Antidote Against Arminianism, Discourse · Chapter 2
Of Perſeverance of the Saints.
HAving diſpatch'd the Third and Fourth Point (which are Ejuſdem farinoe, and Congenial) touching Freewill in the Fallen Eſtate, and Effectual Vocation, or Converſion to God: I come to the Fifth Point, to wit. Th… Perſeverance of the Saints. *This is not foreign, an idle Point.Th… Poſition to be defended is this That True and Saving Grace cannot be totally and finally loſt: For the better Underſtanding of this the
Firſt Enquiry is, What is this Saving Grace?
Anſwer 1. Negatively.
Firſt, It is not the Grace of Nature, or th… which is Natural, which is Twofold.
(1.) In the pure Eſtate wherein this Free Spiritual Gift of Original Righteouſneſs was concreated with, and infuſed into the Soul ſo ſoo… as it had its Being in pure Nature; therefor… 'tis call'd both Grace and Natural Grace.
(2.) In the fallen Eſtate, 'tis the Remainder of the Image of God (after the Fall) in the Soul of Man, Rom. 2.14,15. The Gentiles d… by Nature, &c. this is Gratia gratis data, but no… Gratia gratum faciens: Nor,
Secondly, Is it Supernatural Common Grace which is called Supernatural, as not attainabl… by the Power of Nature or Free-will; and Common, as given to the Elected and to the Non-elected: As Dexterity in Callings, (given by the Spirit to Bezaleel and Aholiab) ſuperficial Illuminations, (given to Hypocrites) Miniſterial Gifts, (given to Judas) Delight in hearing the Word, (as the ſtony Ground and Herod) Theſe Taſtes of Heavenly Things are given to Servants as well as to Sons, ſo differs from Saving Grace.
1. In the Subject, which is proper and peculiar to the Elect only, and is no wider than Election it ſelf.
2. In the Original, Common Grace flows from Chriſt as a Redeemer, but not as their Redeemer; and from the Spirit of Chriſt aſſiſting, but not indwelling.
3. In the Efficacy, Common Grace may qualifie for a common Profeſſion, where there is a Form of Knowledge, Rom. 2.20. and a Form of Godlineſs, 2 Tim. 3.5. which neither doth renew the Heart, nor raiſe it up above a common Frame, yet may do much for God (with the ſtony Ground) and ſuffer much for God (with the thorny Ground) and yet not be Special Grace, Which the World cannot receive, John 14.17. and which revives and reigns ſo that Sin cannot have Dominion, Rom. 6.14. Gifts are but as dead Graces, but Graces are living Gifts.
4. In the Property or Nature, Common Grace is but the Ornament, not the Subſtance of a Chriſtian; Gifts indeed may beautifie Grace, but Grace only ſanctifies Gifts; as the Gold beautified the Temple, but it was the Temple that ſanctified the Gold, Mat. 23. 17. for the Eminency of Gifts, and the Prevalency of Sin, a Form of Godlineſs and the Power of Sin may conſiſt together.
5. In their Duration: Common Grace (we acknowledge) may wither away, 'tis not [foreign] a Gift that God repents not of, as that Gift of Effectual Calling is, Rom. 11.29, whereas the leaſt Drop of Saving Grace ſhall grow to a River, but the greateſt Flood of Spiritual Gifts may decay to leſs than a Drop; thus the Spirit (in Gifts of Proweſs and Government) departed from Saul, 1 Sam. 16.14. and Miniſterial Gifts (as the Right Arm and Right Eye) may be wither'd up, Zecb. 11.17. this may be loſt.
6 In the Event and Iſſue at laſt: Common Grace aggravates Condemnation; as a ſinking Ship, the more it is laden with Gold, the deeper it ſinks: So the more Men are laden with Gifts (without Grace) the deeper they ſink into Hell; as a Harlot may have Children, but no Credit nor Comfort of them, becauſe they are Baſtards. So Baſtard Graces (which Chriſt begets not in us) ſuch as falſe Hope, Faith, Love, &c. (if we be not married to Chriſt) never ends in Joy: Parelii, or Mock Suns, as they continue not in the Cloud, ſo they give no true Light of themſelves; Veriſimilia are not Vera: This is not Childrens Bread, but Crums falling to thoſe under the Table. Our purblind Souls had need ſay therefore (with blind Iſaac) Com… near, my Son, that I may feel thee, for the Voi… may be Jacob's, yet the rough Hand may be Eſau's. W… may bleſs our ſelves with Thoughts of embracin beautiful Rachel (as Jacob did) when in the Morning (of the Reſurrection) it proves but …lear Ey'd Leah, Jam. 1.26.
