Defense of the Synod of Dort, Chapter 3

Defense of the Synod of Dort · Chapter 3

p. 99CHAP. III.

Of falling away.

ADVERSARIES.

THE third Head questioned is, according to their order,Pag. 78. whether a man may full from life eternalls but is more plainly and fully thus laid down; Whether a man truely and effectually called, justified, and sanctified, may wholly fall away from the grace of Christ? They hold the affirmatiue; and that a man may thus fall away: though they set down their opinion both in unproper, and doubtfull terms, where they say, that the promise of Gods election is continuedupon continuance in the condition of faith, and obedience to Christs Gospell.

DEFENCE.

FIrst, the Scriptures speak not of the promise of Gods election, as they here doe again, and again. Election, or gods purpose of electing is before the world: the promise not, till men actually be. Gods purpose must needs be before his promise, for he but promiseth in time, what he purposed from eternity. If they had spoken of Gods purpose of, or according to election, Rom. 9. 11Rom 9:11it had been something: but what the promise of election means, I understand not; nor, I suppose themselvs. All p. 100election is to somewhat▪ and this, of which they speak, to Pag. 39. 42 45. 75.salvation, the Kingdom of God, and eternall life▪ In their meaning then, God promiseth to chuse to eternall life, and continueth to promise to chuse to eternall life, upon condition of continuance of the condition of election, faith and obedience▪ Now a promise made upon a condition to goe before, is not to be performed till the condition be performed: and so, by their doctrine, God doth not elect any till they hauehave continued to the end, in faith and obedience, that is till they be dead. And so actuall and particular election, is not of men living, but dead: To which absurd assertion, these mens Masters, the Arminians are driven. It is true, that God neither purposeth nor promiseth to saue any, but such as persevere in faith and repentance unto the end: So is it also true, that this perseverance in grace depends upon election, which is, both to the end, and means, Christ Iesus, and perseverance in faith in him, andEphes. 1. 3. 4. 5. ….Eph 1:3Eph 1:4Eph 1:5 obedience unto him.

ADVERSARIES.

THeir Arguments are of two sorts: the former drawn from such Scriptures as teach (as they say) that the godly may fall away: the latter from such, as exhort and admonish godly men to keep them-from falling away. The latter of these two they prosequute …n the first place, upon this ground; that if there were not danger, and great need of warning, the Lord, who saith not in vain unto his people, Seek yee me, Esay 45. 19, would not so oft move them to take heed, beware, and the like.

DEFENCE.

AS they are deceived, by the translation which they follow, Esay 45, the Lord not speaking of his not saying in vain to his people; Seek yee me: but of their not seeking him in vain; seeing all his words tend to righteousnesse: So the ground which they lay is true in its selfe; namely, that were there no danger any way, then it were in vain, to warn to take heed, which to affirm of God, derogates from his wisedom. We are therfore p. 101in the first place, by way of distinction, to consider a faithfull man, either in respect of himselfe, as sustaining himselfe: or in respect of the grace of Christ sustaining him. Considering him in himselfe, we willingly grant, that a faithfull man may as easily fall away, as did the Angels in heaven, and Adam in paradice, being left to themselvs: grace not being (as is reason) an inseparable property, but that which isCol. 2. 9. Ioh. 17. 6. 8 Eph. 2. 22. 1 Pet. 1. 5.Col 2:9John 17:6John 17:8Eph 2:221 Pet 1:5 separable from mans nature. But now considering the same faithfull person, as a living member of Christs body, receiving nourishment from him the head; and given to Christ by the Father, that he might saue him; as having the spirit of Christ dwelling in him; and as kept by the power of God, through faith to salvation: in that regard we deny, that it can come to passe possibly, that such a one should wholly fall away from the grace received. And this divers consideration of one, and the same person, is founded in the Scriptures, and light of reason. The Apostle teacheth, that both he and all others are insufficient of themselvs, to think any thing, as of themselvs: but 2 Cor. 3. 5. 2 Cor. 12. 9. 1 Cor. 15. 10.2 Cor 3:52 Cor 12:91 Cor 15:10sufficient, as of God; that the faithfull may be weak in themselvs, and hauehave God perfecting his strength in mans weakenesse; that not a mans selfe, but the grace of God in him may labour aboundantly, that is, he by …t, and not by his own strength. Thus (to open the distinction yet full…er) might Christs flesh hauehave seen corruption, considered in it selfe, as being made of the same mould with ours: but so could it not possibly in regard of Gods purpose, promise, and work of providence to the contrary. So considering his bones in themselvs, and theirPsal. 16. 1….Ps 16:1 naturall strength, it was as possible they should hauehave been broken, by the souldiers, as the bones of the two theevs, crucified with him: but yet this was impossible in respect of GodsNum. 9 12 Ex. 12. 46. Psal. 34. 21. Ioh. 19. 36▪Num 9:12Exod 12:46Ps 34:21John 19:36 precedent word and prediction, Not a bone of him shall be broken; and of his present work of most powerfull providence, according to his word.

If now with this consideration, that a beleever may of himselfe fall away, we conjoyn this other, that the exhortations, and admonitions in the Scriptures, are means sanctified p. 102of God to keep, and preserv all his from such apostasie, how should it seem strange unto any, that God should infallibly obtain his own end (the perseverance of his Saints) by his own means, which these exhortations are? Is it a good argument that God may fail of his end, because he useth effectuall means wherby to obtain it, as exhortations and warnings are, to perseverance? Is it a good argument, that the conduit may want water, because a man (skilfull in water-works) layeth the conduit pipes with all diligence, and Art, between the Spring-head, and the Conduit? Or that the childe (whom his father holding him fast by the hand, in a slippery way, and bidding him look that he fall not) can fall out of his fathers hand? Nay, though left to himselfe, he may, yea cannot but fall; yet considering his Fathers strength (supposing him one that cannot fall himselfe) wherof the childe is made partakers for his supportance, he cannot fall: Such a holding, and helping hand of God are these exhortations, made effectuall by his Spirit in the hearts of his children, true beleevers. VntoUnto whom, as the Lord suith, Seek yee my face; so they answer, Psal. 27. 8.Ps 27:8Thy face, Lord doe we seek: The Lord saith in his word, Take heed, Stand fast, Beware that ye fall not away, and the like. VntoUnto which their godly hearts answer, Lord wee doe take heed, doe beware, &c. For by these the servant of God is warned: Ps. 19. 11. Luke 8.Ps 19:11Luke 8They are as seed sown in good ground, which brings forth frui… with patience to the harvest. So as in truth, the clean contrary doctrine to these mens collection, is true; that therfore the truely faithfull cannot fall away, because they (they I say, being faithfull, obedient, and of honest hearts) are by such exhortations, and admonitions, armed against such evill of apostacy.

