Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	put_v	spirit_n	stony_a	3,973	5	11.7036	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96425	The doctrines of the Arminians & Pelagians truly stated and clearly answered: or, An examination and confutation of their ancient errors, which by the Church of Christ in former ages were justly abhorred, but of late under the names of Comfortable truths to be embraced are newly published. Concerning I. The universality of Gods free-grace in Christ to mankind. II. Concerning election. III. Redemption. IV. Conversion. V. Perserverance. Wherein the principal arguments brought to maintaine the orthodox faith are propounded, and the principal objections against them answered. / By Thomas Whitfield, minister of the gospel at Bugbrook in Northampton-shire. The Tares of Arminian heresie showed in former times (and by the help of prelatical influence then given to them increasing) and now growing up so much in these; I conceive this book wherein the author doth learnedly state and confute those opinions, is very worthy the publike light. Joseph Caryll.	Whitfield, Thomas, Minister of the Gospel.; Carly, Joseph, 1602-1673.	1651 (1651)	Wing W2006; Thomason E646_7; ESTC R208798	87,011	101

as a necessary consequent or effect of it therefore for whom ever Christ hath obtained redemption the benefit of redemption shall in due time be applied unto them not only because forgivenesse of sin is due where satisfaction is made but also because the death of Christ is meritorious as well as satisfactory Christ by his death and obedience hath merited salvation with all that belongs to it he hath merited both grace and glory for those for whom he died and among other graces he hath merited faith repentance and what else is needfulll for the application of Christ The Apostle saith that God the father hath blessed us with all spirituall blessings in and through Christ Eph. 1.3 and Saint Peter saith that through the knowledge of Christ all things are given to us that pertaine to life and godlinesse 2 pet 1.3 now faith repentance or any other graces needfull for applying of Christ are amongst the number of spirituall blessings and such things as pertaine to life and godlinesse and of these graces in particular it is said that it is given us for Christ to beleeue Phil. 1.29 Unde nobis fides conting it● annon dono spiritus quem Christus pro nobis promemeruit Arm. in Perk p. 188. Ana that he is a Saviour to give repentance to his people Act. 5.31 Arminius himselfe acknowledgeth that faith comes to us by the gift or working of the spirit and that Christ hath purchased this spirit for us whence it follows 1. That all those for whom Christ hath obtained redemption shall have this redemption applyed to them because for them he hath purchased the Spirit which spirit workes faith the worke of which faith is to apply Christ 2. That Christ hath not dyed for all because he hath not purchased the spirit for all for all are not made partakers of the spirit as they should be if Christ had purchased it for them Object If here it should be objected that Christ hath purchased remission of sins reconciliation with God and the spirit and graces thereof for all but yet conditionally namely if they do not reject these things when they are offered them Answ To this it may be answered that if Christ hath dyed for us and purchased redemption for us then he hath purchased all those benefits that belong to a perfect redemption then he hath purchased as salvation so sanctification hence it is said that he hath loved his Church and given himselfe for it to sanctifie it Eph. 5.25 and that he is made of God unto us sanctification and redemption 1 Cor. 1.30 now true sanctification takes away the power and dominion of sinne so as it shall not raigne in our mortall bodyes yea of all sinne therefore of those sinnes which hinder us from receiving of Christ as infidelity impenitence hardnesse of heart or any other the like It is said that our old man was crucified together with him that the body of sinne might be destroyed Rom. 6.6 that he hath redeemed us from all iniquity Tit. 2.14 that he hath delivered us from the hands or power of all our enemies Luke 1.75 not onely Sathan and the world are our enemies but most of all our sinnes and principally those things which most hinder us from partaking of the benefit of redemption as our naturall infidelity rebellion of will hardnesse of heart and the like It cannot stand with the nature and worke of a perfect redeemer to deliver us from some enemies to free us from some sinnes and leave us to quit our selves from the rest therefore these things are among the number of those things Christ came to deliver us from being parts of that old man and that body of sinne which he came to destroy and we being delivered from the power of these and the strength of these as all other sinnes being destroyed in us they shall not hinder us from receiving the benefits of redemption when they are offered to us 2. Though the proferre of Salvation