Thirdly, Supernatural Saving Grace, which is the Sanctification of the Spirit, Renewing in us the Image of God, and Guiding and Strengthning us to Obedience, and in Obedience to the End, Rom. 6.14. 2 Cor. 12.9. Acts 14.26. 1 Cor. 15.10, &c. This is the Effectual Working of the Spirit of God on the Hearts of the Elect, to quicken them when dead in Sin, and to give to them a certain continued Connexion of all Spiritual Bleſſings, which manages them onward even to a State of Glory, Rom. 8.30. Col. 1.12. Inſomuch that Sanctificatio eſt Incboata gloriſicatio: The Effects of it doth accompany Salvation, being permanent Effects, both on the Soul, in Juſtification, Adoption; and in the Soul, in Vocation, Sanctification, Perſeverance to Glorification: This Grace differs not from Glory in Kind, but in Degree: Grace is Glory Militant, as Glory is Grace Triumphant; as Glory is Grace In Patriâ, ſo Grace is Glory In Viâ ad Patriam, therefore 'tis call'd The Riches of his Glory; Rom. 9.23. As it is the moſt Glorious Creature of the Father of Lights flowing immediately from his bleſſed Face: This is that Grace which cannot be totally and finally loſt; fail it may, but ſo fall it cannot, 2 Pet. 1.10.
Enquiry 2. What is it to fall Totally and Finally?
Anſwer 1. To fall totally is, to have Grace together dead in us, both in the Act and in the Habit; no Life either in Branches, Bole or Root; no Seed remaining in us, nor Root of the Matter.
2. Finally to fall, is never to riſe again, never to recover by Repentance (that Secund a poſt Naufragium Tabula) but to dye in Sin unrepented of, unpardoned.
Enquiry 3. What Arguments or Reaſons be there, to evidence that this ſpecial ſaving Grace cannot be Totally and Finally loſt?
Anſwer. The Reaſons follow, why the Choſen of God cannot totally and finally fall away from Grace.
Argument 1. The firſt Argument is taken from God the Father: If the Love of the Father to his Choſen Ones be a Love unchangeable, then his choſen Ones cannot totally and finally fail away: But the Antecedent is true, John 16.27. & 13.1. Jer. 31.3. Jam. 1.17. John 10.29. Neither the Force nor Fraud of Hell can prevail againſt the Father's Electing Love, which runs parallel with the longeſt Line of Eternity; therefore the Conſequence muſt be true alſo: This is further illuſtrated, God is Love, 1 John 4.8. Then Everlaſting Love muſt needs flow from an Everliving God: Hence Paul (having ſpoken of ſome Apoſtates fallen away) comforts the weak Minds of Believers▪ ſaying, that their Standing is firm, becauſe … Election, 2 Tim. 2.21. this he compares to … Foundation and to a Seal (two Things of greate… Validity and Security) they ſtand as upon … ſtable Rock and Mountain of Braſs, ſo cannot totally and finally fall; for the Father is not inconſtant in his Love, to love to Day, and hate to Morrow.
Argument 2. The Second Argument is taken from God the Son in his Redeeming Love (as from God the Father in his Electing Love) which is Unalterable alſo; for thereby all the Members of Chriſt [Agglutinantur] are glewed into Chriſt their Head, 1 Cor. 6.17. and None …an pluck them out of Chriſt's hands, John 10.28. they ſhall never periſh. No Principalities nor Powers, &c. ſhall be able to ſeparate them from the Love …f God in Chriſt, Rom. 8.38. And the Gates of Hell cannot prevail againſt it, Mat. 16.18. If one Member may be broke off from Chriſt, then all may be (one having no more Priviledge than …nother, in reſpect of their State and Standing) …o Chriſt may be ſuppoſed (upon this Hypotheſis) to be an Head without a Body, or any Members; and Chriſt alſo might have dyed in …ain; both which are groſly abſurd. Beſides, …he Certainty of this Redemption appears fur…her; Inaſmuch as Chriſt (1ſt.) purchas'd Perſeverance for his, if he purchas'd for them all ſpiritual Bleſſings, Eph. 1.3. then this great Bleſſing of Perſeverance, and Chriſt will not loſe one of his purchas'd Inheritance, the foreign, 1 Pet. 2.9. (2dly.) He pray'd for it, Luke 22.32. that Peter's Faith ſhould not fail, and that all his Diſciples ſhould be kept from Evil, John 17.15. yea, and all Believers, ver. 20. and what Chriſt prays for, he is always heard therein, Joh. 11.41,42. (3dly.) Chriſt promiſes it, John 6.37. That he will in no wiſe caſt Believers out after they come in unto him, Mat. 16.18. The Gates of Hell ſhall not prevail againſt them, 2 Sam. 7.14,15. He will not utterly withdraw his Mercy from them under their ſevereſt Correction, Pſal. 89.31. but his Faithfulneſs ſhall not fail towards them, Iſa. 54.8,10. (4thly.) He performs it alſo to all thoſe that the Father hath given him, John 17.12. and loſes not one of them, John 6.39. & 13.1. 1 Cor. 1.8. Eph. 5.23. He is a Saviour to all Parts of the Body, Saints are in Chriſt's hands, Rev. 1.16. and 'tis as eaſie to pluck a Star out of Heaven, as to pluck a Saint out of Chriſt's Hands, John 10.28. Jude 1. 1 Tim. 1.12. 1 Pet. 1.5.
