts and soules, and bring much ioy and comfort, and much increase of grace vntounto them, and not that the spirit of God it selfe, or the habituall and inherent graces of Gods spirit might be quenched and quite put out within vsus. And though that good men may sometimes resist the spirit in not hearkening and yeclding to those motions of it, and may oft-times grieue it by their sinnes, yet they doe neuer so quench it or resist it, as vtterly for to loose it and the habituall graces of it. Yea, but you will obiect that the spirit Obiect.of the Lord departed from Saul, and an euill spirit from the Lord troubled him, and therefore the spirit it selfe, and the habituall graces of it may be lost. I answer, that in this place theAnsw. spirit of the Lord is not taken for the sanctifying gifts and graces of Gods holy Spirit, which are proper onelyonly to the Elect and Saints of God, but onelyonly for the common and ordinarie gifts of Gods Spirit, as Fortitude, Valour, Wisdome, strength, and an Heroicall, Valiant, and Kingly spirit, as appeares by comparing these seuerall places one with another, p. 85Iudges 9. 19. cap. 15. 14. cap. 16. 19. 20. cap. 6. 14. 1 Sam. 10. 10. cap. 6. 7. cap. 16. 13. 14. So that the spirit of the Lord departed from him, signifieth onelyonly this that his heroicall, valiant, and Kingly spirit, and those other common gifts of the spirit departed from him which are not here in question, and not the holy and sanctifying Spirit of God, and the sauing graces of the Spirit: for this abideth as a firme and stable truth, that where once the sanctifying spirit of God doth come, there it dedicates and sanctifies the heart and soule vntounto it selfe, there it takes vp its rest, its habitation, and abode for euer, as those places of Scripture formerly cited doe expresly testifie: And therefore it is altogether impossible that those that are once regenerated, and truly sanctified, should euer totally or finally fall from grace.

The second thing in respect of the spirit of God which doth assure vsus of the truth of this position, is the seale of Gods Spirit, which is stamped on the hearts of all those which are once truly regenerated and ingrafted into Christ; Those that are sealed and marked to be Gods, by the inward and powerfull operation of Gods Spirit working vponupon their hearts and soules, and that not for a time onelyonly, but to the day of Redemption, and the day of Iesus Christ, it is altogether impossible that they should euer finally or totally fall from grace; because the seale and stampe of Gods spirit doth alwayes abide & rest vponupon their soules, & can neuer be razed and blotted out again. But all those that are once truly regenerated, are sealed and marked by the Spirit of God to be Gods own peculiar people, & that not for a time, but to the day of Redemption, and the day of Iesus Christ, 2 Cor. 1. 21, 22. Now hee which establ…sheth vsus with you in Christ, and hath annoynted vsus is God; who hath also sealed vsus, and giuen the earnest of the Spirit in our hearts, Eph 1. 13, 14. In whom also after that yee beleeued, yee were sealed with that holy Spirit of promise; Which is the earnest of our inheritance vntill the redemption of the purchased possession vntounto the praise of his glory, cap. 4. 30. And grieue not the holy Spirit of God, whereby yee are sealed vntounto the day of Redemption. Therefore it is impossible, that they should euer finally or p. 86totally fall from grace. This argument though it may seeme a mystery & a riddle to carnall men who were neuer acquainted Iohn. 14. 17.John 14:17with the workeing of Gods Spirit, yet it doth so fully conuince1 Cor. 2. 13. 14.1 Cor 2:131 Cor 2:14 the hearts and consciences of all the true saints of God, and so settle this conclusion in them, that nothing can be able to perswade them to the contrary.

The third thing in the Spirit of God which man may assure our soules of the truth of this position: is the seede and annoynting of Gods Spirit, from which I frame this third argument. Those that hauehave the seede and the annoynting of Gods Spirit in their hearts, it is altogether impossible for them, either finally or totally to fall from grace. But all those who are once truly regenerated and ingrafted into Christ, they hauehave the seede and annoynting of Gods Spirits in their hearts; therefore it is impossible for them, either finally or totally to fall from grace. The Maior proposition is warrented by these two reasons. First, because the seed and annoynting of Gods Spirit they are of a deuine, incorruptable, perpetuall and immortall nature, whence they are styled an incorruptible seede, and a diuine nature. 1 Pet. 1. 23. and 2 Pet. 1. 4. Secondly, because where euer the seede and anoynting of the Spirit are, there they alwayes continue and remaine for euer, as appeares by the: 1 Iohn 2. 20. 27. But yee hauehave an, vnction from the holy one, and the annoynting which yee hauehave receiued of him abideth in you, and by 1 Iohn 3. 9. Whosoeuer is borne of God doth not commit sinne, for his seede remaineth in him, and he cannot sinne, because he is borne of God. And that all those who are once truly regenerated and borne of God, hauehave this seede and annoynting of the Spirit, it appeares by Rom. 8. 9. 14. where it is saide, that if any man hauehave not the Spirit of Christ hee is none of his, and that as many as are led by the Spirit of God they are the sonnes of God, and no others, and by 1 Iohn 3. 9. where the expresse words are: whosoeuer is borne of God doth not commit sin, for his seede remaineth in him. The premisses then beingObiect. true: the conclusion doth ineuitably follow, that they can neither finally nor totally fall from grace. Yea, but say our acute, Antagonists (if not absurd in this) it is true, p. 87that as long as the seede and annoynting abideth in those that are regenerated, they cannot sin or fall away, but when the seede and onnoynting is gon, then they may. I hauehave giuenAnsw. a full defeate in generall to this euasion and shift before, and therefore I will answere it but breefly now, as it is applyed to these particular places of Scripture. I say therefore, that this answere is but false and idle, and contrary and repugnant to these places of Scripture, to which it is applyed. For first, it is onelyonly a denying of the conclusion, for which this Scripture is alledged, and a meere begging of the question now disputed. Secondly, it is but a meere nugation and tautologie, and in effect no more then this: that those that are borne of God cannot sinne or fall from grace, as long as they doe not sinne or fall from grace. Thirdly, it is a supposition that is quite repugnant to the sense and meaning of the place. For first, the text saith, that the seede and annoynting of the Spirit abideth in them, and if it doth abide within them, then your supposition and andition (as long as it abideth in them) is but idle and contrary to the text, because it supposeth, that the seede doth not abide. Secondly, this is an immortall, incorruptible, and eternall seede, 1 Pet. 1 23. Hebr. 9. 14: therefore this supposition, that the seede should faile and not abide, must needes be false, because it is contrary and repugnant to the nature of the thing supposed. Thirdly, the scope of the Apostle in this place, is onelyonly to proue, that those that are once truly regenerated and borne of God, can neuer fall from grace, because they cannot sinne vntounto death. Now his reasons why they cannot sin vntounto death are two. First, because they are borne of God, and secondly, because the seede remaineth in them. This therefore being one of the Apostles reasons, why those that are once truly regenerated can neuer fall away from grace, because their seede remaineth in them, this your answere and supposition doth but falsifie and make voide the Apostles reason: and therefore it must needes be false. Fifthly, if your exposition were the Apostles meaning in this place, no doubt but the Apostle himselfe who desires plainnesse p. 88and perspicuity, would hauehave expressed himselfe in other termes then now he doth: to wit, that those who are borne of God cannot sinne as long as the seede remaineth in them, and not in these wordes which now hee vseth, because the seede remaineth in them. Sixthly, those who are regenerated and borne of God, the text faith, they cannot sinne, because they are borne of God, God hauing once chosen them for his children, and begotten them againe in Iesus Christ, they must needes continue still to bee his children, because, now they are partokers of the Diuine nature, and they cannot sinne, so as to seperate themselues from God, and to cease to be his children, because they are borne of God: God chuseth none to be his children and adopted sonnes in Christ, whom hee doth intend to disinherit afterwards. Men will not adopt those to bee their heires whom they will disinherit afterwards, much lesse then will God do it, whose gifts and calling are without repeutance. Rom. 11. 29. Therefore the Apostle saith, that they cannot sinne, and fall from grace, because they are borne of God, and so your supposition (as long as they are borne of God) is friuilous and repugnant to the Apostles meaning. Seuenthly, this your answere and euasion doth quite inuert and change the words and meaning of the text, for the text makes the seede of grace and the new birth the cause of the perseuerance of the saints; they cannot sin, because the seede remaineth in them, and because they are borne of God. Now you make the saints themselues the cause of the perseuerance and continuance of their graces; you make the Saints to preserue grace, and to beare the roote; when as grace and the roote doth preserue and beare them, and so you inuert the Apostles order & meaning. Lastly, your answere supposeth, that this seede and annoynting of the Spirit may be lost; if it be lost, then there must be some thing that is the cause of it, there is something or other that must roote it out of their hearts. Now I would demand of you what that cause should bee, if there be any cause, then either it must be some grosse sinne which they doe commit: or the meere freedome of their owne wills, p. 89for God himselfe cannot be the cause, wh…se gifts and calling are without …: nor yet any outward thing whatsoeuer which can befall or assault them, for Paul assures vsus, that they can ne…er seperate them from the louelove of God which is in Christ Iesus. Rom. 8. 35. to the end. Now no grosse sin that they doe commit can doe it, for the Apostle tels vsus, that those that are borne of God doe not … sinne, for the seede remaineth in them, neither can they sinne, because they are borne of God. 1 Io. 3. 6. 9. and cap. 5. 16. 18. Secondly, the liberty and freedome of their owne wills can neuer do it. First, because their wils are in the hands of God, they are subordinate and conformable to his will, now it is Gods will, that the seede of grace should abide within them, and therefore it cannot but bee their will; so that they themselues out of the freedome of their owne wills cannot roote out the seede of grace that is planted in their hearts, because they cannot will to doe it, their wills being subordinate and conformable to this will of God. Secondly, out of the libertie of their owne wills they cannot cast out the seede of grace which they hauehave once rece…ued, because it is eueryevery way hurtfull for them, and there is no colour of any good to doe it, now they cannot will that which is eueryevery way hurtfull for them; because the will cannot will that which is hurtfull to it selfe; and therefore they cannot will the casting away of this seede of gracc. Thirdly, out of the freedome of their owne wills they cannot cast away this seede of grace which they hauehave once in truth receiued, because then they should repent them of those graces which they hauehave. Now the saints of God can neuer repent them of those graces that they hauehave receiued, whence Paul styles repentance to saluation, repentance not to bee repented of. 2 Cor. 7. 10. and therefore they can neuer out of the freedome of their owne wills reiect and cast them out againe. Fourthly, out of the liberty and freedome of their owne wills, they cannot extirpate and roote out those graces which are once planted in them, because, though they had the will, yet they neuer hauehave the power for to doe it. For as men cannot alter and change the order and course of p. 90nature though they would, they cannot change that nature which God hath giuen them, though they should set themselues about it, no more can they change and alter that seede & habite of grace which God hath put into them, because it is an other nature, yea a thing more permanent & vnchangable then nature is. It is such a thing as doth make them new men and new creatures, it puts a new nature and disposition into them, so that they cannot alter or destroy it if they would. But of this see more in the reply to the answere which is giuen to the fourth argument drawne from God. If therefore no sinne which the saints of God can commit, if the freedome and liberty of their owne will cannot destroy that seede of grace which is within them, and there be no other cause or thing to doe it, it is certaine that this seede and annoynting of the Spirit must still remaine within them: and so your answere (as long as the seede and annoynting remaines) which supposeth that they doe not alwaies remaine and abide within them, must needes be false, friuilous, and repugnant. And so this argument and text of Scripture remaines vnanswerable. Other answeres there are vponupon the diuers readings and expositions of these places, which because they are but vaine and idle, and not worth the answering, I will passe them ouer, and so proceede.