be conditionall yet the purchase of it is not conditionall but absolute for Christ hath absolutely purchased salvation for his sheep for whom he hath laid downe his life unto these he will give eternall life Joh. 10.27 This salvation shall be bestowed on them when they beleeve and repent therefore it is offered to them upon the conditions of faith and repentance but both salvation it selfe as also faith and repentance were absolutely purchased for them and therefore in due time they shall receive them 3. Suppose that Christ hath purchased salvation upon condition yet upon what condition hath he purchased sanctification upon what condition hath he purchased faith and repentance when these are promised as branches of the new Covenant what condition is mentioned doth not the Lord absolutely promise to his people that he would sprinkle cleane water upon them and cleanse them from all their filthinesse that he would put a new heart and a new spirit into them that he would take away their stony heart and put into them a heart of flesh Ezek. 36.25 26 27. Is not here a promise of sanctification with the graces belonging to it without any condition 4. Suppose that we should conceive of some worke of preparation and pravious disposition upon condition whereof promise is made of giving faith and repentance and yet he hath purchased these conditions likewise or any other thing that may go before these and so if we shall go in infinitum for through him are given us all things pertaining to life and godlinesse Object But is there not a difference betwixt redemption and application and are not these separable one from another Answ They are separable in time not in nature for application is a necessary effect and consequent of redemption or rather a part of it because in the work of redemption whereby Christ paid a price for us he hath also purchased that spirit and those graces for us as hath beene shewed whereby we shall certainely make application in due time for it not being possible that Christ should dy in vaine he must needs take order that his death may be applied to those for whom he hath suffered death that so they may have the benefit of it for this purpose as he hath purchased his spirit for them so he sends it to them in his appointed time as he hath promised even that spirit of truth which the world cannot receive Joh. 14.17 those that receive not this spirit of Christ first or last are none of Christs Rom. 8.9 If they be none of his he never dyed for them for those for whom he dyed are his owne both by the gift of his father Joh. 17.6 as also by his owne purchase 1 Cor. 6.20 ye are not your owne ye are bought with a price whence ariseth this argument those who are never made partakers of Christs spirit are none of his if none of his he never dyed for them But all are not made partakers of Christs Spirit Ergo he never

supernaturall and effectuall operation as shall certainly take effect whether by such a grace as is resistable or irresistable The first way the Arminians hold Positis omnibus operationibus quibus ad conversionem in nobis efficiendam utitur Deus manet tamen ipsa conversio ita in nostra potestate ut possimus non converti Arnold contra Bogerman p. 263. Possunt institi voluntari●reddi solo illicio Coll. Hag. p. 122. namely that God works mans conversion onely by morall swasion and by such a grace as it is in mans power to resist yea so to resist as to make the effect of it wholly void All the operations being granted which God is wont to use in converting men yet conversion it selfe so remaineth in mans power as he may be converted or not converted saith Arnoldus On the other side we hold that in mans conversion God doth not only use outward perswasion but such an inward and effectuall operation as causeth a change in mans minde and will making him both able and willing to do what God cals him to and works by such a grace which though a man may and for a time doth resist yet he shall not nor cannot resist so as to overcome it and wholy hinder the worke of his owne conversion when God intends it So that the summe of the difference is this Arminians hold that God gives to man such a grace whereby he may be converted of he will we hold that he gives such a grace whereby he shall certainly be converted such a grace whereby he receives not onely power but also will for his owne conversion that this is agreeable to truth appears by these reasons following Argument 1 What God hath promised to his people that he performs that he gives but he hath promised not onely to give power to repent and beleeve but also to give will yea to give the act it selfe the Apostle saith that it is he that works in us both to will and to do Phil. 2.13 and he useth this as an argument why we should worke out our owne salvation which were of no force if God did not first move our wils before we begin to worke so he saith that it is given to us through Christ to beleeve on him Phil. 1.29 therefore he gives more then power he gives the will yea the act it selfe of beleeving