Argument 3. The Third Argument is taken from God the Holy Ghoſt, in his Sanctification,—Love. If the Operation of the Spirit on the Hearts of Believers be a ſure and certain Operation, then true Believers cannot totally and finally fall away: But the Antecedent is true, Ergo, The Conſequent. The Truth of the Antecedent appears, in that the Spirit's Operation is compared in Scripture.
Firſt, To an Earneſt.
Secondly, To a Seal.
Thirdly, To a Witneſs.
Firſt, To an Earneſt: 2 Cor. 5.5. 'Tis the Earneſt Penny of our Salvation, not the Pawn or Pledge, which is to be return'd again [Pignus redditur, Arrha retinetur. Jerom.] The Earneſt part of the Bargain, and the firſt Fruits of Heaven which we have here In Pretio, Promiſſis et in Primicijs: Now the Earneſt would quite be loſt, if the Bargain of Salvation ſtand not and he that hath the Earneſt be not ſaved; and if ſuch a One be damn'd, he carries the Earneſt of the Spirit along with him into Hell, which muſt needs be abſurd.
Secondly, To a Seal: Aſſurance is God's Seal as Faith is our Seal, John 3.33. Eph. 1.13. & 4.30. They firſt believed, and then were ſealed, i. e. fully aſſured: God honours our ſealing to his Truth, by his ſealing with his Spirit; as the Earneſt makes the Bargain, ſo the Seal ratifies and confirms it; and the Broad Seal of Heaven muſt needs be more unalterable than that of the Medes and Perſians.
Thirdly, To a Witneſs: 1 John 5.10. and ſuch a Witneſs as cannot be excepted againſt, The Spirit of Truth, and this Witneſs abides for ever in the Elect, John 14.16. 1 John 2.27. & 3.9. ſo call'd an Eternal Spirit, Heb. 9.14. a Witneſs that cannot dye nor lye; ſo that the Temple of the Holy Ghoſt cannot become an Habitation of Devils; this would make Satan rejoyce and inſult over God (as if ſtronger than he) could he diſpoſſeſs him, as he is oft diſpoſſeſſed by him, Luke 11.21,22.
Argument 4. The Fourth Argument is taken from Spiritual Enemies: If no Spiritual Enemy can prevail againſt a true Believer totally and ſinally, then a true Believer cannot totally and finally fall away: But the Antecedent is true, Ergo &c.
1. Satan cannot make Believers fall ſo, for that Wicked One cannot touch them [tactu qualitativo] with any of his deadly Touches, 1 John 5.18. but God treads him under their feet, Rom. 16.20. The Seed of the Serpent may nibble at the Heels of the Seed of the Woman, but cannot mortally wound the Heart, Gen. 3.15. Chriſt takes his Armour from him, Luke 11.21. and deſtroys his Works, Heb. 2.14. Chriſt in them (the Hope of Glory) is ſtronger than he that is in the World, 1 John 4.4.
2. Not the World, for Chriſt gives them Faith to conquer the World, 1 John 5.4. and Overcomes the World for them in himſelf, John 16.33. and makes them Kings unto God, viz. gives them a Royal Spirit to live above the Frowns and Flatteries of the World: He makes them to be higher-Region-Men, above all Storms, Prov. 15.24. having the Moon (the Emblem of the World) and All things under their feet, Pſal. 8.6,7,8. Rev. 12.1.
3. Nor their fleſhly Luſts, which have not Dominion over thoſe that are under Grace, Rom. 6.14. The Army of the Spirit wars againſt them, Cant. 6.13. Gal. 5.17. ſo that they cannot be as ſinful as ſometime they would, and though a Troop overcome God ſometimes (coming about him like Bees, as David's Phraſe is) yet Gad overcomes at laſt, Gen. 49. 18. and they become More than Conquerors (to wit, Triumphers, foreign) over all their Enemies, Rom. 8.35. 2 Cor. 2.14. for no Created Power can prevail againſt them, Rom. 8.38.
Argument 5. The Fifth Argument is taken from the Nature of Saintſhip: If Saintſhip be a Service, Subjection, Sonſhip and Marriage, then Saints cannot fall away totally and finally: But the Antecedent is true, Ergo, &c. For,
1. It is a Service: The Service of God tranſcends all other Services, Men take a Servant for a Year, and an Apprentice for Seven Years, but our Heavenly Maſter for Term of Life, Luke 1.74,75. We are to ſerve God in Holineſs and Righteouſneſs all the Days of our Lives; ſo that a Servant of God is like the Jewiſh Servant that was bored thro' the Ear, in Token of his abiding there for ever, Deut. 15.17. Religion (of Religando) is a perpetual Obligation.