The fourth thing in the spirit of God or in the holy Ghost, that may stablish and settle vsus in this present truth, is the earnest of the Spirit that is giuen to all those that are once truly regenerated: from whence this fourth argument doth arise. Those that hauehave the earnest of Gods spirit in their hearts, it is altogether impossible, that they should euer finally or totally fall from Grace. But all those that are once truly regenerated and ingrafted into Christ, hauehave the earnest of Gods spirit in their hearts, 2 Cor. 1. 22. Eph. 1. 13, 14. 2 Cor. 5. …. Therefore it is altogether impossible, that they should either finally or totally fall from grace. The minor being the expresse text of God. The maior only is for to be proued: Now that those that hauehave the earnest of Gods spirit in their hearts, can neuer fall either finally or totally from p. 91grace, it appeares by these reasons. First, because the earnest of the Spirit of God is nothing but an assurance giuen vntounto vsus by God of that share and portion which he hath prepared for vsus in heauen: whence it is stiled the earnest of our inheritance vntill the purchased possession be really bestowed vponupon vsus, Eph. 1. 14. 15. Secondly, because it makes the Saints of God confident and sure of heauen and of eternall life, as appeares by the 2 Cor. 5. 6, 7, 8. Where Paul saith thus; Now hee that hath wrought vsus for the selfe-same thing, is God, who also hath giuen vntounto vsus the earnest of the Spirit: therefore … are alwayes confident, knowing that whiles wee are at home in the body, wee are absent from the Lord, wee are confident I say and willing, rather to bee absent from the body, and to be present with the Lord. This … of the Spirit makes the Saints of God confident and sure of their saluation vponupon good and solid grounds, and not vponupon bare conjectures, and therefore it cannot choose but keepe them from falling away from grace. Thirdly, it must needes bee so, that those who hauehave the earnest of the Spirit can neuer fall from grace, in respect of the properties of an earnest. For first, an earnest it tyes and bindes the party that doth giuegive it to make good his bargaine and his promise. Secondly, it is a badge and signe of true and vpright dealing, and it giues an assurance, that the bargaine shall bee punctually performed to the vtmost by him that giues the earnest. Thirdly, an earnest is part of payment, it is part of the whole which wee shall receiue. Fourthly, it is such a thing as can neuer be taken from vsus. Let the Bargaine or the Contract hold or breake, the earnest still remaines with him that doth receiue it: hee that giues it, is not to require it, hee th…t receiues it, is not to restore it. Fiftly, an earnest drawes the whole to it, it makes the whole of which it is an earnest to be our owne. Now the Spirit of God and the graces of Gods Spirit which are once put into our hearts, are stiled an earnest in all these respects, because they binde the Lord for to performe his Covenant, and to giuegive vsus that inheritance which he hath promised to vsus … because they giuegive vsus full assurance that God deales truly, honestly, and in good earnest with vsus, p. 92and that he will performe whatsoeuer he hath promised vntounto vsus to the very vtmost: because that portion of Grace and of Gods Spirit which wee hauehave in possession, here is a part and inchoation of that happinesse and glory which we shall hauehave hereafter: because they are such things as shall neuer be taken from vsus againe. Luke 10. 42. Mary hath chosen that good part which shall not bee taken away from h…r. God will not require this earnest at our hands againe, but wee shall still enioy it as our owne: and because they drawe the whole vntounto them, they make the whole and all of that which God hath promised to vsus to be our owne. Wherefore this must needes bee an vndoubted truth, that those who hauehave but once this earnest of Gods spirit in their hearts (as all those that are once truly regenerated and ingrafted into Christ hauehave it, Rom 8. 9, 14.) can neuer possibly fall, either finally or totally from grace: for then this earnest of Gods spirit should bee lost, and serue to none or little purpose. Of all arguments that can bee produced, this is one of the strongest and least capable of any sound and solid answer.

The fift thing in respect of the holy Ghost, which may 5convince vsus of the truth of this position, is the ordinary and constant working of Gods Spirit in the hearts of all those who are once truly regenerated, sanctified, and ingrafted into Christ. For the spirit of God when once it enters into mens hearts and soules, after it hath once truly humbled them for their sinnes, and in some good measure sanctified and purified their hearts and soules, then it doth secretly pacifie their soules and consciences: then it giues them that inward and secret assurance of the everlasting and vnchangeable louelove of God to them in Christ, which passeth vnderstanding, and testifieth to their owne spirits and consciences, that they are the adopted children and sonnes of God, which causeth them to cry, Abba Father Rom, 5. 1. and cap. 8. 15, 16. Then it stampes and settles this assurance of Gods louelove; this vndoubted certaintie of their owne salvation, and of their continuall perseverance in grace vntounto the end vponupon their hearts and soules in such deepe and indelable Characters, that no temptation, no sinne or p. 93affliction whatsoeuer can vtterly raze and blot it out againe, though it may so blot and blurre it for a time, that th…y themselues may not so evidently and cleerely see it as they should. And when all this is done, then the holy Ghost descends as a sweet and heauenly dew vponupon them, and doth fill and euen gl…tte and ravish their very hearts and soules with that ioy which is most vnspeakeable, comfortable, delectable and glorious. This is the ordinarie and constant method and manner of the working of Gods spirit in the hearts and soules of all such, as are once truly regenerated: the very Spirit of God assures their soules and consciences, that God will alwayes louelove them, and preserue them vn…o the end, that hee will never suffer them wholly to depart or stray from him, that hee will giuegive them perseuerance, and cause them to hold out constantly vntounto the end: The spirit of God himselfe doth secretly, powerfully, and fully resolue and satisfie their soules and consciences, that they shall neuer returne vntounto their sin… againe, or fall finally or totally from him. Therefore those who are sound growne and experienced Christians, can neuer be perswaded to beleeue that they shall ever appostatize and fall quite away from God or grace, because the spirit of God doth so powerfully perswade them and resolue them to the contrary. Wherefore I dare bee bold for to avouch this for truth, that those who hold thee fiuall and totall Apostacie of the Saints did neuer so much as feele the powerfull, sweete, and comfortable working of Gods spirit in their hearts, which would hauehave fully resolved them to the contrary. Carnall men who hauehave never felt the sweet and comfortable working of Gods spirit in their hearts and soules, may chance to call this holy truth into question, because the spirit of God did neuer seale it to their soules, or fixe and stampe it on their hearts. But regenerate and …oly men can neuer doe that, because the Spirit of God doth witnesse to their spirits, that they are the sons of God, and that they shall continue such vntounto the end, so that all the divells in hell cannot perswade them to the contrary. From hence therefore I doe collect this experimentall, sensible, and vnanswerable argument (which though p. 94it be a meere Mysterie and Riddle vntounto naturall and carnall men, who cannot perceiue these holy operations of Gods spirit, Iohn 14. 17.John 14:17because they are spiritually disc…rned, and are knowne and1 Cor. 2. 13. 14.1 Cor 2:131 Cor 2:14 discovered to be true onelyonly by an inward experience, sens… and feeling, and not by any outward knowledge, learning, Science, or Discourse whatsoever. Yet the hearts and consciences of all experienced and grounded Christians must willingly subscribe and yeeld vntounto it.) That which the inward working and secret operation of Gods holy Spirit, doth powerfully, evidently, and vndeniablie seale and ratifie vntounto the hearts, soules, and consciences, of all experienced, growne, and syncere Christians, that must needs bee a sure, firme, and infallible truth. But the spirit of God by the inward and secret operation of it, doth powerfully, evidently, and vndeniably seale and ratifie vntounto the hearts, soules, and consciences of all experienced, growne, and syncere Christians, that they shall neither finally nor totally fall from grace. And therefore it must needs be true: For proofe of the minor proposition, I onelyonly appeale vntounto the soules and consciences of growne, strong, and aged Christians, who hauehave had long and sweet experience of the sweet working of Gods spirit in their hearts. And for the Maior, no man can deny it, vnlesse hee will make the working of Gods spirit in the hearts of his Saints to bee but a meere imposture and delusion, which is blasphemous for to thinke. Wherefore I doubt not but that these fo…r last arguments here produced, will bee so prevalent and irresistable in the hearts of all experienced and growne Christians (who are onelyonly able to discerne and iudge of them) that they cannot but subscribe to this assertion, and imbrace it as the truth.