So the Lord promiseth this unto his people as a principall grace belonging to the new Covenant namely that he would put his law into their inward parts and write it in their hearts Jer. 31.33 and cause them to walke in his statutes and keep his judgements Ezek. 36.27 what is this putting his law into their inward parts but putting it into their mindes by causing them to know it as he promiseth them that he will teach them his statutes and putting it into their wils by causing them to love and like it yea by making this knowledge and love of his law to stick fast to remain and abide with them for he will write it in their hearts yea more then so he will bring it into their actions for he will cause them to walk in his statutes and keep his Commands Here is more then a generall power whereby they shall beleeve and obey if they will if not they may let all alone but a speciall grace wherby they shall both will and doe the thing which God requires 2. The work of faith is not said to be a worke of perswasion but of power Hence it is called the faith of the operation of God Col. 2.12 and the worke of faith with power 2 Thess 1.11 yea of a mighty power the Apostle prayes for the Ephesians that God would enlighten the eyes of their understanding that they might know what was the hope of their calling Non utitur omnipotens et irresistibili motione ad fidem in nobis ingenerandam Arm. in Perk. pag. 223. and what is the exceeding greatnesse of his power in those that beleeve according to the working of his mighty power Ephes 1.18.19 even such a power as wrought in Christ when he was raised from the dead v. 20. col 2.20 this mighty power is more then a morall swasion and here we may take notice that Arminius even in direct terms contradicts the Apostle when he tels us that God doth not worke by any omnipotent and irresistable motion in begetting faith 3. We are said not onely to be sicke but dead in sinnes and trespasses Ephes 2.1 the dead shall he are the voice of the sonne of God Joh. 5.25 this my sonne that was dead is now alive Luke 15.24 there is more then perswasion yea no lesse then an almighty power needfull for the quickning of dead men and as dead men want power to quicken and raise up themselves neither can they hinder their quickning and raising up when God is pleased to worke it no more can dead sinners raise or quicken their owne soules or hinder this worke when God comes to doe it to this purpose also this worke of conversion or regeneration is compared to a new resurrection or creation if ye be risen againe with Christ Col. 3.1 create in me a new heart Psal 51.10 and the Lord promiseth his people that he would give them a new heart and a new spirit and that he would take out of them the heart of stone and put into them a heart of flesh Ezek. 36.26 this new creation and resurrection this changing of the heart of stone into a heart of flesh requires not so much perswasion as power such a power as makes a man not onely able but willing as changeth the whole frame of his heart and makes him of unwilling to become willing of stone to become flesh nothing but an omnipotent power can change stone into flesh 4. The Scripture makes that grace whereby God converts and draws a sinner to himselfe to be such a grace as alwayes hath a certaine effect and is not left to the liberty of mans will to frustrate and make void if he will turne thou me and I shall be turned say the people of God Jer. 31.18 not turne thou me and then I may turne if I will but turne thou me bestow on me the grace of conversion and then I shall certainly be turned draw me we will run aft●r thee Cant. 1.4 not we may run after thee if we will but we will run after thee Our Saviour saith that none can come to him except the father draw him and he that hath heard and learned of the father he commeth Joh. 6.44 45. therefore as no man either can or will come to Christ till the father hath drawn him so when once God by teaching him and causing him to learne hath drawne him then he doth certainly come The Apostle saith it is not in him that willeth or him that runneth but in God that sheweth mercy Rom. 9.16 If God bestows onely a generall or sufficient grace whereby a man may beleeve

Christs death is spoken of should be taken in any other then a literall sense but why may he not as well count it blasphemy to deny that the bread in the Sacrament is properly Christs body because he saith this is my body or to deny that Christ is properly a branch a corner stone a morning starre and such like because the Scripture expresseth him by these names 2. Himselfe acknowledgeth that although the Scripture in speaking of Christs death sometimes and in some places useth generall expressions yet in other places it useth expressions wherein that generality is limited as when it is said that he gave his life a ransome for many Mat. 20.28 this is my bloud that is shed for the sinnes of many Mat. 26.28 he was set or appointed for the rising of many Luke 2.34 the gift by Jesus Christ hath abounded to many Rom. 5.15 he was offred to take away the sins of many Heb. 9. last he bare the sinnes of many Esay 53. last he was plagued for the transgression of his people ver 8. 