2. 'Tis a Subjection: It ſets up God to be our King, Mal. 1.14. Pſal. 48.2. Mat. 5.35. and our Allegiance is for Life, it cannot be diſclaimed: If we be born Subjects, we muſt dye Subjects to this great King, for there is no flying out of his Territories; the Law will paſs upon us if we diſown it, Luke 19.27.
3. 'Tis a Son-ſhip: If the two former Similitudes will not Currere quatuor Pedibus, & quadrare in Omnibus; becauſe a Servant may be at Liberty when his Time is expir'd, and a Subject may change his Sovereign by removing out of his Native Country; yet a Son cannot change his Father, and he Abides in the Houſe for ever, John 8 35. Now as God hath begot us of his own Will by the Spirit of Regeneration, he is our Father, Mal. 1.6. Jer. 31.9. Deut. 32.6. Gal. 3.26. hence call'd The Children of God.
4. 'Tis a Marriage-ſtate, and that is for Life too; Hoſ. 2.19. Iſa. 54.5. Rev. 19.7. Mat. 22.2. 2 Cor. 11.2. & Rom. 7.4. and in this ſtate God hates putting away, Mal. 2.16.
Argument 6. The Sixth Argument is taken from the Saints themſelves: If their Names be written in Heaven, if they be kept for Heaven by the Power of God, as well as Heaven is kept for them; and if they be compared to Things that fade not nor fail, then they cannot totally and finally fall: But the former is true, Ergo, the latter. That it is ſo, appears,
1. Their Names are writ in Heaven, Phil. 4.3. Dan. 12.1. Luke 10.20. and to be enrolled in the Book of Life muſt needs bold out Perſeverance, for there is no Blotting or Blurring of that Book; Satan cannot (for 'tis out of his reach) and God will not, for then his Work would not be Perfect and Glorious, if it ſhould admit of Blottings; but this is ſpoken to in the firſt Point.
2. Saints are kept as in a double Garriſon [foreign] or, as with a Guard, Heaven for them, and they for Heaven, 1 Pet. 1.4,5. Chriſt is their Lord-Keeper, and if God had intended the Loſs of one Saint, he would not have given Chriſt all Power in Heaven and Earth (ſo that nothing can over-match Chriſt) Mat. 11.27. to undertake for his Children, He ſaves them to the uttermoſt, Heb. 7.25.
3. They are compared to a Tree that fades not, Pſal. 1.2. to a Cedar in Lebanon, Pſal. 92.12. Hoſ. 14.5. to Mount Sion that cannot be moved, Pſal. 125.1. to an Houſe built on a Rod, Mat. 7.24. Though they fall, God raiſes them up, Pſal. 37.24. Prov. 24.16. is with them in their Old-Age, Iſa. 46.4. yea, unto Death, Pſal. 48. liſt; ſo cannot totally and finally fall.
Argument 7. The Seventh Argument is taken from the Unchangeableneſs of the Covenant of Grace, therefore, &c. this Enthymema proves it. That the Covenant is unchangeable is proved thus, That which ſtands upon two Unchangeable Bottoms, made betwixt two Unchangeable Perſons, and ratified before an Unchangeable Witneſs, muſt be Unchangeable it ſelf; but the Covenant of Grace is ſo, therefore, &c.
Firſt, It ſtands upon two Unchangeable Bottoms (as the Aſſumption affirms) to wit, the Word and Oath of God, Heb. 6.17,18. 1. God's Word is as Gold purified, which (Chymiſts ſay) will loſe nothing of its Weight, though caſt a thouſand Times into the Fire; the bare Word of an Honeſt Man (That will not lye, Iſa. 63.8.) is as good (we ſay) as a Bond; how much more the Word of that God of Truth that cannot lye. Much more, 2. When it is confirmed with an Oath, when God ſwears by his Holineſs, that he will not alter the Thing that is gone out of his Lips.
Secondly, 'Tis made between two Unchangeable Perſons, Mal. 3.5. Heb. 13.8. In this Covenant there is a Mutual Stipulation, God the Father covenants to give to Chriſt a People, both Jews and Gentiles, Pſal. 2.8. Iſa. 49.6. John 17.6,7,9,10,12,24. God the Son confederates to take Man's Nature upon him, and ſhed ſo much Blood, Tears and Prayers for us, Pſal. 40.6,7. Heb. 10.5,7. Eph. 5.26,27. hence 'tis call'd the Blood of the Covenant.