The sixt thing in the spirit of God which may establish vsus 6in this present truth is, the perpet…all guidance and direction of Gods spirit, from which I frame this sixt argument. Those that are alwayes led, guided, and directed by the spirit of God: those that walke not after the flesh but after the spirit; and are so ouer-ruled and mastered by the spirit, that they cannot fulfill the lusts of the flesh, and doe the euill that they p. 95would: it is impossible for them either …inally or totally to fall from grace. But all those who are once truly regenerated and ingrafted into Christ, are alwayes led, guided, and directed by the Spirit of God, Exek. 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, Rom. 8. 14. As many as are led by the spirit of God, they are the sonnes of God, Psal. 48. 14. For this is our God for euer and euer, hee will be our guide euen vntounto death, Io. 16. 13. When the Spirit of truth is come, it guides you into a… truth; They walke not after the flesh, but after the spirit. Rom. 8. 1. And they are so ouer-ruled and mastered by the Spirit, that they cannot doe the euill that they would, Gal. 5. 16. 17. This I say then, walke in the spirit, and yee shall not fulfill the lusts of the flesh, for the flesh lusteth against the spirit, and the …pirit against the flesh, and these are contrary the one to the other, so that yee cannot doe the things yee would: the Spirit of God doth cause them to walke in his …, and to keepe his iudgements and doe them, they cannot chuse but doe them, Ezek. 36. 27. and Act. 4. 20. Therefore it is impossible for them, either finally or totally to fall from grace.

Lastly, the intercession and assistance of Gods spirit, may 7ground and settle vsus in this present truth: For the spirit of God when wee are vnable of our selues to pray in that manner as wee ought, doth alwayes helpe our informities, and makes intercession vntounto God for vsus with gronings which cannot bee vttered, and hee who searcheth the hearts, knoweth what is the mind… of the spirit, because hee maketh intercession for the Saints according to the will of God, Rom. 8. 26, 27. When wee are weake, dull, and dead, and quite indisposed vntounto holy duties, then doth the holy Ghost helpe and quicken vsus, and enable vsus to performe them, in a gratious, comfortable, and holy manner, whence I conclude with this argument. Those whom the spirit of God do…h alwayes make intercession for, and those …hom the holy Ghost doth alwayes assist in the performance of eueryevery holy dutie, it is impossible for them to fall from grace. But the spirit of God doth alwayes make intercession to God for those that are truly regenerated and ingrafted into p. 96Christ, and doth alwayes assist them in the p…rformance of eueryevery holy dutie. Therefore it is altogether impossible for them to fall from grace: And thus you see how true this Doctrine and position must needs bee true in respect of the holy Ghost himselfe.

Fourthly, it is altogether impossible for the Saints of God 4that are once truly regenerated and ingrafted into Christ eitherFourthly, in respect of the Angels. totally or finally to fall from grace in respect of the Angels, who doe alwayes gard them and attend them, from which I forme this argument. Those about whose persons the holy Angels of God doe alwayes pitch their te…ts, and incampe themselues that they may deliuer them. Those …uer whom the Lord doth giuegive his Angels charge to keepe them in all their wayes, and to beare them v… in their hands, left they dash their fe…te against a stone, it is vtterly impossible, that they should euer finally or totally fall from grace: for how can they bee hurt whom a gard of Angels doth inviron? how can they euer fall, whom the holy Angels doe support and keepe from falling? But about all those who are once truly regenerated and ingrafted into Christ, the holy Angels doe alwayes pitch their tents, and incampe themselues that they may deliuer them: and ouer them the Lord hath giuen his Angels charge to keepe them in all their wayes, and to beare them vp in their hands left they should da… their feet against a stone, Psal. 34. 7. Psal. 91. 11, 12. Gen. 32. 12 2 King. 6. 16, 17. Math. 4. 11. Therefore it is altogether impossible for them, either finally or totally to fall from grace. This argument I doe not so much relye vponupon, because this protection of the Angels is principally of the bodies of the Saints, but whether they hauehave any influence into the soules of the Saints to preserue them from sinne, that I will leaue vntounto the iudgement of the reader to determine.

Fiftly, it is altogether impossible for those that are once 5truly regenerated and ingrafted into Christ either finally orFiftly, in respect of the Saints themselues, and of their priviledges. totally to fall from grace in respect of themselues, and the many priviledges they doe enioy, and of that present e…tate and condition wherein they stand.

For first of all; all those that are once truly regenerated p. 97and ingrafted into Christ, they are partakers of the diuine Nature, and they are borne of an immortall seed which still remaineth in them, and cannot be rooted out: From which I frame this argument. Those which are partakers of a diuin… nature, and borne of an immortall seed which still remaines in them, and cannot be rooted out: it is altogether impossible for them, either finally or totally to fall from grace; but all those that are once truly regenerated and ingrafted into Christ, they are partakers of the diuine Nature, 2 Pet. 1. 4. and they are borne of an immortall seed which still remaines within them and cannot be rooted out, 1 Pet. 1. 23. and 1. Io. 3. 9. Therefore it is altogether impossible for them, either finally or totally to fall from grace.

Secondly, they are borne of God, and are sonnes of God, 2and therefore they can neuer fall: from whence I thus argue. Those that are the sonnes of God, and are once truly borne of God, it is altogether impossible for them, either finally or totally to fall from grace. For first, if they are the sonnes of God, then are they also heires, and co-…eires together with Christ, and shall be for euer glorified with him, Rom 8. 17. Gal. 4. 6, 7. Tit. 3. 7. Heb. 1. 14. cap. 2. 11, 12. 1 Io. 1. 2. Secondly, if they are sons, then they shall abide in the house for euer, and neuer be put …nt, …. 8. 36. Gal. 4. 30. Thirdly, if once sonnes and borne of God, then they cannot sinne, and the seed of grace abides within them, 1 Io. 3. 6. 9. Fourthly, if once sonnes and borne of God; then they shall stand fast for euer: Psal. 125. 1. Eccles. 3. 14. Fiftly, if once sonnes, Iesus Christ hee liveth in them, and the life which they then liue, they liue by the faith of the Sonne of God, Gal 2. 20. Sixtly, if sonnes, God then will neuer condemne them for their sinnes, but hee will spare them, euen a… a father spareth his owne sonne that serueth him: Mal. 3. 17. and Psal. 103. 8. to 15. But all those that are once truly regenerated, and ingrafted into Christ, they are the sonnes of God, Iohn 1. 12, 13. Rom. 8. 14. to the 18. Gal. 4. 5, 6, 7. 2 Cor. 6. 18. Titus 3. 17. Heb. 2, 16. 11, 12. Iam. 1 18. 1 Io. 3. 2. 9. and therefore it is altogether impossible for them, either finally or totally to fall from grace.

p. 98Thirdly, those that are once truly regenerated and ingrafted 3into Christ, they are built vponupon a rocks: they are founded vponupon Iesus Christ a sure corner stone, which cannot be moued: From whence I collect this third argument. Those that are founded and built vponupon a rocke, and are founded vponupon Christ himselfe, that sure foundation, and pretious corner stone, it is impossible for them, either finally or totally to fall from grace. For the Scriptures are expresse in it, that all such as are built and founded vponupon Christ, shall neuer be asham…d or confounded, that though the raine descend, and the flouds com…, and the windes blow and beate vponupon them, yet they shall not fall, because they are founded vponupon a Rocke. Mat. 7 24, 25. Luk. 6 48. 1 Cor. 3. 12. to the 15. 1 Pet. 2. 6. and Eph. 2. 2…. But all those that are once truly regenerated and ingrafted into Christ, are founded and built vponupon a rocke, and vponupon Christ himselfe that sure foundation and pretious corner stone, Math. 7. 24. 5. Luk. 6. 40. Eph. 2. 20, 21. and 1 Pet. 2. 5, 6. Therefore it is altogether impossible for them, either finally or totally to fall from grace.