To conclude this point. The Lord Iesus giues his ApostlesMat. 28. 19 20.Matt 28:19 in charge to teach all Nations whatsoever he had commanded them: adding thereunto, the promise of his presence with them, if they so did, to the end of the world: against whom also a Woe was denounced if they did not preach the same Gospell. … Cor. 9. 16I would now know whether it could so come to passe, p. 103that these Apostles should not, and that willingly, preach this Gospell, and the truths thereof? This to affirm were to blaspheme the holy Spirit of God, by which they were immediately and infallibly guided in their Ministery. Promises therfore and threatnings are not in vain for the provoking of men unto those duties, which by reason of the Spirits powerfull work in them, it is not possible but they should perform.

ADVERSARIES.

THE Scriptures brought by them for their Assertion,Pag. 79. follow. The first is, Hebr. 11. 15. whence they gather, that as Esau lost his earthly inheritance, to which hee had right, so may the Saints loose their heavenly inheritance, which they hauehave right to.

DEFENCE.

THE Apostle doth not so conclude, but exhorts them onelyonly to take head thereof: and of that matter we spakeGen. 25. 23. 27.Gen 25:23Gen 25:27 even now at large. Esau was a prophane person before he sold his birth-right, and never other; No doubt but a prophane person, or hypocrite, nourishing in himselfe the root of bitternes, though living in the Church, may loose whatsoever right he had; and of such the Apostle here speaks. If it be further objected, that Esau had right indeed to the birth-right (by them unskilfully called the inheritance) I answer, that he had never right to it spiritually, nor in Gods appoyntment, but onelyonly in outward course, and in regard of men: and such a right to the heavenly inheritance may be, and is, by too many lost, as the Apostle here insinuates. Lastly, who sees not the difference between the inward grace of faith and holines in the heart of a true beleever; and the carnall right to that which is common to good, and bad?

In Math. 5. 15. Christ sayth not as they accuse him, that salt may loose his savour: but if the salt loose his savour, as he sayth. If it be possible, let this cup passe from me: which yet (all thingsMat. 20. 39▪Matt 20:39 considered) could not be. Of which form of speech we hauehave p. 104lately treated, and shall more hereafter. I suppose it was never seen, that salt wanted saltnesse: and if it doe, how is it salt? Besides, Christ calles not his Apostles salt, and light, in regard of the grace of faith in their hearts; but of their preaching the Gospell, therewith to season and inlighten the world. 2. Pet. 2. 20. they pervert as the former places: making that absolute which is but conditionall, and with an If. They (say they) which are washed, may return with the sow, to wallow in the myre, and their latter end be worse then the beginning. The Apostle sayth, If after they be washed, &c. These forms of speech, whether in scripture, or other where, If this, then that, do not necessarily prove, that either this or that is so indeed; but onelyonly, that if this be so, then that also. Both this and that in themselves may be impossible, and yet the consequence good: as if I should say at mid-night, If it be day, the Sun is rising; or at mid-day, If it be night, the Sun is set: so in the Scriptures, Luk. 19. 40. 1. Cor. 15. 13, 14. 15. 16. &c. Gal. 1. 5. 10. and in infinite other places. It is sufficient for the truth of a conditionall proposition, that the latter part follow infallibly upon the former; if it be; but requires not that it should be. These men and others herein labour of the same mistaking with the Disciples, Ioh. 21. 22. 23. who upon Christs words to Peter touching▪ Iohn, If I will that he tarry till▪ I come, what is that to thee? concluded, that Iohn should not dye, but should survive till the second comming of Christ; which fancy also continued a long time in the mindes of many. But the Evangelist inVers. 23. the same place teacheth them that will learn, not to interprete conditionall speeches, as absolute? Iesus sayd not unto him, he shall not dye; but, if I will that he tarry till I come, or dye not.

If it be further replyed, that the Apostle aimes at certaine particular persons, which denyed the Lord that bought them, whose pernicious wayes others followed, & unto whom it did happen according to the true proverb▪ The dog is turned to his vomit again: Vers. 4.which same persons Iude also chargeth to hauehave turned the grace of God into wantonnesse; I willingly grant the thing so to hauehave p. 105been; but deny the conditionall form of speech to proue it absolutely. And for the thing, I answer, that the Apostles there speak of mens being purged and washed, and the like, according to the outward profession onelyonly, which they formerly made, and which the Church took knowledge of: and not according to the inward truth of the heart, which they knew not, but God alone. I add, to put the matter wholly out of question, that these Apostles thus speaking, doe in the same places both gather themselves by the event, and teach us that these persons, of whom they speak, were never truely and effectually sanctified, but onelyonly in their own, and other mens opinion: as where Peter, v. 7. 8. 9. opposing righteous Lot to the wicked Sodomites, addeth, that as God delivered him, so fo he knoweth, that is, can and will deliver the godly out of temptations, and to reserve the unrighteous to the day of judgment for punishment. Likewise v. 21. The dog is turned to his own vomit again: and the sow that was washed, to her wallowing in the myre. They were alwayes then, in truth, but Dogs and Swine, though sometimes vomiting dogs, and washed on the out-side as swine are in the waters. And yet more plainly, of the same persons Iude sayth, v. 4. that they were ungodly men, and before of old ordained to that condemnation, and such as crept in unawares. They were at the best but hypocrites, in truth, and such as had crept in unawares, though seeming for a time to others (and it may be to themselves also) sanctified and purged, by their outward profession which profession formerly by them made, the Apostle upbraids them with, to their greater confusion.