Thirdly, 'Tis ratified before an Unchangeable Witneſs, to wit, the Holy Ghoſt, There be three that bear Witneſs in Heaven, 1 John 5.7. Indeed the Father and the Son are their own Witneſſes, John 5.32,36,37. yet the Holy Ghoſt is the Witneſs of that Stipulation betwixt them, as Chriſt hath a greater Witneſs than that of Man, ſo hath the Covenant, even the Eternal Spirit, Heb. 9.14. as Eternal, ſo Unchangeable; thus the Covenant is call'd Everlaſting, Heb. 13.20. Iſa. 54.8,10. Jer. 32.38,40. The ſure mercies of David, Iſa. 55.3. Sure on God's part, who cannot tail in his good Will to the Elect, and ſure on their part too; who ſhall have no Will to depart from God. This on Man's part is covenanted for, as well as that on God's part; therefore, though the Covenant permits a Fall, yet it always enſures Repentance after the Fall, as in David and Peter, &c. ſo the Falls of the Elect cannot be Total and Final. The Covenant doth Abſolutely promiſe the Grace of Perſeverance, and all things that accompany Salvation to the Elect, even to the End of their Lives.
Argument 8. The Eighth Argument is taken from the Nature of Saving Grace: If ſaving Grace be of a permanent Nature and not ſubject to Corruption; then the Elect cannot fall from it totally and finally; but the Antecedent is true, Ergo, &c. The Truth of the Antecedent appears, inſomuch as it is called a Seed remaining in thoſe that are born of God, 1 John 3.9. an Immortal Seed, 1 Pet. 1.23. which abides in us for ever; Chriſt never dyes in his People, no more then he doth (or can do) at the Right Hand of God; John 14.16. and the Joy of it none can take from us, John 16.22. Grace never differs from it ſelf (ſaith One) though a Gracious Man doth from himſelf; this Fire burns always on God's Altar, Levit. 6.12. Correſponding with this is the Veſtal Fire of the Poets, which the Veſtal Virgins (lighted firſt from the Sun) kept alive in its place Night and Day: And if at any time it be covered up under Aſhes, we are bid [foreign] to ſtir up the ſparkles again, 2 Tim. 1.6. Gratia in Electorum Cordibus inextinguibilis manet, ſaith the Father. Habitus non amittitur, Actus intermittur, Gradus autem remittitur, is the Diſtinction in the Schools: The plenary Habits of ſaving Grace cannot be loſt, the Acts and Operations of it may admit (tho' not an utter Loſs, yet) an Intermiſſion, as in Sleep we loſe not the Faculty but the Uſe of Senſe; and in Drunkenneſs (or in ſome tranſporting Paſſion) Men loſe not the Faculty, but the Uſe of Reaſon: Laſtly, Degrees and Meaſures of Grace (formerly attained to) may be loſt, as Rev. 2.4. [Non amiſit ipſam Charitatem, ſed Charitatis fervore aliquid remiſit] He had not loſt the Habit, or wholly the Exerciſe of that Grace, but only that Vigor and Heat that once appear'd in him.
Argument 9. The Ninth Argument is taken from the Type of a True Chriſtian, to wit, the …elite that was not to alienate his Inheritance in the Land of Promiſe, Lev. 25.23,24. If this were ſo in the Type, then muſt it hold true alſo in the Antitype; Naboth an Example, 1 Kings 21.3.to wit that a true Chriſtian cannot alienate his Inheritance in Heaven: Now the Deeds concerning this Inheritance are written, ſealed, and Poſſeſſion is given accordingly both by way of Seiſin, in part given Here in this Life, and in part reſpited till Hereafter, Jer. 34.40. [I will put my fear in their Hearts] there's Poſſiſſion of the ſtate of Grace [That they ſhall not depart from me] there is the reſ…ed Eſtate of Glory, and this ſtate of Reverſion is put into Chriſt's Hands for us as a Feoffee in Truſt, 2 Tim. 1.12. [foreign] He is able to keep the Depoſitum (tho' we be not) againſt that Day: We might forfeit all, as Adam did, and we in him; Chriſt is not only our Goel, or Near Kinſman, to redeem our Mortgag'd Heaven for us, but he is our Feoffee in Truſt alſo, to keep Heaven for Us, and Us for Heaven; and he abideth Faithful, 2 Tim. 2.13. both in Drawing, that we ſhould come to him; and in Holding, that we ſhould not depart from him; ſo as not to ſin unto Death, but be ſaved to the Uttermoſt, Heb. 7.25. for he is the Superviſon of his own Will, himſelf ſeeing all his Legacies beſtowed according to it, Heb. 9.15.