Fourthly, the Saints of God they hauehave a new heart, a new 4spirit, and a new nature put into them, the law of God is written and ingrauen in their hearts with indelible Characters by the finger of Gods spirit, from whence this fourth Argument may bee framed. Those that hauehave a new heart, a new nature, and a new spirit put into them, which will cause them to walke in Gods statutes, and to keepe his judgements and doe them: Those who are new men, and new creatures, and hauehave the law of God written and ingrauen in their hearts by the finger of Gods Spirit, can neither finally nor totally fall from grace. But all those who are once truly regenerated and ingrafted into Christ, they hauehave a new heart, a new nature, and a new spirit put into them, which will cause them to walke in Gods statutes, and to keepe his iudgements and doe them, Psal. 51. 10. Exek. 18. 31. cap. 36. 26, 27. Io. 1. 13. They are new men, and new creatures, 1 Cor, 5. 7. 2 Cor. 5. 17. Ephes. 3. 16. cap. 4. 21, 22, 23. Col. 3. 8, 9, 10. 1 Pet. 3. 4. And the law of God is written and ingrauen in their hearts by the finger of Gods p. 99Spirit, Ier. 31. 33, 34. Hebr. 8. 10. cap. 10. 16. 17. Therefore it is altogether impossible for them, either finally or totally to fall from grace.

Fiftly, the Saints of God hauehave ouercome the world, they are 5taken out of the world, and made men of another world, they are translated from death to life, and shall not come into condemnation: From whence this fift Argument may be framed. Those who hauehave ouercome the world; those who are quite translated and taken out of the world, being made men of another world, those who are translated from death to life, and shall not come into condemnation, it is impossible for them either totally or finally to fall from grace. But all those who are once t…uly r…generated and ingrafted into Christ, they hauehave ouercome the world, 1 Ioh. 4. 4. Yee are of God little children, and hauehave ouercome them: because greater is hee that is in you, then hee that is in the world, cap. 5. 4, 5. Whosoeuer is borne of God ouercommeth the world, and this is the victory that ouercommeth the world, euen our faith, Christ hath ouercome the world for them, Io. 16. 33. And God hee giueth them victory through the Lord Iesus Christ, 1 Cor. 15. 57. They are quite translated and taken out of the World. They are redeemed from the earth, and from this present euill world, and made men of another world, their hearts and soules, their thoughts, their affections, desires, and conuersation… are in heaue…, Io. 15 19. cap. 17. 11. 16. Reu 14. 3. 4. Phil. 3. 20. They are translated from death to life, and shall not come into condemnation, Io. 5. 24. Verily, verily, I say vntounto you, hee that heareth my word a…d bel…eueth on him that sent me, hath euerlasting life, and shall not come into condemnation, but is past from death vntounto life, Rom. 8. 1. There is no condemnation to those that are in Christ Iesus, who walke not after the flesh, but after the spirit. Col. 1. 13. who hath deliuered vsus from the power of darknesse, and hath translated vsus into the Kingdome of his deare So…ne, and 1 Io. 3. 14. Wee know that wee hauehave passed from death vntounto life, because wee louelove the brethren. Therefore it is impossible for them either finally or totally to fall from grace.

Sixtly, those who are partakers of the first resurrection, 6those who are dead to sinne, those who hauehave put off the old man, p. 102called vsus with an holy calling, Tit. 3. 5. According to his mercy hee saued vsus, by the washing of regeneration, and renewing of the holy Ghost. Yea, they are saued to the vttermost, Heb. 7. 25. they are saued in the Lord with an euerlasting saluation: they shall not bee ashamed nor confounded world without end, Isai. 45. 17. they are passed from death to life, and shall not come into condemnation, Iohn 5. 24 And they hauehave euerlasting life in present possession: hee that beleeueth on me, he that eateth my flesh and drinketh my blood h…h euerlasting life: Christ doth not say he shall hauehave it, but hee hath euerlasting life, Iohn 3. 16. 18. 36. ca. 5. 24. c. 6. 27. 39: 49: 47: 50, 51: 54: 57: 58. Christ hath giuen euerlasting life to all those that are his sheepe, Iohn 10. 28. EueryEvery true beleeuer hee hath the Sonne of God dwelling in him, and therefore he cannot choose but hauehave euerlasting life: Hee that hath the Son hath euerlasting life within him: 1 Iohn 5. 11, 12: 13. Yea, this is life eternall, to know God to bee the only true God, and Iesus Christ whom he hath sent, Iohn 17. 3. and 1 Iohn 5. 13. 20. Therefore it is impossible for them to fall finally or totally from grace. This is an argument which in my iudgement cannot be answered or euaded.

Ninthly, all those who are once truly regenerated and 9ingrafted into Christ; are called, iustified, and sanctified: they are made the members of Iesus Christ: and they are made Kings and Priests for euer vntounto God the Father, which yeelds vntounto vsus this ninth argument. Those that are once truly called, iustified, and sanctified; those that are once become the true and liuing members of Iesus Christ, and are made Kings and Priests for euer vntounto God the Father, it is impossible for them to fall finally or totally from grace: For first those that are called effectually by God, they are called to saluation, and to the obtaining of the glory of the Lord Iesus Christ, 2 Thes. 2. 13, 14. They are called vntounto Gods kingdome and glory, 1 Thes. 2. 12. They are called to lay hold of eternall life, 1 Tim. 6. 12. therefore they cannot fall from grace, for then they should loose the end of their calling: Secondly, all those that are iustified, they are freed from condemnation: and they are iustified only to this end and p. 103purpose, th…t they might not bee condemned, Rom. 8. 1. 33. 34. and Iohn 5. 24. Therefore they cannot fall from grace, for then they should loose the benefit and fruite of their iustification. Thirdly, all those who are sanctified, they are therefore sanctified, that they might bee glorified, and saued, Rom. 8. 30. 2 Thes. 2. 13. Tit. 3. 5. 1 Pet. 1. 3, 4, 5. Fourthly, all such as are the true and liuing members of Iesus Christ: Christ gi…es vntounto them eternall life, Iohn 10. 28. and 1 Ioh. 5. 11, 12, 13. Though they were dead before yet they shall liue in him: and when they doe liue once in him, they shall so liue, that they shall neuer die: death shall hauehave no more dominion and power ouer them, John 11. 25, 26. and Rom. 6. 9, 10, 11. Christ Iesus who is the head will neuer suffer any of his liuing, true and faithfull members for to perish, he will keepe them and preserue them so, that none of them shall be euer lost or broken; or cut off from him: Psal. 34. 20. and Iohn 17. 12. Where Christ himselfe is, there they shall alwayes be, they in him, and hee in them, Iohn 17. 23, 24. Fiftly, all such as are Kings and Priests vntounto God for euer, they cannot fall finally nor totally from grace, for then they should cease to be Kings and Priests, and could not be such for euer. But all those who are once truly regenerated and ingrafted into Christ, they are truly called, iustified, and sanctified, Rom. 8. 29 30 1 Cor. 6. 11. Ephes. 1. 18. cap. 5. 26. 27 2 Thess. 2. 13. Christ Iesus is made vntounto them of God, righteousnesse, iustification, sanctification, and redemption; 1 Cor 1. 30. They are the true and liuing members of Iesus Christ, Ephes. 5. 30. Wee are members of his body, of his flesh, and of his bone, Christ is the Vine, they are the branches, Iohn 15. 5. Hee is the head and body, they are the members, 1 Cor. 6. 15. Ephes. 4 16. and Col. 2. 19. And they are made Kings and Priests for euer vntounto God the Father, to offer vp spirituall sacrifices vntounto …im: 1 Pet. 2. 5. Reu. 15. 6. and cap. 5. 10. Therefore it is impossible for them to fall finally or totally from grace.

Tenthly, the true regenerate Saints of God, they hauehave 10their names written in heauen, and in the Booke of li…e: which doth suggest vntounto vsus this tenth Argument. They whose names are written in heauen, and ingrauen in the p. 104Booke of life, it is impossible for them to fall quite away from grace: (First because that God himselfe hath promised, that hee will neuer blot out the names of those who are once truly registred in the booke of life, Reu, 3. 5. Secondly, because God hath promised such, that they shall be had in euerlasting remembrance, and that he will giuegive them an euerlasting name which shall not be cut off, Psal. 112. 6. Isai. 56. 5. Thirdly, because God hath promised all such as are registred in the booke of his remembrance, that they shall bee his in the day when hee makes vp his Iewells, and that he will spare them, euen as a Father spareth his owne sonne that serueth him, Mal. 3. 16, 17. Fourthly, because Christ bids his Disciples to reioyce, because their names were written in heauen, Luke 10: 20. if then their names might hauehave beene blotted out againe, they had had no iust cause of true and solid ioy, and so Christs exhortation had beene in vaine. Fiftly, because they whose names are written in the booke of Life cannot bee seduced by the beast: they cannot bee withdrawne from God, Reu. 13. 8. Sixtly, because those that are receiued in the booke of Life, they were written in that booke from the foundation of the world, Reu. 17. 8. they were predestinated to Eternall life from all eternity, by the determinate counsell and Decree of God, which shall stand fast for euer, and shall not bee repealed, Psal. 89. 28. 33. 34. 2 Tim. 2. 19. Isai. 54. 10. Seuenthly, because all such as are written in the Lamhes booke of life, shall enter into the new Ierusalem, Reu. 21. 27. they shall surely be saued. Lastly, because there is no variablenesse, nor shadow of turning with God. Iam. 1. 17. he neuer repent him of his gifts and calling, Rom. 11. 29. therefore hee will neuer suffer any of those to fall, to die, or perish, whom he hath registred in his Booke of life.) Now all those who are once truly regenerated and ingrafted into Christ, they hauehave their names written in heauen, and ingrauen in the booke of Life, Mal. 3. 16. 17. Luk. 10. 20. Phil. 4 3. Hebr. 12. 23. Reu. 3. 5. cap. 13. 8. cap. 17. 8. c. 20. 12. and c. 21. 27. Therefore they can neuer fall quite away from grace.