3. He cannot deny that sometimes these notes of universality all every man world and the like are ofttimes used in a more restrained sense 1. The word all is sometimes taken for a part onely or some of all sorts so it is sayd that Christ healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every kinde of disease Mat. 9.35 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Judaea and all the region round about some of all sorts went out to John Baptist and were Baptized of him Mat. 3.5 Luke 11.42 ye tith mint and rue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every herb Peter saw a vessell let down to the earth wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all foure footed beasts that is some of all kindes Act. 10.12 All flesh shall see the salvation of God Luke 3.6 I will powre my spirit upon all flesh Joel 2.28 not upon every particular man but upon some of all sorts so Esay 40.5 And in this sense it is said that Christ gave himselfe a ransome for all 1 Tim. 2.6 namely for some of all sorts of all estates orders and degrees of men in which sense the Apostle had ver 1. bidden them make prayers and prayers for all men for Kings and Princes c. 2. So the word every is many times put for some of every sort The kingdome of God is preached and every one presseth into it Luke 16.16 God will make manifest the counsels of the heart and then every man shall have prayse of God 1 Cor. 4.5 not every particular man but every good man of what estate and condition soever Every man saith I am of Paul I am of Apollo cap. 1.12 Every man taketh his owne supper and one is hungry and another is drunken cap. 11.21 Every particular man amongst the Corinthians did not make rents and schismes in the Church neither did every man come unworthily to the Sacrament but a great many did and therefore this expression of generality is used and so when the Apostle sayth that Christ tasted death for every man it doth not necessarily follow that he dyed for every particular man but for many he gave himselfe a ransome for many Mat. 20.28 even for every of the sonnes of God for every heire of salvation of whose salvation Christ is appointed to be the head and Captaine for so it followes in the next verse It became him for whom and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect through sufferings Heb. 2.10 3. So the word World is often taken not for the whole world but for a part only as when it is said that when Christ came into the World the world knew him not Joh. 1.10 that the world hated him cap. 15.19 that the World hated his chosen ones ver 20. that the Whole world lyeth in wickednesse 1 Joh. 5.19 This cannot be understood of the whole world as including every particular man but onely of the worst part of the Whole wicked world And as the word World is ofttimes taken for the worst so sometimes for the better part of the world as when it is said that God was in Christ reconciling the World to himselfe and not imputing their sinnes 2 Cor. 5.19 There is a great part of the world who were never reconciled but alwayes have and alwayes shall remayne in a state of enmity with God and Christ even all those to whom Christ shall say at the last day I never knew you Mat. 7.25 all those who before Christs comming had been strangers from the covenant and had lived without God in the World Eph. 2.12 A great part of the world shall have their sinnes imputed to them for Christ shall set them on his left hand and say unto them go yee cursed into hell fire Mat. 25. so also is the world taken when Christ sayth he came into the World not to condemne the World but that the World might be saved by him Joh. 3.17 This cannot be understood of the whole world for Christ shall condemne a great part of the world even all those that he shall set on his left hand and what ever he shall do at last he intended at first to do Neither shall all the world be saved by him neither did he intend to save all for then he should misse of his intention neither in reason can we thinke that he came to save such as were already damned therefore by world must needs be understood the better part namely so many as are saved So Christ is sayd to be the bread of God that came down from heaven and giveth life to the world Joh. 6.33 There is a world to whom Christ actually giveth life but he doth not this to the whole world but onely to the believing world for he that believeth not shall not see life Joh. 3. last he is condemned already Yea that place God so loved the world Joh. 3.16 which Arminians thinke serves so much for their turne cannot be understood of all men in the world for though the world be there taken communiter for mankinde for men living in the world yea for all sorts all estat●s orders and degrees of men yet it cannot be taken universaliter for every particular man living in the world for the love here spoken of is a speciall peculiar love God so loved In this God setteth out his love towards us that Christ dyed for us Rom. 5.8 yea this is the greatest love greater love then this hath no man Joh. 15.13 Now the same persons cannot be the objects of the greatest love and greatest hatred for then there should be no difference betwixt the elect and reprobate by all which it appeares that there is no necessity those generall expressions used in Scripture touching Christs death should be taken in a generall sense 4. It appeares plainely by many other places of Scripture that these expressions of Christ dying for all men loving the