Argument 10. The Tenth Argument is taken from the contrary: If thoſe that fall totally and finally be not (nor ever were) true Believers, then it follows (by the Rule of Contraries) that ſuch as are true Believers cannot do ſo: But the Antecedent is true, Ergo, &c. the Truth of the Antecedent appears from John 8.31. They are only Chriſt's true Diſciples that continue in his Word, Non quaeruntur in Chriſtianis Initia, ſed finis. Jerome. [foreign] That which is but almoſt done, is not done, Baſil. Such as wholly fall away have but the Flaſhings of a Temporary Faith, which (like a Land-Flood) fills the Country with Innundations, yet at laſt comes to Nothing: From 1 John 2.19. They went out from us, becauſe they were not of us: They were no more of the Church then Wens and Botches be of the Body: All true Believers continue to the End with the Church, Holding faſt the Confidence firm unto the End, Heb. 3.6,14. Thoſe are God's Houſe and Partakers of Chriſt indeed, and they only.
Argument 11. The Eleventh Argument is taken from the Subject of Prayer. Whatſoever true believers ask of God, in the Name of Chriſt, according to his will, ſhall certainly be obtained; but they ask of God in the Name of Chriſt the Grace of Perſeverance; therefore, &c. The Propoſition is prov'd from John 14.13,14. & 16.23. & 1 John 5.14,15. [Whatſoever and Any Thing] are Comprehenſive Expreſſions: The Aſſumption is Manifeſt from the conſtant petition of every praying Soul [Lead me not into temptation, but deliver me from Evil] daily perſeverance in Grace is begg'd therein: Not to be left in temptation but to be deliver'd from it, Gods promiſes are the ground of our Prayers: he promiſeth [foreign, &c.] God is faithful and will not ſuffer us to be Tempted above what we are able, 1 Cor. 10.13. The ſeed of Jacob never Seeks the Lord in Vain, Iſa. 45.19.
Argument 12. The Twelſth Argument is taken from Teſtimony both of Scriptures and Fathers: 1. Scripture-Teſtimony. Some have Computed them to 600, as Dr. Moulin, theſe may ſuffice. Mat. 24.24. Rom. 11.29. & 16.25. John 10.28,29. Luk. 22.32. Rom. 8.30,38. 1 John 2.19,27. 2 Pet. 1.3,10. 2 Cor. 1.21,22. Eph. 4.30 &c. 2. Teſtimony of Fathers. Qui facit bonos, facit perſeverare in bone, Auſtin. Tdlis eſt Dei Timor in Cordibus Piorum ut Deo perſeveranter adhareant idem: Quos Charitas Chriſti Complectitur, facit ei Inſeparabiles, et dona Vocationis (to wit Effectual) Non reſcindir nec revocat Deus, Ambroſe. Proprium eſt ſidei, quod nunquam penitus deturbatur, Chryſoſtom Tranſlated Fides vera eſt perpetua, et ideo perpetua quia vera: Luther. Fides concuti poteſs non excuti, ſauciari, non occidi aut tonitùs amditti, Bucer. Cum multis alijs, &c.
Objection 1. To teach, that Grace cannot be loſt, will beget Looſeneſs in Profeſſors.
Anſwer 1. Grace muſt be conſider'd either in its foreign, or in its foreign; Being or Wellbeing of it. There is Grace that is certain, and the feeling of Grace that is uncertain.'Tis either Radical and Fundamental, tending to the Being of a Saint, as Faith, Hope and Love: Or Secondary, flowing from theſe for his Wellbeing only; as Joy of Faith, Confidence of Hope, Zeal and Fervency of Love; theſe are the Luſtre and Radiancy of the Radical; the Beams of the Sun, as thoſe the Body of it; the Leaves of the Trees, as thoſe the Sap and Subſtance; the Back of Steel, that may be put on the Bow or taken off, as the former are the Bow it ſelf: The Latter we may loſe, and perhaps irrecoverably, Pſal. 51.12. not ſo the Former, which like the Good Houſe-wife's Candle never goes out, Prov. 31.18. The Root Remains though Reins be Conſumed, Job 19.27,28. 'Tis a well of Water ſpringing up to Everlaſting Life, John 4.14. & 7.38,39.
2. There is a Divine Purpoſe to be holy even to the End; this is a Law that is written in every renewed Will, and is always preſent according to the Apoſtle's Phraſe. 2dly, There is a Divine Performance or Proſecution of this Purpoſe, this is not always ſound in a Gracious Heart, Rom. 7.18. This ebbs and flows according to the Spirit's Influence on us: Modò intenditur, modò remittitur; for our Life is not hid in our ſelves, but it is Hid with Chriſt in God, Col. 3.3. this requires our daily Dependance on his Spirit, Phil. 1.6. & 2.13. & 4.13. In the practick Part a partial Decay may befal our Judgements (as in the bewitched Galanians, Gal. 3.1.) and our Affections (as in the cooling Epheſians, Rev. 2. 4.) Chriſt's Spouſe may fall aſleep in the Abatement of her Acts, yet her Heart awakes, Cant. 5.2. Grace ſeems to be loſt when it is not ſo indeed, ſome have ſought for that they have had in their Hands, ſo Mary did Chriſt.