But it may be obiected, that mens names may be blottedObiect. out of the Booke of life: For Moses prayeth to God, to bl… p. 105him … of the Booke of life, rather then the Israelites should b… destroyed, Exod. 32. 32. and Paul, hee could wish himselfe accursed from Christ for his brethren the Iewes, that so they might bee saued, Rom. 9. 3. Yea, God himselfe saith expresly. Exod. 32. 33. Whosoeu…r hath sinned against me, him will I blo… out of the booke of Life, and Reu. 22. 19. If any man shall take away from the words of this Prophecie; God shall take away his part out of the Booke of life. All those places proue, that mens names may be razed and blotted out of heauen, and the Booke of Life. I answer first. That these wishes and prayersAnsw. of Moses and Dauid, they doe only serue to testifie their exceeding louelove, and their ardent affection to the Israelites; but they doe not proue that such as hauehave their names written in heauen, and ingrauen in the booke of Life, may hauehave them blotted out againe: First because they are but meere wishes and desires, proceeding only from a passionate louelove and zeale: they are patheticall and hyperbolicall speeches, and doe not necessarily imply, either a reality or a possibilitie in … thing desired, and wished for. It is common for men to wish and desire things that are impossible out of passion and affection: these therefore being but wishes and desires, proue nothing at all against mee. Secondly, these wishes and desires they are not absolute, but conditionall, they are subordinate to Gods will, and therefore they proue nothing absolutely. Thirdly, they are such wishes and prayers, which were altogether impossible to bee performed, because they were contrary and repugnant to Gods infinite justice. For it could not stand with Gods justice to condemne a righteous man, that so many wicked ones might be saued. Fourthly, these wishes of theirs if they were absolute, were impossible to be performed in respect of Gods eternall and immutable Decree: God had predestinated Paul and Moses to eternall life, and hee had reprobated and cast off these Israelites, for whom these wishes of theirs are made: these wishes therefore of theirs could not alter and change Gods purpose and decree, which is immutable, irreuocable and impossible to be repealed. Fistly, their damnation p. 102duplicate page p. 103duplicate page p. 102duplicate page p. 103duplicate page p. 104duplicate page p. 105duplicate page p. 106could not be satisfactory vntounto God for the sinnes of their brethren: therefore these zealous desires of their… were impossible to be performed, and so they proue not any thing at all against me. Secondly, to that of Exod. 32. 33. Whosoeuer hath sinned against me, him will I blot out of my booke. I answer. First, that this booke here spoken of, is only the booke of this temporall, but not of eternall life, as will easily and plainly appeare by comparing this ver…e: with the 27, 28, 29, and 35. verses of the same chapter and with Psal. 119. 13. 15. For the Israelites had there made a Calfe, and committed idolatry against God in worshipping of it. For which sinne of theirs the sonnes of Leuy by Moses command slew 3000. of their brethren: Yet Moses fearing that the justice and wrath of God were not fully satisfied with the death of these 3000. men, but that he had some greater temporall judgement in store for them; makes recourse vntounto God for them by prayer, confesseth their sinne and the greatnesse of it, and desireth God to pardon it; if not then, he desires God rather to take away his life, and to blot him out of his booke then to suffer so many of his people for to perish. To which prayer of his, God returnes this answer: Whosoeuer hath sinned against mee, him will I blot out of my booke: that is, he shall be slaine, and my iudgement of the Plague and Pestilence which I hauehave prouided for the punishment of this his sinne shall seize vponupon him for to cut him off. So that Moses his prayer being but to remoue the temporall judgement of the Plague which God did afterwards inflict vponupon them for this their sinne, this booke of God may here bee well taken and accepted for the booke of this temporall life: Hierome, Gregorie, Parerius, and others make this to be the exposition of the place: and so it makes not against mee. Secondly, I answer, that there is a difference betweene the booke of Life, liuing, and betweene that booke of life wherein the righteous are written and recorded. Dauid hee makes the difference, Psal. 69. 28, Let them bee blotted out of the booke of the liuing, and not be written with the righteous. A man may be blotted out of the Booke of the p. 107liuing, that was … written with the righteous. H… that is written in that booke of li…e, wherein the righteous are recorded, can … bee blo…e out (as I hauehave proued before,) he that is written in … booke of the liuing may: therefore this booke of God mentioned in this place of …, seeing it is not stiled the booke of Life, but only Gods booke, must bee intended to bee the booke of the li…ing, and not the booke of life. Thirdly, if you will take this booke of God in this place for the booke of life, and compare it with that of Reuel. 22. 19. If any … shall take away from the words of this Proph…cie, God shall take away his part out of the Booke of Life. I answer then, that the meaning of the Scriptures is no more but this; Whosoeuer shall sinne against me, and take from the words of this Prophecie, I Reu. 3. 1.Rev 3:1will blot him out of my Booke, and take his part out of the Booke of life. That is, I will make it manifest to himselfe and all the world, that albeit such a man had a name hee liued, and that he had his name registred and recorded in the Booke of life, that yet hee was neuer but a dead man, and that his name was neuer truly written and recorded in the Booke of life. The sense and meaning of these two places is but this. He that sinneth against me shall die the death, and shal neuer inherite euerlasting life. So then you see that those places make nothing at all against mee: that those whose names are registred and written in heauen, and the Booke of life can neuer bee blotted out againe, and so they cannot fall quite away from grace.

Eleuently, those who are once truly regenerated and ingrafted 11into Christ, they cannot depart from him, and it is impossible to seduce them. From whence this eleuenth Argument doth arise. Those that cannot depart away from God, nor yet be possibly seduced by any meanes, miracles or policies whatsoeuer, can neuer finally nor totally fall from grace. But all such as are once truly regenerated and ingrafted into Christ, can neuer depart away from God. God will put …is feare into their hearts, that they shall not depart from him, Ier. 32. 40. And they cannot possibly bee seduced by any p. 108meanes, miracles or policies whatsoeuer. Math. 24. 24. Marke 13. 22. There shall arise false Christs, and false Prophets, and shall shew great signes and wonders: insomuch, that (if it were possible) they shall deceiue the very elect. Yea, the Beast which did deceiue all the other Inhabitants of the earth could not deceiue them with all his subtilty, Reu. 13. 8. and cap. 17. 8. Therefore they can neuer finally nor totally fall from grace. The euasions to that place of Ieremy, I hauehave fully answered and defeated heretofore; the euasions to the other places remaine now to be answered, which are two in number. First, that these words, if it were possible, imply onlyObiect. 1. a great difficultie, but not, an absolute impossibilitie. Secondly, that it proues only, that they cannot bee seducedObiect. 2. finally, but it proues not that they cannot be seduced totally. To the first of these. I answer; that these words imply anAnsw. 1. absolute impossibilitie of seducing any such as are the elect of God. First, because the very emphasis of the words imply as much; for these words, if it were possible, imply a more impos…ible impossibilitie then the word impossible doth. Secondly, because the end and scope of the text is to proue as much. For if any thing could seduce the Saints of God, then certainly false Christs, and false Prophets comming vnderunder the colour and habit of Religion, and working great signes, miracles, and wonders, to the very admiration of the beholders, would seduce them: but yet all those great subtile and lying signes and wonders cannot deceiue them, it is impossible2 Thes. 2. 9. 10.2 Thess 2:92 Thess 2:10 euen for those to doe it; and therefore is it absolutely impossible for any thing to seduce them. Thirdly, because the Scriptures certifie vsus, that the Beast, and Antichrist (whose comming is after the comming of Satan, with all power, and signes, and lying wonders, and with all deceiuablenesse of vnrighteousnesse) could neuer seduce any of the elect Saints of God, whose names were written in the booke of life: but only such as neuer had any share or portion in the Booke of life, 2 Thes. 2. 10, 13, 14. Reu. 13. 8. and cap. 17. 8. If hee could neuer seduce any of Gods elect, it is then impossible for any to seduce them; and so their first euasion is but false, for the p. 109second euasion, that the elect Saints of God cannot bee finallyAnsw. 2. seduced, I willingly admit: but that they may bee totally seduced notwithstanding, that I shall deny. For first, if they may be seduced totally for a time, then the words and sense of the place, are not so fully satisfied: For he that is totally deceiued, is deceiued, and so not impossible to bee deceiued, as the words and sense import him for to bee. Secondly, hee that may be deceiued totally, may bee deceiued finally to, and so both finally and totally: which will quite falsifie and delude this Scripture: and therefore if it be impossible for the elect Saints of God to bee finally seduced, it must be likewise impossible for them to be totally seduced to. Lastly, the sense and scope of this Scripture, and the very litterall words doe fully implie and affirme, that they can neither finally nor totally bee seduced; and therefore wee must giuegive these Scriptures their full and perfect sense and meaning, and imply them to an impossibilitie of a totall, as well as of a finall seducement. If you obiect that theObiect. Saints of God are oft-times deceiued and seduced. I answer,Answ. that they are oft-times deceiued, but yet not seduced: they may fall into diuers petty errors in religion, but yet they alwayes hold the maine and fundamentall truths, 1 Cor. 3. 11. vers. 16. and so this Argument standeth good and firme.