presupposeth a decree of permitting sin for as sinne cannot be unlesse God permits it to be so he cannot foresee it shall be unlesse he had decreed this permission this decree to permit sin presupposeth an end for which God permits it which can be no other then the glorifying of his justice in the just condemnation of some men and that being the end must needs in order of nature go before the means that tend to it therefore the decree of reprobation must needs go before the decree of permitting sin to be without which there can be no foresight of it besides what is first in Gods intention if we speak of the last ends must be last in execution therefore if the decree of permiting sin shall go before Gods decree of glorifying himself in the just condemnation of some men for sin then this should be last in execution and so God should first bring condemnation upon men for sin and afterwards permit them to sin which is so absurd as all will readily reject it 2. The doctrine which makes the foresight of the fall yea of all actuall sins to go before the decree of reprobation will not clear God from all appearance of cruelty and hard dealing with man no more then the doctrine of the absolute decree for if God did certainely foresee that having created man and placed him in such or such a condition that being left to himself without a new supply of effectuall grace he would certainly fall and commit such sins as would certainly bring upon him eternall damnation and destruction if he did foresee that his Sonne being offered to him he would certainly reject and refuse him and persist in doing so to the end why did he not prevent this why did he not keep men from falling at all or not raise them up when they were fallen by bestowing such effectuall grace upon them whereby they should have layd hold of Christ and persevered in doing this to the end since God could have done this yea have done it without any wrong to his justice as well for all as for some if he bears such love to all as he earnestly heartily and inwardly desires they should be saved why doth he not procure their salvation since he is able to do it if he be so tender hearted that he cannot endure their destruction why doth he not keep them from it since he is able to do it Object They will not accept of salvation when he offers it but wilfully run to destruction Answ But he can change this rebellious will he can take away the heart of stone and put into them hearts of flesh he can make them willing to accept of salvation he can work all this convenienti modo and that in all as well as in some if therefore he doth alike desire the salvation of all why doth he not deal with all alike and bestow the like effectuall grace upon all Here the Arminians can give no sufficient answer to maintain the equality of Gods love to all unlesse that they say he gives like grace to all but one mans will makes this effectuall which anothers doth not Object But doth not God himself say I have no pleasure in the death of the wicked Ezekiel 33.11 that he would have none to perish 2 Peter 3.9 Answ The will of God in Scripture is taken two wayes either properly or improperly either for the will of his decree or the will of his command that there is a reall difference betwixt these appears by these reasons 1. The will of his command may be resisted the will of ●●●●decree cannot be resisted Rom. 9. 2. The will of his command is mutable as were all the commands about the ceremoniall law the will of his decree is immutable 3. His commands are given forth in time whereas his decrees are from all eternity 4. His commands may be contrary one to the other as he gave command to Abraham first to kill then not to kill his son whereas his decrees are never contrary one to another 5. The will of his command is an effect that ariseth from him it is somthing that he puts forth out of himselfe but the will of his decree is the same with himself for take will properly and then velle agere and esse are all one in God To apply this to the present purpose the will of God in these and the like places is not to be understood of the will of his decree but of the will of his command he may be said not to will desire or delight in the death of a sinner because he commands and injoyns every man to do that which would keep him from death and certainly bring him to life were it observed oftimes though not alwayes as in the example of Abrahams killing his son the will of his