To Heb. 10. 29. the same answer serveth. The form of speech is but conditionall, If we sin wilfully, &c. v. 26. which proves, that if any so sin, then there remaines no more sacrifice for him: but proves not that any truly justified and sanctified, doth so sin. If it be asked, to what end then serves the fearfull denunciation used? I answer, first, to keep the truely faithfull from so sinning: 2. to awaken even the secure, if not not desperate. 3. to paint out the fearfull state of incurable p. 106hypocrites and Apostates. And as the particular persons unto whom the Apostle there hath reference, could not by him certainly be discerned ever to hauehave been truely and inwardly sanctified (for what man knoweth the things of a man, saue the 1 Cor. 2. 11.1 Cor 2:11spirit of man, which is in him?) so by their after course of Apostasie from Christ, he seemeth not obscur…ly to gather, and pronounce of them, that at their best they were but hollowhearted; as v. 38. 39. making an opposition between the truly just that liues (and perseveres notwithstanding all temptations) by faith; and those with-drawers to perdition. So chapt. 6. speaking of the same, and like persons, If they fall away, v. 6. he insinuates against them, v. 8. that they were never other then thorny earth, opposed to good earth, bringing forth hearbs meet for him that dresseth it. As also, v. 9. 10. he makes it a poynt of Gods righteousnes not to forget the work and labour of louelove of the truely faithfull, or beloved; viz. so as to suffer them to fall away from the things which accompany saluation. With which accords that else-where, Faithfull is he that calleth you, 1▪ Thess. 5. 22▪ 23.1 Thess 5:221 Thess 5:23which will also doe it; that is, will preserv the truely faithfull blamelesse unto the comming of the Lord Iesus Christ: as doth that also in the parable, where onelyonly the seed sown in the stony, or thorny ground withered, and was choked before the harvest; butMatth▪ 13. Luk. 8.Matt 13Luke 8 not any one corn sown in good ground.

To 1. Tim. 1. 19. where it is sayd, that some, as Hymenaeus and Alexander by name, hauehave put away a good conscience, and made shipwrack of faith, I answer, (letting passe other things) that Paul speaks no more of them then he knowes: and so not knowing their heart, and inward man, (which onelyonly God doth) he speaks of their faith, and good conscience, not as considered in their hearts, which he knew not; but in outward profession, whereof he had taken knowledge. The same answer serveth to 1. Tim. 5. 12. if by the first faith there be not meant these womens former promise of serving the Church, in the widowes or Deaconesses office; and then it is nothing to the matter in hand.

It is not sayd Exod. 32. 32. 33. in the text, but in their p. 107glosse, that some written in the book of life may be blotted out, Moses onelyonly desires-there, that if God would not pardon his peoples sin, and bring them into Canaan, he would blot him out of his book. But the Lord answers him in the same place, that that cannot be, but that he that sins against him, him he will blot out. Is it to be conceived, that Moses for the sin of others; whereof he was altogether innocent, yea for his holy zeale and louelove towards Gods people, should be blotted out of the book of life? If you say, that yet some (to wit sinning) may be blotted out, I grant it in Gods sense, but not in theirs. For first, this is meant of temporary, and not of eternall life, of the blotting Deut. 9. 14.Deut 9:14their name from vnderunder heaven; of the destroying them, and making of Moses a nation greater then they. Of that of which God is sayd to repent upon Moses his prayer, v. 14. which was onelyonly in regard of their temporall state and life. 2. It is not onelyonly vanity, but impiety also to affirm that these persons were ever truely justified and sanctified. Not onelyonly Moses and Aaron, but God himselfe upon this very occasion testifies the contrary, v. 9. 22. Deut. 9. 7. 13. To Psal. 69. 29. I answer, that David means▪ no more, then that his adversaries should no longer be continued in the Church and fellowship of Gods people, the latter part of the verse expounding the former, Let them not be written with the righteous: which the Prophet Ezech…el termes, not being vvritten in the vvriting of the house of Israel. Ezek. 13. 9.Ezek 13:9And seeing David here speaks of certain particular persons his adversaries, let these men shew the markes by which he knew certainly that they were once truely justified and sanctified, or by which they know them so to have been. They take that for granted, in which the maine question lyeth; and laying such foundations, what can their building bee?

As the Black-more changeth not his skin; so neither doe they their bold manner, in putting their glosse for the Scripture: as appeares in the next place cited by them, Rev. 3. 5. Christ there teacheth, that some (namely they that over-come) shall not hauehave their name blotted out of the book of life. They bring p. 108him in saying, that some vvritten in the book of life may be put out. God blots not out their name that overcome: and if any overcome not in the spirituall warfare, it shewes his name was never written there. All that dwell on the earth shall vvorship the Rev. 13. 8. Vers. 11.Rev 13:8beast, vvhose names are not vvritten in the book of life of the lamb. On the contrary, the Saints indeed, and elect, get victory over the beast, by faith and patience.Rev. 15. 2.Rev 15:2

That by the Talents given to the servants, Math. 25, is meant the graces of justification and sanctification; and not the gifts of the Spirit given for the edification of the Church, as 1. Cor. 12. 7. & Eph. 4. 8. is their presumption. Iustification & sanctification make men the servants of Christ at first these talents were given to them that were servants already: and that according to their severall ability for their speciall places. Besides, the taking away of the talent here spoken of, is not in this life, but at the day of judgment: and therefore is unskilfully brought for their purpose.

Touching Pauls affirming that the Saints at Rome were justified by faith, Rom. 5, and yet threatning, that if they continued not in the bounty of God, they should be cut off, ch. 11. 21. I answer, as before; first, that the threatning is conditionall, as Gal 1. 8, If we, &c. Was it possible that Paul should preach any other Gospell? Or were he an Angell from heaven, or of God that should so doe? I suppose no, ch. 4. 14. But an Angell from hell rather, and of the divell. The question is not whether if any should not abide in the bounty of God, they were to be cut off or no? But whether any with whom hee hath dealt so bounteously, as indeed to justifie and sanctifie them, hauehave not also a promise, by his power, to be kept in that his bounty, by the means which he hath appointed? Secondly, Paul pronounceth those Romans justified, not from the judgement of certainty, but of charity. Of whom as some were undoubtedly sincere, whom God did by this, and the like warnings, preserv and keep in his grace: so for the hypocrites mingled amongst them, it was but that which we say, if in their time they were broken off from that which formerly p. 109they seemed to others by their profession (and it may be to themselvs also) to hauehave had.