3. The Sun may be Ecclips'd, yet wade out of it into his former Luſtre; the Tree may loſe all its Leaves and Fruit in Winter, yet have freſh Budding, at Spring; the Sea may ebb and retire from its Banks, ye the next Tide return to them again: The Babe may live, though it ſpring not always in the Womb. uzziah by his Leproſie loſt his Jus aptitudinale to his Crown and Kingdom, but not his Jus Haereditarium: Nebuchadnezzar, when depoſed, was as a Tree that is lopped, yet his Root ſprings up again in his returning to the Throne. The Romans (faith the Hiſtorian) loſt ſeveral Battels, but never any War: Iſrael flies once and twice before their Enemies, yet conquer they the Land of Promiſe. A Troop overcomes Gad, yet Gad overcomes at laſt, Gen. 49.19. Hot Water hath a Principle in it ſelf to reduce it (when removed from the Fire) to its natural Coldneſs: Thus ſome Saints may be foreign, as Phil. 2.27. but not foreign, as John 11.14. They may fall as Mephiboſheth to lame them, and as Eutichus to hurt them, but not as Eli to kill them. That is great Diſpleaſure where ſuch a Rout is, as admits of no raliying.
4. Sin make a Forfeiture of all into God's Hands, and he might make a Seiſure if he pleaſed; as two Tenants for Non-payment of Rent forfeit their Leaſes, and their Landlord may ſeize on the one, and not on the other pro arbitrio: We incur Divine Diſpleaſure (in every Act of Sin) Demeritoriè, though not effectivè; and yet though God do not diſinherit us according to our Demerit, nor blot us out of the Book of Life, yet doth he withdraw his Favour, and imbitter all our Comforts; as to Peter, Mat. 26.75. he makes Relations (that ſhould be Comforts) to become Scourges to us; as to David, 2 Sam. 12.11. He may fill us with Anguiſh, Pſal. 38.3,4. which are ſtrong and ſufficient Curbs to any more new Out-burſts from God; ſeeing the Evil we ſmart under, after Sin, is commenſurate to the Pleaſure found in Sin: Could David have foreſeen the Evil Conſequences of his Sin (which Nathan foretold him of) he might have ſaid to his Sin, A dear bought Sin thou art like to be to me: Yea, ſometimes (as need is) God adds Apprehenſions of Eternal Wrath, Pſal 88.6,7. without any Hope of being eaſed: Upon theſe Conſiderations this Doctrine begets no Looſeneſs in any of the Reformed Churches.
Objection 2. Some ſuffer Shipwrack, of Faith and Conſcience, the Prodigal (a Child) yet dead in ſin.
Anſwer 1. That Scripture 1 Tim. 1.19. holds out no more than what is granted, that as a falſe Faith may be loſt in the whole, ſo a true Faith may be loſt in part; though a Shipwrack be ſuſtain'd, yet there is Secunda poſt Naufragium Tabula, as in Acts 27. no Life loſt.
2. That of the Prodigal is but a Parable, and Dicta Symbolica non ſunt Argumentativa; It may illuſtrate, but cannot proves beſides, he was but a loſt and dead Son in his Father's Account only, and ſeemingly in his own: So God's Children may (in their own Senſe and in the Opinion of others) ſeem loſt, yet truly and indeed not be ſo.
3. If one ceaſe to be a Son, becauſe he commits Sin, then Saints, as oft as they ſin, ſo oft are they out of Son ſhip, and liable to Death Eternal, the Wages of Sin, and ſo can have neither Certainty nor Comfort in their Eſtate; unleſs it could be ſhown what Sins rend this Relation, and what not; ſo come to the Popiſh Notion of Mortal and Venial Sins.
Objection 3. Angels and Adam did fall from Grace, Ergo, &c.
Anſwer 1. That Grace which was Creationlove was loſeable; but that which flows from Redemption-love is not ſo: Neither Angels nor Adam were under the Grace of the New Teſtament, nor were they righteous by Faith in Chriſt, nor were they at all juſtified, becauſe they did not perform the Condition required, that they might be juſtified before God.
2. The Caſe is altered now in the New Covenant made with the Elect (both Men and Angels) they ſtood not by a Mediator, as Saints do now: Neither did Chriſt pray for them, as in John 17.15,20. Luke 22.32. nor promiſe to them, that The Gates of Hell ſhould not prevail againſt them; as Mat. 16.18.
3. The Example of Angels is Nihil ad Rbombum, for the [foreign] or Queſtion, i… concerning Men; nor is that of Adam to the Point, for he had not that Evangelical Juſtifying Faith, which (we ſay) cannot be utterly loſt.