command is an effect of his internall will and therefore by a metonimy is called by the same name 2. Somtimes will and affections are attributed to God in Scripture per modum actionis in regard of his actions as he is said to repent not because he changeth his mind but because he changeth his actions as a repenting man is wont to do so he is said to will or desire such or such a thing because he so carries himself in his actions as one that desires a thing should be his actions are such as are fit to bring forth such an effect Thus likewise he may be sayd not to will the death of a sinner or the death of him that dies because his carriage towards them and all his actions and dealings with them are such as are fit to preserve them from death and destruction and to bring them to life and safety his goodnes forbearance and long suffering lead to repentance his judgments are upon the Earth that the Inhabitants of the World might learn Righteousnes much more do his Word and Ordinances immediatly tend to life That in this and the like places the will of God is not to be taken properly for the will of his decree or good pleasure appears because this is alway fulfilled what he wills he works Our God is in heaven and doth whatsoever he will Psalm 115.3 whatsoever pleased the Lord that did hee in heaven and in earth Psalm 135.6 where will properly taken and power concurre there effect must needs follow and so no sinner should die When the Scripture mentions two things of God which cannot stand together as that he doth repent and that he cannot repent 1. Sam. 15.11.29 that he wills not the death of a sinner Ezek. 33.11 and that the Lord hardens whom he will Rom. 9.18 we are to look which of these agrees with the nature of God and this is to be taken properly the other figuratively now it well agrees with the nature of God to effect his own end and purpose when therefore it is said that he doth not will or desire the death of him that dies this is not to be taken

make all men believe when he commands them to believe Object But this implies an ill agreement betwixt the Wil of Gods purpose and the Will of his precept or command requiring what he will not effect Answ No such thing necessarily follows hence for Gods purpose of not giving power to all men to believe may stand well enough with his command whereby he enjoynes all to do their duty As Gods purpose of not having Isaack killed did agree well enough with the command that he gave touching killing of him 2. Gods purpose of not giving all men effectuall Grace without which he knowes certainely they will not believe which themselves grant doth as much disagree from his command of believing as his purpose of not giving sufficient Grace without which they cannot believe Object 12 But if God gives not all men power to believe whom hee commands to believe then there should be no other end of his command but making men inexcusable Answ It follows not for there may be other ends as to draw them to some outward conformity that so thereby their punishment may be so much lesse as also that the elect who do truly repent and believe may see that it was not of themselves but of the meer mercy of God that they do believe because others that had the same means are left still in their unbeliefe 2. Of some it may bee said that one principall end not of the meanes of Grace which in themselves alwayes tend to life but of GOD in causing them to be dispensed to them was the making of them more inexcusable for look what is at last effected by these means God intended at first should be effected by them but the principall effect which these means do at last bring forth in some is the making of them more inexcusable therefore this was at first intended by God namely that the having of the meanes should bereave them of all excuse An Examination and Confutation of the Arminian erronious Tenets concerning PERSEVERANCE IN the article of Perseverance the principall question is whether a true beleever such as by a living justifying faith is united to Christ and made a true member of him may fall away that is so fall as he wholy loseth his faith ceaseth to be a member of Christ and so comes to perish in the end to this Arminians answer that a true beleever is so upheld by Christ in all his temptations that by no force or fraud of Satan or any outward enemy he shall be taken out of Christs hand but by his owne negligence and abuse of his free-will he may wholy make shipwracke of faith and a good conscience fall from grace cease to be a member of Christ c. because all promises touching support are conditionall and the fullfilling of these promises depends upon our performance of the condition and doing the duty that God requires of us To this we answer on the other side that howsoever such a one by reason of the remainders of corruption within and enemies without be subject to fall yea may fall both frequently and dangerously yet he is so upheld partly by a principle of grace within partly by divine assistance and support from without that he