And indeed, this very place, if it be well minded, ministers full answer to the most of their Arguments. This warning (though immediately given to the Romans) concerns all Christians as well as them: And being founded upon an example of the Lords dealing with the Iews, must be expounded, and applyed accordingly. Who then were these exemplary Iews, formerly cut off by the Lord from the oliue tree? Were they such as had once truely beleeved, but had after made defection? I suppose not even in these mens judgment; but such as occupying a place in the Church, yet were, in truth, faithlesse hypocrites, and as chaff in the Lords flore, whichMath. …. 1…. the Son of man comming with his fan in his hand purged out. And in these we may see, what kind of branches they are, which in time come actually and visibly to bee broken off from the Oliue.

The instances following of Elies house loosing the Priesthood, Saul the Kingdom of Israel, and the Israelites Canaan, serv onelyonly to fill up room. That Priesthood, Kingdom, and Canaan, were not the graces of faith, and sanctification in the heart: nor the losse of them sin, but punishments onelyonly. OnelyOnly the last place Math. 18. 32, where debt forgiven is, as they say recalled, were something to the purpose, if the drift of the parable were to shew, that God indeed forgivs sins, and after unforgives them: which were lightnesse unbecomming any graue, and honest man. But the scope of the parable being no more, then that we ought to forgiue such as offend us, and that otherwise God will not forgiue us: to draw more from it, is to forget that it is a parable, and to take the high way to to most grievous errour. Besides, there is in this parable no colour for falling away from grace, and true godlinesse, formerly had; but onelyonly (even their exposition being admitted) that a man may hauehave his sins pardoned, who yet wants all brotherly louelove and goodnesse, which the Scriptures every where deny, Math. 6. 14. 15, Mark. 11. 24. 25, 1 Ioh. 3. 14. 15, p. 110Rom. 8. 1, Ps. 32. 1. 2. Thirdly, by these grounds, no man can certainly know, that his sins are indeed pardoned, whilst he liues in the world, because he may still fall away, and so hauehave his pardon recalled, though sealed up unto him by the very spirit of God it selfe. And so all our faith must be but adventureEph. 1. 13.Eph 1:13 whilst we liue in the world, whether our sins past be in truth pardoned, or no; contrary to the Scriptures. Lastly, this impeacheth both the justice of God, and his truth. His justice in making him require double satisfaction for the same debt; first, of his Son, even the price of his bloud, and the same also by faith, applyed to the person that hath sinned and beleeveth; and after of the person himselfe. Of his truth, and that both of his word absolutely promising forgiuenesse of sins to him that beleeveth, and also of his spirit, by whichRom. 3. 25. Eph. 1. 13.Rom 3:25Eph 1:13 he seals up the same unto their hearts.

Their second and third reason, taken from the fall and sin Pag. 80▪ 8. 1of Adam, and all mens falling, and sinning in and by him, are wholly besides the question: which is onelyonly of falling from the grace of God in Christ▪ from election in him, from the louelove Ephes. 1. 4. Rom. 5. 8. & 9. 15.Eph 1:4Rom 5:8Rom 9:15of God towards us, when we were enemies, from mercy which presupposeth sin, and misery, and is properly Evangelicall. God gaue Adam his portion in grace by creation, and left it in his own keeping, which hee soon mispent: but hath dealt more mercifully with us in making his Son our feof…er in trust, that he as our head, might keep and improue the grace of God belonging to us, as is meet for us: lest we having …ll at once, and that same left in our own hands, should mispend all, as Adam did.

To that which they alledge from Eph. 1. 4, compared with Rev. 2. 4. 5, I answer, first that Paul stiles those Ephesians elect onelyonly as he knew them so to be; which was by outward appearance of holinesse. Secondly, that the leaving of their first louelove was not a total falling from grace, but onelyonly a decaying of their former zeal. Thirdly, the threatning of the Candlesticks removing, was to the truely called, an effectuall means of drawing them to repentance. When these men can make it appear, p. 111that any one of the truely elect and sanctified Ephesians did wholly despise this and the like means of their bettering, I will then grant their proof strong. It may as well be concluded, that therefore the fire goes out, because it hath good and fresh fuell put unto it, and is diligently blown. For these exhortations and admonitions are as fuell and blowing to preserv from going out, the spark, and fire of grace in the hearts of beleevers.

That onelyonly he that continues to the end, and overcomes shall be Pag. 81. 8… ▪saved; and that the promise of acceptance, and salvation (by them miscalled the promise of election) is no otherwise intended to us, then upon our abiding in the faith, and obedience of Christ. Wee beleev and confesse with them, according to the Scriptures: but withall are taught, and beleev according to the same Scriptures, that God keeps all his holy ones unto the end,Ier. 32▪ 40▪Jer 32:40 and giues them to overcome; that he puts his fear in their heart, Mat. 13. 23Matt 13:23that they shall not depart from him; that the seed sown in good ground shall neither wither by persecution, nor be choaked by cares of the world, or deceitfulnesse of riches, or otherwise; but shall grow up to the harvest; that the gates of hell shall not prevail Mat. 16. 18Matt 16:18against the Church, or any one member thereof, built upon the 1 Cor. 10. 13 1 Pet. 1. 5.1 Cor 10:131 Pet 1:5rock of Peters confession; that God is faithfull, who with the temptation will giuegive a way to escape, for all his; that they are1 Ioh. 3. 9. 10.1 John 3:91 John 3:10 kept by the power of God, through faith to salvation; and that being born of God, they doe not sin nor can (to wit, as the children of the devill doe) because his seed remaineth in them.Pag. 82. 83▪

Their objections following, that by our doctrine men need not fear falling into condemnation, though they fall into notorious sin, nor repent having committed such sins; are of no weight: seeing God, though he promise salvation to the truely called, certainly, yet he neither promiseth it, neither are they to beleev it immediately; but by means of fearing to sin, and ofIer. 32. 40.Jer 32:40 repentance when sin is committed, which hee also promisethIer. 25. 12, & 29. 10. 11. 12. 13. 14.Jer 25:12Jer 29:10Jer 29:11Jer 29:12Jer 29:13Jer 29:14 to work, and put in their heart that they shall not depart from him. The Lord prom…sed by the Prophet Ieremy that after 70 years of the Iews captivity accomplished at Babylon, he would visit p. 112them, and cause them to return to Ierusalem. And whereas it might be objected against the certainty of this promise and event: What? Shall they return though they repent not, nor seek the Lord, but remain rebellious, as they hauehave been, and their fore-fathers before them? He answers, that then they shall call upon God, and pray unto him, and seek unto him; and he will hearken unto them, be found of them, and return their captivity. He promiseth both the end and the means; and hee that promiseth is faithfull in performing, and providing for both temporall and eternall deliverance, and the meanes thereof.