Twelfthly, the true regenerate Saints of God, they cannot 12choose but alwayes feare, obey, serue the Lord, and doe his will: they cannot doe the euill that they would, neither can they sinne vntounto death. From whence this twelfth Argument will arise. Those that cannot choose but alwayes feare, obey, serue the Lord, and doe his will: those that cannot doe the euill that they would: and those that cannot sinne vntounto death, it is impossible for them either finally or totally to fall from grace. But all those who are once truly regenerated and ingrafted into Christ; they cannot choose but alwayes feare, obey, serue the Lord, and doe his will. God hath giuen them one heart, and one way, that they may feare him for euer, Ier. 32. 39. God doth put his Spirit into them, and p. 110cause them to walk… in his statutes, and they shall keep… his indgements and doe th…m, Ezech. 36. 27. If they should at any time resolue with Ier…miah, that they will not make mention of the Lord, nor speake any more in his …, his …d which is written … ingran…n in their hearts, will b… … a burning fire shut vp in theis bones, it will make the… we…rie of for bearing, and they cannot stay, but they must presently both speake it and doe it, to, Ier. 20. 9. Christ doth leade them in the way of righteousnesse, and in the middest of the paths of iudgement, Prou. 8. 20. The louelove of Christ doth euen constraine them, for to please him, so that they cannot but speake and doe the things which they hauehave seene and heard, 2 Cor. 5. 14. Acts 4. 20. They are vessels vntounto honour, sanctified, and meet… for their masters vse, and prepared vntounto eueryevery good worke, 2 Tim. 2. 21. the whole frame and disposition of their soules is bent, and set only vponupon that which is good, so that they cannot choose but serue, obey, and please the Lord continually in all things. They cannot doe the euill, and commit the sinne they would. They are good trees of the Lords owne planting, therefore they cannot bring forth euill fruite, Math. 7. 18. they are borne of God, therefore they cannot sinne, 1 Ioh. 3. 9. They hauehave put off their coate of sinne, how then shall they put it on? they hauehave washed their feete, how shall they then defile them? Cant. 5. 3. They are dead to sinne, and how can such as are dead to sinne, liue any longer therein? Rom. 6. 2. The sheepe of Christ they will not follow a stranger, but they flee from him, for they doe not know his voyce, Iohn 10. 5. They walke in the spirit, so that they cannot doe the things they would, nor yet fulfill the lust of the flesh, Gal. 5. 16. 17. The word of God doth cast downe their sinfull imaginations, and eueryevery high thing that exalteth it selfe against God, and bringeth into captiuitie eueryevery thought to the obedience of Christ, 2 Cor. 10. 5. So that they cannot doe the euill that they would. And againe, they cannot sinne vntounto death, because their seed remaineth alwaies in them, and because they are borne of God, 1 Ioh. 3. 6. 9. and c. 5. 16, 17, 18. Therefore they cannot possibly fall finally or totally from grace. How this argument can be answered, or …uaded, I cannot yet conjecture.

p. 111Thirteenthly, the Saints of God: they cannot be separated 13from the louelove of God which is in Christ Iesus: they are married, …, and … … vntounto God for e…er: God …ath … t…em to be his people, and they hauehave chosen him to be their God: which yeelds vsus this thirteenth Argument. Those that cannot possiblie bee separated from the louelove of God which is in Christ Iesus: those that are married, espoused, and betrothe… vntounto God and Christ for euer: those whom God hath chosen for to be his people, and hath likewise caused them to choose him for their God, and to ioyne themselues vntounto him in such an euerlasting Couenant as shall neuer be forgotten, it is impossible that they should euer finally or totally fall from grace. But all those who are once truly regenerated and ingrafted into Christ: they are married, espoused, and betrothed vntounto God and Christ for euer. Hosea s. 19. 20. I will betroth the… vntounto mee for euer: yea, I will betroth thee vntounto me in righteousnesse, and i… iudgement, and in louing kindenesse, and in mercies: I will euen betroth thee vntounto me… in faithfulnesse, and thou shalt know the Lord: God will marry himselfe to them, and them vntounto himselfe, …e will be their husband, and they shall be his Spouse, Psal. 45. 10. 11. Isai. 54. 5. Ier. 3. 14. cap. 31. 32. Math. 19 5. 6. Christ and they are become one flesh and one spirit, Eph. 5. 28. ver. 33. 1 Cor. 6. 17. They cannot possibly be separated from the louelove of God which is in Christ …sus their Lord, by any thing or creature whatsoeuer. Rom. 8. 34. to the end. God hath chosen them to bee his people, and hath also c…sed them to choose him for their God: Psal. 4 3. Ier. 31. 33. vers. 38. Isai. 43. 1. Ezech. 11. 20. Tit. 2. 14. Hebr. 8. 10. and 1 Pet. 2. 6. And hath also caused them to ioyne themselues vntounto him in such an euerlasting league and cou…nant as shall … be forgotten, Ier. 50, 5. Therefore it is impossible that they should euer finally or totally fall from grace.

Fourteenthly, those who are established, settled, & grounded 14in grace: those who are so rooted and grounded in grace, that they cannot bee remoued or cast downe: those who are as pillars in the house of God, and shall goe out thence no more: and those who are the very inheritance of p. 112the Lord himselfe, it is impossible for them, either finally or totally to fall from grace. But all such as are once truly regenerated and ingrafted into Christ, they are established, settled and grounded in grace, Iob 36. 7. Hee withdraweth not his eyes from the righteous, but he doth establish them for euer, 2 Cor. 1. 21. He which establisheth vsus with you in Christ, is God, See Psa. 89. 36, 37. Rom. 16. 25. 1 Cor. 16. 13. Ephes. 3. 18. cap 6. 10, 11. 1 Thes. 3. 13. 2 Thes. 2. 15. 17. Col. 1. 11. cap. 2. 57 and 1 Pet. 5. 10. They are so rooted and grounded in grace, that they can neuer be remoued or cast downe. Psal. 37. 27. Psal. 112. 6. Ps. 125. 1. Prou. 10. 30. Math. 7. 24. 25. Eph. 2 21. He…. 12. 28. and 1 Pet. 2. 6, They are as pillars in the house of God, and shall goe out thence no more, Reu. 3. 12. Yea, they are the Lords owne inheritance. Deut. 4. 20. Psal. 78. 71. Psal. 2. 8. Psa. 79. 1. Therefore they must indure for euer: (For an inheritance is not of any transitory and fading thing, but of such things only as are perpetuall, and indure for euer) Therefore it is impossible for them, either finally or totally to fall from grace.

Lastly, the true regenerate Saints of God, they hauehave all 15the inward and outward meanes and helpes that may be, to preserue and keepe them in grace: they hauehave the Word and Sacraments, the communion & company of the Saints; and they hauehave the prayers of all the Saints on earth: and they hauehave the continuall presence and protection of God himselfe; they hauehave Iesus Christ and the holy Ghost dwelling and residing in their hearts, and they hauehave the intercession and mediation of Iesus Christ: From whence I frame this fifteenth and last argument in this kinde. Those who hauehave all the inward and outward meanes that may be to preserue and keepe them in the state of grace: those who hauehave the Word and Sacraments, the Communion, companie and prayers of the Saints: the continuall presence and protection of God himselfe: those who hauehave Iesus Christ and the holy Ghost dwelling and residing in their hearts continu…lly; and those who hauehave the perpetuall intercession and mediation of Iesus Christ, it is impossible for them, either finally or totally to fall from grace. But all those who are p. 113once truly regenerated and ingrafted into Christ, they hauehave all the inward and outward meanes that may be, to preserue and keepe them in the state of grace: they hauehave the Word and Sacraments: the Communion, company and prayers of the Saints; the continuall presence and protection of God himselfe: they hauehave Iesus Christ and the holy Ghost dwelling and residing in their hearts and soules: they hauehave the perpetuall intercession and mediation of Iesus Christ, together with the protection of all the blessed Angels, and many such like great and glorious priuiledges which I hauehave mentioned and proued at large before. Therefore it is impossible for them either finally or totally to fall from grace. Thus you see, how in regard of the very present estate and condition of the Saints of God, who are once truly regenerated and ingrafted into Christ, and in respect of these many excellent, great, and glorious priuiledges which they doe inioy vponupon their regeneration and inscision into Christ, that it is altogether impossible for them either finally or totally to fall from grace.