shall never fall totally and finally it not being possible that the elect should be deceived or a member of Christ should perish the truth of this appears Argument 1 From the nature of Gods love which is the fountaine whence all true grace flowes all saving graces are effects of the speciall and peculiar love of God but this love is an everlasting love an unchangeable love I have loved thee with an everlasting love therefore with loving kindenesse have I drawne thee Jer. 31.3 those whom hee loves he loves to the end Joh. 13.1 therefore all that are loved with this can never wholy f●ll away and perish otherwise the same persons might be the objects of everlasting love and everlasting hatred hence it is said that the gifts and calling of God are without repentance Rom. 11.29 what calling and gifts these are appeares in the former verse namely such as flow from election If man by his abuse of these gifts should cause God to take them away then there should be no difference betwixt these and common gifts which may be lost Then as God is said to repent of making Saul King when he tooke his Kingdome from him so he might be said to repent of giving these gifts which the Apostle here denyes then it had been needfull he should have put in some limitation to this proposition telling us that the gifts and calling of God are without repentance unlesse man makes him to repent which he doth not whatever cause makes God to repent if he doth repent of giving these kinde of gifts still this contradicts the Apostle who saith that these are without repentance Argument 2 From the nature of the Covenant which God hath made with his people all true beleevers are within the compasse of this Covenant and this Covenant is an everlasting Covenant Jer. 32.40 by this Covenant God hath bound himselfe to put away their iniquities and to remember their sinnes no more Jer. 31.34 and this being a branch of the everlasting Covenant all true beleevers to whom it belongs shall ever enjoy the benefit of it therefore they shall never perish never have their sinnes so laid to their charge as they shall all wayes ly under the guilt and punishment of them yea this is one branch of this everlasting Covenant that God will write his lawes in the hearts of his people therefore they shall remaine and abide there and that he will put his feare into their hearts so as they shall never depart from him Jer. 32.40 which wholy excludes all totall and finall defection Argument 3 From the promise of Christ he hath promised to build the Church upon the rocke that is himselfe and being thus built the gates of hell shall not prevaile against it Mat. 16.18 all true beleevers are built upon this rocke 1 Pet. 2.6 therefore the gates of hell that is the power of hell shall not prevaile against them therefore they shall never perish for when men are cast into hell the power of hell prevailes over them all true beleevers are the sheep of Christ they heare his voice and follow it and to these he hath promised that he will give them eternall life Joh. 10.27 and that none shall take them out of his hands if these miscarry by what meanes soever it be whether by Satans malice or their owne corruptions so as in the end they misse of eternall life how is Christs promise fulfilled If any of Christs sheep such whom the Father hath given him and for whom he hath laid down his life should perish it would argue that either Christ were not willing and carefull to keep them or not able to keep them either of which is blasphemy to speak or think of him that is so great and faithfull a

remaines in him this seed is nothing else but the word of life made good to the soule by the spirit when the spirit puts a quickning power and vertue into the word then it comes to be that immortall seed which is the cause of new birth and he that is thus borne hath the seed remaining in him this principle of life in such sort as he shall never wholy fall into sin againe so fall as to become dead in sinnes and trespasses he can never be wholy dead that hath a principle of life alwayes remaining in him Hence it is called an engrafted word Jam. 1.21 because he that is begotten and borne anew hath this word so engrafted in him as it shall never wholy fall from him and so long as this remaines life remaines Argument 9 Whatsoever the Saints do in faith pray for according to the will of God it shall certainly be granted to them 1 Joh. 5.14 but Perseverance is a principall grace they pray for therefore this shall be granted unto them so as they shall never wholy fall Objections against the former Arguments Object 1 Against the second and third Argument it is objected that all promises in the Old Testament belonging to the Covenant of grace or which Christ hath made in the Gospell touching preservation and keeping of the faithfull are conditionall namely if they shall be carefull to do their duty if they shall watch and walke in feare if they be not willingly wanting to themselves Christ will not be wanting to them but if they be negligent and carelesse bold and