Their Argument taken from exhortations, and admonitions Pag. 38.in the Scriptures, that we receiv not the grace of God in vain, 2 Cor. 6. 1, and the like, hath formerly been fully answered. They are not in vain, either in respect of elect or reprobate: neither yet will we own their absurd answer here fathered upon us, that the whole Scriptures are given to keep both elect and reprobate from falling into grosse sins; yet that neither the elect can be damned by transgressing them, nor the reprobate saved by observing them. The Scriptures hauehave divers ends; and amongst others, are given to keep all, not onelyonly from grosse, but from all sins. Neither doe we affirm, that the elect cannot be damned by transgressing them; or that the reprobate cannot be saved by observing them, as they like deceitfull proctors, plead for us, or rather for their own advantage. But this we say, that the elect and truely sanctified are so kept by the power of God in his feare, that they never transgresse as the wicked do; nor can, because his seed remaineth in them: that they continually renue their repentance; particular, for sins known, into which through infirmity they fall; and generall, for sinns unknown, as David did; and that even by means of those2 Sam. 12. 13▪ Psal. 50. Ps. 19. 12. Act. 16. 14. 2 Cor. 3. 6. 72 Sam 12:13Ps 50Ps 19:12Acts 16:142 Cor 3:62 Cor 3:7 exhortations and admonitions; which God opens their hearts to attend unto, and giues increase accordingly. And the contrary, the reprobates, being left to themselvs of God, hauehave by their own and satans malice, their eyes so blinded, and hearts hardened, as though those means of exhortation come p. 113unto them, they either understand them not, or beleev them not, or despise them; but never observ or obey them aright.

Their curses of the doctrine in this point received in all Reformed Churches, as Atheisticall and damnable; and their blessing themselvs from it, is here as every where, the fruit of that wilde zeale, wherewith their ignorant hearts are possessed.

Their answers follow to the Scriptures brought againstPag. 84. them. The first is, Math. 24. 24. If it were possible they (the false Teachers) should deceiv the very elect. Whence we conclude (as they say) that it is not possible the elect should perish. And here first they shew, who are the elect of God; noting indeed the persons, but perverting the order of grace. If in saying, as they doe, that the elect of God, are those that receiv and obey the truth of Christ, and abide in him unto the death, they meant, that such as are chosen of God in his decree before the world, and actually and effectually, chosen and called in time by the Word and Spirit, to beleev and obey, did so abide to the death, it were but the truth, which the Scriptures teach and we professe: But intending, as they doe, that men hauehave onelyonly the promise of actuall and particular election till then, but are not absolutely elected; and that absolute election follows this abiding in Christ till death; they are like the foolish builder, which would lay the foundation upon the roofe of the house. By their comment upon Christs words, men should be in danger to be seduced by false Prophets, when they hauehave abiden in Christ unto death; for till then they will hauehave none elect: and the elect are here said to be in danger to be seduced.

That which they gather from the manifold warnings in thePag. 85. Scriptures to the elect, that none deceiv them &c. is true; namely that the elect may fall from their election (or rather from the grace received) if they take not heed. But they should withall proue, that God doth ever, so far leav and forsake any truely justified, and sanctified in Christ, as that they take no heed at all, as they ought. It is certain, that if the very elect Angels p. 114in heaven, or Christ Iesus upon earth▪ had taken no heed to Gods commandements, they could not hauehave observed them.

That which is added, that many fall away, not by being deceived▪ but willingly forsaking the truth: and again, that many fall away willingly, not being deceived, is neither pertinent, seeing the place in question speaks onelyonly of such as are deceived: nor true, seeing a man cannot will any evill, but under a shew and appearance of good, so presented to the will, by a deceived, and e…ing understanding. And so the Scriptures every wherePsal. 95. 5. Es… ▪ 53. 6. Pro…. 14. 22 Hebr. 3. 10. 2 Pet. 3. 17, &c.Ps 95:5Heb 3:102 Pet 3:17 ascribe all manner of defection from God, and his holy commandements, to errour, either in the generall ground, or particular case.

The next place is Ioh. 10. 27. 28, My sheep hear my voyce, and they know me, and follow me, and I giuegive unto them eternall life, and they shall never perish, neither shall any take them out of mine hand. My Father which hath given them me, is greater then all, and no man is able to pluck them out of my Fathers hand.

They here conceiv the purpose of Christ to be, to confirm his Pag. 86.sheep, so long as they continue his sheep, &c. But herein they draw violently Christs purpose to their own. For Christ, as may be seen, by comparing herewith v. 16. 26. 27, is to shew how it came to passe, that some of his hearers beleeved and obeyed his voyce, and some not. Many of the Iews beleeved not, because they were not his sheep: some did, being his sheep, to wit, by destination of God. Christ saith not, that they are not his sheep, because they beleev not; but that they beleev not, because they are not his sheep; that is, not being of the elect of God, they are left to their own impenitent, and unbeleeving heart, which they also willingly harden against Christs voyce. Where v. 16, he saith, Other sheep I hauehave which are not of this fold, whom also I must bring &c, hee means the elect amongst the Heathens destinated to that one Sheep-fold, under him that one Shepheard, and by his voyce to be brought therto. This is yet more plain v. 15, where he saith, I giuegive my life for my sheep. Christ dyed for the ungodly, Rom. 5. 6. 8. By his sheep, therfore in this place, are meant the elect from eternity▪ p. 115for whom he dyed: the fruit of which election of God, and death of Christ, sheweth forth it selfe in their timeous faith and obedience.

Further, note we for the thing in hand, that Christ giues Vers. 28.unto his sheep, that hears his voyce and obey him, eternall life: as elsewhere also he saith, He that beleeveth on the Son hath everlasting Ioh. 3. 36.John 3:36life. If this life which they hauehave given them, and hauehave (in the beginnings of it) even in this life, be eternall and everlasting; how can it be broken off afterwards? Or if it can be interrupted and broken off, how is it everlasting and eternall?