Sixtly, it is altogether impossible for such as are once 6truly regenerated and ingrafted into Christ, to fall finally orIn respect of Grace it selfe. totally from grace, in respect of the very nature of Grace it selfe. For first of all, true and sauing grace, as it is the immediate 1worke and fruite of Gods Spirit in our hearts: so it is of a perpetuall, incorruptible, diuine and perseuering nature, admitting of no finall end, nor totall interruption. Hence it is that Grace is stiled in the Scriptures, the Diuine nature, 2 Pet. 1. 3. an incorruptible seed which abides for euer, 1 Pet. 1. 23. a seed remaining within the Saints, 1 Iohn 3. 9. an vnction abiding in Gods children, 1 Iohn 2. 27. a liuing well of water springing vp into euerlasting life, Ioh. 4 14. cap. 7. 38. a spring of water, whose waters fa…le not, Isai. 58. 11. an heauenly treasure which neuer weareth out, nor waxeth old: a treasure which neither Moth nor Canker can corrupt, nor yet theeues purloyne and steale, Luk. 12. 33. Math. 6. 20. and food that perisheth not, but indureth vntounto euerlasting life, Iohn 5. 24. cap. 6. 27. 47. 50. 54. Hence it is that faith is said to be euerlasting life, Iohn 17. 3. and p. 114to be such a grace as shall not faile, Luk. 22. 32. for it is kept by the very power of God, 1 Pet. 1. 5. Hence is it said of louelove, that it is as strong as death: that many waters cannot quench it, neither can the flouds drowne it, Cant. 8. 6, 7. Hence is it said of the feare of the Lord, that it is cleane, induring for euer, Ps. 19. 9. of Charity that it neuer faileth; that is, which neuer faileth in this life, nor in the life to come, 1 Cor. 13. 8. of ioy in the holy Ghost, that it is euerlasting ioy which cannot bee taken from vsus, Isai. 35. 10. cap. 51. 11. 12. Iohn 16. 22. and of the righteousnesse of righteous men that it indureth for euer, Psal. 112. 3. 9. Perpetuity, immortality, and eniternity, they are of the essence of true and sauing Grace. That grace which is not perpetuall, and holds not out vntounto the end, it was but false and counterfeit and neuer true, because it wanted this perpetuity, this eniternity, immortality and perseuerance, which is the very life and essence of all true grace. That which doth distinguish hypocrites from true beleeuers, and the shew and shadow of grace from the truth of grace: that which makes a specificall and essentiall difference, betweene a liuing faith and a dead faith, betweene a true beleeuer, and a temporary, is only this: True beleeuers, true grace, and true liuing faith, they alwayes perseuer and hold out to the end, they neuer die, they neuer fade or end. Hypocrites and such as hauehave but only a shew of true and sauing grace, they neuer perseuer, they last not, they hold not out vntounto the end. Perseuerance only is that essentiall character, badge, and propertie, whereby God himselfe doth distinguish true and sauing Grace, from false and counterfeite; true Saints from Hypocrites, and other men: as wee may see expressely by these texts of Scripture, Math. 13. 3. to the 24. Luk. 8. 11. to 16. 1 Iohn 2. 19. Iohn 5. 25. cap. 6. 66. to 70 cap. 8. 31. 2 Iob. 9. Luk. 8. 18. Isai. 40 29. 30. 31. Iob 17. 9. Psal. 92. 12. 13. 14. Therefore it is certaine, that true and sauing grace, is of a perpetuall, incorruptible, diuine, and perseuering Nature, admitting of no finall end, nor totall interruption, as long as any of those that doe inioy it, hauehave any life and being. Grace is a part of God, of Christ, and of the holy Ghost; it p. 115is a part of their Image, and it participates of their nature and immortalitie: it is the worke of God, and therefore it shall be for euer, Eccles. 3. 12. Therefore it shall alway as perseuere, it cannot die nor hauehave an end. Secondly, as true and sauing grace is of an immortall, perpetuall, diuine, incorrup…ible, and perseuering, so likewise is it of a growing and still-increasing nature; it is alwayes growing greater and greater, stronger and stronger, as we may see by these insuing Scriptures, Iob 17 9. Psal. 84. 7. Prou. 4. 18. Iohn 14. 14. cap. 6. 27. Isai. 40. 29. 31. cap. 44. 4. Ezech. 47. 3. to 7. 2 Thes. 1. 3. 1 Pet. 2. 2. 2 Pet. 3. 18. Luke 2. 52. and 2 Iohn 2. Hence it is, that grace is compared to a graine of Mustard-seed, which though it bee but little at the first, yea, the least of all seeds, yet at last it growes to be the greatest of all hearbes, Math. 13. 31, 32, and Marke 4. 31. 32. to a spring of water, springing vp vntounto euerlasting life, and rising higher and higher, Iohn 4 14 Ezech. 47. 3. to 7. Hence it is, that true regenerate Christians, are compared vntounto trees planted by the waters side, and to the Cedars of Lebanon, that are alwayes flourishing, growing and increasing, Psal. 1: 3: Psal. 52: 8: Psal. 92: 12, 13 14. Psal. 104. 18. ler. 17. 8. Hosea 14. 5, 6, 7. To Calues of the stall, which are alwayes groing and increasing, Mal. 4. 2. and to liuing stones and members growing vp into an holy temple and body in the Lord, 1 Pet. 2. 5. Col. 2. 19. and Eph. 4. 13. 16. From the nature of grace thus proued and considered, I frame this Argument, which doth most euidently and fully confirme and proue my present assertion. If all such as are once truly regenerated and ingrafted into Christ, hauehave such graces in them, as are of a perpetuall, immortall, incorruptible, perseuering, growing and increasing nature, it must then be altogether impossible for them, either finally or totally to fall from grace. But all such as are once truly regenerated and ingrafted into Christ, hauehave such graces in them, as are of a perpetuall, immortall, incorruptible, perseuering, growing and increasing nature. Therefore it must bee altogether impossible for them, either finally or totally to fall from grace. The sequell of the maior proposition cannot be denyed: vnlesse you will say, that p. 116though grace bee permanent, immortall, perseuering, andObiect. increasing in its owne nature, but yet it is not so in respect of vsus: that it is perpetuall alwayes in it selfe, but not in vsus. I answer, that if grace in its proper nature bee perpetuall,Answ. immortall, and alwayes perseuering, then it must of necessitie bee so in respect of vsus. First, because that which is perpetuall, permanent, immortall, and alwayes perseuering in its owne nature, must need… bee so in all respects; for nothing can bee truly considered, as abstracted from its owne essence and nature, for then it ceaseth for to bee the thing it is, especially is it bee considered in a Notion which is quite contrary to its nature: A thing that is immortall and perpetuall in its owne nature and essence, cannot bee considered as a thing that is mortall and momentarie, because this consideration destroyes the essence and nature of the thing considered. If therefore grace be immortall, incorruptible, and perpetuall in its owne nature, it cannot bee mortall, corruptible, and transitorie in respect of those that doe inioy it? Secondly, Grace hath neuer any essence, being, or subsistence but in man: it is no substance, but an habit and quality, and therefore it hath no being, essence, or existence in it selfe, but as it is conioyned with its subject man: Let grace be seuered from man, or man from grace, then grace must needs perish and cease to be: it cannot subsist of it selfe, it cannot bee transferred to another subject, and therefore it must needs vanish and come to nought. If grace therefore hath no being, essence, subsistence, or existence of its owne, but only as it is inherent in its proper subject man, if it bee immortall, perpetuall, and alwayes perseuering in its owne nature, it must needs bee so likewise as it is in man, because it hath no being, no essence, no nature or existence, but as it is in man. Wherefore this your answer which would giuegive grace a being, and subsistence of its owne abstracted from its subject man, must needs bee false and idle: and so the …quell of the Major proposition can neuer bee denied. If you denie the Minor proposition, that true and sanctifying grace is not of a Diuine, permanent, perpetuall, immortall, p. 117growing and increasing nature. I answer, that the premises doe sufficiently and vndeniable proue it. But you will object.Obie…. 1. First, that Grace may decay in part, it may decay in the fruites, and in the degrees of it, therefore it may decay in the whole: and so it is not of a Diuine, perpetuall, and immortall nature. To which I answer first. That in graceAnsw. there are these two parts: First, there are the seedes and habits of grace, which are here in question: secondly, there are the degrees, and the fruites of grace which are not controuerted here. True it is that the fruites, the effects, and the degrees, the strength and vigor of grace may decay in part, and be suspended for a time, but the habit and the seed of grace they neuer perish, they neuer doe decay, they neuer suffer any diminution or abatement: the decay, the fading and suspention of the fruites and effects of true and sauing grace, doth not argue or imply a decay or diminution in the seed and habit of grace. No man is so simple as to argue thus, the Sunne is oft-times hindered from shining on vsus, by reason of the interposition of the Earth, therefore the Sunne is not alwayes of a shining nature: Or the Sun doth not alwayes shine so bright at one time as it doth at others: therefore there is some defect, decay, and imperfection in the Sunne it selfe. No man will argue thus the effects, the fruites and faculties of the soule doe oft-times decay, by reason of sicknesse, old age, or distemperatures of the minde, therefore the soule it selfe doth decay, and so is not eternall: so neither is this a good argument, the fruites, the effects, and the operation of true and sauing grace doe some-times decay in men, and are oft-times suspended; therefore the very seeds and habits of grace doe decay, and so they are not of a perpetuall and immortall nature. Wee all see by common experience, that the leaues and fruites of trees, of grasse and hearbes, doe annually decay, and yet the trees themselues, and the rootes of grasse and hearbes are alwayes liuing, and doe not decay with them. So