Objection 4. Saul, Judas and Eſau loſt Grace. Ergo,
Anſwer 1. They could not loſe what they never had, what they had were only Illuminations, and ſuch as Balaam (the Sorcerer) had: We grant that Common Grace is loſeable, Gratia gratis datae ſunt amiſſibiles.
2. The Romaniſts in the Vulgar Latin, read 1 Sam. 9.2. concerning Saul, that he was Bonus et Electus; yet their own Vatablus reads [Bachur & Tob] as we do; A Choice Young Man and a Goodly; for Grace conſiſts not in the Beauty of the Body but of Soul.
3. Judas was only Elected to the Apoſtleſhip (not to Salvation) and that by one who knew how to make good Uſe of Evil Men, even of Veſſels of Diſhonour in his Houſhould.
4. Who can ſay that Profane Eſau (ſo he is branded) ever had a true Juſtifying Faith?
Objection 5. David and Peter fell totally, and Solomon finally. Ergo, &c.
Anſwer 1. They all fell fouly, yet none of them finally, becauſe they all repented, …nd are call'd Holy Men of God 2 Pet. 1.21. …y the Holy Ghoſt: Neither did they fall to…lly, becauſe that Grace remain'd in them, by which they repented: Thus where Sin abounded, Grace did much more abound.
2. That Solomon fell not finally, appears, (1.) In being called [Jedidiah] Beloved of God, 2 Sam. 12.24,25. which is not a Name given to any Reprobate. A Seal, tho' dim and defac'd, will paſs in Acts of Record, ſo Evidences for Heaven.(2.) He is of the Holy Prophets, that Sits down in the Kingdom of God, Luke 13.28. (3.) He was a Type of Chriſt, ſo never was any Reprobate. (4.) God took not his Mercy clean from him, 2 Sam. 7.14,15. (5) Eccleſiaſtes is his Book of Repentance, and never any that repented could periſh, Luke 13.3. (6.) Koheleth ſignifies his being joined again to the Church by Repentance, which is the Hebrew Word for Eccleſiaſtes; [Kohelleth Nepheſh] A Soul added to the Congregation.
3. Their own Cornelius à Lapide ſaith, Petrus non perdidit fidem peccato ſuo. So that Jeſuite anſwers Bellarmine, yea, he anſwers himſelf accordingly, lib. 4. cap 4. Leſt Peter's Fall ſhould cut off the Entail of the Pope's Inheritance; to ſay nothing of David, who writ ſo many Penitential Pſalms.
Objection 6. Heb. 6.5. & 10.20,26. Ezek 18.24,26. proves a Falling from Grace.
Anſwer 1. Suppoſitio nil ponit in eſſe, ſuppoſe Saints ſhould do ſo, this proves not that they will or may do ſo; there may be a Suppoſin… Quod non eſt Supponendum. As for Ezek. 8.24. it … to be underſtood of Hypocrites, Ezek. 3.20. & 3… 12,13.
2. 'Tis ſpoke Heb. 6.10, &c. of ſuch as only taſte, but digeſt not; that have their Minds informed, not their Hearts reformed; ſactified in Profeſſion, not in Power; that had Fidem Dogmaticam, not Salviſicam.
3. 'Tis ſpoke of that Sin unto Death (for which, There is no Sacrifice) from Deviliſh Malice, not Humane Frailty; Saints can never thus ſin to waſte Conſcience unto Death.
Objection 7. Saints may loſe Grace totally, but not finally.
Anſwer 1. As Chriſt once dead, dies no more: So in his Members, the Life of Grace cannot dye totally, ut ſuprà, Rom. 6.8,9. The Seed remains. 1 Cor. 5.5. That his Spirit might be ſaved, that remain'd ſtill in him, tho' fouly fallen; as Paul ſaith of Eutichus [He is not dead] Acts 10.9. When Peter repented, Non novum infulit habitum ſed ſuſcitavit.
2. Then there muſt be a new Engrafting into Chriſt, and a Renewing of Baptiſm as oft as this is done; Faith is but once given to the Saints, Jude 3. as we are but once born, ſo but once born again.
3. Thoſe Saints may fall ſo, as to loſe Jus ad Rem, yet not Jus in Re; the Spirit blows upon the Sparks that lurk under the Aſhes of Sin.
Objection 8. Then to what purpoſe be Admonitions? &c. It deſtroys Humility, &c.
Anſwer 1. None ſay Saints cannot ſin, ſave that unto Death, 1 John 1.8,9. with 3.9. ſo Uſeful enough.
2. He was not proud, that ſaid, God will deliver me from every Evil Work, 2 Tim. 4.18. Rom. 8.38.
3. But rather thoſe that boaſt of having ſufficient Grace, both in Converting and Confirming Work.
FINIS.
End of the text · Christopher Ness, Antidote Against Arminianism (1700)