Lastly, if none be able to pluck Christs sheep out of his, and his Fathers hand: then no sinfull person, or temptation, no malice of Satan can turn them from God: for if they can, then they can pluck them out of Gods hand. Is not the destroying and corrupting of mens faith and obedience, the plucking them out of the hand of God? V. 12, the same word is used, the wolfe catcheth and scattreth the sheep, that is, corrupteth them, as Math. 7. 10, Act. 20. 29, where the same word is used also. As they are elsewhere too prodigall of Christs benefits to all the goats in the world, so are they here too niggardly of them to his own sheep: Although in truth they grant, though unawares, as much as we plead for, in saying, that those sheep, so long as they continue his sheep, hauehave spirituall peace and safety &c. Spirituall peace and safety is against all assaults of all spirituall enemies, labouring to subvert the spirituall state of Gods people.

To the Scriptures here alledged by them for their purpose, the answers formerly given touching conditional threatnings, and Gods people in appearance, must be applyed.

Of the former of the two Scriptures following, which isPag. 87. Ioh. 13. 1, Whom he loveth, he loveth to the end, they speak as the thing is, of Gods louelove: but as loath to be too much beholden to him for it, and desirous Pharisaically to justifie themselvs, they pull down what they formerly built, in saying, that the question is not of Gods and Christs louelove unto his, but of the p. 116continuance of our louelove unto him: wherein they both gainsayPag. 78. 80. 81. 82. 83. 85. 90. 3…, &c. Eph. 1. 4. 5. Rom. 5. 8. 10. Gal. 1. 15. Rom. 9. 11. Mat. 11. 25 Rom▪ 3. 24. Gal 4. 5. 6. Rom. 8. 15. Eph. 2. 8. 2 Tim. 2. 25. 1▪ Cor. 10. 13. 1 Thess▪ 5. 23. 2 Cor. 5. 14 Rom. 5. 5.Eph 1:4Eph 1:5Rom 5:8Rom 5:10Gal 1:15Rom 9:11Matt 11:25Rom 3:24Gal 4:5Gal 4:6Rom 8:15Eph 2:82 Tim 2:251 Cor 10:131 Thess 5:232 Cor 5:14Rom 5:5 themselvs in this whole Treatise, and the Scriptures throughout. They put the question themselvs of Gods election, and of the promise of election. And is election, and the promise of election a work of our louelove to God, or of Gods to us? The Scriptures also ascribe the whole work of our salvation, as election, redemption by the bloud of Christ, vocation, revelation of heavenly things, justification, sanctification, adoption, faith, repentance, and the giving of the Spirit, issue out of temptations, and continuing blamelesse to the comming of the Lord, unto the good pleasure and louelove of God alone. It is true, that we must also louelove God, as they say: But we must know▪ withall, that this our louelove of God depends upon his louelove of us first, and the same shead abroad into our hearts by his Spirit, which giues testimony therof to our spirits: which, as it were, forceth louelove again from us to God, and the continuance of it the continuance of our louelove; according to that of the Apostle, The louelove of Christ constraineth us. For as the beams of the Sun shed into the bosome of the earth first heat it, and so cause it to reflect heat again towards heaven: so by the louelove of God shead into our hearts by the Holy Ghost which is given us, our hearts are most effectually drawn, and perswaded to louelove God againe, and men for, and according to him. Which I further also manifest thus. Our louelove, whether to God or man, ariseth from 1 Tim. 1. 5.1 Tim 1:5faith unfeyned. Faith stands in the assured perswasion of the heart, by the Holy Ghost, of Gods louelove to us: Wherupon I conclude, that our salvation depending immediately upon our faith, louelove, and obedience, as conditions requisite by Gods ordination, and they upon Gods louelove (and the same known) to us, and so the continuance of them upon the continuance of it; the question is properly, and principally of the louelove of God to us, and the unchangeablenesse therof.

For Rom. 11. 29, they dream waking, that the meaning isPag. 88. 89 that God will never repent of saving all persons at all times, in all places, that seek salvation by faith in Christ, and continue therin. If this were all, what needed the Apostle v. 33, to break p. 117out into that admiration of the riches of the wisedom, and knowledge of God, and of the unsearchablenes of his judgments? What strange thing is it, that God should not repent of so gracious a purpose and promise, as is that of saving such as beleev in his Sonne. Secondly, it is more then evident, that he speake not here of saving all at all times, but of the saving of some at sometimes; namely, of the Israelites in their time, and ofVers. 25. 26 30. 3…. the Gentiles in theirs. Thirdly, the Apostle speaks not of saving them that beleev, but of giving the election to obtain mercy, to beleev. Lastly, the words are a reason of that which goes before, the Israelites touching election, are beloved for the Fathers sake, v. 28. For, or because the gifts and calling of God are without repentance; as if he should hauehave said: though for the present, the body of the Israelites be enemies for the Gospell, that is, in not beleeving it, till the fulnesse of the Gentiles be come in; yet the election, such as are that Israel, according to election, and Gods people which he foreknew, v. 2, them he loues in his decree unchangeably, for their father, Abraham, Isaak, and Iakobs sake, and without repentance; and so will in their time make them actually partakers of his most gracious gift and calling. They here add certain Scriptures (and may doe many moe) proving that God denies the effect to conditionall promises, men breaking the conditions first: But as the Scriptures cited by them, speak not all of salvation in Christ; so neither doe any other shew, that God ever alters purpose, or promise of saving any, whom he once loved in Christ, whether in decree, or application of louelove.

The last place which they labor to elude is, 1 Ioh. 2. 19. They Pag. 90. 91▪ 92. 93.went out of us, but they were not of us: for if they had been of us, they would, no doubt, hauehave continued with us, but they went out, that they might be manifest, that they were not all of us. And here, in stead of answering directly to the place, they make out-leaps, as their manner is: making us to affirm that God hath predestinated some persons to salvation, and some to damnation without any condition: and that these persons (the elect) making never so great shew of wickedness, and walking in the wayes of Belial, are still elect, p. 118and can by no means fall out of their election: the other persons having never so many testimonies of godl…nesse, and walking in the Church of Christ, yet can never but be reprobates, and if ever they fall away from the Church, or truth, that they were never truely of it.