it is with Grace, the sense and feeling of it, the strength and vigor of it, the fruites and effects of it may bee weakned, lessened, and p. 118suspended for a time, but yet the seed and habit of grace remaine without any diminution or decay at all. Secondly, I answer, that the remission, diminution, and suspention of the degrees, the operations and the fruites of grace, proceed not from any defect or decay in the seed, the habite or roote of grace, but from some externall cause and impediment, which doth hinder and suppresse the operations and th… fruites of grace. For either it proceeds from God himselfe, who doth sometimes withdraw and suspend the influence of his holy Spirit into our hearts for a season (which should quicken and inliuen these fruites and operations of grace) to humble vsus, and to make vsus see our weaknesse without his afsistance: or to cause vsus for to prise the influence and assistance of his Spirit more then wee did before: or to stirre vsus vp to seeke him with greater diligence and importunity, or to punish vsus for some neglect or sinne. Or else it proceeds from some defect or impediment in our selues. For either wee neglect the meanes of grace in part or in the whole: we doe not vse them all, or else wee vse them but negligently, carelessely, and superficially: or else wee doe not cherish and stirre vp these sweet and comfortable motions, which Gods Spirit doth infuse into our soules: or else wee grieue the good Spirit of God, and hinder his sweete influence into our hearts, by some sinne or other which wee doe commit: or else there is some indisposition, either of body or minde, which doth suppresse and hinder the operations, fruites, and effects of grace for a season. So that these defects, ecclipses, and suspentions in the operations, fruits, and effects of grace, proceed not from any defect or decay in the habite and seed of Grace it selfe, but from some extrinsecall causes and impediments, which though they doe suspend, and cloude the operations and fruites of Grace for a season, yet they neuer extinguish, nor yet annihilate and extirpate the seed and habite of Grace which is in men. And no sooner are these outward impediments remoued, but the habite and seed of Grace, become more operatiue, more strong and vigorous, then euer they were before. Wherefore this first obiection p. 119makes nothing at …ll against this perpetuall, immortall, and perseuering nature of true and …auing Grace. But now youObiect. 2. will obiect in the second place. That true and sauing Grace, perpetually requires some spirituall nourishment and sood to feed it and preserue it, or else it would decay and perish: therefore it is not of a perpetuall, permanent, and immortall nature. To this I answer: First, that the antecedent is false,Answ. For t…ese things that are of a …ding, and corruptible nature, though they had alwayes food to nourish and to feed them, yet they would come to ruine and hauehave an end: as wee may see in men, beasts, and plants: let them hauehave all things necessary to p…eserue and keepe them in life and being, yet they die and perish, because they are of a corruptible and mortall nature. But those things that are of an immortall nature, though they require food to nourish and preserue them; they cannot die, nor yet decay and peresh, if they hauehave food and meanes to nourish and preserue them, not because the food preserues them, but because they are of an incorruptible and immortall nature: it is not the food and nourishment, but the very nature and essence of the things themselues, that makes them immortall and incorruptible. Secondly, I answer. That grace and the food which should preserue and keepe it are inseparable, and they can neuer bee disioyned one from the other. Where euer God giues true and sauing grace, there he giues all other things that are requisite and necessarie to preserue it. God neuer giues men Christ, but he do…h together with him freely giuegive them all things, Rom 8. 32. Hee neuer giues grace and spirituall life to any, but hee doth likewise giuegive them all things …ppertaining vntounto life and godlinesse, 2 Pet. 1. 3. Therfore if the seed and habit of true and sauing grace, being inseparable from the meanes of Grace which should preserue them, though they require meanes for to preserue and nourish them, may be of a perpetuall, incorruptible, and immortall nature. Thirdly, I answer, that all the holy duties which wee doe, and all the meanes of grace the which we doe inioy, doe not giuegive an efficacie and strength to grace of themselues, but it is grace that giues the efficacie and vertue vntounto them. For p. 120where there is no grace at all, there can bee no good vse of the meanes of grace, nor no good and profitable performance of holy duties, Grace giues an efficacy to the meanes of grace, through the blessing and assistance of the God of grace: and holy dutyes giuegive not a being or an essence to the habit and seed of Grace, but grace giues an essence and a being vntounto them; so that they doe not preserue grace, but grace them. True it is, that grace without the workes of grace is dead, euen as a tree that beares no leaues nor fruite is dead: but yet those workes and fruites of grace, and this vsing of the meanes of grace, doe not so much preserue and nourish grace, as grace doth preserue and nourish them; euen as the fruits and leaues giuegive not a being, and preseruation to the tree, but the tree giues a being and a preseruation vntounto them. And therefore seeing the efficacie and vse of the meanes of grace, doe depend more vponupon grace, then grace it selfe doth vponupon them: therefore though these means of grace are requisite and necessary to preserue grace, yet it followes not thereupon, that grace is not of a perpetuall and immortall nature. Fourthly, I answer, that grace is an infused habit, created and produced in our hearts and soules by the holy Ghost himselfe, so that though it bee inlarged and increased by vsing of the meanes of grace; yet it depends not wholly vponupon these meanes, neither can it bee vtterly extinguished, and lost for want of vsing them. Habits that are meerely acquisite, and hauehave their being and their rise from actions, may vtterly be lost and discontinued for want of actions to preserue them, because they may bee dissolued in the same manner as they were first acquired: they were gotten by actions, and therefore they may be lost for want of actions. But habits which are not got by action, but are infused into men (as grace is) cannot bee lost for want of actions, and therefore they are not preserued by actions only, and the outward meanes of grace, but by vnion and coniunction with him that did infuse them. Now all the true and sauing graces which we hauehave, they come from our vnion and coniunction with Iesus Christ our head, and from p. 121his fulnesse, wee do… recei… grace for grace, Iohn 1. 16. Eph. 1. 22. 23. cap. 2. 21, 22 cap. 4 13. 15. 16. and Col. 2. 7. 19. Suppose then that a man were v…terly depriued of all the outward meanes of Grace, and of all those helpes which should increase, nourish, and preserue his graces, yet his graces should neuer fail nor yet decay, because that he is still vnited and …onjoyned vntounto Christ, who like a liuing, bountifull, and gratious head, doth alwayes convey abundance of spirituall life and grace to all his true and liuing members, euen when all outward helpes aud meanes of Grace doe faile them. So that these outward meanes of Grace they are not necessarily and simply required, to the being and existence of grace, but only to the better being and existence of it: and therefore grace though it require outward meanes and helps for to nourish and preserue it; for its better being and existence, yet it proues not, that it is not of an incorruptible and perpetuall nature, because it requires them not alwayes as simply necessarie for its being and existence. Lastly, I answer, that the outward meanes of Grace, and the practice of holy duties, doe not nourish and preserue our graces in v… immediatly, but mediately and secundarily by preseruing our vnion and conjunction with Christ and with the holy Ghost, and by drawing of vsus neerer vntounto them. The outward meanes of Grace may be said to preserue and nourish Grace, in the same manner as the meate wee eate, may bee said to preserue and nourish our soules: not immediatly, but mediatly: and therefore this objection makes nothing at all against the perpetuitie, and immortality of true and sauing Grace. If now you object in the third place: that GraceObiect. 3. doth not alwayes grow and increase, and therfore it is not of a growing: and increasing nature. I answer, that the ArgumentAnsw. followes not. If a man should argue thus: Trees doe not alwayes grow, especially in Winter: therefore they are not of a growing nature. Or men doe not alwayes vsus… reason: therefore they are no reasonable creatures: this were an absurd and idle argument: your argument is the same in substance. Grace doth not alwayes grow and increase: therefore p. 122it is not of a growing and increasing nature: and therefore it followes not. But to answer punctually to this your Argument; Grace in it selfe is alwayes of a growing and increasing nature; though by reason of some outward lets and impediments, it doth not alwayes grow and increase. The reason why good Christians doe not alwayes grow and increase in grace, but oft-times stand at a stay, and perhaps goe backwards to: is not from any defect in Grace which would alwayes spring and grow: but in Christians themselues, who hinder and suppresse this growth. Grace doth alwayes grow and increase, if there bee no strong lets and impediments for to hinder it. Wherefore since true and sauing Grace is of a permanent, perpetuall, immortall, incorruptible, perseuering, growing, and increasing nature: it is impossible for those that hauehave this Grace (as all those who are once truly regenerated and ingrafted into Christ must needs hauehave it, or else they were neuer truly regenerated and ingrafted into Christ) either finally or totally to fall from it againe, euen in respect of the very nature of Grace it s…lfe.