presumptious in their course then they may miscarry and fall away Answ 1 If this be so what solid comfort and consolation can the Saints take in any of these precious promises whereby they are assured that they shall be kept by the mighty power of God unto salvation that they shall never fall that none shall take them out of Christs hands c. when as they knowe that they have a root of deficiency in themselves that they have that which will cause them to depart from the living God if they be not continually upheld If the promise of preservation depend upon our selves and the right ordering of our owne wills so that God will not faile to support us so long as we stand fast and cleave close to him but if we faile and let go our hold he will likewise faile and let go his hold suffering us to fall what true comfort I say can this yeeld us in the time of temptation that he hath promised to keep us what comfort had it beene to Peter when Christ promised that he would pray for him that his faith might not faile if it had been with this condition namely if Peter did not let go his hold of Christ then Christ would not let go his hold of him but if he did if he should forsake or deny him as afterwards it fell out then he must shift for himselfe for he would take no further care of him 2. If man continues to doe his duty what need is there of any such promises of supports for what is his duty but to watch and walke in feare to hold fast to Christ to keep himselfe in the wayes of obedience yea to continue and be constant in doing of these things now what is this but to persevere and what need God give man a promise that he will make him persevere when he doth this already that he will make him stand fast when he sees him stand fast for by this doctrine Gods promise reacheth no farther but to make a man stand while he continues to stand and no longer 3. What priviledges by these conditionall promises belong to true beleevers that are within the Covenant of grace more then to Pagans or Infidells and all that are without the Covenant for even these if they will turne to God lay fast hold on him cleave constantly to him may assure themselves that he will receive them graciously and for ever hold them fast while they continue to do this 4 One grace which God hath promised beleevers and which is concluded in the new Covenant as a speciall branch of it is Perseverance it selfe namely that he will put his feare into their hearts so as they shall never depart from him Jer. 32.40 now how can any thing be a condition of it selfe how can it stand with good sense that God should promise his people that upon condition they preserve his feare in their hearts so as they doe not depart from him he will put his feare into their hearts that they shall not depart from him Object 2 Against the third Argument it is further objected that Christ promiseth that the gates of hell shall not prevaile against them but he doth not promise that they shall never fall from grace for falling from grace ariseth from a defect in mans free-will but the prevailing of the gates of hell argues some defect in the rocke wheron the beleever is built Christ promiseth that none neither man nor devill shall take us out of his hands yet man may cast away himselfe for he may neglect or resist the continuation and confirmation of his building upon the rocke Answ 1 The promise that the gates of hell shall not prevaile is all one with the promise that there shall never be a totall defection for when ever a man wholy falls from grace the gates of hell prevaile against him because he comes under the power of Satan and eternall damnation 2. When ever Satan prevailes against a man by his temptations he doth it not by force and violence but by such enticements and allurements as wherein mans free-will doth alwayes concurre and beare a part thus he saith that he would perswade or entice Ahab to go up to Ramoth Gilead that he might fall 1 Kin. 22.21 the Apostle saith that our first Parents were beguiled by the serpent 2 Cor. 11.3 this was such a perswasion whereunto they willingly yeelded had they not beene willing to be deceived Satan could not have deceived them when Satan prevailed with Judas to betray his master Mat. 26. with Ananias and Saphira to lye to the Holy-Ghost Acts 5.3 they were not led to do these things by force and constraint but willingly and freely when he workes effectually in the children of disobedience Eph. 2.2 their owne wils do concurre with him in this worke therefore there is no opposition betwixt mans liberty and Satans working but a mutuall harmony there is not only an errour in the judgement but an evill motion in the will also when ever Satan by his temptation prevailes with men and Satan and mans will are concauses in bringing forth the same evill effect and in the greatest sins of all as in that of Apostacy mans will seldome works alone but so as it is irritated and assisted by Satan 3. If such as are built on the rocke may fall away and the sheep of Christ may perish this would argue a defect