We affirm, that God predestinates none to salvation but with condition of the death of Christ, and the persons (coming to years of discretion) faith, and repentance, and continuance therin to the end, to goe before that their salvation: nor to damnation, but with condition of sin, and impenitency therein to goe before that their damnation. But our Adversaries being bold and presumptuous, speak evill of the things which they neither know, nor are walling to understand. OnelyOnly, these two things we further hold in this case. First, that the former conditions (Christ, and faith in him) are Gods free gifts also, infallibly and effectually obtained by the former persons: the latter condition (impenitency in sin) the certain effect of Satans malice, and their own corruption, being left of God thereunto. The second is, that other reason, why God hath, of two alike corrupt in themselvs, preordained the former to salvation, by the former means; and the latter to condemnation, by the latter; the Scriptures doe not acquaint us with then the meer pleasure of him, who hath mercy on whom he will hauehave mercy, and whom he will, hee hardneth: Rom. 9. 11. 15. 18.Rom 9:11Rom 9:15Rom 9:18and who hath loved Iakob, and hated Esau, to wit, in decree, the children not bing yet born, neither having done either good or evill. Secondly, we say not that the elect so remain, though walking in the wayes of Belial; but deny, that ever they so walk after their effectual calling, though through the remainders of corruption (in some more strong then in others) they hauehave not onelyonly their common slidings, but often their greater fals, from which they recover themselvs by repentance: the spirit alwaies lusting against the flesh, and they in regard of the Law Rom. 7. 15. 17. 23.Rom 7:15Rom 7:17Rom 7:23of their minde, and spirituall man, not allowing, but hating the evill, which through the sin dwelling in them, they doe.

Neither, on the other side, doe the Reprobates ever shew any p. 119one (much lesse many) true testimonies of godlinesse; though many seeming such oftentimes, both in their own judgments of themselvs, and other mens of them. He that should challenge a man for affirming, that it could not but be light at mid-day, nor but be dark at midnight, in comparison; that he affirmed, that it could not but be light at noon, though the Sun should not be up: nor but be dark at midnight, though the Sun were not set; should but use slaunderous cavillation: even such, and no better, is their collection upon our assertion.

Where they add, that as all mens estates are one by creation, Pag. 90.and one by transgression, all being dead in sins; and that, as all are shut up in unbeliefe, so he hath mercy on all, to wit, every particular person alike, they mis-interpret the Scripture, as hath been formerly shewed; mistake the proportion of nature (whether by creation, or corruption) with that of meer grace; and are most impious against Gods mercy, which they make all one towards Pharaoh and Moses; Herod and Paul: Besides, it should follow hereupon, that God hath mercy actually on allRom. 11. 30. 31. 26 27.Rom 11:30Rom 11:31Rom 11:26 and every person in the world, in taking away their sinnes, and saving them; for the Apostle whose words they cite, speaks expresly of such an all as obtain mercy that way.

With like truth do they after affirm, from Math. 13, thatPag. 91. the sower soweth the seed of salvation upon all. It cannot with modesty be denyed, but there are, and hauehave been many millions, unto whom the Gospell (the onelyonly seed of salvation) was never preached. And as they begin, so goe they on with this parable; as being of them; in whose mouth a parable is like the Prov. 26. 7. 9.Prov 26:7Prov 26:9legs of the lame that are lifted up, and like a thorn that goes up into the hand of a drunkard. As first, where by the good seed they understand the seed of salvation, or Gospell, and by tares, false doctrines: as if they know the minde of our Saviour, better then he himselfe: who expresly teacheth, that the good seed are the children of the Kingdom (so called, because they are the heyres of their Fathers Kingdom) in which the righteous are to shine forth as the Sun, v. 43, and the tares the children of the wicked p. 120one, which doe iniquity, are to be gathered by the Angels in the Vers. 38. 39. 40. 41, &c.end of the world, and cast into the furnace of fire, &c. And if the good seed were the Gospell, and the tares false doctrines, as they (transforming persons into things) would make them; yet is it untruely affirmed by them, that the persons of them who receiv the good seed were no better then the other, nor the persons of them who receiv the tares any worse then the other. That both are alike, to wit, dead in sin, when God offereth the Gospel, we willingly grant, and are glad to hear them confess: but to say they are both alike, when the one receivs the Gospell, and the other refuseth it, and receivs the tares contrary unto it, is to say that the good ground, and the bad, are both alike. For what makes them that are alike, when the Gospel comes alike unto them, not to remain alike stil? And what is the reason why the one receivs it, and not the other? They say, because the goodnesse of the Sower first sowed it, and therfore he hath cause to Pag. 91.praise him onelyonly. But, say I, this goodnesse is alike to both the two in sowing, or offering the Gospels seed: Whereupon it must follow, that he who receivs this good seed, hath no more cause to praise God the Sower, then he that receivs it not: for it is sowen alike on both, in regard of outward offer; but for the ones receiving of it, rather then the other, he hath cause to thank himselfe alone, and his own freewill. And indeed this is the mark at which all those Adversaries arrows are shot. But the Scriptures teach us a further thing, then these ungratefull persons will acknowledge; which is, that besides, and aboue the offer common to both, God giues the encrease 1 Cor. 3. 4.1 Cor 3:4to some (without which, all preaching is nothing:) even by opening of the heart to attend unto it, as he did the heart of Lydia. Act. 16. 14Acts 16:14And as persons receiv the word of God into their hearts by his opening them first, so in that his gracious work in them, hee makes them which were before alike, in spirituall consideration, to become unlike, and better then other; and so more beloved then others for the godly qualities, as they call them, which he hath wrought in them. Neither doth the Lord hate onelyonly the works of wicked men, as they say; but also p. 121the workers of iniquity: not with a passion of the mind, as hatredPs. 5. 5 6.Ps 5:5 is in man, but with a holy will to punish the violation of his righteous Law. And though with a generall louelove of the Creator to the creature, he alwaies, after a sort, louelove the persons of men, as being his generation, yet he loues, (as is meet) the honour of his holinesse, more then the happinesse of his creature, having violated and prophaned it without repentance.

They further bewray their ignorance, where they think toPag. 92. mend the matter, in saying, that God hates the persons, as weapons and instruments of those wicked qualities. Where hath God ever so spoken, or any other man before them? The godly qualities, or graces of knowledge, faith, louelove, patience, and the like,2 Cor. 6. 6. 7 Eph. 6. 13. &c. Rom. 6. 13.2 Cor 6:62 Cor 6:7Eph 6:13Rom 6:13 are the spirituall armour and weapons of godly men; the members also of men are called the weapons of righteousnesse, or unrighteousnes, for that with them they practise▪ & perform the works thereof: But to say, the persons are weapons and instruments of the qualities, is to put the person in the hand of the weapon to be used by it; wheras on the contrary, all know, that the weapon and instrument is in the hand of the person, and to be used and exercised by him. They here, in desiring the Reader well to observ what they hauehave said, as being a most blessed truth, are loath that their nakednesse should not be seen in their spirituall drunkennesse.

ADVERSARIES.

NOW for the words of the Apostle, to which they return after so long wandring; their comment is, They Pag. 92. 93.went out from us, &c. that is, say they, Those lying spirits, those persons who had once the spirit of truth in them, went out from the Apostles and other Saints. And again, those lying spirits and Antichrists in mens persons, went out &c. and were never of the truth: the summe of all being, that lying spirits, and Antichrists in mens persons, went out of the truth.

p. 122DEFENCE.

A Riddle, better fitting H. N. then the professours of the truth in simplicity. It behoues us therefore a little to insist upon the Text, opening it according to the Apostles meaning, and ours with him; and first proving against them, that by those that went out, are not meant the lying spirits in the persons, but the persons themselues.

And first, these words, They went out from us, or better, from out of us, shew, that those out-goers were formerly of them in a respect; else how could they hauehave gone out from them? But lying spirits were never of the Apostles and Saints; but the persons sometimes were. Secondly, hee saith not, as they corrupt the Text, If they had been of the truth, but of us; nor they would hane continued with it, but with us, nor, but they are not of it, but they were not of us: all carrying it to persons so, and so qualified. Thirdly, Is it to be conceived, that the Apostle would complain (as heere he doth) that lying spirits did not continue with the Churches? Fourthly, in saying, They went out of us, that it might be manifest that they were not all of us, he shews that by their out-leaps, something was manifested which was hid before. But it was plain before, to the Apostles and Saints, that lying spirits were not of the truth. He speaks therefore of the persons of hypocrites, whom by this their professed defection, God discovered. Fithly, in saying, they were not all of us, he insinuates that some of them were; What? some lying spirits of the Spirit of truth? No, but that not all the persons that formerly professed the truth with them, were true members of Christs body, which they were. Lastly, v. 20, He makes an opposition between them of whom hee writes, and to whom. But yee What? yee spirits, and so v. 28, little children, that is, little spirits. All may see with what spirit these men are led. He then speaks of the going out of persons, not of spirits, as they mean; but being indeed Antichrists, as v. 18, in regard of their spirits, and doctrines, for which they pretended the spirit of Christ.

p. 123That which they add of the spirit of Hymeneus, together with Pag. 93.his person, being in fellowship with Paul, is like the rest. By his Spirit it seems they mean his faith, in saying faithfull Hymeneus was of the truth; erroneous Hymeneus was never of it. Hath the faith of a person fellowship with the Saints? Or did Hymeneus his faith sometimes hold faith and a good conscience, and1 Tim. 1. 19 20.1 Tim 1:19 after put them away? Or are not these things plainly spoken of the person of men? Paul speaking that of Hymeneus, and others, which hee knew in regard of outward appearance, and not that which he knew not of, the inward truth in the heart.

The meaning of Iohn is plain enough, that these Antichrists went out of the Church, not by making any seperation, or schism from it, as some thinke (for they still continued in the outward fellowship, preaching, and prophesying and deceiving;)Chap. 2. 26. Chap 4. 1. but in it, by heresie and prophanenesse, contrary to that outward profession of faith, and holinesse, which they had formerly made: by which their defection they shewed, that they were never truely regenerate, and inwardly and indeed living members of the body: but having been hypocrites, at their best, God so ordered, that they should hereby discover themselvs. For had they been indeed of the number of the faithfull, they had so continued to the end. Which truth this Apostle confirms further, ch. 3, very evidently, saying; whosoever 1 Ioh. 3 9.1 John 3:9is born of God doth not commit sin: For his, that is, Gods seed remaineth in him, and he cannot sin, because he is born of God. He doth not say, as some would hauehave him, he cannot sin, or commit sin, that is, giuegive himselfe to sin, as the wicked doe, whilst the seed of God remains in him, or whilst hee is born of God; but for, or because, this seed of the new birth remaineth in him.

One observation I will here annex, and so conclude this Head. It cannot be, saith Christ, but offences will come. And ofMath. 18.Matt 18 all offences, none is greater, and which more wounds the tender heart of a weak Christian, then when he sees such, as by their former profession and appearances, hauehave purchased to p. 124themselvs the opinion of piety and godlinesse, to apostate, and fall away from that their former profession, either to grosse errour, or prophanenesse. This occasions him to suspect (Satan by suggestions of unbelief, furthering him herein) that there is not in the course of Christianity, that power of grace, stablenesse, and true comfort, which it promiseth. This stone of offence, which Satans malice casts in the way, Gods spirit removeth, in providing, that where there is in the Scriptures, either mention, or insinuation of mans falling away from the grace of God, there is withall commonly an item given in the same place, that such persons were never effectually sanctified, but hypocrites, at their best, whatsoever they seemed either to others, or to themselvs. Thus, where some at the first, receiving the word with joy, are after when tribulation▪ or persecution ariseth▪ offended; others hauehave made some growth, yet become unfruitfull by the cares of the world and deceitfulnesse Math. 13.Matt 13of riches: the Lord would hauehave us take knowledg, that such were never better then stony and thorny ground. Thus, that Iudas being lost, was none of them whom the Father had Ioh. 17.John 17given unto Christ, but a child of perdition. Thus where, Israel did not obtain that which it sought for, but was broken off, yet thatRom, 11. 1 Cor. 10.1 Cor 10 the election obtained it: the gifts and calling of God being without repentance. Thus, that they, which fall, are such as think (that is presume, that) they stand, rather then ever doe so indeed. Thus, that though some come to err concerning the truth formerly2 Tim. 2.2 Tim 2 professed by them▪ yet the foundation of God stands steady, having this soul, The Lord knoweth who are his. Thus, that if some inlightned, and tasting of the heavenly gifts &c. fall away, Heb. 5. & 6▪Heb 5it is they that are dull of hearing, like the earth, that beareth but thorns, and bryars, notwithstanding the rayns falling upon it. 2 Pet. 2, with Iude.2 Pet 2Thus, that false Teachers, and such as follow their pernicious wayes, were at first and best, but men creeping in unawares. Lastly, that such as went out of the fellowship of the Apostles and Churches, in the outward profession of faith, and holinesse, were never truely, and inwardly of them, as was made manifest in due time.